Tarikh (al-Tabari) 2220
The Year 61 AH
وِلَايَةِ الْوَلِيدِ بْنِ عُتْبَةَ الْمَدِينَةَ وَالْحِجَازَ وَعَزْلِ عَمْرِو بْنِ سَعِيدٍ وَفي سنة إحدى وستين عَزَلَ يَزِيدُ عَنْ إِمْرَةِ الْحَرَمَيْنِ عَمْرَو بْنَ سَعِيدٍ، وَأَعَادَ الْوَلِيدَ بْنَ عُتْبَةَ بْنِ أَبِي سُفْيَانَ، فَوَلَّاهُ الْمَدِينَةَ ; وَذَلِكَ أَنَّ ابْنَ الزُّبَيْرِ لَمَّا بَلَغَهُ مَقْتَلُ الْحُسَيْنِ شَرَعَ يَخْطُبُ النَّاسَ، وَيُعَظِّمُ قَتْلَ الْحُسَيْنِ وَأَصْحَابِهِ جِدًّا فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالصَّلَاةِ عَلَى رَسُولِ اللَّهِ ﷺ: إِنَّ أَهْلَ الْعِرَاقِ غُدُرٌ فُجُرٌ إِلَّا قَلِيلًا، وَإِنَّ أَهْلَ الْكُوفَةِ شِرَارُ أَهْلِ الْعِرَاقِ، وَإِنَّهُمْ دَعَوُا الْحُسَيْنَ لِيَنْصُرُوهُ وَيُوَلُّوهُ عَلَيْهِمْ، فَلَمَّا قَدِمَ عَلَيْهِمْ ثَارُوا عَلَيْهِ فَقَالُوا: إِمَّا أَنْ تَضَعَ يَدَكَ فِي أَيْدِينَا، فَنَبْعَثُ بِكَ إِلَى ابْنِ زِيَادٍ ابْنِ سُمَيَّةَ فَيُمْضِي فِيكَ حُكْمَهُ، وَإِمَّا أَنْ تُحَارَبَ، فَرَأَى وَاللَّهِ أَنَّهُ هُوَ وَأَصْحَابُهُ قَلِيلٌ فِي كَثِيرٍ، فَإِنْ كَانَ اللَّهُ لَمْ يُطْلِعْ عَلَى الْغَيْبِ أَحَدًا أَنَّهُ مَقْتُولٌ وَلَكِنَّهُ اخْتَارَ الْمِيتَةَ الْكَرِيمَةَ عَلَى الْحَيَاةِ الذَّمِيمَةِ، فَرَحِمَ اللَّهُ الْحُسَيْنَ وَأَخْزَى قَاتِلَهُ ! لَعَمْرِي لَقَدْ كَانَ مِنْ خِلَافِهِمْ إِيَّاهُ وَعِصْيَانِهِمْ مَا كَانَ فِي مِثْلِهِ وَاعِظٌ وَنَاهٍ عَنْهُمْ، وَلَكِنَّهُ مَا قُرِّرَ نَازِلٌ، وَإِذَا أَرَادَ اللَّهُ أَمْرًا لَمْ يُدْفَعْ، أَفَبَعْدَ الْحُسَيْنِ نَطْمَئِنُّ إِلَى هَؤُلَاءِ الْقَوْمِ وَنُصَدِّقُ قَوْلَهُمْ وَنَقْبَلُ لَهُمْ عَهْدًا ؟ لَا وَاللَّهِ لَا نَرَاهُمْ لِذَلِكَ أَهْلًا، أَمَا وَاللَّهِ لَقَدْ قَتَلُوهُ طَوِيلًا بِاللَّيْلِ قِيَامُهُ، كَثِيرًا فِي النَّهَارِ صِيَامُهُ، أَحَقُّ بِمَا هُمْ فِيهِ مِنْهُمْ وَأَوْلَى بِهِ فِي الدِّينِ وَالْفَضْلِ، أَمَا وَاللَّهِ مَا كَانَ يُبَدِّلُ بِالْقُرْآنِ الْغِنَاءَ، وَلَا بِالْبُكَاءِ مِنْ خَشْيَةِ اللَّهِ الْحُدَاءَ، وَلَا بِالصِّيَامِ شُرْبَ الْخَمْرِ، وَلَا بِالْمَجَالِسِ فِي حَلَقِ الذِّكْرِ تِطْلَابِ الصَّيْدِ، يُعَرِّضُ بِيَزِيدَ، فَسَوْفَ يَلْقَوْنَ غَيًّا. فَثَارَ إِلَيْهِ أَصْحَابُهُ وَقَالُوا: أَظْهِرْ بَيْعَتَكَ فَإِنَّكَ لَمْ يَبْقَ أَحَدٌ إِذْ هَلَكَ الْحُسَيْنُ يُنَازِعُكَ هَذَا الْأَمْرَ. فَبَايَعَهُ خَلْقٌ كَثِيرٌ فِي الْبَاطِنِ، وَسَأَلُوهُ أَنْ يُظْهِرَهَا، فَلَمْ يُمْكِنْهُ ذَلِكَ مَعَ وُجُودِ عَمْرِو بْنِ سَعِيدٍ، وَكَانَ شَدِيدًا عَلَيْهِ وَلَكِنْ فِيهِ رِفْقٌ، وَقَدْ كَانَ كَاتَبَهُ أَهْلُ الْمَدِينَةِ وَغَيْرُهُمْ، وَقَالَ النَّاسُ: أَمَّا إِذْ قُتِلَ الْحُسَيْنُ فَلَيْسَ أَحَدٌ يُنَازِعُ ابْنَ الزُّبَيْرِ. وَبَلَغَ ذَلِكَ يَزِيدَ، وَقِيلَ لَهُ: إِنَّ عَمْرَو بْنَ سَعِيدٍ لَوْ شَاءَ لَبَعَثَ إِلَيْكَ بِرَأْسِ ابْنِ الزُّبَيْرِ، أَوْ يُحَاصِرُهُ حَتَّى يُخْرِجَهُ مِنَ الْحَرَمِ. فَبَعَثَ فَعَزَلَهُ، وَوَلَّى الْوَلِيدَ بْنَ عُتْبَةَ فِي هَذِهِ السَّنَةِ، وَقَالَ بَعْضُهُمْ: فِي مُسْتَهَلِّ ذِي الْحِجَّةِ. فَأَقَامَ لِلنَّاسِ الْحَجَّ فِي هَذِهِ السَّنَةِ، وَحَلَفَ يَزِيدُ لَيَبْعَثَنَّ إِلَى ابْنِ الزُّبَيْرِ فَلَيُؤْتَيَنَّ بِهِ فِي سِلْسِلَةٍ مِنْ فِضَّةٍ، وَبَعَثَ بِهَا مَعَ الْبَرِيدِ وَمَعَهُ بُرْنُسٌ مِنْ خَزٍّ لِتَبَرَّ يَمِينُهُ، فَلَمَّا مَرَّ الْبَرِيدُ عَلَى مَرْوَانَ وَهُوَ بِالْمَدِينَةِ، وَأَخْبَرَهُ بِمَا هُوَ قَاصِدٌ لَهُ وَمَا مَعَهُ مِنَ الْغُلِّ أَنْشَأَ مَرْوَانُ يَقُولُ: فَخُذْهَا فَمَا هِيَ لَلْعَزِيزِ بِخُطَّةٍ وَفِيهَا مَقَالٌ لَامْرِئٍ مُتَذَلِّلِ أَعَامِرَ إِنَّ الْقَوْمَ سَامُوكَ خُطَّةً وَذَلِكَ فِي الْجِيرَانِ غَزْلٌ بِمِغْزَلِ أَرَاكَ إِذَا مَا كُنْتَ فِي الْقَوْمِ نَاصِحًا يُقَالُ لَهُ بِالدَّلْوِ أَدْبِرْ وَأَقْبِلِ فَلَمَّا انْتَهَتِ الرُّسُلُ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، بَعَثَ مَرْوَانُ ابْنَيْهِ عَبْدَ الْمَلِكِ وَعَبْدَ الْعَزِيزِ لَيَحْضُرَا مُرَاجَعَتَهُ فِي ذَلِكَ، وَقَالَ: أَسْمِعَاهُ قَوْلِي فِي ذَلِكَ. قَالَ عَبْدُ الْعَزِيزِ: فَلَمَّا جَلَسَ الرُّسُلُ بَيْنَ يَدَيْهِ جَعَلْتُ أُنْشِدُهُ ذَلِكَ وَهُوَ يَسْمَعُ وَلَا أُشْعِرُهُ، فَالْتَفَتَ إِلَيَّ فَقَالَ: أَخْبِرَا أَبَاكُمَا أَنِّي أَقُولُ: إِنِّي لَمِنْ نَبْعَةٍ صُمٍّ مَكَاسِرُهَا إِذَا تَنَاوَحَتِ الْقَصْبَاءُ وَالْعُشَرُ وَلَا أَلِينُ لَغَيْرِ الْحَقِّ أَسْأَلُهُ حَتَّى يَلِينَ لِضِرْسِ الْمَاضِغِ الْحَجَرُ قَالَ عَبْدُ الْعَزِيزِ: فَمَا أَدْرِي أَيُّهُمَا كَانَ أَعْجَبَ ! قَالَ أَبُو مَعْشَرٍ: لَا خِلَافَ بَيْنَ أَهْلِ السِّيَرِ أَنَّ الْوَلِيدَ بْنَ عُتْبَةَ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ وَهُوَ أَمِيرُ الْحَرَمَيْنِ، وَعَلَى الْبَصْرَةِ وَالْكُوفَةِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، وَعَلَى خُرَاسَانَ وَسِجِسْتَانَ سَلْمُ بْنُ زِيَادٍ أَخُو عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحٌ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ.
Translation
✧ The Appointment of al-Walīd b. ʿUtbah over Madinah and the Hijaz and the Dismissal of ʿAmr b. Saʿīd In the year sixty-one, Yazīd dismissed ʿAmr b. Saʿīd from the governorship of the two Holy Sanctuaries and reinstated al-Walīd b. ʿUtbah b. Abī Sufyān, appointing him over Madinah. This was because when Ibn al-Zubayr learned of the killing of al-Ḥusayn, he began to address the people and greatly magnify the killing of al-Ḥusayn and his companions. After praising God and invoking blessings upon the Messenger of God ﷺ, he said: “The people of Iraq are treacherous and wicked, except for a few. The people of Kufa are the worst of the people of Iraq. They summoned al-Ḥusayn to support him and make him their ruler, but when he came to them, they rose against him and said: ‘Either you place your hand in ours, and we will send you to Ibn Ziyād, the son of Sumayyah, so that he may carry out his judgment upon you, or you will be fought.’ He saw, by God, that he and his companions were few against many. Even though God had not informed anyone of the unseen that he would be killed, he chose a noble death over a blameworthy life. May God have mercy on al-Ḥusayn and disgrace his killer! By my life, their opposition to him and their disobedience were such that in the like of it there was an admonisher and a restrainer against them, but what is decreed is not averted. When God wills a matter, it cannot be repelled. After al-Ḥusayn, should we trust these people, believe their words, or accept any covenant from them? No, by God, we do not consider them worthy of that. By God, they killed one who was long in his night vigil, frequent in his daytime fasting, more entitled to what they possess than they, and more deserving of it in religion and excellence. By God, he did not exchange the Qurʾan for singing, nor weeping from fear of God for camel-driving songs, nor fasting for drinking wine, nor sitting in circles of remembrance for pursuing the hunt,” alluding to Yazīd. “They will surely meet with perdition.” His companions rose to him and said: “Proclaim your allegiance, for no one remains, now that al-Ḥusayn has perished, to dispute this matter with you.” Many people pledged allegiance to him secretly and asked him to proclaim it openly, but he could not do so while ʿAmr b. Saʿīd was present. ʿAmr was harsh toward him, yet he had some gentleness. The people of Madinah and others had corresponded with Ibn al-Zubayr, and people said: “Since al-Ḥusayn has been killed, no one disputes with Ibn al-Zubayr.” This reached Yazīd, and it was said to him: “If ʿAmr b. Saʿīd wished, he could send you the head of Ibn al-Zubayr or besiege him until he drives him out of the Sanctuary.” So Yazīd sent and dismissed him, and appointed al-Walīd b. ʿUtbah in this year. Some said: at the beginning of Dhū al-Ḥijjah. He led the people in the pilgrimage that year. Yazīd swore that he would send for Ibn al-Zubayr and have him brought in a chain of silver. He sent the chain with a courier, along with a hooded cloak of silk, so that his oath might be fulfilled. When the courier passed by Marwān in Madinah and informed him of his mission and of the chain he carried, Marwān recited: Take it, for it is not a suitable rank for the mighty; in it is occasion for a man who is abased. O ʿĀmir, the people have proposed to you a course, and that among neighbors is like spinning with a spindle. I see you, when among the people, as a sincere adviser, it is said to him: with the bucket, turn back and forth. When the messengers reached ʿAbd Allāh b. al-Zubayr, Marwān sent his two sons, ʿAbd al-Malik and ʿAbd al-ʿAzīz, to attend his reply in that matter, and said: “Make him hear my words about it.” ʿAbd al-ʿAzīz said: “When the messengers sat before him, I began to recite that to him while he listened without my informing him, and he turned to me and said: ‘Tell your father that I say: I am of a hard stock whose joints are solid, when the reeds and the ʿushar clash in the wind. I do not soften to anyone but the truth I seek, until the rock softens to the tooth of the chewer.’” ʿAbd al-ʿAzīz said: “I do not know which of the two was more astonishing!” Abū Maʿshar said: There is no disagreement among the writers of biography that al-Walīd b. ʿUtbah led the people in the pilgrimage that year, being the governor of the two Holy Sanctuaries. Over Basra and Kufa was ʿUbayd Allāh b. Ziyād; over Khurasan and Sijistan was Salm b. Ziyād, the brother of ʿUbayd Allāh b. Ziyād; over the judiciary of Kufa was Shurayḥ; and over the judiciary of Basra was Hishām b. Hubayrah.
Grades by grader
No grade is recorded for this wording.