Tarikh (al-Tabari) 2032
The Caliphate of ʿUthmān b. ʿAffān
ذِكْرُ بَعْضِ مَا رُثِيَ بِهِ ، ؓ قَالَ مَجَالِدٌ عَنِ الشَّعْبِيِّ: مَا سَمِعْتُ مِنْ مَرَاثِي عُثْمَانَ أَحْسَنَ مِنْ قَوْلِ كَعْبِ بْنِ مَالِكٍ: فَكَفَّ يَدَيْهِ ثُمَّ أَغْلَقَ بَابَهُ وَأَيْقَنَ أَنَّ اللَّهَ لَيْسَ بِغَافِلِ وَقَالَ لِأَهْلِ الدَّارِ لَا تَقْتُلُوهُمُ عَفَا اللَّهُ عَنْ كُلِّ امْرِئٍ لَمْ يُقَاتِلِ فَكَيْفَ رَأَيْتَ اللَّهَ صَبَّ عَلَيْهِمُ الْعَدَاوَةَ وَالْبَغْضَاءَ بَعْدَ التَّوَاصُلِ وَكَيْفَ رَأَيْتَ الْخَيْرَ أَدْبَرَ بَعْدَهُ عَنِ النَّاسِ إِدْبَارَ النَّعَامِ الْجَوَافِلِ وَقَدْ نَسَبَ هَذِهِ الْأَبْيَاتِ سَيْفُ بْنُ عُمَرَ إِلَى الْمُغِيرَةِ بْنِ الْأَخْنَسِ بْنِ شَرِيقٍ. وَقَالَ سَيْفُ بْنُ عُمَرَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ: مَاذَا أَرَدْتُمْ مِنْ أَخِي الدِّينِ بَارَكَتْ يَدُ اللَّهِ فِي ذَاكَ الْأَدِيمِ الْمُقَدَّدِ قَتَلْتُمْ وَلِيَّ اللَّهِ فِي جَوْفِ دَارِهِ وَجِئْتُمْ بِأَمْرٍ جَائِرٍ غَيْرَ مُهْتَدِ فَهَلَّا رَعَيْتُمْ ذِمَّةَ اللَّهِ بَيْنَكُمْ وَأَوْفَيْتُمُ بِالْعَهْدِ عَهْدِ مُحَمَّدِ أَلَمْ يَكُ فِيكُمْ ذَا بَلَاءٍ وَمَصْدَقٍ وَأَوْفَاكُمُ قِدْمًا لَدَى كُلِّ مَشْهَدِ فَلَا ظَفِرَتْ أَيْمَانُ قَوْمٍ تَبَايَعُوا عَلَى قَتْلِ عُثْمَانَ الرَّشِيدِ الْمُسَدَّدِ وَقَالَ ابْنُ جَرِيرٍ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ، ؓ: مَنْ سَرَّهُ الْمَوْتُ صِرْفًا لَا مِزَاجَ لَهُ فَلْيَأْتِ مَأْسَدَةً فِي دَارِ عُثْمَانَا مُسْتَشْعِرِي حَلَقَ الْمَاذِيِّ قَدْ شُفِعَتْ قَبْلَ الْمَخَاطِمِ بَيْضٌ زَانَ أَبْدَانَا ضَحَّوْا بَأَشْمَطَ عُنْوَانُ السُّجُودِ بِهِ يُقَطِّعُ اللَّيْلَ تَسْبِيحًا وُقُرْآنَا صَبْرًا فِدًى لَكُمُ أُمِّي وَمَا وَلَدَتْ قَدْ يَنْفَعُ الصَّبْرُ فِي الْمَكْرُوهِ أَحْيَانَا فَقَدْ رَضِينَا بَأَرْضِ الشَّامِ نَافِرَةً وَبِالْأَمِيرِ وَبِالْإِخْوَانِ إِخْوَانَا إِنِّي لَمِنْهُمْ وَإِنْ غَابُوا وَإِنْ شَهِدُوا مَا دُمْتُ حَيًّا وَمَا سُمِّيتُ حَسَّانَا لَتَسْمَعُنَ وَشِيكًا فِي دِيَارِهِمُ اللَّهُ أَكْبَرُ يَا ثَارَاتِ عُثْمَانَا يَا لَيْتَ شِعْرِي وَلَيْتَ الطَّيْرَ تُخْبِرُنِي مَا كَانَ شَأْنُ عَلِيٍّ وَابْنِ عَفَّانَا وَقَالَ رَاعِي الْإِبِلِ النُّمَيْرِيُّ فِي عُثْمَانَ: عَشِيَّةَ يَدْخُلُونَ بِغَيْرِ إِذْنٍ عَلَى مُتَوَكِّلٍ أَوْفَى وَطَابَا خَلِيلُ مُحَمِّدٍ وَوَزِيرُ صِدْقٍ وَرَابِعُ خَيْرِ مَنْ وَطِئِ التُّرَابَا وَقَالَ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ أَيْضًا: أَتَرَكْتُمُ غَزْوَ الدُّرُوبِ وَرَاءَكُمْ وَغَزَوْتُمُونَا عِنْدَ قَبْرِ مُحَمَّدِ فَلَبِئْسَ هَدْيُ الْمُسْلِمِينَ هَدَيْتُمُ وَلَبِئْسَ أَمْرُ الْفَاجِرِ الْمُتَعَمِّدِ إِنْ تَقْدَمُوا نَجْعَلْ قِرَى سَرَوَاتِكُمْ حَوْلَ الْمَدِينَةِ كُلَّ لَيْنٍ مِذْوَدِ أَوْ تُدْبِرُوا فَلَبِئْسَ مَا سَافَرْتُمُ وَلِمِثْلِ أَمْرِ أَمِيرِكُمْ لَمْ يُرْشَدِ وَكَأَنَّ أَصْحَابَ النَّبِيِّ عَشِيَّةً بُدْنٌ تُذَبَّحُ عِنْدَ بَابِ الْمَسْجِدِ أَبْكِي أَبَا عَمْرٍو لِحُسْنِ بَلَائِهِ أَمْسَى ضَجِيعًا فِي بَقِيعِ الْغَرْقَدِ وَقَالَ أَيْضًا: إِنْ تُمْسِ دَارُ ابْنِ أَرْوَى الْيَوْمَ خَاوِيَةً بَابٌ صَرِيعٌ وَبَابٌ مُحْرَقٌ خَرِبُ فَقَدْ يُصَادِفُ بَاغِي الْخَيْرِ حَاجَتَهُ فِيهَا وَيَهْوِي إِلَيْهَا الذِّكْرُ وَالْحَسَبُ يَا أَيُّهَا النَّاسُ أَبْدُوا ذَاتَ أَنْفُسِكُمْ لَا يَسْتَوِي الصِّدْقُ عِنْدَ اللَّهِ وَالْكَذِبُ قُومُوا بِحَقِّ مَلِيكِ النَّاسِ تَعْتَرِفُوا بِغَارَةٍ عُصَبٍ مِنْ خَلْفِهَا عُصَبُ فِيهِمْ حَبِيبٌ شِهَابُ الْمَوْتِ يَقْدُمُهُمْ مُسْتَلْئِمًا قَدْ بَدَا فِي وَجْهِهِ الْغَضَبُ وَقَالَ الْوَلِيدُ بْنُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ يُحَرِّضُ أَخَاهُ عُمَارَةَ: أَلَا إِنَّ خَيْرَ النَّاسِ بَعْدَ ثَلَاثَةٍ قَتِيلُ التُّجِيبِيِّ الَّذِي جَاءَ مِنْ مِصْرِ فَإِنْ يَكُ ظَنِّي بِابْنِ أُمِّي صَادِقًا عُمَارَةَ لَا يَطْلُبُ بِذَحْلٍ وَلَا وِتْرِ يَبِيتُ وَأَوْتَارُ ابْنِ عَفَّانَ عِنْدَهُ مُخَيِّمَةٌ بَيْنَ الْخَوَرْنَقِ وَالْقَصْرِ فَأَجَابَهُ الْفَضْلُ بْنُ الْعَبَّاسِ: أَتَطَلُبُ ثَأْرًا لَسْتَ مِنْهُ وَلَا لَهُ وَأَيْنَ ابْنُ ذَكْوَانَ الصَّفُورِيُّ مِنْ عَمْرِو كَمَا اتَّصَلَتْ بِنْتُ الْحِمَارِ بِأُمِّهَا وَتَنْسَى أَبَاهَا إِذْ تُسَامِي أُولِي الْفَخْرِ أَلَا إِنَّ خَيْرَ النَّاسِ بَعْدَ ثَلَاثَةٍ وَصِيُّ النَّبِيِّ الْمُصْطَفَى عِنْدَ ذِي الذِّكْرِ وَأَوَّلُ مَنْ صَلَّى وَصِنْوُ نَبِيِّهِ وَأَوَّلُ مَنْ أَرْدَى الْغُوَاةَ لَدَى بَدْرِ فَلَوْ رَأَتِ الْأَنْصَارُ ظُلْمَ ابْنِ أُمِّكُمْ بِزَعْمِكُمُ كَانُوا لَهُ حَاضِرِي النَّصْرِ كَفَى ذَاكَ عَيْبًا أَنْ يُشِيرُوا بِقَتْلِهِ وَأَنْ يُسْلِمُوهُ لِلْأَحَابِيشِ مِنْ مِصْرِ وَقَوْلُهُ: وَأَيْنَ ابْنُ ذَكْوَانَ، فَإِنَّ الْوَلِيدَ بْنَ عُقْبَةَ بْنِ أَبِي مُعَيْطِ بْنِ أَبِي عَمْرٍو اسْمُهُ ذَكْوَانُ بْنُ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، وَيَذْكُرُ جَمَاعَةٌ مِنَ النَّسَّابِينَ أَنَّ ذَكْوَانَ مَوْلًى لِأُمَيَّةَ، فَتَبَنَّاهُ وَكَنَّاهُ أَبَا عَمْرٍو، وَيَعْنِي: إِنَّكَ مَوْلًى لَسْتَ مِنْ بَنِي أُمَيَّةَ حَتَّى تَكُونَ مِمَّنْ يَطْلُبُ بِثَأْرِ عُثْمَانَ.
Translation
✧ Mention of some of the elegies composed for him, ؓ Mujālid said, on the authority of al-Shaʿbī: I have not heard among the elegies for ʿUthmān anything finer than the words of Kaʿb b. Mālik: He drew back his hands, then shut his door, and was certain that God is not heedless. He said to the people of the house: Do not kill them; may God pardon every man who did not fight. How have you seen God pour upon them enmity and hatred after mutual friendship? And how have you seen good turn its back after him from the people, as startled ostriches turn away. Sayf b. ʿUmar attributed these verses to al-Mughīrah b. al-Akhnas b. Sharīq. Sayf b. ʿUmar said: Ḥassān b. Thābit said: What did you want from the brother of the faith? May the hand of God bless that tanned hide. You killed the friend of God inside his house, and brought a tyrannical, misguided affair. Why did you not honor God's covenant among you, and fulfill the pact, the pact of Muḥammad? Was he not among you one of trial and trustworthiness, and the most faithful of you of old at every witness? May the right hands of a people who swore allegiance to the killing of ʿUthmān the rightly guided, the steadfast, never prosper. Ibn Jarīr said: Ḥassān b. Thābit, ؓ, said: Whoever delights in death unmixed, without any tempering, let him come to a lion's den in the house of ʿUthmān. They wore coats of Yemeni mail, interwoven before the nosebands with white that adorned their bodies. They sacrificed a grey-haired man, the mark of prostration upon him, who cut the night with glorification and Qurʾān. Patience—may my mother and what she bore be ransom for you— patience may avail in misfortune sometimes. We were content with the land of Syria as emigrants, and with the commander and with the brethren as brethren. I am one of them, whether they are absent or present, as long as I live and as long as I am named Ḥassān. You shall soon hear in their dwellings: God is most great! O vengeance for ʿUthmān! Would that I knew—and would that birds could tell me— what was the affair of ʿAlī and Ibn ʿAffān. And the camel-herder al-Numayrī said concerning ʿUthmān: On the evening they entered without permission upon a reliant man, most faithful and good. The close friend of Muḥammad and a true minister, and the fourth of the best of those who trod the dust. And Ḥassān b. Thābit al-Anṣārī also said: Did you leave raiding the mountain passes behind you, and raid us at the grave of Muḥammad? What an evil way of the Muslims you have followed, and what an evil affair of the wicked deliberate one. If you advance, we shall make the finest of your mounts around Madinah every pliable hobbled camel. Or if you retreat, then evil is that to which you journeyed, and for the like of your commander's affair you were not guided. It was as though the Prophet's companions, that evening, were sacrificial camels being slaughtered at the gate of the mosque. I weep for Abū ʿAmr for his excellent service; he has become a companion lying in Baqīʿ al-Gharqad. He also said: If the house of Ibn Arwā is empty today— a door thrown down, a door burned, ruined— then the seeker of good may find his need in it, and remembrance and noble descent descend upon it. O people, show what is in your souls; truth and falsehood are not equal in God's sight. Arise for the right of the King of mankind, and you will confess to a raid of bands, behind them bands. Among them is Ḥabīb, the meteor of death, leading them, armed, anger already visible in his face. And al-Walīd b. ʿUqbah b. Abī Muʿayṭ said, inciting his brother ʿUmārah: Indeed the best of people after three is the slain Tujībī who came from Egypt. If my thought about my mother's son is true, ʿUmārah, then he does not seek vengeance or retaliation. He passes the night while the unavenged blood of Ibn ʿAffān is with him, encamped between al-Khawarnaq and the castle. Al-Faḍl b. al-ʿAbbās answered him: You seek a vengeance that is not yours and not for him; where is Ibn Dhakwān al-Ṣafūrī compared with ʿAmr? As a she-ass's daughter is connected to her mother, and forgets her father when vying with men of glory. Indeed the best of people after three is the legatee of the Prophet, the chosen one, in the sight of the Reminder, and the first to pray and the brother of his Prophet, and the first to cast down the misguided at Badr. If the Anṣār had seen the wrong done to your mother's son, as you claim, they would have been present to help him. Enough of a fault is that they counseled his killing and surrendered him to the Abyssinian bands from Egypt. And his saying: Where is Ibn Dhakwān? For al-Walīd b. ʿUqbah b. Abī Muʿayṭ b. Abī ʿAmr—his name was Dhakwān b. Umayyah b. ʿAbd Shams. A group of genealogists mention that Dhakwān was a client of Umayyah, who adopted him and gave him the kunyah Abū ʿAmr. He means: You are a client, not of the Banū Umayyah, such that you should be among those seeking vengeance for ʿUthmān.
Grades by grader
No grade is recorded for this wording.