Tarikh (al-Tabari) 2011
The Caliphate of ʿUthmān b. ʿAffān
ذكر ظَفَرِ التُّرْكِ وَقَتْلِ عَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ فِي هَذِهِ السَّنَةِ انْتَصَرَتِ الْخَزَرُ وَالتُّرْكُ عَلَى الْمُسْلِمِينَ. وَسَبَبُهُ أَنَّ الْغَزَوَاتِ لَمَّا تَتَابَعَتْ عَلَيْهِمْ تَذَامَرُوا وَقَالُوا: كُنَّا [ أُمَّةً ] لَا يُقْرَنُ بِنَا أَحَدٌ، حَتَّى جَاءَتْ هَذِهِ الْأُمَّةُ الْقَلِيلَةُ فَصِرْنَا لَا نَقُومُ لَهَا. فَقَالَ بَعْضُهُمْ: إِنَّ هَؤُلَاءِ لَا يَمُوتُونَ وَمَا أُصِيبَ مِنْهُمْ أَحَدٌ فِي غَزْوِهِمْ. وَقَدْ كَانَ الْمُسْلِمُونَ غَزُوهُمْ قَبْلَ ذَلِكَ فَلَمْ يُقْتَلْ مِنْهُمْ أَحَدٌ، فَلِهَذَا ظَنُّوا أَنَّهُمْ لَا يَمُوتُونَ. فَقَالَ بَعْضُهُمْ: أَفَلَا تُجَرِّبُونَ ؟ فَكَمَنُوا لَهُمْ فِي الْغِيَاضِ، فَمَرَّ بِالْكَمِينِ نَفَرٌ مِنَ الْجُنْدِ فَرَمَوْهُمْ مِنْهَا فَقَتَلُوهُمْ، فَتَوَاعَدَ رُءُوسُهُمْ إِلَى حَرْبِهِمْ ثُمَّ اتَّعَدُوا يَوْمًا. وَكَانَ عُثْمَانُ قَدْ كَتَبَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ وَهُوَ عَلَى الْبَابِ: إِنَّ الرَّعِيَّةَ قَدْ أَبْطَرَهَا الْبِطْنَةُ، فَلَا تَقْتَحِمْ بِالْمُسْلِمِينَ فَإِنِّي أَخْشَى أَنْ يُقْتَلُوا. فَلَمْ يَرْجِعْ عَبْدُ الرَّحْمَنِ عَنْ مَقْصِدِهِ، فَغَزَا نَحْوَ بَلَنْجَرَ، وَكَانَ التُّرْكُ قَدِ اجْتَمَعَتْ مَعَ الْخَزَرِ، فَقَاتَلُوا الْمُسْلِمِينَ قِتَالًا شَدِيدًا وَقُتِلَ عَبْدُ الرَّحْمَنِ، وَكَانَ يُقَالُ لَهُ ذُو النُّورِ، وَهُوَ اسْمُ سَيْفِهِ، فَأَخَذَ أَهْلُ بَلَنْجَرَ جَسَدَهُ وَجَعَلُوهُ فِي تَابُوتٍ فَهُمْ يَسْتَسْقُونَ بِهِ، فَلَمَّا قُتِلَ انْهَزَمَ النَّاسُ وَافْتَرَقُوا فِرْقَتَيْنِ: فِرْقَةً نَحْوَ الْبَابِ، فَلَقُوا سَلْمَانَ بْنَ رَبِيعَةَ أَخَا عَبْدِ الرَّحْمَنِ، كَانَ قَدْ سَيَّرَهُ سَعِيدُ بْنُ الْعَاصِ مَدَدًا لِلْمُسْلِمِينَ بِأَمْرِ عُثْمَانَ، فَلَمَّا لَقُوهُ نَجَوْا مَعَهُ، وَفِرْقَةً نَحْوَ جِيلَانَ وَجُرْجَانَ، فِيهِمْ سَلْمَانُ الْفَارِسِيُّ وَأَبُو هُرَيْرَةَ، وَكَانَ فِي ذَلِكَ الْعَسْكَرِ يَزِيدُ بْنُ مُعَاوِيَةَ النَّخَعِيُّ، وَعَلْقَمَةُ بْنُ قَيْسٍ، وَمِعْضَدٌ الشَّيْبَانِيُّ، وَأَبُو مُفْرَزٍ التَّمِيمِيُّ فِي خِبَاءٍ وَاحِدٍ، وَعَمْرُو بْنُ عُتْبَةَ، وَخَالِدُ بْنُ رَبِيعَةَ، وَالْحِلْحَالُ بْنُ ذَرِيٍّ، وَالْقَرْثَعُ فِي خِبَاءٍ، فَكَانُوا مُتَجَاوِرِينَ فِي ذَلِكَ الْعَسْكَرِ، وَكَانَ الْقَرْثَعُ يَقُولُ: مَا أَحْسَنَ لَمْعَ الدِّمَاءِ عَلَى الثِّيَابِ ! وَكَانَ عَمْرُو بْنُ عُتْبَةَ يَقُولُ لِقَبَاءٍ عَلَيْهِ: مَا أَحْسَنَ حُمْرَةَ الدِّمَاءِ عَلَى بَيَاضِكَ ! وَرَأَى يَزِيدُ بْنُ مُعَاوِيَةَ أَنَّ غَزَالًا جِيءَ بِهِ لَمْ يُرَ أَحْسَنَ مِنْهُ فَلُفَّ فِي مِلْحَفَةٍ، ثُمَّ دُفِنَ فِي قَبْرٍ لَمْ يُرَ أَحْسَنَ مِنْهُ عَلَيْهِ ثَلَاثَةُ نَفَرٍ قُعُودٌ، فَلَمَّا اسْتَيْقَظَ وَاقْتَتَلَ النَّاسُ رُمِيَ بِحَجَرٍ فَهَشَّمَ رَأْسَهُ فَمَاتَ، فَكَأَنَّمَا زُيِّنَ ثَوْبُهُ بِالدِّمَاءِ وَلَيْسَ بِتَلْطِيخٍ، فَدُفِنَ فِي قَبْرٍ عَلَى الصُّورَةِ الَّتِي رَأَى. وَقَالَ مِعْضَدٌ لِعَلْقَمَةَ: أَعِرْنِي بُرْدَكَ أَعْصِبُ بِهِ رَأْسِي، فَفَعَلَ، فَأَتَى بُرْجَ بَلَنْجَرَ الَّذِي أُصِيبَ فِيهِ يَزِيدُ فَرَمَاهُمْ فَقَتَلَ مِنْهُمْ، وَأَتَاهُ حَجَرُ عَرَّادَةٍ فَفَضَخَ هَامَتَهُ، فَأَخَذَهُ أَصْحَابُهُ فَدَفَنُوهُ إِلَى جَنْبِ يَزِيدَ، وَأَخَذَ عَلْقَمَةُ الْبُرْدَ، فَكَانَ يَغْسِلُهُ فَلَا يَخْرُجُ أَثَرُ الدَّمِ مِنْهُ، وَكَانَ يَشْهَدُ فِيهِ الْجُمُعَةَ وَيَقُولُ: يَحْمِلُنِي عَلَى هَذَا أَنَّ دَمَ مِعْضَدٍ فِيهِ. وَأَصَابَ عَمْرَو بْنَ عُتْبَةَ جِرَاحَةٌ فَرَأَى قِبَاءَهُ كَمَا اشْتَهَى ثُمَّ قُتِلَ. وَأَمَّا الْقَرْثَعُ فَإِنَّهُ قَاتَلَ حَتَّى خُرِقَ بِالْحِرَابِ، فَبَلَغَ الْخَبَرُ بِذَلِكَ عُثْمَانَ فَقَالَ: إِنَّا لِلَّهِ، انْتَكَثَ أَهْلُ الْكُوفَةِ، اللَّهُمَّ تُبْ عَلَيْهِمْ وَأَقْبِلْ بِهِمْ ! وَكَانَ عُثْمَانُ قَدْ كَتَبَ إِلَى سَعِيدِ بْنِ الْعَاصِ أَنْ يُنْفِذَ سَلْمَانَ إِلَى الْبَابِ لِلْغَزْوِ، فَسَيَّرَهُ فَلَقِيَ الْمَهْزُومِينَ، عَلَى مَا تَقَدَّمَ، فَنَجَّاهُمُ اللَّهُ بِهِ. فَلَمَّا أُصِيبَ عَبْدُ الرَّحْمَنِ اسْتَعْمَلَ سَعِيدٌ سَلْمَانَ بْنَ رَبِيعَةَ عَلَى الْبَابِ، وَاسْتَعْمَلَ عَلَى الْغَزْوِ بِأَهْلِ الْكُوفَةِ حُذَيْفَةَ بْنَ الْيَمَانِ، وَمَدَّهُمْ عُثْمَانُ بِأَهْلِ الشَّامِ عَلَيْهِمْ حَبِيبُ بْنُ مَسْلَمَةَ، فَتَأَمَّرَ عَلَيْهِمْ سَلْمَانُ وَأَبُو حَبِيبٍ حَتَّى قَالَ أَهْلُ الشَّامِ: لَقَدْ هَمَمْنَا بِضَرْبِ سَلْمَانَ. فَقَالَ الْكُوفِيُّونَ: إِذَنْ وَاللَّهِ نَضْرِبُ حَبِيبًا وَنَحْبِسُهُ، وَإِنْ أَبَيْتُمْ كَثُرَتِ الْقَتْلَى فِينَا وَفِيكُمْ، وَقَالَ أَوْسُ بْنُ مَغْرَاءَ فِي ذَلِكَ: إِنْ تَضْرِبُوا سَلْمَانَ نَضْرِبْ حَبِيبَكُمْ وَإِنْ تَرْحَلُوا نَحْوَ ابْنِ عَفَّانَ نَرْحَلُ وَإِنْ تُقْسِطُوا فَالثَّغْرُ ثَغْرُ أَمِيرِنَا وَهَذَا أَمِيرٌ فِي الْكَتَائِبِ مُقْبِلُ وَنَحْنُ وُلَاةُ الْأَمْرِ كُنَّا حُمَاتَهُ لَيَالِيَ نَرْمِي كُلَّ ثَغْرٍ وَنَعْكِلُ وَأَرَادَ حَبِيبٌ أَنْ يَتَأَمَّرَ عَلَى صَاحِبِ الْبَابِ كَمَا يَتَأَمَّرُ أَمِيرُ الْجَيْشِ إِذَا جَاءَ مِنَ الْكُوفَةِ، فَكَانَ ذَلِكَ أَوَّلَ اخْتِلَافٍ وَقَعَ بَيْنَ أَهْلِ الْكُوفَةِ وَالشَّامِ. وَغَزَا حُذَيْفَةُ ثَلَاثَ غَزَوَاتٍ، فَقُتِلَ عُثْمَانُ فِي الثَّالِثَةِ، وَلَقِيَهُمْ مَقْتَلُ عُثْمَانَ فَقَالَ حُذَيْفَةُ بْنُ الْيَمَانِ: اللَّهُمَّ الْعَنْ قَتَلَتَهُ وَشُتَّامَهُ ! اللَّهُمَّ إِنَّا كُنَّا نُعَاتِبُهُ وَيُعَاتِبُنَا فَاتَّخَذُوا ذَلِكَ سُلَّمًا إِلَى الْفِتْنَةِ ! اللَّهُمَّ لَا تُمِتْهُمْ إِلَّا بِالسُّيُوفِ !
Translation
✧ Mention of the victory of the Turks and the killing of ʿAbd al-Raḥmān b. Rabīʿah In this year, the Khazar and the Turks prevailed over the Muslims. The reason was that when the raids followed one after another upon them, they incited one another and said: “We were a nation to whom no one could be compared, until this small nation came, and we have become unable to stand against them.” Some of them said: “These people do not die, and none of them has been struck in their raids.” The Muslims had raided them before that, and none of them had been killed, so for this reason they thought that they did not die. Some of them said: “Will you not test them?” So they lay in ambush for them in the thickets. A group of soldiers passed by the ambush, and they shot at them from it and killed them. Their leaders promised one another to wage war against them, and they appointed a day. ʿUthmān had written to ʿAbd al-Raḥmān b. Rabīʿah, who was at the gate: “The subjects have become insolent due to abundance, so do not plunge with the Muslims, for I fear that they will be killed.” ʿAbd al-Raḥmān did not turn back from his intention, and he raided toward Balanjar. The Turks had gathered with the Khazar, and they fought the Muslims a fierce battle, and ʿAbd al-Raḥmān was killed. He was called Dhū al-Nūr, which was the name of his sword. The people of Balanjar took his body and placed it in a coffin, and they seek rain through it. When he was killed, the people fled and split into two groups: one group toward the gate, and they met Salmān b. Rabīʿah, the brother of ʿAbd al-Raḥmān, whom Saʿīd b. al-ʿĀṣ had sent as reinforcement for the Muslims by the command of ʿUthmān. When they met him, they escaped with him. The other group went toward Jīlān and Jurjān, among them Salmān al-Fārisī and Abū Hurayrah. In that army were Yazīd b. Muʿāwiyah al-Nakhaʿī, ʿAlqamah b. Qays, Miʿḍad al-Shaybānī, and Abū Mufraz al-Tamīmī in one tent, and ʿAmr b. ʿUtbah, Khālid b. Rabīʿah, al-Ḥilḥāl b. Dharī, and al-Qarthaʿ in a tent. They were neighbors in that army. Al-Qarthaʿ used to say: “How beautiful is the glint of blood on garments!” And ʿAmr b. ʿUtbah used to say to a cloak of his: “How beautiful is the redness of blood on your whiteness!” Yazīd b. Muʿāwiyah saw in a dream that a gazelle was brought, the like of whose beauty had never been seen. It was wrapped in a sheet, then buried in a grave the like of whose beauty had never been seen, with three men sitting upon it. When he awoke and the people fought, he was struck by a stone that crushed his head, and he died. It was as if his garment had been adorned with blood, not smeared. He was buried in a grave in the same form as he had seen. Miʿḍad said to ʿAlqamah: “Lend me your burd so I can bind my head with it.” He did so. He came to the tower of Balanjar where Yazīd had been struck, and he shot at them and killed some of them. A stone from a catapult came to him and split his skull. His companions took him and buried him beside Yazīd. ʿAlqamah took the burd, and he would wash it, but the trace of blood would not come out of it. He would attend the Friday prayer in it and say: “What makes me do this is that the blood of Miʿḍad is in it.” ʿAmr b. ʿUtbah was wounded, and he saw his cloak as he had desired, then he was killed. As for al-Qarthaʿ, he fought until he was pierced by spears. The news of that reached ʿUthmān, and he said: “Indeed, we belong to Allah. The people of Kufa have broken their covenant. O Allah, forgive them and return them!” ʿUthmān had written to Saʿīd b. al-ʿĀṣ to send Salmān to the gate for raiding. He sent him, and he met the defeated ones, as mentioned above, and Allah saved them through him. When ʿAbd al-Raḥmān was killed, Saʿīd appointed Salmān b. Rabīʿah over the gate, and he appointed Ḥudhayfah b. al-Yamān over the raids with the people of Kufa. ʿUthmān reinforced them with the people of Syria under Ḥabīb b. Maslamah. Salmān and Abū Ḥabīb disputed command over them, until the people of Syria said: “We have resolved to strike Salmān.” The Kufans said: “Then, by Allah, we will strike Ḥabīb and detain him. If you refuse, the slain will be many among us and among you.” Aws b. Maghrāʾ said about that: If you strike Salmān, we strike your Ḥabīb; if you depart toward Ibn ʿAffān, we depart. And if you act justly, the frontier is the frontier of our commander, And this is a commander approaching among the battalions. We were the guardians of authority, its protectors, In nights when we cast at every frontier and we held back. Ḥabīb wanted to take command over the master of the gate, as the commander of the army takes command when he comes from Kufa. That was the first disagreement that occurred between the people of Kufa and Syria. Ḥudhayfah raided three raids, and ʿUthmān was killed during the third. The news of ʿUthmān's killing reached them while they were on the raid. Ḥudhayfah b. al-Yamān said: “O Allah, curse his killers and those who reviled him! O Allah, we used to reproach him and he used to reproach us, and they took that as a ladder to discord! O Allah, do not cause them to die except by the swords!”
Grades by grader
No grade is recorded for this wording.