Tarikh (al-Tabari) 1995
The Caliphate of ʿUthmān b. ʿAffān
( 30 ) ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثِينَ ذكر عَزْلِ الْوَلِيدِ عَنِ الْكُوفَةِ وَوِلَايَةِ سَعِيدٍ فِي هَذِهِ السَّنَةِ عَزَلَ عُثْمَانُ الْوَلِيدَ بْنَ عُقْبَةَ عَنِ الْكُوفَةِ وَوَلَّاهَا سَعِيدَ بْنَ الْعَاصِ، وَقَدْ تَقَدَّمَ سَبَبُ وِلَايَةِ الْوَلِيدِ عَلَى الْكُوفَةِ فِي السَّنَةِ الثَّانِيَةِ مِنْ خِلَافَةِ عُثْمَانَ، وَأَنَّهُ كَانَ مَحْبُوبًا إِلَى النَّاسِ، فَبَقِيَ كَذَلِكَ خَمْسَ سِنِينَ وَلَيْسَ لِدَارِهِ بَابٌ، ثُمَّ إِنَّ شَبَابًا مِنْ أَهْلِ الْكُوفَةِ نَقَبُوا عَلَى ابْنِ الْحَيْسُمَانِ الْخُزَاعِيِّ وَكَاثَرُوهُ، فَنَذِرَ بِهِمْ وَخَرَجَ عَلَيْهِمْ بِالسَّيْفِ وَصَرَخَ، فَأَشْرَفَ عَلَيْهِمْ أَبُو شُرَيْحٍ الْخُزَاعِيُّ، وَكَانَ قَدِ انْتَقَلَ مِنَ الْمَدِينَةِ إِلَى الْكُوفَةِ لِلْقُرْبِ مِنَ الْجِهَادِ، فَصَاحَ بِهِمْ أَبُو شُرَيْحٍ، فَلَمْ يَلْتَفِتُوا وَقَتَلُوا ابْنَ الْحَيْسُمَانِ، وَأَخَذَهُمُ النَّاسُ وَفِيهِمْ زُهَيْرُ بْنُ جُنْدُبٍ الْأَزْدِيُّ وَمُوَرِّعُ بْنُ أَبِي مُوَرِّعٍ الْأَسَدِيُّ، وَشُبَيْلُ بْنُ أُبَيٍّ الْأَزْدِيُّ وَغَيْرُهُمْ، فَشَهِدَ عَلَيْهِمْ أَبُو شُرَيْحٍ وَابْنُهُ، فَكَتَبَ فِيهِمُ الْوَلِيدُ إِلَى عُثْمَانَ، فَكَتَبَ عُثْمَانُ بِقَتْلِهِمْ، فَقَتَلَهُمْ عَلَى بَابِ الْقَصْرِ، وَلِهَذَا السَّبَبِ أَخَذَ فِي الْقَسَامَةِ بِقَوْلِ وَلِيِّ الْمَقْتُولِ عَنْ مَلَإٍ مِنَ النَّاسِ لِيَفْطِمَ النَّاسَ عَنِ الْقَتْلِ. وَكَانَ أَبُو زُبَيْدٍ الشَّاعِرُ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ فِي بَنِي تَغْلِبٍ، وَكَانُوا أَخْوَالَهُ، فَظَلَمُوهُ دَيْنًا لَهُ، فَأَخَذَ لَهُ الْوَلِيدُ حَقَّهُ إِذْ كَانَ عَامِلًا عَلَيْهِمْ، فَشَكَرَ أَبُو زُبَيْدٍ ذَلِكَ لَهُ، وَانْقَطَعَ إِلَيْهِ وَغَشِيَهُ بِالْمَدِينَةِ وَالْكُوفَةِ، وَكَانَ نَصْرَانِيًّا، فَأَسْلَمَ عِنْدَ الْوَلِيدِ وَحَسُنَ إِسْلَامُهُ، فَبَيْنَمَا هُوَ عِنْدَهُ أَتَى آتٍ أَبَا زَيْنَبَ وَأَبَا مُوَرِّعٍ وَجُنْدُبًا، وَكَانُوا يَحْفِرُونَ لِلْوَلِيدِ مُنْذُ قَتَلَ أَبْنَاءَهُمْ وَيَضَعُونَ لَهُ الْعُيُونَ، فَقَالَ لَهُمْ: إِنَّ الْوَلِيدَ وَأَبَا زُبَيْدٍ يَشْرَبَانِ الْخَمْرَ، فَثَارُوا وَأَخَذُوا مَعَهُمْ نَفَرًا مِنْ أَهْلِ الْكُوفَةِ، فَاقْتَحَمُوا عَلَيْهِ فَلَمْ يَرَوْا، فَأَقْبَلُوا يَتَلَاوَمُونَ وَسَبَّهُمُ النَّاسُ، وَكَتَمَ الْوَلِيدُ ذَلِكَ عَنْ عُثْمَانَ. وَجَاءَ جُنْدُبٌ وَرَهْطٌ مَعَهُ إِلَى ابْنِ مَسْعُودٍ فَقَالُوا لَهُ: إِنَّ الْوَلِيدَ يَعْتَكِفُ عَلَى الْخَمْرِ، وَأَذَاعُوا ذَلِكَ. فَقَالَ ابْنُ مَسْعُودٍ: مَنِ اسْتَتَرَ عَنَّا لَمْ نَتَّبِعْ عَوْرَتَهُ. فَعَاتَبَهُ الْوَلِيدُ عَلَى قَوْلِهِ حَتَّى تَغَاضَبَا. ثُمَّ أُتِيَ الْوَلِيدُ بِسَاحِرٍ، فَأَرْسَلَ إِلَى ابْنِ مَسْعُودٍ يَسْأَلُهُ عَنْ حَدِّهِ، وَاعْتَرَفَ السَّاحِرُ عِنْدَ ابْنِ مَسْعُودٍ، وَكَانَ يُخَيِّلُ إِلَى النَّاسِ أَنَّهُ يَدْخُلُ فِي دُبُرِ الْحِمَارِ وَيَخْرُجُ مِنْ فِيهِ، فَأَمَرَهُ ابْنُ مَسْعُودٍ بِقَتْلِهِ. فَلَمَّا أَرَادَ الْوَلِيدُ قَتْلَهُ أَقْبَلَ النَّاسُ وَمَعَهُمْ جُنْدُبٌ فَضَرَبَ السَّاحِرَ فَقَتَلَهُ، فَحَبَسَهُ الْوَلِيدُ وَكَتَبَ إِلَى عُثْمَانَ فِيهِ، وَأَمَرَهُ بِإِطْلَاقِهِ وَتَأْدِيبِهِ، فَغَضِبَ لِجُنْدُبٍ أَصْحَابُهُ، وَخَرَجُوا إِلَى عُثْمَانَ يَسْتَعْفُونَ مِنَ الْوَلِيدِ، فَرَدَّهُمْ خَائِبِينَ. فَلَمَّا رَجَعُوا أَتَاهُمْ كُلُّ مَوْتُورٍ فَاجْتَمَعُوا مَعَهُمْ عَلَى رَأْيِهِمْ، وَدَخَلَ أَبُو زَيْنَبَ وَأَبُو مُوَرِّعٍ وَغَيْرُهُمَا عَلَى الْوَلِيدِ فَتَحَدَّثُوا عِنْدَهُ، فَنَامَ فَأَخَذَا خَاتَمَهُ وَسَارَا إِلَى الْمَدِينَةِ، وَاسْتَيْقَظَ الْوَلِيدُ فَلَمْ يَرَ خَاتَمَهُ، فَسَأَلَ نِسَاءَهُ عَنْ ذَلِكَ، فَأَخْبَرْنَهُ أَنَّ آخِرَ مَنْ بَقِيَ عِنْدَهُ رَجُلَانِ صِفَتُهُمَا كَذَا وَكَذَا. فَاتَّهَمَهُمَا وَقَالَ: هُمَا أَبُو زَيْنَبَ وَأَبُو مُوَرِّعٍ، وَأَرْسَلَ يَطْلُبُهُمَا، فَلَمْ يُوجَدَا. فَقَدِمَا عَلَى عُثْمَانَ وَمَعَهُمَا غَيْرُهُمَا، وَأَخْبَرَاهُ أَنَّهُ شَرِبَ الْخَمْرَ، فَأَرْسَلَ إِلَى الْوَلِيدِ، فَقَدِمَ الْمَدِينَةَ، وَدَعَا بِهِمَا عُثْمَانَ فَقَالَ: أَتَشْهَدَانِ أَنَّكُمَا رَأَيْتُمَاهُ يَشْرَبُ ؟ فَقَالَا: لَا. قَالَ: فَكَيْفَ ؟ قَالَا: اعْتَصَرْنَاهَا مِنْ لِحْيَتِهِ وَهُوَ يَقِيءُ الْخَمْرَ. فَأَمَرَ سَعِيدَ بْنَ الْعَاصِ فَجَلَدَهُ، فَأَوْرَثَ ذَلِكَ عَدَاوَةً بَيْنَ أَهْلَيْهِمَا، فَكَانَ عَلَى الْوَلِيدِ خَمِيصَةٌ فَأَمَرَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِنَزْعِهَا لَمَّا جُلِدَ. هَكَذَا فِي هَذِهِ الرِّوَايَةِ، وَالصَّحِيحُ أَنَّ الَّذِي جَلَدَهُ عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ لِأَنَّ عَلِيًّا أَمَرَ ابْنَهُ الْحَسَنَ أَنْ يَجْلِدَهُ، فَقَالَ الْحَسَنُ: وَلِّ حَارَّهَا مَنْ تَوَلَّى قَارَّهَا ! فَأَمَرَ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَجَلَدَهُ أَرْبَعِينَ. فَقَالَ عَلِيٌّ: أَمْسِكْ، جَلَدَ رَسُولُ اللَّهِ ﷺ، وَأَبُو بَكْرٍ أَرْبَعِينَ وَجَلَدَ عُثْمَانُ ثَمَانِينَ وَكُلٌّ سُنَّةٌ وَهَذَا أَحَبُّ إِلَيَّ. وَقِيلَ: إِنَّ الْوَلِيدَ سَكِرَ وَصَلَّى الصُّبْحَ بِأَهْلِ الْكُوفَةِ أَرْبَعًا ثُمَّ الْتَفَتَ إِلَيْهِمْ وَقَالَ: أَزِيدُكُمْ ؟ فَقَالَ لَهُ ابْنُ مَسْعُودٍ: مَا زِلْنَا مَعَكَ فِي زِيَادَةٍ مُنْذُ الْيَوْمِ، وَشَهِدُوا عَلَيْهِ عِنْدَ عُثْمَانَ، فَأَمَرَ عَلِيًّا بِجَلْدِهِ، فَأَمَرَ عَلِيٌّ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَجَلَدَهُ، وَقَالَ الْحُطَيْئَةُ: شَهِدَ الْحُطَيْئَةُ يَوْمَ يَلْقَى رَبَّهُ أَنَّ الْوَلِيدَ أَحَقُّ بِالْعُذْرِ نَادَى وَقَدْ تَمَّتْ صَلَاتُهُمْ: أَأَزِيدُكُمْ ؟ سُكْرًا وَمَا يَدْرِي فَأَبَوْا أَبَا وَهْبٍ وَلَوْ أَذِنُوا لَقَرَنْتَ بَيْنَ الشَّفْعِ وَالْوِتْرِ كَفُّوا عِنَانَكَ إِذْ جَرَيْتَ وَلَوْ تَرَكُوا عِنَانَكَ لَمْ تَزَلْ تَجْرِي فَلَمَّا عَلِمَ عُثْمَانُ مِنَ الْوَلِيدِ شُرْبَ الْخَمْرِ عَزَلَهُ، وَوَلَّى سَعِيدَ بْنَ الْعَاصِ بْنِ أُمَيَّةَ، وَكَانَ سَعِيدٌ قَدْ رُبِّيَ فِي حِجْرِ عُمَرَ، فَلَمَّا فُتِحَ الشَّامُ قَدِمَهُ، فَأَقَامَ مَعَ مُعَاوِيَةَ، فَذَكَرَ عُمَرُ يَوْمًا قُرَيْشًا، فَسَأَلَ عَنْهُ، فَأُخْبِرَ أَنَّهُ بِالشَّامِ، فَاسْتَقْدَمَهُ، فَقَدِمَ عَلَيْهِ، فَقَالَ لَهُ: قَدْ بَلَغَنِي عَنْكَ بَلَاءٌ وَصَلَاحٌ فَازْدَدْ يَزِدْكَ اللَّهُ خَيْرًا. وَقَالَ لَهُ: هَلْ لَكَ مِنْ زَوْجَةٍ ؟ قَالَ: لَا. وَجَاءَ عُمَرَ بَنَاتُ سُفْيَانَ بْنِ عُوَيْفٍ وَمَعَهُنَّ أُمُّهُنَّ، فَقَالَتْ أُمُّهُنَّ: هَلَكَ رِجَالُنَا وَإِذَا هَلَكَ الرِّجَالُ ضَاعَ النِّسَاءُ، فَضَعْهُنَّ فِي أَكْفَائِهِنَّ. فَزَوَّجَ سَعِيدًا إِحْدَاهُنَّ، وَزَوَّجَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ أُخْرَى. وَأَتَاهُ بَنَاتُ مَسْعُودِ بْنِ نُعَيْمٍ النَّهْشَلِيُّ فَقُلْنَ لَهُ: قَدْ هَلَكَ رِجَالُنَا وَبَقِيَ الصِّبْيَانُ، فَضَعْنَا فِي أَكْفَائِنَا، فَزَوَّجَ سَعِيدًا إِحْدَاهُنَّ، وَجُبَيْرَ بْنَ مُطْعِمٍ الْأُخْرَى. وَكَانَ عُمُومَتُهُ ذَوِي بَلَاءٍ فِي الْإِسْلَامِ وَسَابِقَةٍ، فَلَمْ يَمُتْ عُمَرُ حَتَّى كَانَ سَعِيدٌ مِنْ رِجَالِ قُرَيْشٍ. فَلَمَّا اسْتَعْمَلَهُ عُثْمَانُ سَارَ حَتَّى أَتَى الْكُوفَةَ أَمِيرًا، وَرَجَعَ مَعَهُ الْأَشْتَرُ، وَأَبُو خَشَّةَ الْغِفَارِيُّ وَجُنْدَبُ بْنُ عَبْدِ اللَّهِ، وَجَثَّامَةُ بْنُ صَعْبِ بْنِ جَثَّامَةَ، وَكَانُوا مِمَّنْ شَخَصَ مَعَ الْوَلِيدِ يُعِينُونَهُ فَصَارُوا عَلَيْهِ، فَقَالَ بَعْضُ شُعَرَاءِ الْكُوفَةِ: فَرَرْتُ مِنَ الْوَلِيدِ إِلَى سَعِيدٍ كَأَهْلِ الْحِجْرِ إِذْ جَزِعُوا فَبَارُوا يَلِينَا مِنْ قُرَيْشٍ كُلَّ عَامٍ أَمِيرٌ مُحْدَثٌ أَوْ مُسْتَشَارٌ لَنَا نَارٌ نُخَوَّفُهَا فَنَخْشَى وَلَيْسَ لَهُمْ، فَلَا يَخْشَوْنَ، نَارُ فَلَمَّا وَصَلَ سَعِيدٌ الْكُوفَةَ صَعِدَ الْمِنْبَرَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: وَاللَّهِ لَقَدْ بَعَثْتُ إِلَيْكُمْ وَإِنِّي لَكَارِهٌ، وَلَكِنِّي لَمْ أَجِدْ بُدًّا إِذَا أُمِّرْتُ أَنْ أَتَّمِرَ، أَلَا إِنَّ الْفِتْنَةَ قَدْ أَطْلَعَتْ خَطْمَهَا وَعَيْنَيْهَا، وَوَاللَّهِ لَأَضْرِبَنَّ وَجْهَهَا حَتَّى أَقْمَعَهَا أَوْ تُعْيِينِي، وَإِنِّي لَرَائِدٌ نَفْسِيَ الْيَوْمَ. ثُمَّ نَزَلَ وَسَأَلَ عَنْ أَهْلِ الْكُوفَةِ فَعَرَفَ حَالَ أَهْلِهَا، فَكَتَبَ إِلَى عُثْمَانَ أَنَّ أَهْلَ الْكُوفَةِ قَدِ اضْطَرَبَ أَمْرُهُمْ، وَغُلِبَ أَهْلُ الشَّرَفِ مِنْهُمْ وَالْبُيُوتَاتِ وَالسَّابِقَةِ، وَالْغَالِبُ عَلَى تِلْكَ الْبِلَادِ رَوَادِفُ قَدِمَتْ، وَأَعْرَابٌ لَحِقَتْ، حَتَّى لَا يُنْظَرَ إِلَى ذِي شَرَفٍ وَبَلَاءٍ مِنْ نَابِتَتِهَا وَلَا نَازِلَتِهَا. فَكَتَبَ إِلَيْهِ عُثْمَانُ: أَمَّا بَعْدُ فَفَضْلُ أَهْلِ السَّابِقَةِ وَالْقُدْمَةِ وَمَنْ فَتَحَ اللَّهُ عَلَيْهِ تِلْكَ الْبِلَادَ، وَلْيَكُنْ مَنْ نَزَلَهَا مِنْ غَيْرِهِمْ تَبَعًا لَهُمْ، إِلَّا أَنْ يَكُونُوا تَثَاقَلُوا عَنِ الْحَقِّ وَتَرَكُوا الْقِيَامَ بِهِ وَقَامَ بِهِ هَؤُلَاءِ، وَاحْفَظْ لِكُلٍّ مَنْزِلَتَهُ، وَأَعْطِهِمْ جَمِيعًا بِقِسْطِهِمْ مِنَ الْحَقِّ، فَإِنَّ الْمَعْرِفَةَ بِالنَّاسِ بِهَا يُصَابُ الْعَدْلُ. فَأَرْسَلَ سَعِيدٌ إِلَى أَهْلِ الْأَيَّامِ وَالْقَادِسِيَّةِ فَقَالَ: أَنْتُمْ وُجُوهُ النَّاسِ، وَالْوَجْهُ يُنْبِئُ عَنِ الْجَسَدِ، فَأَبْلِغُونَا حَاجَةَ ذِي الْحَاجَةِ. وَأَدْخَلَ مَعَهُمْ مَنْ يَحْتَمِلُ مِنَ اللَّوَاحِقِ وَالرَّوَادِفِ. وَجَعَلَ الْقُرَّاءَ فِي سَمَرِهِ، فَفَشَتِ الْقَالَةُ فِي أَهْلِ الْكُوفَةِ، فَكَتَبَ سَعِيدٌ إِلَى عُثْمَانَ بِذَلِكَ، فَجَمَعَ النَّاسَ وَأَخْبَرَهُمْ بِمَا كَتَبَ إِلَيْهِ. فَقَالُوا لَهُ: أَصَبْتَ، لَا تُطِعْهُمْ فِيمَا لَيْسُوا لَهُ بِأَهْلٍ، فَإِنَّهُ إِذَا نَهَضَ فِي الْأُمُورِ مَنْ لَيْسَ بِأَهْلٍ لَهَا لَمْ يَحْتَمِلْهَا وَأَفْسَدَهَا. فَقَالَ عُثْمَانُ: يَا أَهْلَ الْمَدِينَةِ اسْتَعِدُّوا وَاسْتَمْسِكُوا فَقَدْ دَبَّتْ إِلَيْكُمُ الْفِتَنُ، وَإِنِّي وَاللَّهِ لَأَتَخَلَّصَنَّ لَكُمُ الَّذِي لَكُمْ حَتَّى أَنْقُلَهُ إِلَيْكُمْ إِنْ رَأَيْتُمْ، حَتَّى يَأْتِيَ مَنْ شَهِدَ مَعَ أَهْلِ الْعِرَاقِ سَهْمَهُ، فَيُقِيمَ مَعَهُ فِي بِلَادِهِ. فَقَالُوا: كَيْفَ تَنْقُلُ إِلَيْنَا سَهْمَنَا مِنَ الْأَرَضِينَ ؟ فَقَالَ: يَبِيعُهَا مَنْ شَاءَ بِمَا كَانَ لَهُ بِالْحِجَازِ وَالْيَمَنِ وَغَيْرِهِمَا مِنَ الْبِلَادِ. فَفَرِحُوا وَفَتَحَ اللَّهُ لَهُمْ أَمْرًا لَمْ يَكُنْ فِي حِسَابِهِمْ، وَفَعَلُوا ذَلِكَ وَاشْتَرَاهُ رِجَالٌ مِنْ كُلِّ قَبِيلَةٍ، وَجَازَ لَهُمْ عَنْ تَرَاضٍ مِنْهُمْ وَمِنَ النَّاسِ وَإِقْرَارٍ بِالْحُقُوقِ.
Translation
✧ (30) Then the year thirty entered. Mention of the dismissal of al-Walīd from Kufa and the appointment of Saʿīd. In this year, ʿUthmān dismissed al-Walīd b. ʿUqbah from Kufa and appointed Saʿīd b. al-ʿĀṣ over it. The reason for al-Walīd's appointment over Kufa has already been mentioned in the second year of ʿUthmān's caliphate, and that he was beloved to the people. He remained so for five years, and his house had no door. Then some youths from the people of Kufa broke into the house of Ibn al-Ḥaysumān al-Khuzāʿī and overwhelmed him. He noticed them and came out against them with a sword and cried out. Abū Shurayḥ al-Khuzāʿī, who had moved from Madinah to Kufa to be near the jihād, looked down upon them. Abū Shurayḥ shouted at them, but they paid no heed and killed Ibn al-Ḥaysumān. The people seized them, and among them were Zuhayr b. Jundub al-Azdī, Muwarriʿ b. Abī Muwarriʿ al-Asadī, Shubayl b. Ubayy al-Azdī, and others. Abū Shurayḥ and his son testified against them. Al-Walīd wrote about them to ʿUthmān, and ʿUthmān wrote that they be executed. So he executed them at the gate of the palace. For this reason, he adopted in the qasāmah (oath in homicide cases) the word of the guardian of the slain, supported by a group of people, to deter people from killing. Abū Zubayd the poet, in the Jāhiliyyah and in Islam, belonged to Banū Taghlib, and they were his maternal uncles. They wronged him regarding a debt owed to him. Al-Walīd took his right for him when he was governor over them. Abū Zubayd thanked him for that and attached himself to him, visiting him in Madinah and Kufa. He was a Christian, then he embraced Islam in al-Walīd's presence and his Islam was good. While he was with him, someone came to Abū Zaynab, Abū Muwarriʿ, and Jundub—they had been digging against al-Walīd ever since he killed their sons and setting spies on him—and said to them: "Al-Walīd and Abū Zubayd are drinking wine." They arose and took with them a number of people from Kufa, broke in upon him, but saw nothing. They began to blame one another, and the people reviled them. Al-Walīd concealed that from ʿUthmān. Jundub and a group with him came to Ibn Masʿūd and said to him: "Al-Walīd is addicted to wine," and they spread that. Ibn Masʿūd said: "Whoever conceals himself from us, we do not pursue his private affairs." Al-Walīd reproached him for his words until they became angry with each other. Then a sorcerer was brought to al-Walīd, and he sent to Ibn Masʿūd asking him about his punishment. The sorcerer confessed before Ibn Masʿūd. He used to make people imagine that he entered the anus of a donkey and came out of its mouth. Ibn Masʿūd ordered that he be killed. When al-Walīd wanted to kill him, the people came, and Jundub was with them. He struck the sorcerer and killed him. Al-Walīd imprisoned him and wrote to ʿUthmān about him. ʿUthmān ordered him to release him and discipline him. Jundub's companions became angry for him, and they went out to ʿUthmān asking to be excused from al-Walīd, but he sent them back disappointed. When they returned, everyone who had suffered a loss came to them and joined them in their view. Abū Zaynab and Abū Muwarriʿ and others entered upon al-Walīd and conversed with him. He fell asleep, so they took his seal ring and traveled to Madinah. Al-Walīd woke up and did not see his ring. He asked his wives about it, and they told him that the last two who remained with him were two men whose description was such and such. He suspected them and said: "They are Abū Zaynab and Abū Muwarriʿ." He sent to seek them, but they were not found. They arrived before ʿUthmān, and with them were others. They informed him that al-Walīd had drunk wine. He sent for al-Walīd, who came to Madinah. ʿUthmān summoned the two and said: "Do you testify that you saw him drink?" They said: "No." He said: "Then how?" They said: "We squeezed it from his beard while he was vomiting wine." He ordered Saʿīd b. al-ʿĀṣ, and he flogged him. That left enmity between their families. Al-Walīd was wearing a khamīṣah (a garment), and ʿAlī b. Abī Ṭālib ordered it to be stripped from him when he was flogged. This is according to this narration. The correct view is that the one who flogged him was ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib, because ʿAlī ordered his son al-Ḥasan to flog him. Al-Ḥasan said: "Assign its heat to one who has taken charge of its cold!" So he ordered ʿAbd Allāh b. Jaʿfar, and he flogged him forty lashes. ʿAlī said: "Stop. The Messenger of Allah ﷺ and Abū Bakr flogged forty, and ʿUthmān flogged eighty. Each is a sunnah, and this is more beloved to me." It is said: Al-Walīd became drunk and led the people of Kufa in the dawn prayer with four units, then he turned to them and said: "Shall I add more for you?" Ibn Masʿūd said to him: "We have not ceased to be with you in increase since today." They testified against him before ʿUthmān. He ordered ʿAlī to flog him, and ʿAlī ordered ʿAbd Allāh b. Jaʿfar, who flogged him. Al-Ḥuṭayʾah said: Al-Ḥuṭayʾah bears witness on the day he meets his Lord that al-Walīd is more deserving of excuse. He called out when their prayer was complete: "Shall I add more for you?" in drunkenness, not knowing. They refused, Abū Wahb; had they allowed, you would have joined the even with the odd. Hold back your reins when you run; had they left your reins, you would not cease running. When ʿUthmān learned that al-Walīd had drunk wine, he dismissed him and appointed Saʿīd b. al-ʿĀṣ b. Umayyah. Saʿīd had been brought up in the care of ʿUmar. When Syria was conquered, he sent him ahead. He stayed with Muʿāwiyah. One day ʿUmar mentioned Quraysh and asked about him. He was told that he was in Syria. He summoned him, and he came to him. ʿUmar said to him: "I have heard of your trials and righteousness, so increase, and Allah will increase you in good." He said to him: "Do you have a wife?" He said: "No." The daughters of Sufyān b. ʿUwayf came to ʿUmar, and their mother was with them. Their mother said: "Our men have perished, and when men perish, women are lost. Place them with their equals." He married one of them to Saʿīd and another to ʿAbd al-Raḥmān b. ʿAwf. The daughters of Masʿūd b. Nuʿaym al-Nahshalī came to him and said: "Our men have perished, and children remain. Place us with our equals." He married one of them to Saʿīd and the other to Jubayr b. Muṭʿim. His paternal uncles were people of trial and precedence in Islam. ʿUmar did not die until Saʿīd had become one of the men of Quraysh. When ʿUthmān appointed him, he traveled until he came to Kufa as governor. With him returned al-Ashtar, Abū Khashshah al-Ghifārī, Jundub b. ʿAbd Allāh, and Jaththāmah b. Ṣaʿb b. Jaththāmah. They had been among those who went with al-Walīd supporting him, but they turned against him. One of the poets of Kufa said: I fled from al-Walīd to Saʿīd, like the people of al-Ḥijr when they despaired and perished. Every year we are governed by someone from Quraysh—a newly appointed amir or an advisor. We have a fire that we are threatened with, so we fear; but they have no fire, so they do not fear. When Saʿīd reached Kufa, he ascended the pulpit, praised Allah, extolled Him, and then said: "By Allah, I have been sent to you while I am reluctant; but I found no alternative when I was commanded to accept the command. Indeed, fitnah (tribulation) has raised its snout and its eyes. By Allah, I will strike its face until I subdue it or it defeats me. And I am today a scout for my own soul." Then he descended and asked about the people of Kufa, and he came to know the condition of its people. He wrote to ʿUthmān that the people of Kufa's affairs had become disordered, that the people of nobility, ancient houses, and precedence among them had been overcome, and that the dominant element in that land consisted of newcomers who had arrived and Bedouins who had attached themselves, so that no attention was paid to any person of nobility and merit among its native growth or its settlers. ʿUthmān wrote to him: "Now then, give preference to the people of precedence and early merit and those through whom Allah opened that land. Let those who settled there from others be followers of them, unless they have become sluggish regarding the truth and abandoned upholding it while these others uphold it. Preserve for each his station and give them all their due share of the truth. For through knowledge of people is justice attained." Saʿīd sent to the people of the battles and al-Qādisiyyah and said: "You are the faces of the people, and the face tells of the body. Convey to us the need of the needy." He included with them those among the newcomers and latecomers who were capable. He made the reciters part of his evening gatherings. Slander spread among the people of Kufa, so Saʿīd wrote to ʿUthmān about that. ʿUthmān gathered the people and informed them of what Saʿīd had written to him. They said to him: "You are right. Do not obey them in what they are not qualified for. For when those unqualified for matters undertake them, they cannot bear them and they corrupt them." ʿUthmān said: "O people of Madinah, prepare and hold fast, for tribulations have crept toward you. By Allah, I will assuredly secure for you what is yours until I transfer it to you, if you agree, until the one who fought alongside the people of Iraq for his share comes, and he resides with it in his land." They said: "How will you transfer to us our share of the lands?" He said: "Whoever wishes may sell it for what he has in the Hijaz, Yemen, and other lands." They rejoiced, and Allah opened for them a matter that had not been in their reckoning. They did that, and men from every tribe purchased it. It was permissible for them by mutual consent from them and from the people and by acknowledgment of the rights.
Grades by grader
No grade is recorded for this wording.