Tarikh (al-Tabari) 2016
The Caliphate of ʿUthmān b. ʿAffān
ذكر تَسْيِيرِ مَنْ سُيِّرَ مِنْ أَهْلِ الْكُوفَةِ إِلَى الشَّامِ وَفِي هَذِهِ السَّنَةِ سَيَّرَ عُثْمَانُ نَفَرًا مِنْ أَهْلِ الْكُوفَةِ إِلَى الشَّامِ. وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ سَعِيدَ بْنَ الْعَاصِ لَمَّا وَلَّاهُ عُثْمَانُ الْكُوفَةَ حِينَ شَهِدَ عَلَى الْوَلِيدِ بِشُرْبِ الْخَمْرِ، أَمَرَهُ أَنْ يُسَيِّرَ الْوَلِيدَ إِلَيْهِ، فَقَدِمَ سَعِيدٌ الْكُوفَةَ وَسَيَّرَ الْوَلِيدَ وَغَسَلَ الْمِنْبَرَ، فَنَهَاهُ رِجَالٌ مِنْ بَنِي أُمَيَّةَ كَانُوا قَدْ خَرَجُوا مَعَهُ عَنْ ذَلِكَ، فَلَمْ يُجِبْهُمْ، وَاخْتَارَ سَعِيدٌ وُجُوهَ النَّاسِ وَأَهْلَ الْقَادِسِيَّةِ وَقُرَّاءَ أَهْلِ الْكُوفَةِ، فَكَانَ هَؤُلَاءِ دَخْلَتُهُ إِذَا خَلَا، وَأَمَّا إِذَا خَرَجَ فَكُلُّ النَّاسِ يَدْخُلُ عَلَيْهِ، فَدَخَلُوا عَلَيْهِ يَوْمًا، فَبَيْنَا هُمْ يَتَحَدَّثُونَ قَالَ حُبَيْشُ بْنُ فُلَانٍ الْأَسَدِيُّ: مَا أَجْوَدَ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ ! فَقَالَ سَعِيدٌ: إِنَّ مَنْ لَهُ مِثْلُ النَّشَاسْتَجِ لَحَقِيقٌ أَنْ يَكُونَ جَوَادًا، وَاللَّهِ لَوْ أَنَّ لِي مِثْلَهُ لَأَعَاشَكُمُ اللَّهُ بِهِ عَيْشًا رَغَدًا. فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ حُبَيْشٍ، وَهُوَ حَدَثٌ: وَاللَّهِ لَوَدِدْتُ أَنَّ هَذَا الْمِلْطَاطَ لَكَ، يَعْنِي لِسَعِيدٍ، وَهُوَ مَا كَانَ لِلْأَكَاسِرَةِ عَلَى جَانِبِ الْفُرَاتِ الَّذِي يَلِي الْكُوفَةَ. قَالُوا: فَضَّ اللَّهُ فَاكَ ! وَاللَّهِ لَقَدْ هَمَمْنَا بِكَ ! فَقَالَ أَبُوهُ: غُلَامٌ فَلَا تَجَاوَزُهُ. فَقَالُوا: يَتَمَنَّى لَهُ سَوَادَنَا. قَالَ: وَيَتَمَنَّى لَكُمْ أَضْعَافَهُ، فَثَارَ بِهِ الْأَشْتَرُ، وَجُنْدَبٌ، وَابْنُ ذِي الْحِنْكَةِ، وَصَعْصَعَةُ، وَابْنُ الْكَوَّاءِ، وَكُمَيْلٌ، وَعُمَيْرُ بْنُ ضَابِئٍ فَأَخَذُوهُ، فَثَارَ أَبُوهُ لِيَمْنَعَ عَنْهُ، فَضَرَبُوهُمَا حَتَّى غُشِيَ عَلَيْهِمَا، وَجَعَلَ سَعِيدٌ يُنَاشِدُهُمْ وَيَأْبَوْنَ حَتَّى قَضَوْا مِنْهُمَا وَطَرًا. فَسَمِعَتْ بِذَلِكَ بَنُو أَسَدٍ فَجَاءُوا وَفِيهِمْ طُلَيْحَةُ، فَأَحَاطُوا بِالْقَصْرِ، وَرَكِبَتِ الْقَبَائِلُ فَعَاذُوا بِسَعِيدٍ، فَخَرَجَ سَعِيدٌ إِلَى النَّاسِ فَقَالَ: أَيُّهَا النَّاسُ قَوْمٌ تَنَازَعُوا وَقَدْ رَزَقَ اللَّهُ الْعَافِيَةَ، فَرَدَّهُمْ فَتَرَاجَعُوا. وَأَفَاقَ الرَّجُلَانِ فَقَالَا: قَاتَلَنَا غَاشِيَتُكَ. فَقَالَ: لَا يَغْشَوْنِي أَبَدًا، فَكُفَّا أَلْسِنَتَكُمَا وَلَا تُحَزِّبَا النَّاسَ. فَفَعَلَا، وَقَعَدَ أُولَئِكَ النَّفَرُ فِي بُيُوتِهِمْ وَأَقْبَلُوا يَقَعُونَ فِي عُثْمَانَ. وَقِيلَ: بَلْ كَانَ السَّبَبُ فِي ذَلِكَ أَنَّهُ كَانَ يَسْمُرُ عِنْدَ سَعِيدِ بْنِ الْعَاصِ وُجُوهُ أَهْلِ الْكُوفَةِ، مِنْهُمْ: مَالِكُ بْنُ كَعْبٍ الْأَرْحَبِيُّ وَالْأَسْوَدُ بْنُ يَزِيدَ، وَعَلْقَمَةُ بْنُ قَيْسٍ النَّخَعِيَّانِ، وَمَالِكٌ الْأَشْتَرُ، وَغَيْرُهُمْ، فَقَالَ سَعِيدٌ: إِنَّمَا هَذَا السَّوَادُ بُسْتَانُ قُرَيْشٍ. فَقَالَ الْأَشْتَرُ: أَتَزْعُمُ أَنَّ السَّوَادَ الَّذِي أَفَاءَهُ اللَّهُ عَلَيْنَا بِأَسْيَافِنَا بُسْتَانٌ لَكَ وَلِقَوْمِكَ ؟ وَتَكَلَّمَ الْقَوْمُ مَعَهُ، فَقَالَ عَبْدُ الرَّحْمَنِ الْأَسَدِيُّ، وَكَانَ عَلَى شُرْطَةِ سَعِيدٍ: أَتَرُدُّونَ عَلَى الْأَمِيرِ مَقَالَتَهُ ؟ وَأَغْلَظَ لَهُمْ. فَقَالَ الْأَشْتَرُ: مَنْ هَاهُنَا ؟ لَا يَفُوتَنَّكُمُ الرَّجُلُ ! فَوَثَبُوا عَلَيْهِ فَوَطِئُوهُ وَطْأً شَدِيدًا حَتَّى غُشِيَ عَلَيْهِ، ثُمَّ جُرَّ بِرِجْلِهِ، فَنُضِحَ بِمَاءٍ فَأَفَاقَ فَقَالَ: قَتَلَنِي مَنِ انْتَخَبْتُ. فَقَالَ: وَاللَّهِ لَا يَسْمُرُ عِنْدِي أَحَدٌ أَبَدًا. فَجَعَلُوا يَجْلِسُونَ فِي مَجَالِسِهِمْ يَشْتُمُونَ عُثْمَانَ وَسَعِيدًا، وَاجْتَمَعَ إِلَيْهِمُ النَّاسُ حَتَّى كَثُرُوا، فَكَتَبَ سَعِيدٌ وَأَشْرَافُ أَهْلِ الْكُوفَةِ إِلَى عُثْمَانَ فِي إِخْرَاجِهِمْ، فَكَتَبَ إِلَيْهِمْ أَنْ يُلْحِقُوهُمْ بِمُعَاوِيَةَ، وَكَتَبَ إِلَى مُعَاوِيَةَ: إِنَّ نَفَرًا قَدْ خُلِقُوا لِلْفِتْنَةِ فَأَقِمْ عَلَيْهِمْ وَانْهَهُمْ، فَإِنْ آنَسْتَ مِنْهُمْ رُشْدًا فَاقْبَلْ، وَإِنْ أَعْيَوْكَ فَارْدُدْهُمْ عَلَيَّ. فَلَمَّا قَدِمُوا عَلَى مُعَاوِيَةَ أَنْزَلَهُمْ كَنِيسَةَ مَرْيَمَ، وَأَجْرَى عَلَيْهِمْ مَا كَانَ لَهُمْ بِالْعِرَاقِ بِأَمْرِ عُثْمَانَ، وَكَانَ يَتَغَدَّى وَيَتَعَشَّى مَعَهُمْ، فَقَالَ لَهُمْ يَوْمًا: إِنَّكُمْ قَوْمٌ مِنَ الْعَرَبِ لَكُمْ أَسْنَانٌ وَأَلْسِنَةٌ، وَقَدْ أَدْرَكْتُمْ بِالْإِسْلَامِ شَرَفًا، وَغَلَبْتُمُ الْأُمَمَ وَحَوَيْتُمْ مَوَارِيثَهُمْ، وَقَدْ بَلَغَنِي أَنَّكُمْ نَقِمْتُمْ قُرَيْشًا، وَلَوْ لَمْ تَكُنْ قُرَيْشٌ كُنْتُمْ أَذِلَّةً، إِنَّ أَئِمَّتَكُمْ لَكُمْ جُنَّةٌ فَلَا تَفْتَرِقُوا عَنْ جُنَّتِكُمْ، وَإِنَّ أَئِمَّتَكُمْ يَصْبِرُونَ لَكُمْ عَلَى الْجَوْرِ وَيَحْتَمِلُونَ مِنْكُمُ الْمَؤُونَةَ، وَاللَّهِ لَتَنْتَهُنَّ أَوْ لَيَبْتَلِيَنَّكُمُ اللَّهُ بِمَنْ يَسُومُكُمُ السُّوءَ وَلَا يَحْمَدُكُمْ عَلَى الصَّبْرِ، ثُمَّ تَكُونُونَ شُرَكَاءَهُمْ فِيمَا جَرَرْتُمْ عَلَى الرَّعِيَّةِ فِي حَيَاتِكُمْ وَبَعْدَ وَفَاتِكُمْ. فَقَالَ رَجُلٌ مِنْهُمْ، وَهُوَ صَعْصَعَةُ: أَمَّا مَا ذَكَرْتَ مِنْ قُرَيْشٍ فَإِنَّهَا لَمْ تَكُنْ أَكْثَرَ الْعَرَبِ وَلَا أَمْنَعَهَا فِي الْجَاهِلِيَّةِ فَتُخَوِّفَنَا، وَأَمَّا مَا ذَكَرْتَ مِنَ الْجُنَّةِ فَإِنَّ الْجُنَّةَ إِذَا اخْتُرِقَتْ خُلِصَ إِلَيْنَا. فَقَالَ مُعَاوِيَةُ: عَرَفْتُكُمُ الْآنَ وَعَلِمْتُ أَنَّ الَّذِي أَغْرَاكُمْ عَلَى هَذَا قِلَّةُ الْعُقُولِ، وَأَنْتَ خَطِيبُهُمْ وَلَا أَرَى لَكَ عَقْلًا، أُعَظِّمُ عَلَيْكَ أَمْرَ الْإِسْلَامِ وَتُذَكِّرُنِي بِالْجَاهِلِيَّةِ ! أَخْزَى اللَّهُ قَوْمًا عَظَّمُوا أَمْرَكُمْ ! افْقَهُوا عَنِّي، وَلَا أَظُنُّكُمْ تَفْقَهُونَ أَنَّ قُرَيْشًا لَمْ تُعَزَّ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ إِلَّا بِاللَّهِ تَعَالَى، لَمْ تَكُنْ بِأَكْثَرِ الْعَرَبِ وَلَا أَشَدِّهِمْ، وَلَكِنَّهُمْ كَانُوا أَكْرَمَهُمْ أَحْسَابًا، وَأَمْحَضَهُمْ أَنْسَابًا، وَأَكْمَلَهُمْ مُرُوءَةً، وَلَمْ يَمْتَنِعُوا فِي الْجَاهِلِيَّةِ، وَالنَّاسُ يَأْكُلُ بَعْضُهُمْ بَعْضًا، إِلَّا بِاللَّهِ، فَبَوَّأَهُمْ حَرَمًا آمِنًا يُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ ! هَلْ تَعْرِفُونَ عَرَبِيًّا أَوْ عَجَمِيًّا أَوْ أَسْوَدَ أَوْ أَحْمَرَ إِلَّا وَقَدْ أَصَابَهُ الدَّهْرُ فِي بَلَدِهِ وَحُرْمَتِهِ إِلَّا مَا كَانَ مِنْ قُرَيْشٍ، فَإِنَّهُمْ لَمْ يُرِدْهُمْ أَحَدٌ مِنَ النَّاسِ بِكَيْدٍ إِلَّا جَعَلَ اللَّهُ خَدَّهُ الْأَسْفَلَ، حَتَّى أَرَادَ اللَّهُ أَنْ يَسْتَنْقِذَ مَنْ أَكْرَمَ وَاتَّبَعَ دِينَهُ مِنْ هَوَانِ الدُّنْيَا وَسُوءِ مَرَدِّ الْآخِرَةِ، فَارْتَضَى لِذَلِكَ خَيْرَ خَيْرِ خَلْقِهِ، ثُمَّ ارْتَضَى لَهُ أَصْحَابًا فَكَانَ خِيَارُهُمْ قُرَيْشًا، ثُمَّ بَنَى هَذَا الْمُلْكَ عَلَيْهِمْ، وَنَجْعَلُ هَذِهِ الْخِلَافَةَ فِيهِمْ، فَلَا يَصْلُحُ ذَلِكَ إِلَّا عَلَيْهِمْ، فَكَانَ اللَّهُ يَحُوطُهُمْ فِي الْجَاهِلِيَّةِ وَهُمْ عَلَى كُفْرِهِمْ، أَفَتَرَاهُ لَا يَحُوطُهُمْ وَهُمْ عَلَى دِينِهِ ؟ أُفٍّ لَكَ وَلِأَصْحَابِكَ ! أَمَّا أَنْتَ يَا صَعْصَعَةُ فَإِنَّ قَرْيَتَكَ شَرُّ الْقُرَى ! أَنْتَنُهَا بَيْتًا، وَأَعْمَقُهَا وَادِيًا، وَأَعْرَفُهَا بِالشَّرِّ، وَأَلْأَمُهَا جِيرَانًا ! لَمْ يَسْكُنْهَا شَرِيفٌ قَطُّ وَلَا وَضِيعٌ إِلَّا سُبَّ بِهَا، ثُمَّ كَانُوا أَلْأَمَ الْعَرَبِ أَلْقَابًا وَأَصْهَارًا، نُزَّاعُ الْأُمَمِ، وَأَنْتُمْ جِيرَانُ الْخَطِّ، وَفَعَلَةُ فَارِسَ، حَتَّى أَصَابَتْكُمْ دَعْوَةُ النَّبِيِّ ﷺ لَمْ تَسْكُنِ الْبَحْرَيْنِ فَتُشْرِكَهُمْ فِي دَعْوَةِ النَّبِيِّ ﷺ، فَأَنْتَ شَرُّ قَوْمِكَ، حَتَّى إِذَا أَبْرَزَكَ الْإِسْلَامُ وَخَلَطَكَ بِالنَّاسِ أَقْبَلْتَ تَبْغِي دِينَ اللَّهِ عِوَجًا، وَتَنْزِعُ إِلَى الذِّلَّةِ، وَلَا يَضُرُّ ذَلِكَ قُرَيْشًا وَلَا يَضَعُهُمْ، وَلَنْ يَمْنَعَهُمْ مِنْ تَأْدِيَةِ مَا عَلَيْهِمْ، إِنَّ الشَّيْطَانَ عَنْكُمْ غَيْرُ غَافِلٍ، قَدْ عَرَفَكُمْ بِالشَّرِّ فَأَغْرَى بِكُمُ النَّاسَ، وَهُوَ صَارِعُكُمْ، وَلَا تُدْرِكُونَ بِالشَّرِّ أَمْرًا أَبَدًا إِلَّا فَتَحَ اللَّهُ عَلَيْكُمْ شَرًّا مِنْهُ وَأَخْزَى. ثُمَّ قَامَ وَتَرَكَهُمْ فَتَقَاصَرَتْ إِلَيْهِمْ أَنْفُسُهُمْ، فَلَمَّا كَانَ بَعْدَ ذَلِكَ أَتَاهُمْ فَقَالَ: إِنِّي قَدْ أَذِنْتُ لَكُمْ فَاذْهَبُوا حَيْثُ شِئْتُمْ لَا يَنْفَعُ اللَّهُ بِكُمْ أَحَدًا أَبَدًا وَلَا يَضُرُّهُ، وَلَا أَنْتُمْ بِرِجَالِ مَنْفَعَةٍ وَلَا مَضَرَّةٍ، فَإِنْ أَرَدْتُمُ النَّجَاةَ فَالْزَمُوا جَمَاعَتَكُمْ وَلَا يُبْطِرَنَّكُمُ الْإِنْعَامُ، فَإِنَّ الْبَطَرَ لَا يَعْتَرِي الْخِيَارَ، اذْهَبُوا حَيْثُ شِئْتُمْ فَسَأَكْتُبُ إِلَى أَمِيرِ الْمُؤْمِنِينَ فِيكُمْ. فَلَمَّا خَرَجُوا دَعَاهُمْ وَقَالَ لَهُمْ: إِنِّي مُعِيدٌ عَلَيْكُمْ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ مَعْصُومًا فَوَلَّانِي وَأَدْخَلَنِي فِي أَمْرِهِ، ثُمَّ اسْتُخْلِفَ أَبُو بَكْرٍ فَوَلَّانِي، ثُمَّ اسْتُخْلِفَ عُمَرُ فَوَلَّانِي، ثُمَّ اسْتُخْلِفَ عُثْمَانُ فَوَلَّانِي، وَلَمْ يُولِّنِي أَحَدٌ إِلَّا وَهُوَ عَنِّي رَاضٍ، وَإِنَّمَا طَلَبَ رَسُولُ اللَّهِ ﷺ لِلْأَعْمَالِ أَهْلَ الْجَزَاءِ عَنِ الْمُسْلِمِينَ وَالْغَنَاءِ، وَإِنَّ اللَّهَ ذُو سَطَوَاتٍ وَنَقَمَاتٍ يَمْكُرُ بِمَنْ مَكَرَ بِهِ، فَلَا تَعْرِضُوا لِأَمْرٍ وَأَنْتُمْ تَعْلَمُونَ مِنْ أَنْفُسِكُمْ غَيْرَ مَا تُظْهِرُونَ، فَإِنَّ اللَّهَ غَيْرُ تَارِكِكُمْ حَتَّى يَخْتَبِرَكُمْ وَيُبْدِيَ لِلنَّاسِ سَرَائِرَكُمْ. وَكَتَبَ مُعَاوِيَةُ إِلَى عُثْمَانَ: إِنَّهُ قَدِمَ عَلَى أَقْوَامٍ لَيْسَتْ لَهُمْ عُقُولٌ وَلَا أَدْيَانٌ، أَضْجَرَهُمُ الْعَدْلُ، لَا يُرِيدُونَ اللَّهَ بِشَيْءٍ، وَلَا يَتَكَلَّمُونَ بِحُجَّةٍ، إِنَّمَا هَمُّهُمُ الْفِتْنَةُ وَأَمْوَالُ أَهْلِ الذِّمَّةِ، وَاللَّهُ مُبْتَلِيهِمْ وَمُخْتَبِرُهُمْ ثُمَّ فَاضِحُهُمْ وَمُخْزِيهِمْ، وَلَيْسُوا بِالَّذِينَ يَنْكُونَ أَحَدًا إِلَّا مَعَ غَيْرِهِمْ، فَانْهَ سَعِيدًا وَمَنْ عِنْدَهُ عَنْهُمْ، فَإِنَّهُمْ لَيْسُوا لِأَكْثَرَ مِنْ شَغَبٍ وَنَكِيرٍ. فَخَرَجُوا مِنْ دِمَشْقَ فَقَالُوا: لَا تَرْجِعُوا بِنَا إِلَى الْكُوفَةِ، فَإِنَّهُمْ يَشْمَتُونَ بِنَا، وَلَكِنْ مَيِّلُوا إِلَى الْجَزِيرَةِ، فَسَمِعَ بِهِمْ عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ، وَكَانَ عَلَى حِمْصَ، فَدَعَاهُمْ فَقَالَ: يَا آلَةَ الشَّيْطَانِ لَا مَرْحَبًا بِكُمْ وَلَا أَهْلًا، قَدْ رَجَعَ الشَّيْطَانُ مَحْسُورًا وَأَنْتُمْ بَعْدُ نِشَاطٌ، خَسَّرَ اللَّهُ عَبْدَ الرَّحْمَنِ إِنْ لَمْ يُؤَدِّبْكُمْ، يَا مَعْشَرَ مَنْ لَا أَدْرِي أَعَرَبٌ هُمْ أَمْ عَجَمٌ، لَا تَقُولُوا لِي مَا بَلَغَنِي أَنَّكُمْ قُلْتُمْ لِمُعَاوِيَةَ، أَنَا ابْنُ خَالِدِ بْنِ الْوَلِيدِ، أَنَا ابْنُ مَنْ قَدْ عَجَمَتْهُ الْعَاجِمَاتُ، أَنَا ابْنُ فَاقِئِ الرِّدَّةِ ! وَاللَّهِ لَئِنْ بَلَغَنِي يَا صَعْصَعَةُ أَنَّ أَحَدًا مِمَّنْ مَعِي دَقَّ أَنْفَكَ ثُمَّ أَمَصَّكَ لَأَطِيرَنَّ بِكَ طَيْرَةً بَعِيدَةَ الْمَهْوَى ! فَأَقَامَهُمْ شَهْرًا كُلَّمَا رَكِبَ أَمْشَاهُمْ، فَإِذَا مَرَّ بِهِ صَعْصَعَةُ قَالَ: يَا ابْنَ الْحُطَيْئَةِ، أَعَلِمْتَ أَنَّ مَنْ لَمْ يُصْلِحْهُ الْخَيْرُ أَصْلَحَهُ الشَّرُّ ؟ مَا لَكَ لَا تَقُولُ كَمَا بَلَغَنِي أَنَّكَ قُلْتَ لِسَعِيدٍ وَمُعَاوِيَةَ ؟ فَيَقُولُونَ: نَتُوبُ إِلَى اللَّهِ، أَقِلْنَا أَقَالَكَ اللَّهُ. فَمَا زَالُوا بِهِ حَتَّى قَالَ: تَابَ اللَّهُ عَلَيْكُمْ. وَسَرَّحَ الْأَشْتَرَ إِلَى عُثْمَانَ، فَقَدِمَ إِلَيْهِ ثَانِيًا، فَقَالَ لَهُ عُثْمَانُ: احْلُلْ حَيْثُ شِئْتَ. فَقَالَ: مَعَ عَبْدِ الرَّحْمَنِ بْنِ خَالِدٍ. فَقَالَ: ذَلِكَ إِلَيْكَ، فَرَجَعَ إِلَيْهِ. قِيلَ: وَقَدْ رُوِيَ أَيْضًا نَحْوُ مَا تَقَدَّمَ، وَزَادُوا فِيهِ أَنَّ مُعَاوِيَةَ لَمَّا عَادَ إِلَيْهِمْ مِنَ الْقَابِلَةِ وَذَكَّرَهُمْ كَانَ مِمَّا قَالَ لَهُمْ: وَإِنِّي وَاللَّهِ لَا آمُرُكُمْ بِشَيْءٍ إِلَّا وَقَدْ بَدَأْتُ فِيهِ بِنَفْسِي وَأَهْلِ بَيْتِي، وَقَدْ عَرَفَتْ قُرَيْشٌ أَنَّ أَبَا سُفْيَانَ كَانَ أَكْرَمَهَا وَابْنَ أَكْرَمِهَا إِلَّا مَا جَعَلَ اللَّهُ لِنَبِيِّهِ ﷺ فَإ?نَّهُ انْتَخَبَهُ وَأَكْرَمَهُ، وَإِنِّي لَأَظُنُّ أَنَّ أَبَا سُفْيَانَ لَوْ وَلَدَ النَّاسَ لَمْ يَلِدْ إِلَّا حَازِمًا. قَالَ صَعْصَعَةُ: قَدْ كَذَبْتَ ! قَدْ وَلَدَهُمْ خَيْرٌ مِنْ أَبِي سُفْيَانَ مَنْ خَلَقَهُ اللَّهُ بِيَدِهِ وَنَفَخَ فِيهِ مِنْ رُوحِهِ وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَهُ، وَكَانَ فِيهِمُ الْبَرُّ وَالْفَاجِرُ، وَالْأَحْمَقُ وَالْكَيِّسُ. فَخَرَجَ تِلْكَ اللَّيْلَةَ مِنْ عِنْدِهِمْ ثُمَّ أَتَاهُمُ الْقَابِلَةَ فَتَحَدَّثَ عِنْدَهُمْ طَوِيلًا، ثُمَّ قَالَ: أَيُّهَا الْقَوْمُ رُدُّوا خَيْرًا أَوِ اسْكُتُوا وَتَفَكَّرُوا، وَانْظُرُوا فِيمَا يَنْفَعُكُمْ وَيَنْفَعُ أَهَالِيكُمْ وَالْمُسْلِمِينَ فَاطْلُبُوهُ. فَقَالَ صَعْصَعَةُ: لَسْتَ بِأَهْلِ ذَلِكَ وَلَا كَرَامَةَ لَكَ أَنْ تُطَاعَ فِي مَعْصِيَةِ اللَّهِ. فَقَالَ: أَلَيْسَ أَوَّلُ مَنِ ابْتَدَأْتُكُمْ بِهِ أَنْ أَمَرْتُكُمْ بِتَقْوَى اللَّهِ وَطَاعَةِ نَبِيِّهِ، وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ؟ قَالُوا: بَلْ أَمَرْتَ بِالْفُرْقَةِ وَخِلَافِ مَا جَاءَ بِهِ النَّبِيُّ ﷺ. فَقَالَ: إِنِّي آمُرُكُمُ الْآنَ إِنْ كُنْتُ فَعَلْتُ فَأَتُوبُ إِلَى اللَّهِ وَآمُرُكُمْ بِتَقْوَاهُ وَطَاعَتِهِ وَطَاعَةِ نَبِيِّهِ ﷺ وَلُزُومِ الْجَمَاعَةِ وَأَنْ تُوَقِّرُوا أَئِمَّتَكُمْ وَتَدُلُّوهُمْ عَلَى أَحْسَنِ مَا قَدَرْتُمْ عَلَيْهِ. فَقَالَ صَعْصَعَةُ: فَإِنَّا نَأْمُرُكَ أَنْ تَعْتَزِلَ عَمَلَكَ فَإِنَّ فِي الْمُسْلِمِينَ مَنْ هُوَ أَحَقُّ بِهِ مِنْكَ، مَنْ كَانَ أَبُوهُ أَحْسَنَ قَدَمًا فِي الْإِسْلَامِ مِنْ أَبِيكَ وَهُوَ أَحْسَنُ فِي الْإِسْلَامِ قَدَمًا مِنْكَ. فَقَالَ: وَاللَّهِ إِنَّ لِي فِي الْإِسْلَامِ قَدَمًا وَلَغَيْرِي كَانَ أَحْسَنَ قَدَمًا مِنِّي، وَلَكِنَّهُ لَيْسَ فِي زَمَانِي أَحَدٌ أَقْوَى عَلَى مَا أَنَا فِيهِ مِنِّي، وَلَقَدْ رَأَى ذَلِكَ عُمَرُ بْنُ الْخَطَّابِ، فَلَوْ كَانَ غَيْرِي أَقْوَى مِنِّي لَمْ تَكُنْ عِنْدَ عُمَرَ هَوَادَةٌ لِي وَلَا لِغَيْرِي، وَلَمْ أُحْدِثْ مِنَ الْحَدَثِ مَا يَنْبَغِي لِي أَنْ أَعْتَزِلَ عَمَلِي، وَلَوْ رَأَى ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ لَكَتَبَ إِلَيَّ فَاعْتَزَلْتُ عَمَلَهُ، فَمَهْلًا فَإِنَّ فِي ذَلِكَ وَأَشْبَاهِهِ مَا يَتَمَنَّى الشَّيْطَانُ وَيَأْمُرُ، وَلَعَمْرِي لَوْ كَانَتِ الْأُمُورُ تُقْضَى عَلَى رَأْيِكُمْ وَأَمَانِيِّكُمْ مَا اسْتَقَامَتْ لِأَهْلِ الْإِسْلَامِ يَوْمًا وَلَا لَيْلَةً، فَعَاوِدُوا الْخَيْرَ وَقُولُوهُ، وَإِنَّ لِلَّهِ لَسَطَوَاتٍ، وَإِنِّي لَخَائِفٌ عَلَيْكُمْ أَنْ تُتَابِعُوا فِي مُطَاوَعَةِ الشَّيْطَانِ وَمَعْصِيَةِ الرَّحْمَنِ، فَيُحِلَّكُمْ ذَلِكَ دَارَ الْهَوَانِ فِي الْعَاجِلِ وَالْآجِلِ. فَوَثَبُوا عَلَيْهِ وَأَخَذُوا رَأْسَهُ وَلِحْيَتَهُ، فَقَالَ: مَهْ إِنَّ هَذِهِ لَيْسَتْ بِأَرْضِ الْكُوفَةِ، وَاللَّهِ لَوْ رَأَى أَهْلُ الشَّامِ مَا صَنَعْتُمْ بِي مَا مَلَكْتُ أَنْ أَنْهَاهُمْ عَنْكُمْ حَتَّى يَقْتُلُوكُمْ، فَلَعَمْرِي إِنَّ صَنِيعَكُمْ لَيُشْبِهُ بَعْضُهُ بَعْضًا ! ثُمَّ قَامَ مِنْ عِنْدِهِمْ، وَكَتَبَ إِلَى عُثْمَانَ نَحْوَ الْكِتَابِ الْمُتَقَدِّمِ، فَكَتَبَ إِلَيْهِ عُثْمَانُ يَأْمُرُهُ أَنْ يَرُدَّهُمْ إِلَى سَعِيدِ بْنِ الْعَاصِ بِالْكُوفَةِ، فَرَدَّهُمْ فَأَطْلَقُوا أَلْسِنَتَهُمْ، فَضَجَّ سَعِيدٌ مِنْهُمْ إِلَى عُثْمَانَ، فَكَتَبَ إِلَيْهِ عُثْمَانُ أَنْ يُسَيِّرَهُمْ إِلَى عَبْدِ الرَّحْمَنِ بْنِ خَالِدٍ بِحِمْصَ، فَسَيَّرَهُمْ إِلَيْهَا، فَأَنْزَلَهُمْ عَبْدُ الرَّحْمَنِ وَأَجْرَى عَلَيْهِمْ رِزْقًا، وَكَانُوا: الْأَشْتَرَ، وَثَابِتَ بْنَ قَيْسٍ الْهَمْدَانِيَّ، وَكُمَيْلَ بْنَ زِيَادٍ، وَزَيْدَ بْنَ صُوحَانَ، وَأَخَاهُ صَعْصَعَةَ، وَجُنْدَبَ بْنَ زُهَيْرٍ الْغَامِدِيَّ، وَجُنْدَبَ بْنَ كَعْبٍ الْأَزْدِيَّ، وَعُرْوَةَ بْنَ الْجَعْدِ، وَعَمْرَو بْنَ الْحَمِقِ الْخُزَاعِيَّ، وَابْنَ الْكَوَّاءِ. قِيلَ: سَأَلَ مُعَاوِيَةُ ابْنَ الْكَوَّاءِ عَنْ نَفْسِهِ قَالَ: أَنْتَ بَعِيدُ الثَّرَى كَثِيرُ الْمَرْعَى طَيِّبُ الْبَدِيهَةِ بَعِيدُ الْغَوْرِ، الْغَالِبُ عَلَيْكَ الْحِلْمُ، رُكْنٌ مِنْ أَرْكَانِ الْإِسْلَامِ، سُدَّتْ بِكَ فُرْجَةٌ مَخُوفَةٌ. قَالَ: فَأَخْبِرْنِي عَنْ أَهْلِ الْأَحْدَاثِ مِنَ الْأَمْصَارِ فَإِنَّكَ أَعْقَلُ أَصْحَابِكَ. قَالَ: أَمَّا أَهْلُ الْمَدِينَةِ فَهُمْ أَحْرَصُ الْأُمَّةِ عَلَى الشَّرِّ وَأَعْجَزُهُمْ عَنْهُ، وَأَمَّا أَهْلُ الْكُوفَةِ فَإِنَّهُمْ يَرِدُونَ جَمِيعًا وَيَصْدُرُونَ شَتَّى، وَأَمَّا أَهْلُ مِصْرَ فَهُمْ أَوْفَى النَّاسِ بِشَرٍّ وَأَسْرَعُهُمْ نَدَامَةً، وَأَمَّا أَهْلُ الشَّامِ فَهُمْ أَطْوَعُ النَّاسِ لِمُرْشِدِهِمْ وَأَعْصَاهُمْ لِمُغْوِيهِمْ.
Translation
✧ Mention of the exile of those from the people of Kufa who were sent to Syria In this year, ʿUthmān exiled a group from the people of Kufa to Syria. The reason for that was that when ʿUthmān appointed Saʿīd b. al-ʿĀṣ as governor of Kufa after he testified against al-Walīd regarding wine-drinking, he ordered him to send al-Walīd to him. Saʿīd arrived in Kufa, sent al-Walīd, and washed the pulpit. Some men of the Banū Umayya who had come out with him forbade him from that, but he did not answer them. Saʿīd chose the notables of the people, the men of al-Qādisiyya, and the reciters of the people of Kufa. These were his inner circle when he was alone, but when he went out, all the people entered upon him. One day they entered upon him, and while they were conversing, Ḥubaysh b. Fulān al-Asadī said: 'How generous is Ṭalḥa b. ʿUbayd Allāh!' Saʿīd said: 'Whoever owns something like al-Nashāstaj is truly worthy of being generous. By God, if I had its like, God would give you a comfortable life through it.' ʿAbd al-Raḥmān b. Ḥubaysh, who was a youth, said: 'By God, I wish that this milṭāṭ were yours,' meaning for Saʿīd—that is, what belonged to the Chosroes on the side of the Euphrates adjacent to Kufa. They said: 'May God break your mouth! By God, we were about to deal with you!' His father said: 'He is a boy, so do not go beyond him.' They said: 'He wishes our sawād for him.' He said: 'And he wishes for you many times that.' Al-Ashtar, Jundab, Ibn Dhī al-Ḥinka, Ṣaʿṣaʿa, Ibn al-Kawwāʾ, Kumayl, and ʿUmayr b. Ḍābiʾ rose against him and seized him. His father rose to defend him, and they beat both of them until they lost consciousness. Saʿīd kept adjuring them, but they refused until they had taken their fill of them. The Banū Asad heard of that and came, among them Ṭulayḥa. They surrounded the palace, and the tribes mounted and sought refuge with Saʿīd. Saʿīd went out to the people and said: 'O people, a group quarreled, and God has granted well-being,' so he sent them back and they withdrew. The two men regained consciousness and said: 'Your entourage fought us.' He said: 'They will never be my entourage again. Restrain your tongues and do not divide the people.' They did so, and that group sat in their homes and began to speak against ʿUthmān. It was also said: the reason for that was that the notables of the people of Kufa used to hold evening conversation with Saʿīd b. al-ʿĀṣ, among them Mālik b. Kaʿb al-Arḥabī, al-Aswad b. Yazīd, ʿAlqama b. Qays al-Nakhaʿī, Mālik al-Ashtar, and others. Saʿīd said: 'This sawād is only a garden of Quraysh.' Al-Ashtar said: 'Do you claim that the sawād which God granted us as booty by our swords is a garden for you and your people?' The people spoke with him, and ʿAbd al-Raḥmān al-Asadī, who was over Saʿīd's police, said: 'Do you talk back to the commander about his statement?' and he was harsh with them. Al-Ashtar said: 'Who is here? Do not let the man escape you!' They leapt upon him and trampled him severely until he lost consciousness. Then he was dragged by his foot, water was sprinkled on him, and he regained consciousness and said: 'Those whom I selected have killed me.' He said: 'By God, no one will ever hold evening conversation with me again.' They began to sit in their gatherings and revile ʿUthmān and Saʿīd, and people gathered to them until they became many. Saʿīd and the nobles of the people of Kufa wrote to ʿUthmān to expel them. He wrote to them to send them to Muʿāwiya, and he wrote to Muʿāwiya: 'A group has been created for discord, so stand over them and forbid them. If you see right guidance from them, accept it, and if they frustrate you, send them back to me.' When they came to Muʿāwiya, he lodged them in the Church of Mary and granted them what they had had in Iraq by ʿUthmān's order. He used to have lunch and dinner with them. One day he said to them: 'You are a people of the Arabs with standing and eloquence. You have attained honor through Islam, overcome the nations, and taken possession of their inheritances. It has reached me that you have resented Quraysh. Were it not for Quraysh, you would be abased. Your leaders are a shield for you, so do not separate from your shield. Your leaders endure injustice on your behalf and bear burdens from you. By God, you will desist, or God will afflict you with someone who will subject you to evil and will not praise you for patience. Then you will be partners in what you bring upon the subjects in your lifetime and after your death.' A man among them, Ṣaʿṣaʿa, said: 'As for what you mentioned about Quraysh, they were not the most numerous of the Arabs nor the most protected in the Age of Ignorance, so do not frighten us. As for what you mentioned about the shield, when a shield is pierced, it exposes us.' Muʿāwiya said: 'Now I have recognized you and learned that what incited you to this is lack of intellect. You are their orator, yet I see no intellect in you. I magnify for you the matter of Islam, and you remind me of the Age of Ignorance! May God disgrace a people who magnified your affair! Understand from me—though I do not think you understand—that Quraysh were not honored in the Age of Ignorance or in Islam except through God Almighty. They were not the most numerous of the Arabs nor the strongest of them, but they were the noblest in lineage, the purest in ancestry, and the most complete in virtue. They were not protected in the Age of Ignorance, when people devoured one another, except by God. He settled them in a secure sanctuary while people around them were being snatched away. Do you know any Arab, non-Arab, black, or red who has not been struck by fortune in his land and his sanctity except Quraysh? For no one ever sought them with a plot but God made his lower cheek uppermost, until God willed to rescue those whom He honored and who followed His religion from the humiliation of this world and the evil return of the Hereafter. For that He chose the best of the best of His creation, then He chose companions for him, and the best of them were Quraysh. Then He built this dominion upon them, and He made this caliphate among them, and it is only sound upon them. God protected them in the Age of Ignorance while they were in their disbelief. Do you think He will not protect them while they are upon His religion? Woe to you and your companions! As for you, O Ṣaʿṣaʿa, your village is the worst of villages: the foulest in houses, the deepest in valley, the most notorious for evil, and the meanest in neighbors. No noble or lowly person ever dwelt there but was reviled because of it. Then they were the meanest of the Arabs in nicknames and in-laws, exiles among the nations. You are neighbors of al-Khaṭṭ and laborers of Persia, until the supplication of the Prophet ﷺ overtook you. You did not dwell in Bahrain so as to share in the Prophet's supplication ﷺ. You are the worst of your people. Then when Islam brought you out and mixed you with the people, you came seeking crookedness in God's religion and inclining toward abasement. That does not harm Quraysh or lower them, nor will it prevent them from fulfilling what is upon them. Satan is not heedless of you; he has known you for evil and has incited people against you, and he will throw you down. You will never attain anything through evil but God opens upon you something worse and more disgraceful.' Then he rose and left them, and their souls shrank within them. After that he came to them and said: 'I have given you permission, so go wherever you wish. God will never benefit anyone through you or harm him, and you are not men of benefit or harm. If you desire salvation, cleave to your community, and let not blessings make you insolent, for insolence does not afflict the best. Go wherever you wish, and I will write to the Commander of the Faithful about you.' When they went out, he summoned them and said to them: 'I repeat to you that the Messenger of God ﷺ was infallible, and he appointed me and included me in his affair. Then Abū Bakr was made caliph and appointed me. Then ʿUmar was made caliph and appointed me. Then ʿUthmān was made caliph and appointed me. No one appointed me except while being pleased with me. The Messenger of God ﷺ sought for offices those who could render recompense for the Muslims and sufficiency. God possesses might and vengeance, and He schemes against those who scheme against Him. Do not expose yourselves to a matter while you know within yourselves something other than what you show, for God will not leave you until He tests you and reveals your secrets to the people.' Muʿāwiya wrote to ʿUthmān: 'There have come to me people who have neither intellects nor religions. Justice has wearied them. They do not intend God in anything, and they do not speak with any proof. Their only concern is discord and the wealth of the protected people. God will afflict and test them, then expose and disgrace them. They are not such as to harm anyone except with others. Forbid Saʿīd and those with him from them, for they are nothing but turmoil and denunciation.' They left Damascus and said: 'Do not return us to Kufa, for they will gloat over us. Instead, turn toward the Jazīra.' ʿAbd al-Raḥmān b. Khālid b. al-Walīd, who was over Ḥimṣ, heard of them and summoned them and said: 'O instruments of Satan, no welcome to you and no hospitable abode! Satan has returned frustrated, yet you are still energetic. May God confound ʿAbd al-Raḥmān if he does not discipline you! O company of those I know not whether you are Arabs or non-Arabs, do not say to me what I heard you said to Muʿāwiya. I am the son of Khālid b. al-Walīd. I am the son of one whom the experienced have tested. I am the son of the piercer of apostasy! By God, O Ṣaʿṣaʿa, if it reaches me that anyone with me has struck your nose and made you taste it, I will send you flying far into the distance!' He kept them for a month; whenever he rode, he made them walk. When he passed by Ṣaʿṣaʿa, he said: 'O son of al-Ḥuṭayʾa, did you learn that those whom good does not reform, evil reforms? Why do you not say what I heard you said to Saʿīd and Muʿāwiya?' They said: 'We repent to God. Pardon us, may God pardon you.' They kept at him until he said: 'May God accept your repentance.' And he sent al-Ashtar to ʿUthmān. He came to him a second time, and ʿUthmān said to him: 'Alight wherever you wish.' He said: 'With ʿAbd al-Raḥmān b. Khālid.' He said: 'That is up to you,' so he returned to him. It was said: something similar to what preceded has also been narrated, and they added that when Muʿāwiya returned to them the next day and reminded them, among what he said to them was: 'By God, I do not command you anything but I have begun with it in myself and my household. Quraysh have known that Abū Sufyān was the noblest of them and the son of the noblest of them, except what God made for His Prophet ﷺ, for He chose him and honored him. I think that if Abū Sufyān had fathered all people, he would have fathered none but the resolute.' Ṣaʿṣaʿa said: 'You have lied! One better than Abū Sufyān fathered them—one whom God created with His own hand, breathed into him of His spirit, and commanded the angels, and they prostrated to him. Among them were the righteous and the wicked, the foolish and the shrewd.' That night he left them. Then he came to them the next day and conversed with them at length. Then he said: 'O people, return with good or be silent and reflect. Look into what benefits you, your families, and the Muslims, and seek it.' Ṣaʿṣaʿa said: 'You are not worthy of that, and there is no honor for you to be obeyed in disobedience to God.' He said: 'Was not the first thing with which I began you that I commanded you to fear God and obey His Prophet, and to hold fast to the rope of God all together and not be divided?' They said: 'Rather, you commanded division and what contradicts what the Prophet ﷺ brought.' He said: 'I command you now—if I did that, I repent to God—and I command you to fear Him, obey Him, obey His Prophet ﷺ, cleave to the community, honor your leaders, and guide them to the best of what you are able.' Ṣaʿṣaʿa said: 'We command you to withdraw from your office, for among the Muslims there is one more entitled to it than you—one whose father had a better standing in Islam than your father, and who himself has a better standing in Islam than you.' He said: 'By God, I have a standing in Islam, and another had a better standing than I, but in my time there is no one stronger for what I am engaged in than I. ʿUmar b. al-Khaṭṭāb saw that. Had another been stronger than I, ʿUmar would have shown no partiality to me or to anyone else. I have not committed any offense for which I ought to withdraw from my office. If the Commander of the Faithful saw that, he would write to me and I would withdraw from his office. So take it easy, for in that and its like is what Satan desires and commands. By my life, if matters were decided according to your opinions and wishes, they would never be upright for the people of Islam for a day or a night. Return to good and speak it. God has acts of might, and I fear for you that you will continue in obeying Satan and disobeying the Merciful, and that will bring you to the abode of humiliation in this world and the next.' They leapt upon him and seized his head and beard. He said: 'Enough! This is not the land of Kufa. By God, if the people of Syria saw what you have done to me, I could not restrain them from you until they killed you. By my life, your deeds resemble one another.' Then he rose from them and wrote to ʿUthmān a letter similar to the previous one. ʿUthmān wrote to him ordering him to send them back to Saʿīd b. al-ʿĀṣ in Kufa. He sent them back, and they let loose their tongues. Saʿīd complained of them to ʿUthmān, and ʿUthmān wrote to him to exile them to ʿAbd al-Raḥmān b. Khālid in Ḥimṣ. He exiled them there, and ʿAbd al-Raḥmān lodged them and granted them provisions. They were: al-Ashtar, Thābit b. Qays al-Hamdānī, Kumayl b. Ziyād, Zayd b. Ṣūḥān, his brother Ṣaʿṣaʿa, Jundab b. Zuhayr al-Ghāmidī, Jundab b. Kaʿb al-Azdī, ʿUrwa b. al-Jaʿd, ʿAmr b. al-Ḥamiq al-Khuzāʿī, and Ibn al-Kawwāʾ. It was said: Muʿāwiya asked Ibn al-Kawwāʾ about himself. He said: 'You are one of deep soil, abundant pasture, ready eloquence, and profound depth. Forbearance prevails over you. You are a pillar among the pillars of Islam. Through you a feared breach has been closed.' He said: 'Tell me about the people of dissent in the garrison towns, for you are the most intelligent of your companions.' He said: 'As for the people of Medina, they are the most eager of the community for evil and the most incapable of it. As for the people of Kufa, they come together and depart separately. As for the people of Egypt, they are the most faithful to evil and the quickest to regret. As for the people of Syria, they are the most obedient of people to their guide and the most disobedient to their misleader.'
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