Tarikh (al-Tabari) 2149
The caliphate of Muʿāwiyah b. Abī Sufyān
هَرَبِ الْفَرَزْدَقِ مِنْ زِيَادٍ وَفِي سنة خمسين اسْتَعَدَتْ بَنُو نَهْشَلٍ وَفُقَيْمٍ عَلَى الْفَرَزْدَقِ زِيَادَ بْنَ أَبِي سُفْيَانَ وَسَبَبُ ذَلِكَ قَالَ الْفَرَزْدَقُ: هَاجَيْتُ الْأَشْهَبَ بْنَ رُمَيْلَةَ وَالْبَعِيثَ فَسَقَطَا، فَاسْتَعْدَى عَلَيَّ بَنُو نَهْشَلٍ وَبَنُو فُقَيْمٍ زِيَادَ بْنَ أَبِيهِ، وَاسْتَعْدَى عَلَيَّ أَيْضًا يَزِيدُ بْنُ مَسْعُودِ بْنِ خَالِدِ بْنِ مَالِكٍ، قَالَ: فَلَمْ يَعْرِفْنِي زِيَادٌ حَتَّى قِيلَ لَهُ الْغُلَامُ الْأَعْرَابِيُّ الَّذِي أَنْهَبَ مَالَهُ وَثِيَابَهُ، فَعَرَفَنِي. قَالَ الْفَرَزْدَقُ: وَكَانَ أَبِي غَالِبٌ قَدْ أَرْسَلَنِي فِي جَلَبٍ لَهُ أَبِيعُهُ وَأَمْتَارُ لَهُ، فَبِعْتُ الْجَلَبَ بِالْبَصْرَةِ وَجَعَلْتُ ثَمَنَهُ فِي ثَوْبِي، فَعَرَضَ لِي رَجُلٌ فَقَالَ: لَشَدٌّ مَا تَسْتَوْثِقُ مِنْهَا، أَمَا لَوْ كَانَ مَكَانَكَ رَجُلٌ أَعْرِفُهُ مَا صَرَّ عَلَيْهَا. فَقُلْتُ: وَمَنْ هُوَ ؟ قَالَ: غَالِبُ بْنُ صَعْصَعَةَ وَهُوَ أَبُو الْفَرَزْدَقِ. فَدَعَوْتُ أَهْلَ الْمِرْبَدِ وَنَثَرْتُهَا. فَقَالَ لِي قَائِلٌ أَلْقِ رِدَاءَكَ. فَفَعَلْتُ. فَقَالَ آخَرُ: أَلْقِ ثَوْبَكَ. فَفَعَلْتُ. وَقَالَ آخَرُ أَلْقِ عِمَامَتَكَ. فَفَعَلْتُ. فَقَالَ آخَرُ: أَلْقِ إِزَارَكُ. فَقُلْتُ: لَا أُلْقِيهِ وَأَمْشِي مُجَرَّدًا، إِنِّي لَسْتُ بِمَجْنُونٍ. وَبَلَغَ الْخَبَرُ زِيَادًا فَقَالَ: هَذَا أَحْمَقٌ يُضْرِي النَّاسَ بِالنَّهْبِ، فَأَرْسَلَ خَيْلًا إِلَى الْمِرْبَدِ لِيَأْتُوهُ بِي، فَأَتَانِي رَجُلٌ مِنْ بَنِي الْهُجَيْمِ عَلَى فَرَسٍ لَهُ وَقَالَ: النَّجَاءَ النَّجَاءَ ! وَأَرْدَفَنِي خَلْفَهُ، وَنَجَوْتُ، فَأَخَذَ زِيَادٌ عَمَّيْنِ لِي: ذُهَيْلًا وَالزَّحَّافَ ابْنَيْ صَعْصَعَةَ، وَكَانَا فِي الدِّيوَانِ، فَحَبَسَهُمَا أَيَّامًا ثُمَّ كُلِّمَ فِيهِمَا فَأَطْلَقَهُمَا، وَأَتَيْتُ أَبِي فَأَخْبَرْتُهُ خَبَرِي، فَحَقَدَهَا عَلَيْهِ زِيَادٌ. ثُمَّ وَفَدَ الْأَحْنَفُ بْنُ قَيْسٍ وَجَارِيَةُ بْنُ قُدَامَةَ السَّعْدِيَّانِ وَالْجَوْنُ بْنُ قَتَادَةَ الْعَبْشَمِيُّ وَالْحُتَاتُ بْنُ يَزِيدَ أَبُو مُنَازِلٍ الْمُجَاشِعِيُّ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَأَعْطَى كُلَّ رَجُلٍ مِنْهُمْ جَائِزَةً مِائَةَ أَلْفٍ: وَأَعْطَى الْحُتَاتَ سَبْعِينَ أَلْفًا. فَلَمَّا كَانُوا فِي الطَّرِيقِ ذَكَرَ كُلٌّ مِنْهُمْ جَائِزَتَهُ، فَرَجَعَ الْحُتَاتُ إِلَى مُعَاوِيَةَ فَقَالَ: مَا رَدَّكَ ؟ قَالَ: فَضَحْتَنِي فِي بَنِي تَمِيمٍ ! أَمَا حَسَبِي صَحِيحٌ ؟ أَوَلَسْتُ ذَا سِنٍّ ؟ أَلَسْتُ مُطَاعًا فِي عَشِيرَتِي ؟ قَالَ: بَلَى. قَالَ: فَمَا بَالُكَ خَسَسْتَ بِي دُونَ الْقَوْمِ وَأَعْطَيْتَ مَنْ كَانَ عَلَيْكَ أَكْثَرَ مِمَّنْ كَانَ لَكَ ؟ وَكَانَ حَضَرَ الْجَمَلَ مَعَ عَائِشَةَ، وَكَانَ الْأَحْنَفُ وَجَارِيَةُ يُرِيدَانِ عَلِيًّا، وَإِنْ كَانَ الْأَحْنَفُ وَالْجَوْنُ اعْتَزَلَا الْقِتَالَ مَعَ عَلِيٍّ لَكِنَّهُمَا كَانَا يُرِيدَانِهِ، قَالَ: إِنِّي اشْتَرَيْتُ مِنَ الْقَوْمِ دِينَهُمْ وَوَكَلْتُكَ إِلَى دِينِكَ وَرَأْيِكَ فِي عُثْمَانَ، وَكَانَ عُثْمَانِيًّا. فَقَالَ: وَأَنَا فَاشْتَرِ مِنِّي دِينِي. فَأَمَرَ لَهُ بِإِتْمَامِ جَائِزَتِهِ، ثُمَّ مَاتَ الْحُتَاتُ فَحَبَسَهَا مُعَاوِيَةُ، فَقَالَ الْفَرَزْدَقُ فِي ذَلِكَ شِعْرًا: أَبُوكَ وَعَمِّي يَا مُعَاوِيَةُ أَوْرَثَا تُرَاثًا فَيَحْتَازُ التُّرَاثَ أَقَارِبُهْ فَمَا بَالُ مِيرَاثِ الْحُتَاتِ أَخَذْتَهُ وَمِيرَاثُ صَخْرٍ جَامِدٌ لَكَ ذَائِبُهْ فَلَوْ كَانَ هَذَا الْأَمْرُ فِي جَاهِلِيَّةٍ عَلِمْتَ مَنِ الْمَرْءُ الْقَلِيلُ حَلَائِبُهْ وَلَوْ كَانَ فِي دِينٍ سِوَى ذَا شَنِئْتُمُ لَنَا حَقَّنَا أَوْ غُصَّ بِالْمَاءِ شَارِبُهْ أَلَسْتُ أَعَزَّ النَّاسِ قَوْمًا وَأُسْرَةً وَأَمْنَعَهُمْ جَارًا إِذَا ضِيمَ جَانِبُهْ وَمَا وَلَدَتْ بَعْدَ النَّبِيِّ وَآلِهِ كَمِثْلِي حَصَانٌ فِي الرِّجَالِ يُقَارِبُهْ وَبَيْتِي إِلَى جَنْبِ الثُّرَيَّا فِنَاؤُهُ وَمِنْ دُونِهِ الْبَدْرُ الْمُضِيءُ كَوَاكِبُهْ أَنَا ابْنُ الْجِبَالِ الشُّمِّ فِي عَدَدِ الْحَصَى وَعِرْقُ الثَّرَى عِرْقِي فَمَنْ ذَا يُحَاسِبُهْ ؟ وَكَمْ مِنْ أَبٍ لِي يَا مُعَاوِيَ لَمْ يَزَلْ أَغَرَّ يُبَارِي الرِّيحَ مَا ازْوَرَّ جَانِبُهْ نَمَتْهُ فُرُوعُ الْمَالِكَيْنِ وَلَمْ يَكُنْ أَبُوكَ الَّذِي مِنْ عَبْدِ شَمْسٍ يُقَارِبُهْ تَرَاهُ كَنَصْلِ السَّيْفِ يَهْتَزُّ لِلنَّدَى كَرِيمًا يُلَاقِي الْمَجْدَ مَا طَرَّ شَارِبُهْ طَوِيلُ نِجَادِ السَّيْفِ مُذْ كَانَ لَمْ يَكُنْ قُصَيٌّ وَعَبْدُ الشَّمْسِ مِمَّنْ يُخَاطِبُهْ يُرِيدُ بِالْمَالِكَيْنِ مَالِكَ بْنَ حَنْظَلَةَ وَمَالِكَ بْنَ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَهُمَا جَدَّاهُ. لِأَنَّ الْفَرَزْدَقَ بْنَ غَالِبِ بْنِ صَعْصَعَةَ ( بْنِ نَاجِيَةَ ) بْنِ عِقَالِ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ بْنِ مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ. فَلَمَّا بَلَغَ مُعَاوِيَةَ شِعْرُهُ رَدَّ عَلَى أَهْلِهِ ثَلَاثِينَ أَلْفًا، فَأَغْضَبَتْ أَيْضًا زِيَادًا عَلَيْهِ، فَلَمَّا اسْتَعْدَتْ عَلَيْهِ نَهْشَلٌ وَفُقَيْمٌ ازْدَادَ غَضَبًا فَهَرَبَ وَأَتَى عِيسَى بْنَ خُصَيْلَةَ السُّلَمِيَّ لَيْلًا وَقَالَ لَهُ: إِنَّ هَذَا الرَّجُلَ قَدْ طَلَبَنِي وَقَدْ لَفِظَنِي النَّاسُ وَقَدْ أَتَيْتُكَ لِتُغَيِّبَنِي عِنْدَكَ. فَقَالَ: مَرْحَبًا بِكَ. فَكَانَ عِنْدَهُ ثَلَاثَ لَيَالٍ: ثُمَّ قَالَ لَهُ: قَدْ بَدَا لِي أَنْ آتِيَ الشَّامَ، فَسَيَّرَهُ. وَبَلَغَ زِيَادًا مَسِيرُهُ فَأَرْسَلَ فِي أَثَرِهِ، فَلَمْ يُدْرَكْ، وَأَتَى الرَّوْحَاءَ فَنَزَلَ فِي بَكْرِ بْنِ وَائِلٍ فَأَمِنَ وَمَدَحَهُمْ بِقَصَائِدَ. ثُمَّ كَانَ زِيَادٌ إِذَا نَزَلَ الْبَصْرَةَ نَزَلَ الْفَرَزْدَقُ الْكُوفَةَ، وَإِذَا نَزَلَ الْكُوفَةَ نَزَلَ الْفَرَزْدَقُ الْبَصْرَةَ، فَبَلَغَ ذَلِكَ زِيَادًا فَكَتَبَ إِلَى عَامِلِهِ عَلَى الْكُوفَةِ، وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ عُبَيْدٍ، يَأْمُرُهُ بِطَلَبِ الْفَرَزْدَقِ، فَفَارَقَ الْكُوفَةَ نَحْوَ الْحِجَازِ، فَاسْتَجَارَ بِسَعِيدِ بْنِ الْعَاصِ فَأَجَارَهُ فَمَدَحَهُ الْفَرَزْدَقُ، وَلَمْ يَزَلْ بِالْمَدِينَةِ مَرَّةً وَبِمَكَّةَ مَرَّةً حَتَّى هَلَكَ زِيَادٌ. وَقَدْ قِيلَ: إِنَّ الْفَرَزْدَقَ إِنَّمَا قَالَ هَذَا الشِّعْرَ لِأَنَّ الْحُتَاتَ لَمَّا أَسْلَمَ آخَى النَّبِيُّ ﷺ بَيْنَهُ وَبَيْنَ مُعَاوِيَةَ، فَلَمَّا مَاتَ الْحُتَاتُ بِالشَّامِ وَرِثَهُ مُعَاوِيَةُ بِتِلْكَ الْأُخُوَّةِ فَقَالَ الْفَرَزْدَقُ هَذَا الشِّعْرَ، وَهَذَا الْقَوْلُ لَيْسَ بِشَيْءٍ لِأَنَّ مُعَاوِيَةَ لَمْ يَكُنْ يَجْهَلُ أَنَّ الْأُخُوَّةَ لَا يَرِثُ بِهَا أَحَدٌ.
Translation
✧ The flight of al-Farazdaq from Ziyād In the year fifty, Banū Nahshal and Fuqaym sought aid against al-Farazdaq from Ziyād b. Abī Sufyān. The reason for that was, as al-Farazdaq said: I satirized al-Ashhab b. Rumaylah and al-Baʿīth and they fell short, so Banū Nahshal and Banū Fuqaym sought aid against me from Ziyād b. Abīhi, and Yazīd b. Masʿūd b. Khālid b. Mālik also sought aid against me. He said: Ziyād did not recognize me until it was said to him, "The Bedouin lad who squandered his wealth and his clothes," and then he recognized me. Al-Farazdaq said: My father Ghālib had sent me with some merchandise of his to sell and buy provisions for him. I sold the merchandise in al-Baṣrah and put its price in my garment. A man encountered me and said: "How tightly you guard it! If a man I know were in your place, he would not tie it up." I said: "And who is he?" He said: "Ghālib b. Ṣaʿṣaʿah, and he is Abū al-Farazdaq." So I called the people of al-Mirbad and scattered it. One said to me: "Throw down your cloak." I did. Another said: "Throw down your garment." I did. Another said: "Throw down your turban." I did. Another said: "Throw down your waist-wrapper." I said: "I will not throw it down and walk away naked; I am not mad." The news reached Ziyād and he said: "This is a fool who incites people to plunder." He sent cavalry to al-Mirbad to bring me. A man of Banū al-Hujaym came to me on a horse of his and said: "Flee, flee!" and he mounted me behind him, and I escaped. Ziyād seized two of my paternal uncles, Dhuhayl and al-Zaḥḥāf, the two sons of Ṣaʿṣaʿah, who were in the dīwān, and imprisoned them for some days, then intercession was made for them and he released them. I came to my father and told him my news, and Ziyād bore a grudge against him for it. Then al-Aḥnaf b. Qays and Jāriyah b. Qudāmah, the two Saʿdīs, and al-Jawn b. Qatādah al-ʿAbshamī and al-Ḥutāt b. Yazīd Abū Manāzil al-Mujāshiʿī went as a delegation to Muʿāwiyah b. Abī Sufyān. He gave each man among them a gift of one hundred thousand, and he gave al-Ḥutāt seventy thousand. When they were on the road, each of them mentioned his gift, so al-Ḥutāt returned to Muʿāwiyah and said: "What brought you back?" He said: "You disgraced me among Banū Tamīm! Is my lineage not sound? Am I not a man of age? Am I not obeyed in my clan?" He said: "Yes." He said: "Then why did you belittle me apart from the others, and gave to those who were against you more than to those who were for you?" He had been present at the Camel with ʿĀʾishah, while al-Aḥnaf and Jāriyah favored ʿAlī, and even though al-Aḥnaf and al-Jawn had withdrawn from fighting with ʿAlī, they still favored him. He said: "I bought from the people their religion, and I left you to your religion and your opinion regarding ʿUthmān." He was an ʿUthmānī. He said: "Then buy my religion from me too." So he ordered that his gift be completed for him. Then al-Ḥutāt died, and Muʿāwiyah withheld it. Al-Farazdaq said poetry about that: Your father and my uncle, O Muʿāwiyah, inherited an inheritance, and its inheritors seize it. So what is the matter with the inheritance of al-Ḥutāt that you have taken, while the inheritance of Ṣakhr is solid for you, its flowing part? If this matter were in the Jāhiliyyah, you would know who is the man of few milk-camels. If it were in any religion other than this, you would detest our right, or the drinker would choke on the water. Am I not the mightiest of people in tribe and family, and the most protective of a neighbor when his side is wronged? No chaste woman after the Prophet and his family has given birth to one like me among men, one who approaches him. My house, its courtyard is beside the Pleiades, and below it the bright full moon has its stars. I am the son of the lofty mountains in the number of pebbles, and the root of the moist earth is my root, so who can reckon it? How many a father of mine, O Muʿāwiyah, has never ceased to be noble, vying with the wind, his side never turned away. The branches of the two Māliks nurtured him, and your father was not one of ʿAbd Shams who approaches him. You see him like the blade of a sword, shaking for generosity, noble, meeting glory as soon as his mustache sprouted. Long is the sword-strap of his, since he was; never did Quṣayy and ʿAbd Shams have one to address him. By the two Māliks he means Mālik b. Ḥanẓalah and Mālik b. Zayd Manāh b. Tamīm, and they are his two grandfathers. For al-Farazdaq is b. Ghālib b. Ṣaʿṣaʿah (b. Nājiyah) b. ʿIqāl b. Muḥammad b. Sufyān b. Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh b. Tamīm. When his poetry reached Muʿāwiyah, he returned to his family thirty thousand, which also angered Ziyād against him. When Nahshal and Fuqaym sought aid against him, his anger increased, and he fled and came to ʿĪsā b. Khuṣaylah al-Sulamī at night and said to him: "This man has sought me, and the people have cast me out, and I have come to you so that you may hide me with you." He said: "Welcome to you." He stayed with him three nights. Then he said to him: "It has occurred to me to go to Syria," and he sent him on his way. His departure reached Ziyād, and he sent in pursuit of him, but he was not overtaken. He came to al-Rawḥāʾ and stayed among Bakr b. Wāʾil and was safe, and he praised them with odes. Then it was that whenever Ziyād came down to al-Baṣrah, al-Farazdaq came down to al-Kūfah, and whenever he came down to al-Kūfah, al-Farazdaq came down to al-Baṣrah. That reached Ziyād, and he wrote to his governor over al-Kūfah, who was ʿAbd al-Raḥmān b. ʿUbayd, ordering him to seek al-Farazdaq. So he departed al-Kūfah toward the Ḥijāz and sought the protection of Saʿīd b. al-ʿĀṣ, who granted it to him, and al-Farazdaq praised him. He remained sometimes in al-Madīnah and sometimes in Makkah until Ziyād perished. It has been said that al-Farazdaq only said this poetry because al-Ḥutāt, when he embraced Islam, the Prophet ﷺ established brotherhood between him and Muʿāwiyah. So when al-Ḥutāt died in Syria, Muʿāwiyah inherited from him by virtue of that brotherhood, and al-Farazdaq said this poetry. And this saying is nothing, because Muʿāwiyah was not ignorant that no one inherits by brotherhood.
Grades by grader
No grade is recorded for this wording.