Tarikh (al-Tabari) 2062
The caliphate of ʿAlī b. Abī Ṭālib
فَصْلٌ ( وَلَمَّا فَرَغَ عَلِيٌّ مِنْ أَمْرِ الْجَمَلِ ) ذهاب الأحنف بن قيس على علي بعد رجوعه من الجمل وَلَمَّا فَرَغَ عَلِيٌّ مِنْ أَمْرِ الْجَمَلِ أَتَاهُ وُجُوهُ النَّاسِ يُسَلِّمُونَ عَلَيْهِ، فَكَانَ فِيمَنْ جَاءَهُ الْأَحْنَفُ بْنُ قَيْسٍ فِي بَنِي سَعْدٍ - وَكَانُوا قَدِ اعْتَزَلُوا الْقِتَالَ - فَقَالَ لَهُ عَلِيٌّ: تَرَبَّصْتَ - يَعْنِي بِنَا - فَقَالَ: مَا كُنْتُ أُرَانِي إِلَّا قَدْ أَحْسَنْتُ، وَبِأَمْرِكَ كَانَ مَا كَانَ يَا أَمِيرَ الْمُؤْمِنِينَ، فَارْفُقْ فَإِنَّ طَرِيقَكَ الَّذِي سَلَكْتَ بِعِيدٌ، وَأَنْتَ إِلَيَّ غَدًا أَحْوَجُ مِنْكَ أَمْسِ، فَاعْرِفْ إِحْسَانِي، وَاسْتَبْقِ مَوَدَّتِي لِغَدٍ، وَلَا تَقُلْ مِثْلَ هَذَا فَإِنِّي لَمْ أَزَلْ لَكَ نَاصِحًا. تأمير ابن عباس وتولية زياد الخراج قَالُوا: ثُمَّ دَخَلَ عَلِيٌّ الْبَصْرَةَ يَوْمَ الِاثْنَيْنِ، فَبَايَعَهُ أَهْلُهَا عَلَى رَايَاتِهِمْ، حَتَّى الْجَرْحَى وَالْمُسْتَأْمِنَةُ. وَجَاءَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ الثَّقَفِيُّ، فَبَايَعَهُ فَقَالَ لَهُ عَلِيٌّ: أَيْنَ الْمَرِيضُ - يَعْنِي أَبَاهُ ؟ فَقَالَ: إِنَّهُ وَاللَّهِ مَرِيضٌ يَا أَمِيرَ الْمُؤْمِنِينَ، وَإِنَّهُ عَلَى مَسَرَّتِكَ لَحَرِيصٌ. فَقَالَ: امْشِ أَمَامِي، فَمَضَى إِلَيْهِ فَعَادَهُ، وَاعْتَذَرَ إِلَيْهِ أَبُو بَكْرَةَ فَعَذَرَهُ، وَعَرَضَ عَلَيْهِ الْبَصْرَةَ فَامْتَنَعَ وَقَالَ: رَجُلٌ مِنْ أَهْلِكَ يَسْكُنُ إِلَيْهِ النَّاسُ. وَأَشَارَ عَلَيْهِ بِابْنِ عَبَّاسٍ فَوَلَّاهُ عَلَى الْبَصْرَةِ، وَجَعَلَ مَعَهُ زِيَادَ بْنَ أَبِيهِ عَلَى الْخَرَاجِ وَبَيْتِ الْمَالِ، وَأَمَرَ ابْنَ عَبَّاسٍ أَنْ يَسْمَعَ مِنْ زِيَادٍ وَكَانَ زِيَادٌ مُعْتَزِلًا. دخول علي على عائشة في دار إقامتها ؓ ثُمَّ جَاءَ عَلِيٌّ إِلَى الدَّارِ الَّتِي فِيهَا أُمُّ الْمُؤْمِنِينَ عَائِشَةُ، فَاسْتَأْذَنَ وَدَخَلَ فَسَلَّمَ عَلَيْهَا وَرَحَّبَتْ بِهِ، وَإِذَا النِّسَاءُ فِي دَارِ بَنِي خَلَفٍ يَبْكِينَ عَلَى مَنْ قُتِلَ مِنْهُمْ ; عَبْدُ اللَّهِ وَعُثْمَانُ ابْنَا خَلَفٍ، فَعَبْدُ اللَّهِ قُتِلَ مَعَ عَائِشَةَ، وَعُثْمَانُ قُتِلَ مَعَ عَلِيٍّ، فَلَمَّا دَخَلَ عَلِيٌّ قَالَتْ لَهُ صَفِيَّةُ امْرَأَةُ عَبْدِ اللَّهِ أُمُّ طَلْحَةَ الطَّلَحَاتِ: أَيْتَمَ اللَّهُ مِنْكَ أَوْلَادَكَ كَمَا أَيْتَمْتَ أَوْلَادِي. فَلَمْ يَرُدَّ عَلَيْهَا عَلِيٌّ شَيْئًا، فَلَمَّا خَرَجَ أَعَادَتْ عَلَيْهِ الْمَقَالَةَ أَيْضًا، فَسَكَتَ فَقَالَ لَهُ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَتَسْكُتُ عَنْ هَذِهِ الْمَرْأَةِ وَهِيَ تَقُولُ مَا تَسْمَعُ ؟ فَقَالَ: وَيْحَكَ ! إِنَّا أُمِرْنَا أَنْ نَكُفَّ عَنِ النِّسَاءِ وَهُنَّ مُشْرِكَاتٌ، أَفَلَا نَكُفُّ عَنْهُنَّ وَهُنَّ مُسْلِمَاتٌ ؟ ! فَقَالَ لَهُ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ عَلَى الْبَابِ رَجُلَيْنِ يَنَالَانِ مِنْ عَائِشَةَ. فَأَمَرَ عَلِيٌّ الْقَعْقَاعَ بْنَ عَمْرٍو أَنْ يَجْلِدَ كُلَّ وَاحِدٍ مِنْهُمَا مِائَةً، وَأَنْ يُخْرِجَهُمَا مِنْ ثِيَابِهِمَا. وَقَدْ سَأَلَتْ عَائِشَةُ عَمَّنْ قُتِلَ مَعَهَا مِنَ الْمُسْلِمِينَ وَمَنْ قُتِلَ مِنْ عَسْكَرِ عَلِيٍّ، فَجَعَلَتْ كُلَّمَا ذُكِرَ لَهَا وَاحِدٌ تَرَحَّمَتْ عَلَيْهِ وَدَعَتْ لَهُ. تجهيز علي عائشة ؓ من البصرة وَلَمَّا أَرَادَتْ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ الْخُرُوجَ مِنَ الْبَصْرَةِ بَعَثَ إِلَيْهَا عَلِيٌّ، ؓ، بِكُلِّ مَا يَنْبَغِي مِنْ مَرْكَبٍ وَزَادٍ وَمَتَاعٍ وَغَيْرِ ذَلِكَ، وَأَذِنَ لِمَنْ نَجَا مِمَّنْ جَاءَ فِي جَيْشِهَا أَنْ يَرْجِعَ مَعَهَا، إِلَّا أَنْ يُحِبَّ الْمَقَامَ، وَاخْتَارَ لَهَا أَرْبَعِينَ امْرَأَةً مِنْ نِسَاءِ أَهْلِ الْبَصْرَةِ الْمَعْرُوفَاتِ. وَسَيَّرَ مَعَهَا أَخَاهَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ، فَلَمَّا كَانَ الْيَوْمُ الَّذِي ارْتَحَلَتْ فِيهِ، جَاءَ عَلِيٌّ فَوَقَفَ عَلَى الْبَابِ وَحَضَرَ النَّاسُ مَعَهُ وَخَرَجَتْ مِنَ الدَّارِ فِي الْهَوْدَجِ، فَوَدَّعَتِ النَّاسَ وَدَعَتْ لَهُمْ وَقَالَتْ: يَا بَنِيَّ لَا يَعْتِبْ بَعْضُنَا عَلَى بَعْضٍ، إِنَّهُ وَاللَّهِ مَا كَانَ بَيْنِي وَبَيْنَ عَلِيٍّ فِي الْقِدَمِ إِلَّا مَا يَكُونُ بَيْنَ الْمَرْأَةِ وَأَحْمَائِهَا، وَإِنَّهُ عَلَى مَعْتَبَتِي لَمِنَ الْأَخْيَارِ. فَقَالَ عَلِيٌّ: صَدَقَتْ وَاللَّهِ مَا كَانَ بَيْنِي وَبَيْنَهَا إِلَّا ذَاكَ وَإِنَّهَا لَزَوْجَةُ نَبِيِّكُمْ، ﷺ، فِي الدُّنْيَا وَالْآخِرَةِ، وَسَارَ عَلِيٌّ مَعَهَا مُوَدِّعًا وَمُشَيِّعًا أَمْيَالًا وَسَرَّحَ بَنِيهِ مَعَهَا بَقِيَّةَ ذَلِكَ الْيَوْمِ - وَكَانَ يَوْمَ السَّبْتِ مُسْتَهَلَّ رَجَبٍ سَنَةَ سِتٍّ وَثَلَاثِينَ - وَقَصَدَتْ فِي مَسِيرِهَا ذَلِكَ إِلَى مَكَّةَ، فَأَقَامَتْ بِهَا إِلَى أَنْ حَجَّتْ عَامَهَا ذَلِكَ، ثُمَّ رَجَعَتْ إِلَى الْمَدِينَةِ، ؓ وَأَمَّا مَرْوَانُ بْنُ الْحَكَمِ فَإِنَّهُ لَمَّا فَرَّ اسْتَجَارَ بِمَالِكِ بْنِ مِسْمَعٍ فَأَجَارَهُ وَوَفَّى لَهُ، وَلِهَذَا كَانَ بَنُو مَرْوَانَ يُكْرِمُونَ مَالِكًا وَيُشَرِّفُونَهُ. وَيُقَالُ: إِنَّهُ نَزَلَ دَارَ بَنِي خَلَفٍ فَلَمَّا خَرَجَتْ عَائِشَةُ، خَرَجَ مَعَهَا، فَلَمَّا سَارَتْ هِيَ إِلَى مَكَّةَ سَارَ هُوَ إِلَى الْمَدِينَةِ عَلِمَ مَنْ بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَالْبَصْرَةِ بِوَقْعَةِ الْجَمَلِ يَوْمَ الْوَقْعَةِ قَالُوا: وَقَدْ عَلِمَ مَنْ بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَالْبَصْرَةِ بِالْوَقْعَةِ يَوْمَ الْوَقْعَةِ، وَذَلِكَ مِمَّا كَانَتِ النُّسُورُ تَخْطَفُهُ مِنَ الْأَيْدِي وَالْأَقْدَامِ فَيَسْقُطُ مِنْهَا هُنَالِكَ، حَتَّى إِنَّ أَهْلَ الْمَدِينَةِ عَلِمُوا بِذَلِكَ يَوْمَ الْجَمَلِ قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ، وَذَلِكَ أَنَّ نَسْرًا مَرَّ بِهِمْ وَمَعَهُ شَيْءٌ فَسَقَطَ مِنْهُ فَإِذَا هُوَ كَفٌّ فِيهِ خَاتَمٌ نَقْشُهُ: عَبْدُ الرَّحْمَنِ بْنُ عَتَّابٍ. ذكر قَصْدِ الْخَوَارِجِ سِجِسْتَانَ فِي هَذِهِ السَّنَةِ بَعْدَ الْفَرَاغِ مِنْ وَقْعَةِ الْجَمَلِ خَرَجَ حَسَكَةُ بْنُ عَتَّابٍ الْحَبَطِيُّ، وَعِمْرَانُ بْنُ الْفُضَيْلِ الْبَرْجَمِيُّ فِي صَعَالِيكَ مِنَ الْعَرَبِ حَتَّى نَزَلُوا زَالِقَ مِنْ سِجِسْتَانَ، وَقَدْ نَكَثَ أَهْلُهَا، فَأَصَابُوا مِنْهَا مَالًا، ثُمَّ أَتَوْا زَرَنْجَ وَقَدْ خَافَهُمْ مَرْزُبَانُهَا فَصَالَحَهُمْ وَدَخَلُوهَا، فَقَالَ الرَّاجِزُ: بَشِّرْ سِجِسْتَانَ بِجُوعٍ وَحَرَبْ بِابْنِ الْفُضَيْلِ وَصَعَالِيكِ الْعَرَبْ لَا فِضَّةٌ تُغْنِيهِمُ وَلَا ذَهَبْ فَبَعَثَ عَلِيٌّ عَبْدَ الرَّحْمَنِ بْنَ جَزْءٍ الطَّائِيَّ، فَقَتَلَهُ حَسَكَةُ، فَكَتَبَ عَلِيٌّ إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ يَأْمُرُهُ أَنْ يُوَلِّيَ سِجِسْتَانَ رَجُلًا وَيُسَيِّرَهُ إِلَيْهَا فِي أَرْبَعَةِ آلَافٍ، فَوَجَّهَ رِبْعِيَّ بْنَ كَاسٍ الْعَنْبَرِيَّ، وَمَعَهُ الْحُصَيْنُ بْنُ أَبِي الْحُرِّ الْعَنْبَرِيُّ، فَلَمَّا وَرَدَ سِجِسْتَانَ قَاتَلَهُمْ حَسَكَةُ وَقَتَلُوهُ، وَضَبَطَ رِبْعِيٌّ الْبِلَادَ، وَكَانَ فَيْرُوزُ حُصَيْنٍ يُنْسَبُ إِلَى الْحُصَيْنِ بْنِ أَبِي الْحُرِّ هَذَا، وَهُوَ مِنْ سِجِسْتَانَ. تولية علي قيس بن سعد نيابة الديار المصرية وَفِي هَذِهِ السَّنَةِ أَعْنِي سَنَةَ سِتٍّ وَثَلَاثِينَ، وَلَّى عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ نِيَابَةَ الدِّيَارِ الْمِصْرِيَّةِ لِقَيْسِ بْنِ سَعْدِ بْنِ عُبَادَةَ، وَكَانَ عَلَى نِيَابَتِهَا فِي أَيَّامِ عُثْمَانَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ، فَلَمَّا تَوَجَّهَ أُولَئِكَ الْأَحْزَابُ مِنْ خَوَارِجِ الْمِصْرِيِّينَ إِلَى عُثْمَانَ لِيَقْتُلُوهُ وَكَانَ الَّذِي جَهَّزَهُمْ إِلَيْهِ مَعَ عَبْدِ اللَّهِ بْنِ سَبَأٍ - الْمَعْرُوفُ بِابْنِ السَّوْدَاءِ - مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ بْنِ عُتْبَةَ، وَكَانَ لَمَّا قُتِلَ أَبُوهُ بِالْيَمَامَةِ قَدْ أَوْصَى بِهِ إِلَى عُثْمَانَ، فَكَفَلَهُ وَرَبَّاهُ فِي حِجْرِهِ وَمَنْزِلِهِ، وَأَحْسَنَ إِلَيْهِ إِحْسَانًا كَثِيرًا، وَنَشَأَ فِي عِبَادَةٍ وَزَهَادَةٍ، وَسَأَلَ مِنْ عُثْمَانَ أَنْ يُوَلِّيَهُ عَمَلًا، فَقَالَ لَهُ: مَتَى مَا صِرْتَ أَهْلًا لِذَلِكَ وَلَّيْتُكَ. فَتَعَتَّبَ فِي نَفْسِهِ عَلَى عُثْمَانَ، فَسَأَلَ مِنْ عُثْمَانَ أَنْ يَخْرُجَ إِلَى الْغَزْوِ فَأَذِنَ لَهُ، فَقَصَدَ الدِّيَارَ الْمِصْرِيَّةَ وَحَضَرَ مَعَ أَمِيرِهَا عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ غَزْوَةَ الصَّوَارِي، كَمَا قَدَّمْنَا. وَشَرَعَ يَنْتَقِصُ عُثْمَانَ، ؓ، وَسَاعَدَهُ عَلَى ذَلِكَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ، فَكَتَبَ بِذَلِكَ ابْنُ أَبِي سَرْحٍ إِلَى عُثْمَانَ يَشْكُوهُمَا إِلَيْهِ، فَلَمْ يَعْبَأْ بِهِمَا عُثْمَانُ شَيْئًا، وَلَمْ يَزَلْ ذَلِكَ دَأْبُ مُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ حَتَّى اسْتَنْفَرَ أُولَئِكَ إِلَى عُثْمَانَ، فَلَمَّا بَلَغَهُ أَنَّهُمْ قَدْ حَصَرُوا عُثْمَانَ، تَغَلَّبَ عَلَى الدِّيَارِ الْمِصْرِيَّةِ، وَأَخْرَجَ مِنْهَا ابْنَ أَبِي سَرْحٍ، وَصَلَّى بِالنَّاسِ فِيهَا، فَلَمَّا كَانَ ابْنُ أَبِي سَرْحٍ بِبَعْضِ الطَّرِيقِ جَاءَهُ الْخَبَرُ بِقَتْلِ عُثْمَانَ، فَقَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَبَلَغَهُ أَنَّ عَلِيًّا قَدْ بَعَثَ عَلَى إِمْرَةِ مِصْرَ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ، فَشَمِتَ بِمُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ إِذْ لَمْ يُمَتَّعْ بِمُلْكِ الدِّيَارِ الْمِصْرِيَّةِ سَنَةً. وَسَارَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ إِلَى الشَّامِ إِلَى مُعَاوِيَةَ، فَأَخْبَرَهُ بِمَا كَانَ مِنْ أَمْرِهِ بِدِيَارِ مِصْرَ، وَأَنَّ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ قَدِ اسْتَحْوَذَ عَلَيْهَا، فَسَارَ مُعَاوِيَةُ وَعَمْرُو بْنُ الْعَاصِ إِلَيْهِ لِيُخْرِجَاهُ مِنْهَا ; لِأَنَّهُ مِنْ أَكْبَرِ الْأَعْوَانِ عَلَى قَتْلِ عُثْمَانَ، مَعَ أَنَّهُ كَانَ قَدْ رَبَّاهُ وَكَفَلَهُ وَأَحْسَنَ إِلَيْهِ، فَعَالَجَا دُخُولَ مِصْرَ فَلَمْ يَقْدِرَا، فَلَمْ يَزَالَا يَخْدَعَانِهِ حَتَّى خَرَجَ إِلَى الْعَرِيشِ فِي أَلْفِ رَجُلٍ فَتَحَصَّنَ بِهَا، وَجَاءَهُ عَمْرُو بْنُ الْعَاصِ فَنَصَبَ عَلَيْهِ الْمَنْجَنِيقَ حَتَّى نَزَلَ فِي ثَلَاثِينَ مِنْ أَصْحَابِهِ فَقُتِلُوا. ذَكَرَهُ مُحَمَّدُ بْنُ جَرِيرٍ دخول قيس إلى مصر ومبايعة أهل مصر لعلي ثُمَّ سَارَ إِلَى مِصْرَ قَيْسُ بْنُ سَعْدٍ بِوِلَايَةٍ مِنْ عَلِيٍّ، فَدَخَلَهَا فِي سَبْعَةِ نَفَرٍ، فَرَقِيَ الْمِنْبَرَ وَقَرَأَ عَلَيْهِمْ كِتَابَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ فِيهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مَنْ بَلَغَهُ كِتَابِي هَذَا مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، سَلَامٌ عَلَيْكُمْ، فَإِنِّي أَحْمَدُ اللَّهَ إِلَيْكُمْ كَثِيرًا الَّذِي لَا إِلَهَ إِلَّا هُوَ، أَمَّا بَعْدُ، فَإِنَّ اللَّهَ بِحُسْنِ صَنِيعِهِ وَتَقْدِيرِهِ وَتَدْبِيرِهِ اخْتَارَ الْإِسْلَامَ دِينًا لِنَفْسِهِ وَمَلَائِكَتِهِ وَرُسُلِهِ، وَبَعَثَ بِهِ الرُّسُلَ إِلَى عِبَادِهِ، وَخَصَّ بِهِ مَنِ انْتَخَبَ مِنْ خَلْقِهِ، فَكَانَ مِمَّا أَكْرَمَ اللَّهُ بِهِ هَذِهِ الْأُمَّةَ وَخَصَّهُمْ بِهِ مِنَ الْفَضِيلَةِ أَنْ بَعَثَ مُحَمَّدًا، ﷺ، يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَالْفَرَائِضَ وَالسَّنَةَ ; لِكَيْمَا يَهْتَدُوا، وَجَمَعَهُمْ لِكَيْلَا يَتَفَرَّقُوا، وَزَكَّاهُمْ لِكَيْ يَتَطَهَّرُوا، وَوَفَّقَهُمْ لِكَيْلَا يَجُورُوا، فَلَمَّا قَضَى مِنْ ذَلِكَ مَا عَلَيْهِ قَبَضَهُ اللَّهُ إِلَيْهِ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ وَبَرَكَاتُهُ وَرَحْمَتُهُ، ثُمَّ إِنَّ الْمُسْلِمِينَ اسْتَخْلَفُوا بَعْدَهُ أَمِيرَيْنِ صَالِحَيْنِ، عَمِلَا بِالْكِتَابِ، وَأَحْسَنَا السِّيرَةَ وَلَمْ يَعْدُوَا السُّنَّةَ، ثُمَّ تَوَفَّاهُمَا اللَّهُ تَعَالَى، فَرَحِمَهُمَا اللَّهُ، ثُمَّ وَلَّى بَعْدَهُمَا وَالٍ أَحْدَثَ أَحْدَاثًا، فَوَجَدَتِ الْأُمَّةُ عَلَيْهِ مَقَالًا فَقَالُوا، ثُمَّ نَقَمُوا عَلَيْهِ فَغَيَّرُوا، ثُمَّ جَاءُونِي فَبَايَعُونِي، فَأَسْتَهْدِي اللَّهَ بِهُدَاهُ، وَأَسْتَعِينُهُ عَلَى التَّقْوَى، أَلَا وَإِنَّ لَكُمْ عَلَيْنَا الْعَمَلَ بِكِتَابِ اللَّهِ وَسُنَّةِ رَسُولِ اللَّهِ، وَالْقِيَامَ عَلَيْكُمْ بِحَقِّهِ، وَالنُّصْحَ لَكُمْ بِالْغَيْبِ - وَاللَّهُ الْمُسْتَعَانُ وَحَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ - وَقَدْ بَعَثْتُ إِلَيْكُمْ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ، فَوَازِرُوهُ وَكَانِفُوهُ وَأَعِينُوهُ عَلَى الْحَقِّ، وَقَدْ أَمَرْتُهُ بِالْإِحْسَانِ إِلَى مُحْسِنِكُمْ، وَالشِّدَّةِ عَلَى مُرِيبِكُمْ، وَالرِّفْقِ بِعَوَامِّكُمْ وَخَوَاصِّكُمْ، وَهُوَ مِمَّنْ أَرْضَى هَدْيَهُ وَأَرْجُو صَلَاحَهُ وَنَصِيحَتَهُ، أَسْأَلُ اللَّهَ لَنَا وَلَكُمْ عَمَلَا زَاكِيًا، وَثَوَابًا جَزِيلًا، وَرَحْمَةً وَاسِعَةً، وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. وَكَتَبَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ فِي صَفَرٍ سَنَةَ سِتٍّ وَثَلَاثِينَ. قَالَ: ثُمَّ قَامَ قَيْسُ بْنُ سَعْدٍ فَخَطَبَ النَّاسَ وَدَعَاهُمْ إِلَى الْبَيْعَةِ لِعَلِيٍّ، فَقَامَ النَّاسُ فَبَايَعُوهُ، وَاسْتَقَامَتْ لَهُ طَاعَةُ بِلَادِ مِصْرَ سِوَى قَرْيَةٍ مِنْهَا يُقَالُ لَهَا: خِرِبْتَا. فِيهَا أُنَاسٌ قَدْ أَعْظَمُوا قَتْلَ عُثْمَانَ، وَكَانُوا سَادَةَ النَّاسِ وَوُجُوهَهُمْ، وَكَانُوا فِي نَحْوٍ مِنْ عَشْرَةِ آلَافٍ - مِنْهُمْ بُسْرُ بْنُ أَبِي أَرْطَاةَ، وَمَسْلَمَةُ بْنُ مُخَلَّدٍ، وَمُعَاوِيَةُ بْنُ حُدَيْجٍ، وَجَمَاعَةٌ مِنَ الْأَكَابِرِ - وَعَلَيْهِمْ رَجُلٌ يُقَالُ لَهُ: يَزِيدُ بْنُ الْحَارِثِ الْمُدْلَجِيُّ. وَبَعَثُوا إِلَى قَيْسِ بْنِ سَعْدٍ فَوَادَعَهُمْ، وَكَذَلِكَ مَسْلَمَةُ بْنُ مُخَلَّدٍ الْأَنْصَارِيُّ تَأَخَّرَ عَنِ الْبَيْعَةِ فَتَرَكَهُ قَيْسٌ وَوَادَعَهُ. مطالبة معاوية قيس بأخذ دم عثمان ؓ ثُمَّ كَتَبَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ بَعْدَ أَنِ اسْتَوْثَقَ لَهُ أَمْرُ الشَّامِ بِحَذَافِيرِهِ إِلَى أَقْصَى بِلَادِ الرُّومِ وَالسَّوَاحِلِ - وَجَزِيرَةُ قُبْرُسَ أَيْضًا تَحْتَ حُكْمِهِ يَأْتِيِهِ حِمْلُهَا - وَبَعْضِ بِلَادِ الْجَزِيرَةِ ; كَالرُّهَا وَحَرَّانَ وَقَرْقِيسِيَاءَ وَغَيْرِهَا، وَقَدْ أَتَاهُ الَّذِينَ هَرَبُوا يَوْمَ الْجَمَلِ مِنَ الْعُثْمَانِيَّةِ، وَقَدْ أَرَادَ الْأَشْتَرُ انْتِزَاعَ هَذِهِ الْبِلَادِ مِنْ نُوَّابِ مُعَاوِيَةَ، فَبَعْثَ إِلَيْهِ عَبْدَ الرَّحْمَنِ بْنَ خَالِدِ بْنِ الْوَلِيدِ فَفَرَّ مِنْهُ الْأَشْتَرُ وَهَرَبَ، وَاسْتَقَرَّ أَمْرُ مُعَاوِيَةَ عَلَى تِلْكَ الْبِلَادِ، فَلَمَّا اسْتَوْسَقَتْ لَهُ الْبِلَادُ كَمَا ذَكَرْنَا، كَتَبَ إِلَى قَيْسِ بْنِ سَعْدٍ يَدْعُوهُ إِلَى الْقِيَامِ بِطَلَبِ دَمِ عُثْمَانَ، وَأَنْ يَكُونَ مُؤَازِرًا لَهُ عَلَى مَا هُوَ بِصَدَدِهِ مِنَ الْقِيَامِ فِي ذَلِكَ، وَوَعَدَهُ أَنْ يَكُونَ نَائِبَهُ عَلَى الْعِرَاقَيْنِ إِذَا تَمَّ لَهُ الْأَمْرُ مَا دَامَ سُلْطَانًا. فَلَمَّا بَلَغَهُ الْكِتَابُ - وَكَانَ قَيْسُ رَجُلًا حَازِمًا - لَمْ يُخَالِفْهُ وَلَمْ يُوَافِقْهُ، بَلْ بَعَثَ يُلَاطِفُ مَعَهُ الْأَمْرَ ; وَذَلِكَ لِبُعْدِهِ عَنْ عَلِيٍّ وَقُرْبِهِ مِنْ بِلَادِ الشَّامِ وَمَا مَعَ مُعَاوِيَةَ مِنَ الْجُنُودِ، فَسَالَمَهُ قَيْسٌ وَتَارَكَهُ وَلَمْ يُوَافِقْهُ عَلَى مَا دَعَاهُ إِلَيْهِ، وَلَا خَالَفَهُ عَلَيْهِ. فَكَتَبَ مُعَاوِيَةُ إِلَيْهِ: إِنَّهُ لَا يَسَعُكَ مَعِيَ تَسْوِيفُكَ بِي، وَخَدِيعَتُكَ لِي، وَلَا بُدَّ أَنْ أَعْلَمَ أَنَّكَ سَلْمٌ لِي أَوْ عَدُوٌّ - وَكَانَ مُعَاوِيَةُ حَازِمًا أَيْضًا. فَكَتَبَ إِلَيْهِ - قَيْسٌ لَمَّا صَمَّمَ عَلَيْهِ: إِنِّي مَعَ عَلِيٍّ ; إِذْ هُوَ أَحَقُّ بِالْأَمْرِ مِنْكَ. فَلَمَّا بَلَغَ ذَلِكَ مُعَاوِيَةَ، يَئِسَ مِنْهُ وَرَجَعَ عَنْهُ. مطالبة علي بغزو أهل خربتا ثُمَّ أَشَاعَ بَعْضُ أَهْلِ الشَّامِ أَنَّ قَيْسًا يُكَاتِبُهُمْ فِي الْبَاطِنِ وَيُمَالِئُهُمْ عَلَى أَهْلِ الْعِرَاقِ. وَرَوَى ابْنُ جَرِيرٍ أَنَّهُ جَاءَهُمْ مِنْ جِهَتِهِ كِتَابٌ مُزَوَّرٌ بِمُبَايَعَةِ قَيْسٍ مُعَاوِيَةَ. فَاللَّهُ أَعْلَمُ بِصِحَّتِهِ. فَلَمَّا جَاءَ الْكِتَابُ إِلَى عَلِيٍّ اتَّهَمَهُ، وَكَتَبَ إِلَيْهِ أَنْ يَغْزُوَ أَهْلَ خِرِبْتَا الَّذِينَ تَخَلَّفُوا عَنِ الْبَيْعَةِ، فَبَعَثَ يَعْتَذِرُ إِلَيْهِ بِأَنَّهُمْ كَثِيرٌ عَدَدُهُمْ، وَهُمْ وُجُوهُ النَّاسِ، وَكَتَبَ إِلَيْهِ: إِنْ كُنْتَ إِنَّمَا أَمَرْتَنِي بِهَذَا لِتَخْتَبِرَنِي ; لِأَنَّكَ اتَّهَمْتَنِي فِي طَاعَتِكَ، فَابْعَثْ عَلَى عَمَلِكَ بِمِصْرَ غَيْرِي. فَبَعَثَ عَلِيٌّ الْأَشْتَرَ النَّخَعِيَّ، فَسَارٍ إِلَيْهَا فَلَمَّا بَلَغَ الْقُلْزُمَ شَرِبَ شَرْبَةً مِنْ عَسَلٍ فَكَانَ فِيهَا حَتْفُهُ. فَبَلَغَ ذَلِكَ أَهْلَ الشَّامِ فَقَالُوا: إِنَّ لِلَّهِ جُنْدًا مِنْ عَسَلٍ. تولية علي محمد بن أبي بكر على ديار مصر فَلَمَّا بَلَغَ عَلِيًّا مَهْلِكُ الْأَشْتَرِ، بَعَثَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ عَلَى إِمْرَةِ مِصْرَ، وَقَدْ قِيلَ - وَهُوَ الْأَصَحُّ -: إِنَّهُ إِنَّمَا وَلَّاهُ مِصْرَ بَعْدَ قَيْسِ بْنِ سَعْدٍ فَارْتَحَلَ قَيْسٌ إِلَى الْمَدِينَةِ، ثُمَّ رَكِبَ هُوَ وَسَهْلُ بْنُ حُنَيْفٍ إِلَى عَلِيٍّ فَاعْتَذَرَ إِلَيْهِ قَيْسُ بْنُ سَعْدٍ فَعَذَرَهُ عَلِيٌّ، وَشَهِدَا مَعَهُ صِفِّينَ، كَمَا سَنَذْكُرُهُ. فَلَمْ يَزَلْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ قَائِمَ الْأَمْرِ مَهْنِيًّا بِالدِّيَارِ الْمِصْرِيَّةِ، حَتَّى كَانَتْ وَقْعَةُ صِفِّينَ، وَبَلَغَ أَهْلَ مِصْرَ صَبْرُ مُعَاوِيَةَ وَمَنْ مَعَهُ مِنْ أَهْلِ الشَّامِ فِي قِتَالِ أَهْلِ الْعِرَاقِ، وَصَارُوا إِلَى التَّحْكِيمِ، فَعِنْدَ ذَلِكَ طَمِعَ أَهْلُ مِصْرَ فِي مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَاجْتَرَءُوا عَلَيْهِ وَبَارَزُوهُ بِالْعَدَاوَةِ، فَكَانَ مِنْ أَمْرِهِ مَا سَنَذْكُرُهُ. ذكر قُدُومِ عَمْرِو بْنِ الْعَاصِ عَلَى مُعَاوِيَةَ وَمُتَابَعَتِهِ لَهُ قِيلَ: كَانَ عَمْرُو بْنُ الْعَاصِ قَدْ سَارَ عَنِ الْمَدِينَةِ، قَبْلَ أَنْ يُقْتَلَ عُثْمَانُ، نَحْوَ فِلَسْطِينَ. وَسَبَبُ ذَلِكَ أَنَّهُ لَمَّا أُحِيطَ بِعُثْمَانِ قَالَ: يَا أَهْلَ الْمَدِينَةِ لَا يُقِيمُ أَحَدٌ فَيُدْرِكُهُ قَتْلُ هَذَا الرَّجُلِ إِلَّا ضَرَبَهُ اللَّهُ بِذُلٍّ، مَنْ لَمْ يَسْتَطِعْ نَصْرَهُ فَلْيَهْرُبْ. فَسَارَ، وَقِيلَ غَيْرُ ذَلِكَ - وَقَدْ تَقَدَّمَ -، وَسَارَ مَعَهُ ابْنَاهُ عَبْدُ اللَّهِ وَمُحَمَّدٌ، فَسَكَنَ فِلَسْطِينَ، فَمَرَّ بِهِ رَاكِبٌ مِنَ الْمَدِينَةِ، فَقَالَ لَهُ عَمْرٌو: مَا اسْمُكَ ؟ قَالَ: حَصِيرَةٌ. قَالَ عَمْرٌو: حُصِرَ الرَّجُلُ ! فَمَا الْخَبَرُ ؟ قَالَ: تَرَكْتُ عُثْمَانَ مَحْصُورًا. ثُمَّ مَرَّ بِهِ رَاكِبٌ آخَرُ بَعْدَ أَيَّامٍ فَقَالَ لَهُ عَمْرٌو: مَا اسْمُكَ ؟ قَالَ: قَتَّالٌ. قَالَ: قُتِلَ الرَّجُلُ ! فَمَا الْخَبَرُ ؟ قَالَ قُتِلَ عُثْمَانُ، وَلَمْ يَكُنْ شَيْءٌ إِلَى أَنْ سِرْتُ. ثُمَّ مَرَّ بِهِ رَاكِبٌ مِنَ الْمَدِينَةِ، فَقَالَ لَهُ عَمْرٌو: مَا اسْمُكَ ؟ قَالَ: حَرْبٌ. قَالَ عَمْرٌو: يَكُونُ حَرْبٌ، وَقَالَ لَهُ: مَا الْخَبَرُ ؟ فَقَالَ: بَايَعَ النَّاسُ عَلِيًّا. فَقَالَ سَلْمُ بْنُ زِنْبَاعٍ: يَا مَعْشَرَ الْعَرَبِ كَانَ بَيْنَكُمْ وَبَيْنَ الْعَرَبِ بَابٌ فَكُسِرَ، فَاتَّخَذُوا بَابًا غَيْرَهُ. فَقَالَ عَمْرٌو: ذَلِكَ الَّذِي نُرِيدُهُ. ثُمَّ ارْتَحَلَ عَمْرٌو رَاجِلًا مَعَهُ ابْنَاهُ يَبْكِي كَمَا تَبْكِي الْمَرْأَةُ وَهُوَ يَقُولُ: وَاعُثْمَانَاهُ ! أَنْعِي الْحَيَاءَ وَالدِّينَ ! حَتَّى قَدِمَ دِمَشْقَ، وَكَانَ قَدْ عَلِمَ الَّذِي يَكُونُ فَعَمِلَ عَلَيْهِ، لِأَنَّ النَّبِيَّ ﷺ كَانَ قَدْ بَعَثَهُ إِلَى عَمَّانَ، فَسَمِعَ مِنْ حَبْرٍ هُنَاكَ شَيْئًا عَرَفَ مِصْدَاقَهُ، فَسَأَلَهُ عَنْ وَفَاةِ النَّبِيِّ ﷺ وَمَنْ يَكُونُ بَعْدَهُ، فَأَخْبَرَهُ بِأَبِي بَكْرٍ وَأَنَّ مُدَّتَهُ قَصِيرَةٌ، ثُمَّ يَأْتِي بَعْدَهُ رَجُلٌ مَنْ قَوْمِهِ مِثْلُهُ تَطُولُ مُدَّتُهُ، وَيُقْتَلُ غِيلَةً، ثُمَّ يَلِي بَعْدَهُ رَجُلٌ مَنْ قَوْمِهِ تَطُولُ مُدَّتُهُ، وَيُقْتَلُ عَنْ مَلَإٍ، قَالَ: ذَلِكَ أَشَدُّ، ثُمَّ يَلِي بَعْدَهُ رَجُلٌ مِنْ قَوْمِهِ يَنْتَشِرُ النَّاسُ عَلَيْهِ، وَيَكُونُ عَلَى رَأْسِهِ حَرْبٌ شَدِيدَةٌ، ثُمَّ يُقْتَلُ قَبْلَ أَنْ يَجْتَمِعَ النَّاسُ عَلَيْهِ، ثُمَّ يَلِي بَعْدَهُ أَمِيرُ الْأَرْضِ الْمُقَدَّسَةِ، فَيَطُولُ مُلْكُهُ، وَتَجْتَمِعُ عَلَيْهِ أَهْلُ تِلْكَ الْفِرْقَةِ، ثُمَّ يَمُوتُ. وَقِيلَ: إِنَّ عَمْرًا لَمَّا بَلَغَهُ قَتْلُ عُثْمَانَ قَالَ: أَنَا أَبُو عَبْدِ اللَّهِ، أَنَا قَتَلْتُهُ، وَأَنَا بَوَادِي السِّبَاعِ، إِنْ يَلِ هَذَا الْأَمْرَ طَلْحَةُ فَهُوَ فَتَى الْعَرَبِ سَيْبًا، وَإِنْ يَلِهِ ابْنُ أَبِي طَالِبٍ فَهُوَ أَكْرَهُ مَنْ يَلِيهِ إِلَيَّ. فَبَلَغَهُ بَيْعَةُ عَلِيٍّ، فَاشْتَدَّ عَلَيْهِ، وَأَقَامَ يَنْتَظِرُ مَا يَصْنَعُ النَّاسُ، فَأَتَاهُ مَسِيرُ عَائِشَةَ، وَطَلْحَةَ، وَالزُّبَيْرِ، فَأَقَامَ يَنْتَظِرُ مَا يَصْنَعُونَ، فَأَتَاهُ الْخَبَرُ بِوَقْعَةِ الْجَمَلِ، فَأُرْتِجَ عَلَيْهِ أَمْرُهُ، فَسَمِعَ أَنَّ مُعَاوِيَةَ بِالشَّامِ لَا يُبَايِعُ عَلِيًّا، وَأَنَّهُ يُعَظِّمُ شَأْنَ عُثْمَانَ، وَكَانَ مُعَاوِيَةُ أَحَبَّ إِلَيْهِ مِنْ عَلِيٍّ، فَدَعَا ابْنَيْهِ عَبْدَ اللَّهِ وَمُحَمَّدًا فَاسْتَشَارَهُمَا وَقَالَ: مَا تَرَيَانِ ؟ أَمَّا عَلِيٌّ فَلَا خَيْرَ عِنْدَهُ، وَهُوَ يَدُلُّ بِسَابِقَتِهِ، وَهُوَ غَيْرُ مُشْرِكِي فِي شَيْءٍ مِنْ أَمْرِهِ. فَقَالَ لَهُ ابْنُهُ عَبْدُ اللَّهِ: تُوُفِّيَ النَّبِيُّ ﷺ وَأَبُو بَكْرٍ وَعُمَرَ وَهُمْ عَنْكَ رَاضُونَ، فَأَرَى أَنْ تَكُفَّ يَدَكَ وَتَجْلِسَ فِي بَيْتِكَ حَتَّى يَجْتَمِعَ النَّاسُ [ عَلَى إِمَامٍ فَتُبَايِعَهُ ]. وَقَالَ لَهُ ابْنُهُ مُحَمَّدٌ: أَنْتَ نَابٌ مِنْ أَنْيَابِ الْعَرَبِ وَلَا أَرَى أَنْ [ يَجْتَمِعَ هَذَا الْأَمْرُ ] وَلَيْسَ لَكَ فِيهِ صَوْتٌ. فَقَالَ عَمْرٌو: أَمَّا أَنْتَ يَا عَبْدَ اللَّهِ فَأَمَرْتَنِي بِمَا هُوَ خَيْرٌ لِي فِي آخِرَتِي وَأَسْلَمُ لِي فِي دِينِي، وَأَمَّا أَنْتَ يَا مُحَمَّدُ فَأَمَرْتَنِي بِمَا هُوَ خَيْرٌ لِي فِي دُنْيَايَ، وَشَرٌّ لِي فِي آخِرَتِي. ثُمَّ خَرَجَ وَمَعَهُ ابْنَاهُ حَتَّى قَدِمَ عَلَى مُعَاوِيَةَ.
Translation
✧ SECTION (When ʿAlī had finished the affair of the Camel) The departure of al-Aḥnaf b. Qays to ʿAlī after his return from the Camel When ʿAlī had finished the affair of the Camel, the notable people came to him to greet him. Among those who came to him was al-Aḥnaf b. Qays among the Banū Saʿd—they had abstained from fighting—so ʿAlī said to him: “You held back—meaning from us.” He said: “I did not think I had done anything but good, and by your command what happened happened, O Commander of the Faithful. So be gentle, for the path you have taken is long, and you will need me tomorrow more than yesterday. Acknowledge my good deed, preserve my affection for tomorrow, and do not say such a thing, for I have always been a sincere adviser to you.” The appointment of Ibn ʿAbbās and the assignment of the land tax to Ziyād They said: Then ʿAlī entered al-Baṣrah on Monday, and its people pledged allegiance to him under their banners, even the wounded and those granted amnesty. ʿAbd al-Raḥmān b. Abī Bakrah al-Thaqafī came to him and pledged allegiance to him. ʿAlī said to him: “Where is the sick man—meaning his father?” He said: “By God, he is ill, O Commander of the Faithful, and he is eager for what pleases you.” He said: “Walk ahead of me.” So he went to him and visited him. Abū Bakrah apologized to him and he excused him. He offered him al-Baṣrah but he declined and said: “A man from your own people, to whom the people will be amenable.” He pointed him to Ibn ʿAbbās, so he appointed him over al-Baṣrah, and placed with him Ziyād b. Abīhi over the land tax and the treasury, and ordered Ibn ʿAbbās to listen to Ziyād. Ziyād had abstained (from fighting). ʿAlī's visit to ʿĀʾishah in her residence ؓ Then ʿAlī came to the house where the Mother of the Believers ʿĀʾishah was staying. He asked permission and entered, greeted her, and she welcomed him. The women were in the house of the Banū Khalaf weeping over those of them who had been killed: ʿAbd Allāh and ʿUthmān, the two sons of Khalaf. ʿAbd Allāh had been killed fighting with ʿĀʾishah, and ʿUthmān had been killed fighting with ʿAlī. When ʿAlī entered, Ṣafiyyah, the wife of ʿAbd Allāh and mother of Ṭalḥah al-Ṭalaḥāt, said to him: “May God orphan your children as you have orphaned mine.” ʿAlī did not reply to her at all. When he left, she repeated the saying again, and he was silent. A man said to him: “O Commander of the Faithful, will you keep silent about this woman while she says what you hear?” He said: “Woe to you! We were commanded to restrain ourselves from women while they were polytheists; shall we not restrain ourselves from them while they are Muslims?!” A man said to him: “O Commander of the Faithful, at the door are two men who are disparaging ʿĀʾishah.” So ʿAlī ordered al-Qaʿqāʿ b. ʿAmr to flog each of them a hundred lashes and to strip them of their clothes. ʿĀʾishah asked about the Muslims who had been killed with her and those killed from ʿAlī's army. Whenever one was mentioned to her, she asked mercy for him and prayed for him. ʿAlī's equipping of ʿĀʾishah ؓ for departure from al-Baṣrah When the Mother of the Believers ʿĀʾishah wanted to leave al-Baṣrah, ʿAlī, ؓ, sent her everything suitable of mount, provisions, goods, and other things. He permitted those who had survived from those who had come in her army to return with her, unless they preferred to stay. He selected for her forty women from among the well-known women of the people of al-Baṣrah. He sent with her her brother Muḥammad b. Abī Bakr. On the day she departed, ʿAlī came and stood at the door, and the people attended with him. She came out of the house in the howdah, bade farewell to the people and prayed for them, and said: “O my sons, let none of us reproach one another. By God, there was nothing between me and ʿAlī in the past except what occurs between a woman and her in-laws, and he, despite my displeasure, is among the best of men.” ʿAlī said: “She has spoken the truth, by God. There was nothing between me and her except that, and she is the wife of your Prophet, ﷺ, in this world and the hereafter.” ʿAlī walked with her bidding farewell and escorting her for several miles, and sent his sons with her for the rest of that day—it was Saturday, the first of Rajab in the year thirty-six. She headed in her journey toward Makkah, and stayed there until she performed the pilgrimage that year, then returned to al-Madīnah, ؓ. As for Marwān b. al-Ḥakam, when he fled he sought protection with Mālik b. Mismaʿ, who granted him protection and fulfilled it. For this reason the Banū Marwān used to honor Mālik and elevate him. It is said that he stopped at the house of the Banū Khalaf. When ʿĀʾishah departed, he departed with her. When she went to Makkah, he went to al-Madīnah. Those between Makkah, al-Madīnah, and al-Baṣrah learned of the Battle of the Camel on the day of the battle. They said: Those between Makkah, al-Madīnah, and al-Baṣrah indeed learned of the battle on the day of the battle. That was because vultures snatched (flesh) from hands and feet, and some of it fell there. The people of al-Madīnah learned of it on the day of the Camel before the sun set: a vulture passed by them carrying something, and a hand fell from it with a ring whose inscription was “ʿAbd al-Raḥmān b. ʿAttāb.” Mention of the Khawārij's heading to Sijistān In this year, after the conclusion of the Battle of the Camel, Ḥasakah b. ʿAttāb al-Ḥabaṭī and ʿImrān b. al-Fuḍayl al-Barjamī went out among the riffraff of the Arabs until they halted at Zāliq in Sijistān, whose people had broken their pact. They seized wealth from it. Then they came to Zaranj, whose marzbān feared them and made peace with them, and they entered it. The rajaz poet said: Give good tidings to Sijistān of famine and war, of Ibn al-Fuḍayl and the riffraff of the Arabs. No silver avails them, nor gold. ʿAlī sent ʿAbd al-Raḥmān b. Jazʾ al-Ṭāʾī, but Ḥasakah killed him. So ʿAlī wrote to ʿAbd Allāh b. al-ʿAbbās ordering him to appoint a man over Sijistān and send him there with four thousand. He dispatched Ribʿī b. Kās al-ʿAnbarī, and with him al-Ḥuṣayn b. Abī al-Ḥurr al-ʿAnbarī. When he arrived in Sijistān, Ḥasakah fought them and they killed him. Ribʿī took control of the land. The Fīrūz of Ḥuṣayn is traced to this al-Ḥuṣayn b. Abī al-Ḥurr, and he is from Sijistān. ʿAlī's appointment of Qays b. Saʿd as governor of Egypt In this year, I mean the year thirty-six, ʿAlī b. Abī Ṭālib, Commander of the Faithful, appointed Qays b. Saʿd b. ʿUbādah as governor of the Egyptian lands. During the days of ʿUthmān, its governor had been ʿAbd Allāh b. Saʿd b. Abī Sarḥ. When those parties of the Egyptian Khawārij set out against ʿUthmān to kill him, the one who dispatched them to him, along with ʿAbd Allāh b. Sabaʾ—known as Ibn al-Sawdāʾ—was Muḥammad b. Abī Ḥudhayfah b. ʿUtbah. When his father was killed at al-Yamāmah, he had entrusted him to ʿUthmān, who took charge of him and raised him in his care and his house, and treated him with great kindness. He grew up in worship and asceticism. He asked ʿUthmān to appoint him to an office, and ʿUthmān said: “Whenever you become worthy of that, I will appoint you.” He took offense within himself against ʿUthmān. He asked ʿUthmān to let him go out on campaign, and he permitted him. He headed to the Egyptian lands and took part with its governor ʿAbd Allāh b. Saʿd b. Abī Sarḥ in the Battle of the Masts, as we have mentioned. He began to disparage ʿUthmān, ؓ, and Muḥammad b. Abī Bakr al-Ṣiddīq aided him in that. Ibn Abī Sarḥ wrote about that to ʿUthmān, complaining of the two of them, but ʿUthmān paid no attention to them. Muḥammad b. Abī Ḥudhayfah kept at that until he incited those men against ʿUthmān. When he learned that they had besieged ʿUthmān, he seized control of the Egyptian lands, expelled Ibn Abī Sarḥ from them, and led the people in prayer there. When Ibn Abī Sarḥ was on part of the road, news reached him of the killing of ʿUthmān. He said: “Indeed we belong to God, and indeed to Him we return.” He learned that ʿAlī had sent Qays b. Saʿd b. ʿUbādah to command Egypt, and he gloated over Muḥammad b. Abī Ḥudhayfah, since he had not enjoyed rule over the Egyptian lands even a year. ʿAbd Allāh b. Saʿd b. Abī Sarḥ traveled to Syria to Muʿāwiyah and told him what had befallen him in Egypt and that Muḥammad b. Abī Ḥudhayfah had taken it over. Muʿāwiyah and ʿAmr b. al-ʿĀṣ marched against him to expel him from it, because he was one of the greatest helpers in the killing of ʿUthmān, despite the fact that ʿUthmān had raised him, taken charge of him, and treated him kindly. They tried to enter Egypt but could not. They kept deceiving him until he went out to al-ʿArīsh with a thousand men and fortified himself there. ʿAmr b. al-ʿĀṣ came to him and set up a mangonel against him until he came down with thirty of his companions, and they were killed. This was mentioned by Muḥammad b. Jarīr. Qays's entry into Egypt and the people of Egypt's pledge to ʿAlī Then Qays b. Saʿd traveled to Egypt with an appointment from ʿAlī. He entered it with seven men. He ascended the pulpit and read to them the letter of the Commander of the Faithful, ʿAlī b. Abī Ṭālib: In the name of God, the Compassionate, the Merciful. From the servant of God, ʿAlī, Commander of the Faithful, to those believers and Muslims whom this letter of mine reaches. Peace be upon you. I praise God to you abundantly, the One besides whom there is no god. To proceed: God, by His excellent making, His decree, and His management, chose Islam as a religion for Himself, His angels, and His messengers, and sent the messengers with it to His servants, and singled out with it those He selected from His creation. Among the things with which God honored this community and singled them out for as a virtue was that He sent Muḥammad, ﷺ, to teach them the Book, the wisdom, the obligations, and the Sunnah, so that they might be guided; He gathered them so that they might not disperse; He purified them so that they might be cleansed; and He granted them success so that they might not oppress. When he had fulfilled what was upon him of that, God took him to Himself—God's blessings, peace, benedictions, and mercy be upon him. Then the Muslims appointed after him two righteous commanders, who acted according to the Book, behaved excellently, and did not deviate from the Sunnah. Then God Most High took them, may God have mercy on them. Then there came after them a governor who introduced innovations, and the community found fault with him and spoke; then they resented him and changed (him); then they came to me and pledged allegiance to me. I seek God's guidance by His guidance and seek His help for piety. Indeed, you have a right over us that we act according to the Book of God and the Sunnah of the Messenger of God, uphold His right among you, and give you sincere counsel in secret—God is the one whose help is sought, and God suffices us, and He is the best trustee. I have sent to you Qays b. Saʿd b. ʿUbādah, so support him, aid him, and help him in the truth. I have ordered him to be kind to the good among you, severe with the suspicious among you, and gentle with your common people and your elite. He is one whose guidance I approve and whose righteousness and sincerity I hope for. I ask God for us and for you pure deeds, abundant reward, and wide mercy. Peace be upon you and the mercy of God and His blessings. ʿUbayd Allāh b. Abī Rāfiʿ wrote it in Ṣafar of the year thirty-six. He said: Then Qays b. Saʿd stood and addressed the people and summoned them to pledge allegiance to ʿAlī. The people rose and pledged allegiance to him. The obedience of the land of Egypt became established for him, except for a village called Khirbitā. In it were people who regarded the killing of ʿUthmān as a grave matter; they were the leaders and notables of the people, about ten thousand of them—among them Busr b. Abī Arṭāh, Maslamah b. Mukhallad, Muʿāwiyah b. Ḥudayj, and a group of the great ones—and over them was a man called Yazīd b. al-Ḥārith al-Mudlijī. They sent to Qays b. Saʿd and he made peace with them. Likewise Maslamah b. Mukhallad al-Anṣārī held back from the pledge, and Qays left him alone and made peace with him. Muʿāwiyah's demand that Qays seek the blood of ʿUthmān ؓ Then Muʿāwiyah b. Abī Sufyān, after the affair of Syria had become firmly established for him in its entirety, to the farthest lands of Byzantium and the coasts—the island of Cyprus was also under his rule, its tribute came to him—and parts of al-Jazīrah such as al-Ruhā, Ḥarrān, Qarqīsiyāʾ, and others, and those who had fled on the day of the Camel from among the ʿUthmāniyyah had come to him; al-Ashtar had wanted to wrest these lands from Muʿāwiyah's governors, but Muʿāwiyah sent ʿAbd al-Raḥmān b. Khālid b. al-Walīd against him, and al-Ashtar fled and escaped; Muʿāwiyah's rule over those lands became settled. When the lands were secured for him as we have mentioned, he wrote to Qays b. Saʿd summoning him to undertake the demand for the blood of ʿUthmān and to support him in what he was engaged in regarding that, and he promised him that he would be his deputy over the two ʿIrāqs if the matter were completed for him, as long as he held authority. When the letter reached him—and Qays was a resolute man—he neither opposed him nor agreed with him, but sent back conciliatory words. That was because of his distance from ʿAlī, his nearness to the lands of Syria, and the troops Muʿāwiyah had. Qays made peace with him and left him alone, neither agreeing to what he summoned him to nor opposing him in it. Muʿāwiyah wrote to him: “It will not do for you, with me, to keep putting me off and deceiving me. I must know whether you are at peace with me or an enemy.”—Muʿāwiyah was also resolute. When Muʿāwiyah pressed him, Qays wrote to him: “I am with ʿAlī, since he is more entitled to the command than you.” When that reached Muʿāwiyah, he despaired of him and turned away from him. ʿAlī's demand to raid the people of Khirbitā Then some of the people of Syria spread the rumor that Qays was corresponding with them secretly and siding with them against the people of al-ʿIrāq. Ibn Jarīr narrated that a forged letter came to them from his side stating that Qays had pledged allegiance to Muʿāwiyah. God knows best as to its authenticity. When the letter came to ʿAlī, he suspected him and wrote to him to raid the people of Khirbitā who had held back from the pledge. He sent back an apology that they were numerous and were the notables of the people. He wrote to him: “If you have ordered me to do this only to test me, because you suspect me in my obedience to you, then send someone other than me over your province of Egypt.” So ʿAlī sent al-Ashtar al-Nakhaʿī. He traveled toward it, and when he reached al-Qulzum he drank a drink of honey, and in it was his death. When that reached the people of Syria, they said: “God has troops of honey.” ʿAlī's appointment of Muḥammad b. Abī Bakr over Egypt When the death of al-Ashtar reached ʿAlī, he sent Muḥammad b. Abī Bakr to command Egypt. It has been said—and it is more correct—that he only appointed him over Egypt after Qays b. Saʿd. Qays departed to al-Madīnah, then he and Sahl b. Ḥunayf rode to ʿAlī. Qays b. Saʿd apologized to him, and ʿAlī excused him. The two of them witnessed Ṣiffīn with him, as we shall mention. Muḥammad b. Abī Bakr remained in charge of the Egyptian lands in tranquility until the Battle of Ṣiffīn, when the people of Egypt learned of the endurance of Muʿāwiyah and those with him from the people of Syria in fighting the people of al-ʿIrāq, and they resorted to arbitration. Then the people of Egypt became greedy toward Muḥammad b. Abī Bakr, grew bold against him, and confronted him with enmity. What befell him we shall mention. Mention of the arrival of ʿAmr b. al-ʿĀṣ to Muʿāwiyah and his following him It is said that ʿAmr b. al-ʿĀṣ had departed from al-Madīnah, before ʿUthmān was killed, toward Palestine. The reason for this was that when ʿUthmān was besieged, he said: “O people of Madinah, no one remains and witnesses the killing of this man but that Allah will strike him with humiliation. Whoever cannot aid him, let him flee.” So he departed—and it was said otherwise, as has been mentioned earlier—and his two sons ʿAbd Allāh and Muḥammad went with him, and he settled in Palestine. A rider from Madinah passed by him, and ʿAmr said to him: “What is your name?” He said: “Ḥaṣīrah.” ʿAmr said: “The man is besieged! What is the news?” He said: “I left ʿUthmān besieged.” Then another rider passed by him after some days, and ʿAmr said to him: “What is your name?” He said: “Qattāl.” He said: “The man has been killed! What is the news?” He said: “ʿUthmān has been killed, and nothing happened up to when I set out.” Then a rider from Madinah passed by him, and ʿAmr said to him: “What is your name?” He said: “Ḥarb.” ʿAmr said: “There will be war.” And he said to him: “What is the news?” He said: “The people have sworn allegiance to ʿAlī.” Salm b. Zinbāʿ said: “O assembly of Arabs, there was a door between you and the Arabs, and it has been broken, so you have made another door in its place.” ʿAmr said: “That is what we desire.” Then ʿAmr departed on foot with his two sons, weeping as a woman weeps, saying: “Alas for ʿUthmān! I lament modesty and religion!” until he reached Damascus. He had known what would happen and acted upon it, because the Prophet ﷺ had sent him to ʿAmmān, and he heard from a rabbi there something whose truth he recognized. He asked him about the death of the Prophet ﷺ and who would be after him, and he informed him about Abū Bakr, and that his period would be short, then after him a man from his people like him whose period would be long and who would be killed treacherously, then after him a man from his people whose period would be long and who would be killed by general consent. He said: “That is more severe.” Then after him a man from his people against whom the people would scatter, and there would be a severe war at his head, then he would be killed before the people gather around him. Then after him the ruler of the Holy Land, whose reign would be long, and the people of that faction would gather around him, then he would die. It was said: When ʿAmr learned of the killing of ʿUthmān, he said: “I am Abū ʿAbd Allāh, I killed him, and I am in the valley of wild beasts. If this matter is taken up by Ṭalḥah, he is the young man of the Arabs in generosity, and if it is taken up by Ibn Abī Ṭālib, he is the most hateful to me of those who take it up.” Then the news of the allegiance to ʿAlī reached him, and it was hard on him. He stayed waiting to see what the people would do. Then the march of ʿĀʾishah, Ṭalḥah, and al-Zubayr reached him, and he stayed waiting to see what they would do. Then the news of the Battle of the Camel reached him, and his affair was confused. He heard that Muʿāwiyah in Syria was not pledging allegiance to ʿAlī and was magnifying the affair of ʿUthmān, and Muʿāwiyah was more beloved to him than ʿAlī. So he called his two sons ʿAbd Allāh and Muḥammad and consulted them, saying: “What do you two think? As for ʿAlī, there is no good with him, and he boasts of his precedence, and he will not associate me in anything of his affair.” His son ʿAbd Allāh said to him: “The Prophet ﷺ, Abū Bakr, and ʿUmar died while they were pleased with you, so I think you should restrain your hand and sit in your house until the people gather around an imam, then you pledge allegiance to him.” His son Muḥammad said to him: “You are a fang among the fangs of the Arabs, and I do not think that this matter should be settled without your having a voice in it.” ʿAmr said: “As for you, O ʿAbd Allāh, you have commanded me with what is better for me in my hereafter and safer for me in my religion. As for you, O Muḥammad, you have commanded me with what is better for me in my worldly life and worse for me in my hereafter.” Then he went out with his two sons until he came to Muʿāwiyah.
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