Dalil
العربية

Tarikh (al-Tabari) 2163

The caliphate of Muʿāwiyah b. Abī Sufyān

مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   جبلة بن الأيهم جَبَلَةُ بْنُ الْأَيْهَمِ: كَانَ مَلِكَ غَسَّانَ، فَكَتَبَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ يَدْعُوهُ إِلَى الْإِسْلَامِ، فَأَسْلَمَ  وَكَتَبَ بِإِسْلَامِهِ إِلَى رَسُولِ اللَّهِ ﷺ وَأَهْدَى لَهُ هَدِيَّةً، ثُمَّ لَمْ يَزَلْ مُسْلِمًا حَتَّى كَانَ فِي زَمَانِ عُمَرَ ؓ فَوَطِئَ رَجُلٌ مِنْ مُزَيْنَةَ، فَوَثَبَ الْمُزَنِيُّ فَلَطَمَهُ، وَكَانَ ذَلِكَ بِدِمَشْقَ، فَأَخَذَ الرَّجُلَ فَانْطَلَقَ بِهِ إِلَى أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، فَقَالُوا: هَذَا لَطَمَ جَبَلَةَ بْنَ الْأَيْهَمِ، قَالَ: فَلْيَلْطِمْهُ، قَالُوا: وَمَا يُقْتَلُ ؟ قَالَ: لَا، قَالُوا: فَمَا تَقْطَعُ يَدَهُ ؟ قَالَ: لَا، إِنَّمَا أَمَرَ اللَّهُ عَزَّ وَجَلَّ بِالْقَوَدِ، قَالَ جَبَلَةُ: أَتَرَوْنَ أَنِّي جَاعِلٌ وَجْهِي نِدًّا لِوَجْهِ جُدَرٍ جَاءَ مِنْ عُمْقٍ - يَعْنِي مَوْضِعًا فِي نَاحِيَةِ الْمَدِينَةِ - بِئْسَ الدِّينُ هَذَا. ثُمَّ ارْتَدَّ نَصْرَانِيًّا، وَتَرَحَّلَ بِقَوْمِهِ حَتَّى دَخَلَ أَرْضَ الرُّومِ، فَبَلَغَ ذَلِكَ عُمَرَ فَشَقَّ ذَلِكَ عَلَيْهِ. وَرُوِيَ لَنَا خَبَرُهُ عَلَى غَيْرِ هَذَا الْوَجْهِ، وَأَنَّهُ أَسْلَمَ فِي زَمَنِ عُمَرَ. قَالَ أَبُو عَمْرٍو الشَّيْبَانِيُّ: كَتَبَ جَبَلَةُ إِلَى عُمَرَ بْنِ الْخَطَّابِ يَسْتَأْذِنُهُ فِي الْقُدُومِ عَلَيْهِ، فَأَذِنَ لَهُ عُمَرُ، فَخَرَجَ إِلَيْهِ فِي خَمْسِمِائَةٍ مِنْ بَنِيهِ حَتَّى إِذَا كَانَ عَلَى مَرْحَلَتَيْنِ كَتَبَ إِلَى عُمَرَ يُعْلِمُهُ بِذَلِكَ، فَسُرَّ عُمَرُ وَبَعَثَ إِلَيْهِ بِإِنْزَالٍ، وَأَمَرَ جَبَلَةُ مِائَتَيْ رَجُلٍ مِنْ أَصْحَابِهِ فَلَبِسُوا الدِّيبَاجَ وَالْحَرِيرَ، وَرَكِبُوا الْخَيْلَ مَعْقُودَةً أَذْنَابُهَا وَأَلْبَسُوهَا قَلَائِدَ الذَّهَبِ وَالْفِضَّةِ، وَلَبِسَ جَبَلَةُ تَاجَهُ وَفِيهِ قُرْطُ مَارِيَةَ، وَهِيَ جَدَّتُهُ، وَدَخَلَ الْمَدِينَةَ فَلَمْ يَبْقَ بِهَا بِكْرٌ وَلَا عَانِسٌ إِلَّا خَرَجَتْ تَنْظُرُ إِلَيْهِ وَإِلَى زِيِّهِ، فَلَمَّا انْتَهَى إِلَى عُمَرَ رَحَّبَ بِهِ وَأَلْطَفَهُ وَأَدْنَى مَجْلِسَهُ، ثُمَّ خَرَجَ عُمَرُ إِلَى الْحَجِّ، فَحَجَّ مَعَهُ جَبَلَةَ، فَبَيْنَمَا هُوَ يَطُوفُ بِالْبَيْتِ وَطِئَ إِزَارَهُ رَجُلٌ مِنْ بَنِي فَزَارَةَ فَانْحَلَّ، فَرَفَعَ جَبَلَةُ يَدَهُ فَهَشَّمَ أَنْفَهُ، فَاسْتَعْدَى عَلَيْهِ عُمَرَ، فَبَعَثَ إِلَى جَبَلَةَ، فَقَالَ لَهُ: مَا هَذَا ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ تَعَمَّدَ حَلَّ إِزَارِي وَلَوْلَا حُرْمَةُ الْكَعْبَةِ لَضَرَبْتُ بَيْنَ عَيْنَيْهِ بِالسَّيْفِ، فَقَالَ لَهُ عُمَرُ: قَدْ أَقْرَرْتَ، فَإِمَّا أَنْ تُرْضِيَ الرَّجُلَ وَأَمَّا أَنْ أُقِيدَ مِنْكَ، قَالَ جَبَلَةُ: تَصْنَعُ بِي مَاذَا ؟ قَالَ: آمُرُ بِهَشْمِ أَنْفِكَ كَمَا فَعَلْتَ، قَالَ، كَيْفَ ذَلِكَ وَهُوَ سُوقَةٌ وَأَنَا مَلِكٌ ؟ قَالَ: إِنَّ الْإِسْلَامَ جَمَعَكَ وَإِيَّاهُ، فَلَسْتَ تَفْضُلُهُ إِلَّا بِالتُّقَى، قَالَ جَبَلَةُ: قَدْ ظَنَنْتُ أَنِّي أَكُونُ فِي الْإِسْلَامِ أَعَزَّ مِنِّي فِي الْجَاهِلِيَّةِ، قَالَ عُمَرُ: دَعْ ذَا عَنْكَ [فَإِنَّكَ إِنْ لَمْ تُرْضِ الرَّجُلَ ] اقْتَدْتُهُ مِنْكَ، قَالَ: إِذًا أَتَنْصُرُ، قَالَ: إِنْ تَنَصَّرَتْ ضَرَبْتُ عُنُقَكَ لِأَنَّكَ قَدْ أَسْلَمْتَ فَإِنِ ارْتَدَدْتَ قَتَلْتُكَ. فَلَمَّا رَأَى الْجِدَّ مِنْ عُمَرَ قَالَ: أَنَا نَاظِرٌ فِي هَذِهِ لَيْلَتِي هَذِهِ، وَقَدِ اجْتَمَعَ بِبَابِ عُمَرَ مِنْ حَيِّ هَذَا وَحَيِّ هَذَا خَلْقٌ كَثِيرٌ حَتَّى كَادَتْ تَكُونُ بَيْنَهُمْ فِتْنَةٌ، فَلَمَّا أَمْسَوْا أَذِنَ لَهُ عُمَرُ فِي الِانْصِرَافِ حَتَّى إِذَا نَامَ النَّاسُ تَحَمَّلَ بِخَيْلِهِ وَرَوَاحِلِهِ إِلَى الشَّامِ فَأَصْبَحَتْ مَكَّةُ بَلَاقِعَ مِنْهُمْ، فَلَمَّا أَتَى الشَّامَ تَحَمَّلَ فِي خَمْسِمِائَةِ رَجُلٍ مِنْ قَوْمِهِ حَتَّى أَتَى الْقُسْطَنْطِينِيَّةَ فَدَخَلَ إِلَى هِرَقْلَ فَتَنَصَّرَ هُوَ وَقَوْمُهُ، فَسُرَّ بِذَلِكَ وَظَنَّ أَنَّهُ فَتْحٌ مِنَ الْفُتُوحِ، وَأَجْرَى عَلَيْهِ مَا شَاءَ وَجَعَلَهُ مِنْ سُمَّارِهِ. فَمَكَثَ دَهْرًا ثُمَّ كَتَبَ عُمَرُ إِلَى هِرْقِلَ كِتَابًا وَبَعَثَهُ مَعَ رَجُلٍ مِنْ أَصْحَابِهِ، فَأَجَابَ هِرْقِلُ بِمَا أَرَادَ عُمَرُ، ثُمَّ قَالَ لِلرَّجُلِ: هَلْ لَقِيتَ ابْنَ عَمِّكَ جَبَلَةَ ؟ قَالَ: لَا، قَالَ: فَالْقَهُ قَالَ: فَأَتَيْتُهُ، فَمَا أَخَالَنِي رَأَيْتُ ثِيَابَ هِرْقِلَ مِنَ السُّرُورِ وَالْبَهْجَةِ مَا رَأَيْتُ مِنْ ثِيَابِ جَبَلَةَ، فَاسْتَأْذَنْتُ، فَأَذِنَ وَقَامَ وَرَحَّبَ بِي عَانَقَنِي وَعَاتَبَنِي فِي تَرْكِ النُّزُولِ عَلَيْهِ، فَإِذَا هُوَ فِي بَهْوٍ عَظِيمٍ مِنَ التَّمَاثِيلِ وَالْهَوْلِ مَا لَا أُحْسِنُ أَصِفُهُ وَهُوَ عَلَى سَرِيرٍ مِنْ ذَهَبٍ، لَهُ أَرْبَعُ قَوَائِمَ رَأْسُهُ مِنْ ذَهَبٍ، وَإِذَا هُوَ رَجُلٌ أَصْهَبُ ذُو سِبَالٍ، وَإِذَا هُوَ قَدْ أَمَرَ بِالذَّهَبِ الْأَحْمَرِ فَسُحِلَ فَذُرَّ فِي لِحْيَتِهِ، وَاسْتَقْبَلَ عَيْنَ الشَّمْسِ ثُمَّ أَجْلَسَنِي عَلَى كُرْسِيٍّ مِنْ ذَهَبٍ، فَلَمَّا تَبَيَّنْتُهُ انْحَدَرْتُ عَنْهُ وَقُلْتُ إِنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ هَذَا، وَسَأَلَنِي عَنِ النَّاسِ وَأَلْحَفَ فِي السُّؤَالِ عَنْ عُمَرَ، ثُمَّ عَرَفْتُ الْحُزْنَ فِيهِ، فَقُلْتُ: مَا يَمْنَعُكَ مِنَ الرُّجُوعِ إِلَى قَوْمِكَ وَالْإِسْلَامِ ؟ قَالَ: بَعْدَ الَّذِي كَانَ ؟ قُلْتُ: نَعَمْ، قَدْ كَانَ الْأَشْعَثُ بْنُ قَيْسٍ ارْتَدَّ وَضَرَبَهُمْ بِالسُّيُوفِ وَمَنَعَهُمُ الزَّكَاةَ ثُمَّ دَخَلَ فِي الْإِسْلَامِ، وَزَوَّجَهُ أَبُو بَكْرٍ الصِّدِّيقُ أُخْتَهُ، فَقَالَ: دَعْ هَذَا عَنْكَ، ثُمَّ أَوْمَأَ إِلَى وَصِيفٍ قَائِمٍ عَلَى رَأْسِهِ فَوَلَّى، فَمَا شَعَرْنَا إِلَّا بِالصَّنَادِيقِ يَحْمِلُهَا الرِّجَالُ، فَوُضِعَتْ أَمَامَنَا مَائِدَةٌ مِنْ ذَهَبٍ فَاسْتَعْفَيْتُ مِنْهَا، فَأَتَى بِمَائِدَةِ خَلَنْجَ، فَوُضِعَتْ أَمَامِي وَسَعَى عَلَيْنَا مِنْ كُلِّ حَارٍّ وَبَارِدٍ فِي صِحَافٍ مِنْ ذَهَبٍ وَفِضَّةٍ، وَدَارَتْ عَلَيْنَا الْخَمْرُ فَاسْتَعْفَيْتُ مِنْهَا، ثُمَّ أُتِيَ بِطَسْتٍ مِنْ ذَهَبٍ وَأَبْرِيقٍ مِنْ ذَهَبٍ. ثُمَّ أَوْمَأَ إِلَى وَصِيفٍ لَهُ فَمَا كَانَ إِلَّا هُنَيْهَةٌ حَتَّى أَقْبَلَتْ عَشْرُ جَوَارٍ، فَقَعَدَ خَمْسٌ عَنْ يَمِينِهِ وَخَمْسٌ عَنْ يَسَارِهِ عَلَى كَرَاسِيِّ الْعَاجِ، وَإِذَا عَشْرٌ أُخَرُ أَحْسَنُ مِنَ الْأُوَلِ، فَقَعَدَ خَمْسٌ عَنْ يَمِينِهِ وَخَمْسٌ عَنْ يَسَارِهِ، ثُمَّ أَقْبَلَتْ جَارِيَةٌ [مِنْ أَحْسَنِ مَا تَكُونُ مِنَ الْجَوَارِي ] بِطَائِرٍ أَبْيَضَ، وَفِي يَدِهَا الْيُمْنَى جَامٌ مِنْ ذَهَبٍ فِيهِ مِسْكٌ وَعَنْبَرٌ سَحِيقَانِ، وَفِي يَدِهَا الْيُسْرَى جَامٌ مِنْ فِضَّةٍ فِيهِ [مَاءُ وَرْدٍ ] مَا لَمْ أَشُمَّ مِثْلَهُ، فَنَقَرَتِ الطَّائِرَ فَوَقَعَ فِي الْجَامِ فَتَقَلَّبَ فِيهِ ثُمَّ فِي الْجَامِ الْآخَرِ فَتَقَلَّبَ فِيهِ، ثُمَّ سَقَطَ عَلَى صَلِيبٍ فِي تَاجِ جَبَلَةَ، ثُمَّ حَرَّكَ جَنَاحَيْهِ فَنَثَرَ ذَلِكَ عَلَى رَأْسِ جَبَلَةَ وَلِحْيَتِهِ، ثُمَّ شَرِبَ جَبَلَةُ خَمْرًا ثُمَّ اسْتَهَلَّ وَاسْتَبْشَرَ، ثُمَّ قَالَ لِلْجَوَارِي: أَطْرِبْنَنِي، فَخَفَقْنَ بِعِيدَانِهِنَّ، فَانْدَفَعْنَ يُغَنِّينَ: لِلَّهِ دَرُّ عِصَابَةٍ نَادَمْتُهُمْ يَوْمًا بِجِلَّقَ فِي الزَّمَانِ الْأَوَّلِ     أَوْلَادُ جَفْنَةَ عِنْدَ قَبْرِ أَبِيهِمْ قَبْرِ ابْنِ مَارِيَةَ الْكَرِيمِ الْمُفَضَّلِ     بِيضُ الْوُجُوهِ كَرِيمَةٌ أَحْسَابُهُمْ شُمُّ الْأُنُوفِ مِنَ الطِّرَازِ الْأَوَّلِ     يُغْشَوْنَ حَتَّى مَا تَهِرُّ كِلَابُهُمْ لَا يَسْأَلُونَ عَنِ السَّوَادِ الْمُقْبِلِ فَطَرِبَ ثُمَّ قَالَ: هَذَا شِعْرُ حَسَّانَ بْنِ ثَابِتٍ الْأَنْصَارِيِّ فِينَا وَفِي مُلْكِنَا، ثُمَّ قَالَ لِي: كَيْفَ حَالُ حَسَّانَ ؟ قُلْتُ لَهُ: تَرَكْتُهُ ضَرِيرًا شَيْخًا كَبِيرًا. ثُمَّ قَالَ لَهُنَّ: أَطْرِبْنَنِي. فَانْدَفَعْنَ يُغَنِّينَ بِقَوْلِ حَسَّانَ أَيْضًا: لِمَنِ الدَّارُ أَقْفَرَتْ بِمَعَانِ     بَيْنَ فَرْعِ الْيَرْمُوكِ فَالصَّمَّانِ فَالْقُرَيَّاتِ مِنْ بَلَاسَ فَدَارَيَّا     فَسَكَّاءَ فَالْقُصُورِ الدَّوَانِي فَحِمَى جَاسِمٍ إِلَى مَرْجِ ذِي     الصُّفَّرِ مَغْنَى قَبَائِلٍ وَهِجَانِ تِلْكَ دَارُ الْعَزِيزِ بَعْدَ أَلُوفٍ     وَحُلُولٍ عَظِيمَةِ الْأَرْكَانِ صَلَوَاتُ الْمَسِيحِ فِي ذَلِكَ الدَّيْ     رِ دُعَاءُ الْقِسِّيسِ وَالرُّهْبَانِ ذَاكَ مَغْنًى لِآلِ جَفْنَةَ فِي الدَّهْ     رِ مَحَاهُ تَعَاقُبُ الْأَزْمَانِ فَأُرَانِي هُنَاكَ حَقَّ مَكِينٍ     عِنْدَ ذِي التَّاجِ مَجْلِسِي وَمَكَانِي ثَكِلَتْ أُمُّهُمْ وَقَدْ ثَكِلَتْهُمْ     يَوْمَ حَلُّوًا بِحَارِثِ الْجَوْلَانِ قَدْ - دَنَا الْفِصْحُ فَالْوَلَائِدُ يَنْظِمْ     نَ سِرَاعًا أَكِلَّةَ الْمَرْجَانِ قَالَ: هَذَا لِابْنِ الْفُرَيْعَةِ حَسَّانَ بْنِ ثَابِتٍ، فِينَا وَفِي مُلْكِنَا وَفِي مَنَازِلِنَا بِأَكْنَافِ غُوطَةِ دِمَشْقَ. قَالَ: ثُمَّ سَكَتَ طَوِيلًا، ثُمَّ قَالَ لَهُنَّ: بَكِّينَنِي. فَوَضَعْنَ عِيدَانَهُنَّ وَنَكَّسْنَ رُءُوسَهُنَّ وَقُلْنَ: تَنَصَّرَتِ الْأَشْرَافُ مِنْ عَارِ لَطْمَةٍ     وَمَا كَانَ فِيهَا لَوْ صَبَرْتُ لَهَا ضَرَرْ تَكَنَّفَنِي فِيهَا لَجَاجٌ وَنَخْوَةٌ     وَبِعْتُ بِهَا الْعَيْنَ الصَّحِيحَةَ بِالْعَوَرْ فَيَا لَيْتَ أُمِّي لَمْ تَلِدْنِي وَلَيْتَنِي     رَجَعْتُ إِلَى الْقَوْلِ الَّذِي قَالَهُ عُمَرْ وَيَا لَيْتَنِي أَرْعَى الْمَخَاضَ بِقَفْرَةٍ     وَكُنْتُ أَسِيرًا فِي رَبِيعَةَ أَوْ مُضَرْ وَيَا لَيْتَ لِي بِالشَّامِ أَدْنَى مَعِيشَةٍ     أُجَالِسُ قَوْمِي ذَاهِبَ السَّمْعِ وَالْبَصَرْ أَدِينُ بِمَا دَانُوا بِهِ مِنْ شَرِيعَةٍ     وَقَدْ يَصْبِرُ الْعَوْدُ الْكَبِيرُ عَلَى الدَّبَرْ قَالَ: فَوَضَعَ يَدَهُ عَلَى وَجْهِهِ، فَبَكَى حَتَّى بَلَّ لِحْيَتَهُ بِدُمُوعِهِ، وَبَكَيْتُ مَعَهُ، ثُمَّ اسْتَدْعَى بِخَمْسِمِائَةِ دِينَارٍ هِرَقْلِيَّةٍ، فَقَالَ: خُذْ هَذِهِ فَأَوْصِلْهَا إِلَى حَسَّانَ بْنِ ثَابِتٍ. وَجَاءَ بِأُخْرَى فَقَالَ: خُذْ هَذِهِ لَكَ. فَقُلْتُ: لَا حَاجَةَ لِي فِيهَا، وَلَا أَقْبَلُ مِنْكَ شَيْئًا وَقَدِ ارْتَدَدْتَ عَنِ الْإِسْلَامِ. فَيُقَالُ: إِنَّهُ أَضَافَهَا إِلَى الَّتِي لِحَسَّانَ، فَبَعَثَ إِلَيْهِ بِأَلْفِ دِينَارٍ هِرَقْلِيَةٍ، ثُمَّ قَالَ لِي: أَبْلِغْ عُمَرَ بْنَ الْخَطَّابِ مِنِّي السَّلَامَ وَسَائِرَ الْمُسْلِمِينَ. فَلَمَّا قَدِمْتُ عَلَى عُمَرَ أَخْبَرْتُهُ خَبَرَهُ، فَقَالَ: وَرَأَيْتَهُ يَشْرَبُ الْخَمْرَ ؟ قُلْتُ: نَعَمْ. قَالَ: أَبْعَدَهُ اللَّهُ، تَعَجَّلَ فَانِيَةً بِبَاقِيَةٍ، فَمَا رَبِحَتْ تِجَارَتُهُ. ثُمَّ قَالَ: وَمَا الَّذِي وَجَّهَ بِهِ لِحَسَّانَ ؟ قُلْتُ: خَمْسُمِائَةِ دِينَارٍ هِرَقْلِيَّةٍ، فَدَعَا حِسَانًا فَدَفَعَهَا إِلَيْهِ، فَأَخَذَهَا وَوَلَّى وَهُوَ يَقُولُ: إِنَّ ابْنَ جَفْنَةَ مِنْ بَقِيَّةِ مَعْشَرٍ     لَمْ يَغْذُهُمْ آبَاؤُهُمْ بِاللُّومِ لَمْ يَنْسَنِي بِالشَّامِ إِذْ هُوَ رَبُّهَا     كَلًّا وَلَا مُتَنَصِّرًا بِالرُّومِ يُعْطِي الْجَزِيلَ وَلَا يَرَاهُ عِنْدَهُ     إِلَّا كَبَعْضِ عَطِيَّةِ الْمَحْرُومِ وَأَتَيْتُهُ يَوْمًا فَقَرَّبَ مَجْلِسِي     وَسَقَى فَرَوَّانِي مِنَ الْخُرْطُومِ ثُمَّ لَمَّا كَانَ فِي هَذِهِ السَّنَةِ مِنْ أَيَّامِ مُعَاوِيَةَ بَعَثَ مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ مَسْعَدَةَ الْفَزَارِيَّ رَسُولًا إِلَى مَلِكِ الرُّومِ، فَاجْتَمَعَ بِجَبَلَةَ بْنِ الْأَيْهَمِ، فَرَأَى مَا هُوَ فِيهِ مِنَ السَّعَادَةِ الدُّنْيَوِيَّةِ وَالْأَمْوَالِ ; مِنَ الْخَدَمِ وَالْحَشَمِ وَالذَّهَبِ وَالْخُيُولِ، فَقَالَ لَهُ جَبَلَةُ: لَوْ أَعْلَمُ أَنَّ مُعَاوِيَةَ يُقْطِعُنِي أَرْضَ الْبَثْنِيَّةِ فَإِنَّهَا مَنَازِلُنَا، وَعِشْرِينَ قَرْيَةً مِنْ غُوطَةِ دِمَشْقَ وَيَفْرِضُ لِجَمَاعَتِنَا، وَيُحْسِنُ جَوَائِزَنَا، لَرَجَعْتُ إِلَى الشَّامِ. فَأَخْبَرَ عَبْدُ اللَّهِ بْنُ مَسْعَدَةَ مُعَاوِيَةَ بِقَوْلِهِ، فَقَالَ مُعَاوِيَةُ: أَنَا أُعْطِيهُ ذَلِكَ. وَكَتَبَ إِلَيْهِ كِتَابًا مَعَ الْبَرِيدِ بِذَلِكَ، فَمَا أَدْرَكَهُ الْبَرِيدُ إِلَّا وَقَدْ مَاتَ فِي هَذِهِ السَّنَةِ قَبَّحَهُ اللَّهُ. وَرَوَى عَبْدُ اللَّهِ بْنُ مَسْعَدَةَ الْفَزَارِيُّ، قَالَ: وَجَّهَنِي مُعَاوِيَةُ إِلَى مِلْكِ الرُّومِ، فَدَخَلْتُ عَلَيْهِ، فَإِذَا عِنْدَهُ رَجُلٌ عَلَى سَرِيرٍ مِنْ ذَهَبٍ دُونَ مَجْلِسِ الْمَلِكِ، فَقُلْتُ: مَنْ أَنْتَ يَا عَبْدَ اللَّهِ، فَقَالَ: أَنَا رَجُلٌ غَلَبَ عَلَيَّ الشَّقَاءُ، أَنَا جَبَلَةُ بْنُ الْأَيْهَمِ، إِذَا صِرْتُ إِلَى مَنْزِلِي فَالْقَنِي. فَلَمَّا انْصَرَفَ إِلَى مَنْزِلِهِ أَتَيْتُهُ فَلَقِيتُهُ عَلَى شَرَابِهِ وَعِنْدَهُ قَيْنَتَانِ تُغَنِّيَانِهِ بِشِعْرٍ حَسَّانَ رُوَيْفِعُ بْنُ ثَابِتِ بْنِ السَّكَنِ رُوَيْفِعُ بْنُ ثَابِتِ بْنِ السَّكَنِ  : لَهُ صُحْبَةٌ، رَوَى عَنْ رَسُولِ اللَّهِ ﷺ، وَشَهِدَ فَتْحَ مِصْرَ، وَاخْتَطَّ بِهَا [دَارًا ]، وَمَنْزِلُهُ بَاقٍ. رَوَى عَنْهُ مَرْثَدُ بْنُ عَبْدِ اللَّهِ الْيَزْنِيُّ وَغَيْرُهُ. وَلَهُ بِالْمَغْرِبِ وِلَايَاتٌ وَفُتُوحٌ. تُوُفِّيَ بِبَرْقَةَ وَهُوَ أَمِيرٌ عَلَيْهَا لِمَسْلَمَةَ بْنِ مَخْلَدٍ الْأَنْصَارِيِّ أَمِيرِ مِصْرَ فِي هَذِهِ السَّنَةِ. صَعْصَعَةُ بْنُ نَاجِيَةَ صَعْصَعَةُ بْنُ نَاجِيَةَ بْنِ عِقَالِ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ بْنِ مُجَاشِعِ بْنِ دَارِمٍ  : كَانَ يُحْيِي الْمَوْءُودَةَ فِي الْجَاهِلِيَّةِ، ثُمَّ جَاءَ الْإِسْلَامُ فَأَسْلَمَ. رَوَى أَبُو عَبْدِهِ، عَنْ عِقَالِ بْنِ شَبَّةَ، قَالَ: قَالَ صَعْصَعَةُ: خَرَجْتُ بَاغِيًا نَاقَتَيْنِ لِي فَرُفِعَتْ لِي نَارٌ فَسِرْتُ نَحْوَهَا وَهَمَمْتُ بِالنُّزُولِ، فَجَعَلَتِ النَّارُ تُضِيءُ مَرَّةً وَتَخْبُو أُخْرَى، فَلَمْ تَزَلْ تَفْعَلُ ذَلِكَ حَتَّى قُلْتُ: اللَّهُمَّ لَكَ عَلَيَّ إِنْ بَلَغَتْنِي هَذِهِ النَّارُ أَنْ لَا أَجِدَ أَهْلَهَا يُوقِدُونَهَا لِكُرْبَةٍ: إِلَّا فَرَّجْتُهَا عَنْهُمْ، قَالَ: فَلَمْ أَسِرْ إِلَّا قَلِيلًا حَتَّى أَتَيْتُهَا، فَإِذَا حَيٌّ مِنْ بَنِي أَنْمَارٍ، وَإِذَا بِشَيْخٍ يُوقِدُهَا فِي مُقَدَّمِ بَيْتِهِ، وَالنِّسَاءُ قَدِ اجْتَمَعْنَ إِلَى امْرَأَةٍ مَاخِضٍ قَدْ حَبَسَتْهُنَّ ثَلَاثَ لَيَالٍ، فَسَلَّمْتُ، فَقَالَ الشَّيْخُ: مَنْ أَنْتَ ؟ فَقُلْتُ: أَنَا صَعْصَعَةُ بْنُ نَاجِيَةَ، فَقَالَ: مَرْحَبًا بِسَيِّدِنَا، فَفِيمَ أَنْتَ يَا بْنَ أَخِي ؟ فَقُلْتُ: فِي بِغَاءِ نَاقَتَيْنِ لِي، قَالَ: قَدْ وَجَدْتُهُمَا بَعْدَ أَنْ أَحْيَى اللَّهُ بِهِمَا أَهْلَ بَيْتٍ مِنْ قَوْمِكَ، وَقَدْ تَجْنَاهُمَا وَعَطَفْتُ إِحْدَاهُمَا عَلَى الْأُخْرَى، وَهُمْ شَأْنُكَ فِي أَدْنَى الْإِبِلِ، قَالَ: فَفِيمَ تُوقِدُ نَارَكَ مُنْذُ اللَّيْلَةِ، قَالَ: أَوْقَدْتُهَا لِامْرَأَةٍ مَاخِضٍ قَدْ حَبَسَتْنَا مُنْذُ ثَلَاثِ لَيَالٍ، قَالَ: فَقَالَ النِّسَاءُ: قَدْ جَاءَ الْوَلَدُ، فَقَالَ الشَّيْخُ: إِنْ كَانَ غُلَامًا فَوَاللَّهِ مَا أَدْرِي مَا أَصْنَعُ بِهِ، وَإِنْ كَانَتْ جَارِيَةً فَلَا أَسْمَعَنَّ صَوْتَهَا إِلَّا قَتَلْتُهَا، فَقُلْتُ، يَا هَذَا، ذَرْهَا فَإِنَّهَا ابْنَتُكَ وَرِزْقُهَا عَلَى اللَّهِ، فَقَالَ أَقْتُلُهَا، فَقُلْتُ: أَنْشُدُكَ اللَّهَ، فَقَالَ: إِنِّي أَرَاكَ بِهَا حَفِيًّا فَاشْتَرِهَا مِنِّي، قُلْتُ: إِنِّي أَشْتَرِيهَا مِنْكَ، فَقَالَ: مَا تُعْطِينِي ؟ قُلْتُ: أُعْطِيكَ إِحْدَى نَاقَتَيَّ، قَالَ: لَا، قُلْتُ: أَزِيدُكَ الْأُخْرَى، فَنَظَرَ إِلَى جَمَلِي الَّذِي تَحْتِي، فَقَالَ: لَا إِلَّا أَنْ تَزِيدَنِي جَمَلَكَ هَذَا فَإِنِّي أَرَاهُ حَسَنَ اللَّوْنِ شَابَّ السِّنِّ، فَقُلْتُ: هُوَ لَكَ عَلَى أَنْ تُبَلِّغَنِي أَهْلِي، قَالَ قَدْ فَعَلْتُ. فَابْتَعْتُهَا مِنْهُ، وَأَخَذْتُ عَلَيْهِ عَهْدَ اللَّهِ وَمِيثَاقَهُ لَيُحْسِنَنَّ بِرَّهَا وَصِلَتَهَا مَا عَاشَتْ حَتَّى تَبِينَ عَنْهُ أَوْ يُدْرِكَهَا الْمَوْتُ، فَلَمَّا بَرَزْتُ مِنْ عِنْدِهِ حَدَّثْتُ نَفْسِي وَقُلْتُ: إِنَّ هَذِهِ مَكْرُمَةٌ مَا سَبَقَنِي إِلَيْهَا أَحَدٌ مِنَ الْعَرَبِ، ثُمَّ قُلْتُ: اللَّهُمَّ إِنَّ لَكَ عَلَيَّ أَنْ لَا أَسْمَعَ بِرَجُلٍ مِنَ الْعَرَبِ يُرِيدُ أَنْ يَئِدَ بِنْتًا لَهُ إِلَّا اشْتَرَيْتُهَا بِلَقُوحَةٍ وَجَمَلٍ، فَبَعَثَ اللَّهُ عَزَّ وَجَلَّ مُحَمَّدًا ﷺ وَقَدْ أَحْيَيْتُ مِائَةَ مَوْءُودَةٍ إِلَّا أَرْبَعًا لَمْ يُشَارِكْنِي فِي ذَلِكَ أَحَدٌ حَتَّى أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ تَحْرِيمَهُ فِي الْقُرْآنِ. وَفِي رِوَايَةٍ أُخْرَى: أَنَّهُ جَاءَ الْإِسْلَامُ وَقَدْ أَحْيَى ثَلَاثَمِائَةٍ وَسِتِّينَ مَوْءُودَةً. وَفِي رِوَايَةٍ أَرْبَعَمِائَةٍ. وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ فَأَسْلَمَ وَتَعَلَّمَ الْقُرْآنَ وَأَخْبَرَ رَسُولَ اللَّهِ ﷺ بِمَا صَنَعَ، فَقَالَ: "لَكَ أَجْرُ ذَلِكَ إِذْ مَنَّ اللَّهُ عَلَيْكَ بِالْإِسْلَامِ ". ثُمَّ تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَفِيهَا تُوُفِّيَ زِيَادُ بْنُ أَبِي سُفْيَانَ - وَيُقَالُ لَهُ زِيَادُ ابْنُ أَبِيهِ وَ: زِيَادُ ابْنُ سُمَيَّةَ. وَهِيَ أُمُّهُ - فِي رَمَضَانَ مِنْ هَذِهِ السَّنَةِ مَطْعُونًا، وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ كَتَبَ إِلَى مُعَاوِيَةَ يَقُولُ لَهُ: إِنِّي قَدْ ضَبَطْتُ لَكَ الْعِرَاقَ بِشِمَالِي، وَيَمِينِي فَارِغَةٌ. وَهُوَ يُعَرِّضُ لَهُ أَنْ يَسْتَنِيبَهُ عَلَى بِلَادِ الْحِجَازِ أَيْضًا، فَلَمَّا بَلَغَ أَهْلَ الْحِجَازِ ذَلِكَ جَاءُوا إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، فَشَكَوْا إِلَيْهِ ذَلِكَ، وَخَافُوا أَنْ يَلِيَ عَلَيْهِمْ زِيَادٌ، فَيَعْسِفَهُمْ كَمَا عَسَفَ أَهْلَ الْعِرَاقِ، فَقَامَ ابْنُ عُمَرَ فَاسْتَقْبَلَ الْقِبْلَةَ، فَدَعَا عَلَى زِيَادٍ وَالنَّاسُ يُؤَمِّنُونَ، فَطُعِنَ زِيَادٌ بِالْعِرَاقِ فِي يَدِهِ فَضَاقَ ذَرْعًا بِذَلِكَ، وَاسْتَشَارَ شُرَيْحًا الْقَاضِيَ فِي قَطْعِ يَدِهِ، فَقَالَ لَهُ شُرَيْحٌ: إِنِّي لَا أَرَى لَكَ أَنْ تَفْعَلَ ذَلِكَ بِنَفْسِكَ، فَإِنَّهُ إِنْ لَمْ يَكُنْ فِي الْأَجَلِّ فُسْحَةٌ لَقِيتَ اللَّهَ أَجْذَمَ قَدْ قَطَعْتَ يَدَكَ جَزَعًا مِنْ لِقَائِهِ، وَإِنْ كَانَ لَكَ أَجْلٌ بَقِيتَ فِي النَّاسِ أَجْذَمَ فَيُعَيَّرُ وَلَدُكَ بِذَلِكَ. فَصَرَفَهُ عَنْ ذَلِكَ، فَلَمَّا خَرَجَ شُرَيْحٌ مِنْ عِنْدِهِ عَاتَبَهُ بَعْضُ النَّاسِ وَقَالُوا: هَلَّا تَرَكَتْهُ فَقَطَعَ يَدَهُ ؟ فَقَالَ: قَالَ: رَسُولُ اللَّهِ ﷺ: " الْمُسْتَشَارُ مُؤْتَمَنٌ ". وَيُقَالُ: إِنَّ زِيَادًا جَعَلَ يَقُولُ: أَأَنَامَ أَنَا وَالطَّاعُونُ فِي فِرَاشٍ وَاحِدٍ ؟ فَعَزَمَ عَلَى قَطْعِ يَدِهِ، فَلَمَّا جِيءَ بِالْمَكَاوِي وَالْحَدِيدِ خَافَ مِنْ ذَلِكَ، فَتَرَكَ ذَلِكَ. وَذُكِرَ أَنَّهُ جَمَعَ مِائَةً وَخَمْسِينَ طَبِيبًا لِيُدَاوُوهُ مِمَّا يَجِدُ مِنَ الْحَرِّ فِي بَاطِنِهِ، مِنْهُمْ ثَلَاثَةُ أَطِبَّاءَ مِمَّنْ كَانَ يَطِبُّ كِسْرَى بْنَ هُرْمُزَ فَعَجَزُوا عَنْ رَدِّ الْقَدَرِ الْمَحْتُومِ وَالْأَمْرِ الْمَحْمُومِ، فَمَاتَ فِي ثَالِثِ شَهْرِ رَمَضَانَ فِي هَذِهِ السَّنَةِ. وَقَدْ قَامَ فِي إِمْرَةِ الْعِرَاقِ خَمْسَ سِنِينَ. وَدُفِنَ بِالثَّوِيَّةِ خَارِجَ الْكُوفَةِ، وَقَدْ كَانَ بَرَزَ مِنْهَا قَاصِدًا الْحِجَازَ أَمِيرًا عَلَيْهَا، فَلَمَّا بَلَغَ خَبَرُ مَوْتِهِ عَبْدَ اللَّهِ بْنَ عُمَرَ قَالَ: اذْهَبْ إِلَيْكَ يَا ابْنَ سُمَيَّةَ، فَلَا الدُّنْيَا بَقِيَتْ لَكَ، وَلَا الْآخِرَةَ أَدْرَكْتَ. وعَنْ عَائِشَةَ، عَنْ أَبِيهَا عَبْدِ الرَّحْمَنِ بْنِ السَّائِبِ الْأَنْصَارِيِّ، قَالَ: جَمَعَ زِيَادٌ أَهْلَ الْكُوفَةِ، فَمَلَأَ مِنْهُمُ الْمَسْجِدَ وَالرَّحْبَةَ وَالْقَصْرَ ; لِيَعْرِضَهُمْ عَلَى الْبَرَاءَةِ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ. قَالَ: عَبْدُ الرَّحْمَنِ فَإِنِّي لَمَعَ نَفَرٍ مِنْ أَصْحَابِي مِنَ الْأَنْصَارِ، وَالنَّاسُ فِي أَمْرٍ عَظِيمٍ مِنْ ذَلِكَ وَفِي حَصْرٍ. قَالَ: فَهَوَّمْتُ تَهْوِيمَةً - أَيْ نَعَسْتُ نَعْسَةً - فَرَأَيْتُ شَيْئًا أَقْبَلَ طَوِيلَ الْعُنُقِ، لَهُ عُنُقٌ مِثْلَ عُنُقِ الْبَعِيرِ، أَهْدَبَ أَهْدَلَ فَقُلْتُ: مَا أَنْتَ ؟ فَقَالَ: أَنَا النَّقَّادُ ذُو الرَّقَبَةِ، بُعِثْتُ إِلَى صَاحِبِ هَذَا الْقَصْرِ. فَاسْتَيْقَظْتُ فَزِعًا، فَقُلْتُ لِأَصْحَابِي: هَلْ رَأَيْتُمْ مَا رَأَيْتُ ؟ قَالُوا: لَا. فَأَخْبَرْتُهُمْ، وَخَرَجَ عَلَيْنَا خَارِجٌ مِنَ الْقَصْرِ فَقَالَ: إِنَّ الْأَمِيرَ يَقُولُ لَكُمْ: انْصَرِفُوا عَنِّي، فَإِنِّي عَنْكُمْ مَشْغُولٌ. وَإِذَا الطَّاعُونُ قَدْ أَصَابَهُ. وَرَوَى ابْنُ أَبِي الدُّنْيَا أَنَّ زِيَادًا لَمَّا وَلِيَ الْكُوفَةَ سَأَلَ عَنْ أَعَبْدِ أَهْلِهَا، فَدُلَّ عَلَى رَجُلٍ يُقَالُ لَهُ: أَبُو الْمُغِيرَةِ الْحِمْيَرِيُّ. فَجَاءَ بِهِ فَقَالَ لَهُ: الْزَمْ بَيْتَكَ وَلَا تَخْرُجْ مِنْهُ وَأَنَا أُعْطِيكَ مِنَ الْمَالِ مَا شِئْتَ. فَقَالَ: لَوْ أَعْطَيْتَنِي مُلْكَ الْأَرْضِ مَا تَرَكْتُ خُرُوجِي لِصَلَاةِ الْجَمَاعَةِ. فَقَالَ: الْزَمِ الْجَمَاعَةَ وَلَا تَتَكَلَّمْ بِشَيْءٍ. فَقَالَ: لَا أَسْتَطِيعُ تَرْكَ الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ. فَأَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ. وَهَذَا غَرِيبٌ جِدًّا. وَلَمَّا احْتَضَرَ قَالَ لَهُ ابْنُهُ: يَا أَبَةِ، قَدْ هَيَّأْتُ لَكَ سِتِّينَ ثَوْبًا أُكَفِّنُكَ فِيهَا. فَقَالَ: يَا بُنَيَّ، قَدْ دَنَا مِنْ أَبِيكَ أَمْرٌ ; إِمَّا لِبَاسٌ خَيْرٌ مِنْ لِبَاسِهِ وَإِمَّا سَلْبٌ سَرِيعٌ. وَكَانَ مَوْلِدُهُ سَنَةَ إِحْدَى مِنَ الْهِجْرَةِ، قَالَ مِسْكِينٌ الدَّارِمِيُّ يَرْثِيهِ: رَأَيْتُ زِيَادَةَ الْإِسْلَامِ وَلَّتْ     جِهَارًا حِينَ وَدَّعَنَا زِيَادُ فَقَالَ الْفَرَزْدَقُ يُجِيبُهُ، وَلَمْ يَكُنْ هَجَا زِيَادًا حَتَّى مَاتَ: أَمَسْكَيْنُ أَبْكَى اللَّهُ عَيْنَيْكَ إِنَّمَا     جَرَى فِي ضَلَالٍ دَمْعُهَا فَتَحَدَّرَا بَكَيْتَ امْرَأً مِنْ أَهْلِ مَيْسَانَ كَافِرًا     كَكِسْرَى عَلَى عِدَّانِهِ أَوْ كَقَيْصَرَا أَقُولُ لَهُ لَمَّا أَتَانِي نَعِيُّهُ     بِهِ لَا بِظَبْيٍ بِالصَّرِيمَةِ أَعْفَرَا وَكَانَ زِيَادٌ فِيهِ حُمْرَةٌ، وَفِي عَيْنِهِ الْيُمْنَى انْكِسَارٌ، أَبْيَضَ اللِّحْيَةِ مَخْرُوطَهَا، عَلَيْهِ قَمِيصٌ رُبَّمَا رَقَّعَهُ. الربيع بن زياد الحارثي ذِكْرُ وَفَاةِ الرَّبِيعِ   وَفِيهَا مَاتَ الرَّبِيعُ بْنُ زِيَادٍ الْحَارِثِيُّ عَامِلُ خُرَاسَانَ مِنْ قِبَلِ زِيَادٍ. وَكَانَ سَبَبُ مَوْتِهِ أَنَّهُ سَخِطَ قَتْلَ حُجْرِ بْنِ عَدِيٍّ حَتَّى إِنَّهُ قَالَ: لَا تَزَالُ الْعَرَبُ تُقْتَلُ صَبْرًا بَعْدَهُ، وَلَوْ نَفَرَتْ عِنْدَ قَتْلِهِ لَمْ يُقْتَلْ رَجُلٌ مِنْهُمْ صَبْرًا، وَلَكِنَّهَا أَقَرَّتْ فَذَلَّتْ: ثُمَّ مَكَثَ بَعْدَ هَذَا الْكَلَامِ جُمُعَةً، ثُمَّ خَرَجَ يَوْمَ الْجُمُعَةِ فَقَالَ: أَيُّهَا النَّاسُ إِنِّي قَدْ مَلِلْتُ الْحَيَاةَ وَإِنِّي دَاعٍ بِدَعْوَةٍ فَأَمِّنُوا ! ثُمَّ رَفَعَ يَدَيْهِ بَعْدَ الصَّلَاةِ فَقَالَ: اللَّهُمَّ إِنْ كَانَ لِي عِنْدَكَ خَيْرٌ فَاقْبِضْنِي إِلَيْكَ عَاجِلًا ! وَأَمَّنَ النَّاسُ، ثُمَّ خَرَجَ فَمَا تَوَارَتْ ثِيَابُهُ حَتَّى سَقَطَ فَحُمِلَ إِلَى بَيْتِهِ، وَاسْتُخْلِفَ ابْنُهُ عَبْدُ اللَّهِ وَمَاتَ مِنْ يَوْمِهِ، ثُمَّ مَاتَ ابْنُهُ بَعْدَهُ بِشَهْرَيْنِ. [ عبد الرحمن بن أبي بكر الصديق   ]: وَفِيهَا مَاتَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ بِطَرِيقِ مَكَّةَ فِي نَوْمَةٍ نَامَهَا، وَقِيلَ: تُوُفِّيَ بَعْدَ ذَلِكَ. فيروز الديلمي وَفِيهَا تُوُفِّيَ فَيْرُوزُ الدَّيْلَمِيُّ، وَكَانَتْ لَهُ صُحْبَةٌ، وَكَانَ مُعَاوِيَةُ قَدِ اسْتَعْمَلَهُ عَلَى صَنْعَاءَ. عمرو بن حزم وَفِيهَا مَاتَ عَمْرُو بْنُ حَزْمٍ الْأَنْصَارِيُّ. فضالة بن عبيد وَفِيهَا مَاتَ فَضَالَةُ بْنُ عُبَيْدٍ الْأَنْصَارِيُّ بِدِمَشْقَ، وَكَانَ قَاضِيهَا لِمُعَاوِيَةَ، ( وَقِيلَ: مَاتَ آخَرَ أَيَّامِ مُعَاوِيَةَ، وَقِيلَ غَيْرُ ذَلِكَ )، شَهِدَ أُحُدًا وَمَا بَعْدَهَا.

Translation

✧ Those of the notables who died in this year Jabalah b. al-Ayham JABALAH B. AL-AYHAM: He was the king of Ghassān. The Messenger of God ﷺ wrote to him inviting him to Islam, and he embraced Islam and wrote of his conversion to the Messenger of God ﷺ, and sent him a gift. He remained a Muslim until the time of ʿUmar ؓ, when a man from Muzaynah trod on his garment, so the Muzanī leaped up and slapped him. That was in Damascus, and he took the man and brought him to Abū ʿUbaydah b. al-Jarrāḥ. They said, "This man slapped Jabalah b. al-Ayham." He said, "Then let him slap him back." They said, "Is he not to be killed?" He said, "No." They said, "Will his hand not be cut off?" He said, "No. God, Mighty and Majestic, has only commanded retaliation." Jabalah said, "Do you think I would make my face an equal to the face of a commoner who came from ʿUmq?"—meaning a place in the vicinity of al-Madīnah—"What a wretched religion this is." Then he apostatized as a Christian and departed with his people until he entered the land of the Byzantines. When that reached ʿUmar, it distressed him. His story has been transmitted to us in a version different from this, namely that he embraced Islam in the time of ʿUmar. Abū ʿAmr al-Shaybānī said: Jabalah wrote to ʿUmar b. al-Khaṭṭāb asking permission to come to him, and ʿUmar granted him permission. He set out to him with five hundred of his sons, until when he was two stages away he wrote to ʿUmar informing him of that. ʿUmar rejoiced and sent him provisions for lodging. Jabalah commanded two hundred men of his companions, and they donned brocade and silk and rode horses whose tails were tied up, and they adorned them with collars of gold and silver. Jabalah wore his crown, in which was the earring of Māriyah—she was his grandmother—and entered al-Madīnah. No virgin or woman past her prime remained there but came out to look at him and at his finery. When he reached ʿUmar, ʿUmar welcomed him, showed him kindness, and brought his seat near. Then ʿUmar set out for the pilgrimage, and Jabalah performed the pilgrimage with him. While he was circumambulating the House, a man from Banū Fazārah trod on his waist-wrapper and it came undone. Jabalah raised his hand and smashed his nose. The man appealed to ʿUmar for redress. ʿUmar sent for Jabalah and said to him, "What is this?" He said, "Yes, Commander of the Faithful. He deliberately undid my waist-wrapper, and had it not been for the sanctity of the Kaʿbah I would have struck between his eyes with my sword." ʿUmar said to him, "You have confessed. Either you satisfy the man, or I will exact retaliation from you." Jabalah said, "What will you do with me?" He said, "I will order your nose to be smashed as you did." He said, "How can that be, when he is a commoner and I am a king?" He said, "Islam has brought you and him together, so you are not superior to him except through piety." Jabalah said, "I had thought that I would be more honored in Islam than I was in the Age of Ignorance." ʿUmar said, "Leave that aside. For if you do not satisfy the man, I will exact retaliation from you." He said, "Then I will become a Christian." He said, "If you become a Christian, I will strike your neck, because you have embraced Islam, and if you apostatize I will kill you." When he saw ʿUmar's seriousness, he said, "I will consider this matter tonight." And there had gathered at ʿUmar's gate from this tribe and that tribe a great crowd, until strife was nearly kindled among them. When evening came, ʿUmar gave him permission to leave. When the people had fallen asleep, he loaded his horses and mounts and departed for Syria. In the morning Makkah was empty of them. When he reached Syria, he departed with five hundred men of his people until he came to Constantinople and entered upon Heraclius. He and his people became Christians, and Heraclius rejoiced at that and considered it a conquest among conquests. He granted him whatever he wished and made him one of his boon companions. He remained so for a long time. Then ʿUmar wrote a letter to Heraclius and sent it with a man of his companions. Heraclius answered what ʿUmar wanted. Then he said to the man, "Have you met your cousin Jabalah?" He said, "No." He said, "Then meet him." He said, "So I went to him, and I do not think I have seen Heraclius's garments in such joy and splendor as I saw Jabalah's garments. I asked permission, and he granted it. He rose, welcomed me, embraced me, and reproached me for not staying with him. There he was in a great hall of statues and awe that I cannot describe, and he was on a couch of gold that had four legs, its headrest of gold. He was a man of reddish-brown complexion with a long mustache, and he had ordered red gold to be filed and scattered in his beard. He faced the sun. Then he seated me on a chair of gold. When I realized it, I slid down from it and said, 'The Messenger of God ﷺ forbade this.' He asked me about the people and pressed his questioning about ʿUmar. Then I perceived sorrow in him, and I said, 'What prevents you from returning to your people and to Islam?' He said, 'After what happened?' I said, 'Yes. Al-Ashʿath b. Qays apostatized and fought them with swords and withheld the alms-tax, then he entered Islam, and Abū Bakr al-Ṣiddīq married his sister to him.' He said, 'Leave that aside.' Then he gestured to a servant standing at his head, and the servant went away. Before we knew it, men were carrying chests, and a table of gold was placed before us. I asked to be excused from it, so a table of khalanj wood was brought and placed before me. He provided us with all kinds of hot and cold food in dishes of gold and silver. Wine was passed around us, and I asked to be excused from it. Then a basin of gold and a ewer of gold were brought. Then he gestured to a servant of his, and it was only a short while before ten slave-girls came forward. Five sat on his right and five on his left on chairs of ivory. Then ten others, more beautiful than the first, came, and five sat on his right and five on his left. Then a slave-girl, of the most beautiful of slave-girls, came forward with a white bird. In her right hand was a bowl of gold containing powdered musk and ambergris, and in her left hand a bowl of silver containing rose water, the like of whose fragrance I had never smelled. She pecked at the bird, and it fell into the bowl and rolled in it, then into the other bowl and rolled in it. Then it fell upon a cross in Jabalah's crown. Then it flapped its wings and scattered that upon Jabalah's head and beard. Then Jabalah drank wine, then burst into tears of joy and rejoiced. Then he said to the slave-girls, 'Delight me.' They struck their lutes and began to sing: For God, what a band I once caroused with, At Jilliq in the former age, Sons of Jafnah at their father's tomb, The tomb of Ibn Māriyah, the noble, the excellent, White of face, noble of lineage, High-nosed, of the foremost rank, They are visited until their dogs do not growl, They do not ask about the crowd that approaches. He was delighted, then said, 'This is the poetry of Ḥassān b. Thābit al-Anṣārī about us and our kingdom.' Then he said to me, 'How is Ḥassān?' I said to him, 'I left him blind, an old man.' Then he said to them, 'Delight me.' They began to sing, also from the words of Ḥassān: Whose is the abode, desolate at Maʿān, Between the branch of the Yarmūk and al-Ṣammān, And al-Qurayyāt of Balās, then Dārayyā, Then Sakkāʾ, then the nearby palaces, And the protected land of Jāsim, to the meadow of Dhū Al-Ṣuffar, the dwelling of tribes and noble steeds, That is the abode of al-ʿAzīz after thousands And great inhabitants of pillars, The prayers of the Messiah in that monastery, The invocation of the priest and the monks, That is a dwelling of the family of Jafnah in time, Effaced by the succession of ages, I see myself there truly established, Near the crown-bearer my seat and my place, Their mothers were bereaved, and they bereaved them, On the day they halted at Ḥārith al-Jawlān, Easter has drawn near, and the maidens string Quickly wreaths of coral. He said, 'This is by Ibn al-Furayʿah, Ḥassān b. Thābit, about us and our kingdom and our dwellings on the outskirts of the Ghūṭah of Damascus.' He said, 'Then he fell silent for a long time, then said to them, "Make me weep."' They laid down their lutes, bowed their heads, and said: The nobles became Christians because of the shame of a slap, Though had I endured it, there would have been no harm in it, Obstinacy and pride enveloped me in it, And I sold the sound eye for the blind one, Would that my mother had not borne me, and would that I Had returned to the word that ʿUmar spoke, Would that I were tending milch-camels in a desert, And were a captive among Rabīʿah or Muḍar, Would that I had the humblest livelihood in Syria, Sitting with my people, gone of hearing and sight, Professing the religion they professed of a law, For an old camel may endure a sore. He said, 'He put his hand over his face and wept until his beard was wet with his tears, and I wept with him. Then he called for five hundred Heraclian dinars and said, "Take these and convey them to Ḥassān b. Thābit." And he brought another sum and said, "Take these for yourself." I said, "I have no need of them, and I will not accept anything from you, for you have apostatized from Islam." It is said that he added them to those for Ḥassān, and sent him a thousand Heraclian dinars. Then he said to me, "Convey my greeting to ʿUmar b. al-Khaṭṭāb and the rest of the Muslims." When I came to ʿUmar, I told him his story, and he said, "Did you see him drink wine?" I said, "Yes." He said, "May God distance him. He hastened to a transient thing in exchange for an enduring one, and his trade did not profit." Then he said, "What did he send to Ḥassān?" I said, "Five hundred Heraclian dinars." He summoned Ḥassān and gave them to him, and Ḥassān took them and departed, saying: Ibn Jafnah is of the remnant of a people Whose fathers did not nourish them with blame, He did not forget me in Syria when he was its lord, Neither as a kinsman nor as a Christian among the Byzantines, He gives generously and does not regard it Except as some gift to one deprived, And I came to him one day, and he brought my seat near, And gave me to drink, and quenched my thirst from the wine-jug. Then when it was in this year, during the days of Muʿāwiyah, Muʿāwiyah sent ʿAbd Allāh b. Masʿadah al-Fazārī as an envoy to the king of the Byzantines. He met with Jabalah b. al-Ayham and saw the worldly felicity and wealth he was in: servants, retinue, gold, and horses. Jabalah said to him, "If I knew that Muʿāwiyah would grant me the land of al-Bathaniyyah, for it is our dwellings, and twenty villages of the Ghūṭah of Damascus, and would assign stipends for our company and make our gifts generous, I would return to Syria." ʿAbd Allāh b. Masʿadah informed Muʿāwiyah of his words, and Muʿāwiyah said, "I will give him that." He wrote him a letter to that effect and sent it with the courier, but the courier did not reach him except after he had died in this year—may God disfigure him. ʿAbd Allāh b. Masʿadah al-Fazārī narrated, saying: Muʿāwiyah sent me to the king of the Byzantines. I entered upon him, and there was a man by him on a couch of gold below the king's seat. I said, "Who are you, O servant of God?" He said, "I am a man whom wretchedness has overcome. I am Jabalah b. al-Ayham. When I go to my dwelling, meet me." When he departed to his dwelling, I went to him and met him at his drinking, and with him were two singing-girls singing to him the poetry of Ḥassān. Ruwayfiʿ b. Thābit b. al-Sakan RUWAYFIʿ B. THĀBIT B. AL-SAKAN: He was a Companion. He transmitted from the Messenger of God ﷺ, witnessed the conquest of Egypt, and laid out a house there, and his dwelling remains. Marthad b. ʿAbd Allāh al-Yazanī and others transmitted from him. He had governorships and conquests in the Maghrib. He died in Barqah while he was its governor for Maslamah b. Mukhallad al-Anṣārī, the governor of Egypt, in this year. Ṣaʿṣaʿah b. Nājiyah ṢAʿṢAʿAH B. NĀJIYAH B. ʿIQĀL B. MUḤAMMAD B. SUFYĀN B. MUJĀSHIʿ B. DĀRIM: He used to revive buried infant girls in the Age of Ignorance. Then Islam came, and he embraced it. Abū ʿAbdihi narrated from ʿIqāl b. Shubbah, who said: Ṣaʿṣaʿah said: I went out seeking two she-camels of mine, and a fire was raised for me, so I traveled toward it and intended to alight. The fire kept shining at one moment and dying down at another, and it did not cease doing that until I said, "O God, I vow to You that if I reach this fire and find its people lighting it because of some distress, I will relieve them of it." He said: I had not traveled but a little before I came to it, and there was a clan of Banū Anmār, and an old man was lighting it in front of his tent. The women had gathered around a woman in labor who had detained them for three nights. I greeted them, and the old man said, "Who are you?" I said, "I am Ṣaʿṣaʿah b. Nājiyah." He said, "Welcome to our chief. What brings you, O son of my brother?" I said, "I am seeking two she-camels of mine." He said, "I have found them, after God revived through them a household of your people. They have become exhausted, and I have turned one toward the other. They are your concern among the nearest of camels." He said, "Why have you been lighting your fire since tonight?" He said, "I lit it for a woman in labor who has detained us for three nights." He said: The women said, "The child has come." The old man said, "If it is a boy, then by God I do not know what to do with him, and if it is a girl, let me not hear her voice but I will kill her." I said, "O you, leave her, for she is your daughter, and her provision is upon God." He said, "I will kill her." I said, "I adjure you by God." He said, "I see you are concerned for her, so buy her from me." I said, "I will buy her from you." He said, "What will you give me?" I said, "I will give you one of my two she-camels." He said, "No." I said, "I will add the other." He looked at my camel beneath me and said, "No, unless you add this camel of yours, for I see it is good of color and young of age." I said, "It is yours, on condition that you convey me to my family." He said, "I have done so." So I bought her from him, and I took from him God's covenant and compact that he would treat her well and maintain ties with her as long as she lived, until she parted from him or death overtook her. When I left him, I said to myself, "This is a noble deed in which no Arab has preceded me." Then I said, "O God, I vow to You that I will not hear of any Arab who wants to bury alive a daughter of his but I will buy her for a milch-camel and a camel." God, Mighty and Majestic, sent Muḥammad ﷺ, and I had revived one hundred buried infant girls except four, and no one shared in that with me, until God, Mighty and Majestic, revealed its prohibition in the Qurʾān. In another report: Islam came, and he had revived three hundred and sixty buried infant girls. In another report: four hundred. He came to the Messenger of God ﷺ, embraced Islam, learned the Qurʾān, and told the Messenger of God ﷺ what he had done. He said, "You have the reward of that, since God bestowed Islam upon you." Then he died in this year. In this year Ziyād b. Abī Sufyān—also called Ziyād, son of his father, and Ziyād b. Sumayyah, his mother—died, in Ramaḍān of this year, of the plague. The cause was that he wrote to Muʿāwiyah saying: 'I have secured Iraq for you with my left hand, and my right is empty,' hinting to him that he should appoint him also over the lands of the Hijaz. When the people of the Hijaz learned of that, they came to ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb and complained to him about it, fearing that Ziyād would govern them and treat them harshly, as he had treated the people of Iraq harshly. Ibn ʿUmar stood, faced the qiblah, and invoked God against Ziyād, the people saying 'Amen.' Then Ziyād was struck by the plague in his hand, and he became greatly distressed by that. He consulted Shurayḥ the judge about cutting off his hand. Shurayḥ said to him: 'I do not think you should do that to yourself. For if there is no respite in the appointed term, you will meet God with a hand amputated, having cut it off in dread of meeting Him; and if you have a term remaining, you will remain among the people maimed, and your children will be reproached for it.' So he turned him away from that. When Shurayḥ left him, some people reproached him, saying: 'Why did you not leave him to cut off his hand?' He said: 'The Messenger of God ﷺ said: "The one consulted is a trustee."' It is said that Ziyād kept saying: 'Shall I sleep while the plague is in the same bed with me?' So he resolved to cut off his hand. But when the cauteries and the iron were brought, he feared that, and abandoned it. It is mentioned that he gathered one hundred and fifty physicians to treat him for the heat he felt inside, among them three physicians who had treated Kisrā b. Hurmuz, but they were incapable of repelling the decreed fate and the fevered affair. He died on the third of the month of Ramaḍān in this year, having served as governor of Iraq for five years. He was buried at al-Thawiyyah outside Kufah. He had set out from it heading for the Hijaz as its governor, but when news of his death reached ʿAbd Allāh b. ʿUmar, he said: 'Go to your own, O son of Sumayyah. Neither has this world remained for you, nor have you attained the Hereafter.' A report from ʿĀʾishah, from her father ʿAbd al-Raḥmān b. al-Sāʾib al-Anṣārī, who said: Ziyād gathered the people of Kufah, filling with them the mosque, the courtyard, and the palace, to make them declare dissociation from ʿAlī b. Abī Ṭālib. ʿAbd al-Raḥmān said: I was with a group of my companions from the Anṣār, and the people were in a great state of distress and confinement over that. He said: I dozed a light doze—that is, I drowsed a drowsing—and I saw something approaching, long-necked, with a neck like a camel's, with long lashes and a drooping lip. I said: 'What are you?' It said: 'I am al-Naqqād, the one with the neck, sent to the master of this palace.' I awoke in fright and said to my companions: 'Did you see what I saw?' They said: 'No.' I told them. Then a man came out to us from the palace and said: 'The governor says to you: Leave me, for I am occupied away from you.' And behold, the plague had struck him. Ibn Abī al-Dunyā related that when Ziyād governed Kufah, he asked about the most devout worshiper among its people. He was directed to a man named Abū al-Mughīrah al-Ḥimyarī. He brought him and said to him: 'Stay in your house and do not leave it, and I will give you as much wealth as you wish.' He said: 'Even if you gave me the dominion of the earth, I would not abandon going out for the congregational prayer.' He said: 'Then attend the congregation and do not speak of anything.' He said: 'I cannot abandon commanding the good and forbidding the evil.' So he ordered him, and his neck was struck. This is very strange. When he was dying, his son said to him: 'Father, I have prepared sixty garments to shroud you in.' He said: 'My son, your father's affair has drawn near. Either a garment better than his garment, or a swift stripping.' He was born in the year one of the Hijrah. Miskīn al-Dārimī said, elegizing him: I saw the increase of Islam depart openly when Ziyād bade us farewell. Al-Farazdaq answered him—and he had not satirized Ziyād until he died—: O Miskīn, may God make your eyes weep. Your tears have flowed in error and streamed down. You have wept for a man from the people of Maysān, an unbeliever, like Kisrā on his throne, or like Caesar. I said to him when his obituary came to me— for him, not for an oryx in the parched land, dust-colored. Ziyād had a reddish complexion, a slight defect in his right eye, a white beard, trimmed and pointed, and wore a shirt that he sometimes patched. Al-Rabīʿ b. Ziyād al-Ḥārithī — The Death of al-Rabīʿ In this year al-Rabīʿ b. Ziyād al-Ḥārithī, governor of Khurasan on behalf of Ziyād, died. The cause of his death was that he was angered by the killing of Ḥujr b. ʿAdī, so much so that he said: 'The Arabs will not cease being killed in cold blood after him. Had they risen up when he was killed, not one of them would have been killed in cold blood. But they acquiesced and were humbled.' Then after this speech he remained for a week. Then on Friday he went out and said: 'O people, I have grown weary of life. I am going to make a supplication, so say Amen.' Then after the prayer he raised his hands and said: 'O God, if there is any good for me with You, then take me to You quickly.' The people said Amen. Then he left, and his garments had not disappeared from sight before he fell. He was carried to his house, and his son ʿAbd Allāh was appointed as his successor. He died that same day, and his son died two months after him. [ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq] In this year ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq died on the road to Makkah during a sleep he slept. It is also said that he died after that. Fayrūz al-Daylamī In this year Fayrūz al-Daylamī died. He was a Companion, and Muʿāwiyah had appointed him governor of Ṣanʿāʾ. ʿAmr b. Ḥazm In this year ʿAmr b. Ḥazm al-Anṣārī died. Faḍālah b. ʿUbayd In this year Faḍālah b. ʿUbayd al-Anṣārī died in Damascus. He was its judge for Muʿāwiyah—it is also said that he died in the last days of Muʿāwiyah, and other dates are given. He witnessed Uḥud and what came after it.

Grades by grader

No grade is recorded for this wording.