Tarikh (al-Tabari) 2230
The Year 64 AH
وَهَذِهِ تَرْجَمَةُ يَزِيدَ بْنِ مُعَاوِيَةَ هُوَ يَزِيدُ بْنُ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ صَخْرِ بْنِ حَرْبِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، أَمِيرُ الْمُؤْمِنِينَ أَبُو خَالِدٍ الْأُمَوِيُّ، وُلِدَ سَنَةَ خَمْسٍ أَوْ سِتٍّ أَوْ سَبْعٍ وَعِشْرِينَ بِالْمَاطِرُونِ، وَقِيلَ: بِبَيْتِ رَأْسٍ. وَبُويِعَ لَهُ بِالْخِلَافَةِ فِي حَيَاةِ أَبِيهِ أَنْ يَكُونَ وَلِيَّ الْعَهْدِ مِنْ بَعْدِهِ، ثُمَّ أَكَّدَ ذَلِكَ بَعْدَ مَوْتِ أَبِيهِ فِي النِّصْفِ مِنْ رَجَبٍ سَنَةَ سِتِّينَ، فَاسْتَمَرَّ مُتَوَلِّيًا إِلَى أَنْ تُوُفِّيَ فِي الرَّابِعَ عَشَرَ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ أَرْبَعٍ وَسِتِّينَ. وَأُمُّهُ مَيْسُونُ بِنْتُ بَحْدَلِ بْنِ أُنَيْفِ بْنِ دُلْجَةَ بْنِ قُنَافَةَ بْنِ عَدِيِّ بْنِ زُهَيْرِ بْنِ حَارِثَةَ الْكَلْبِيِّ. مرويات يزيد بن معاوية رَوَى عَنْ أَبِيهِ مُعَاوِيَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ ". وَحَدِيثًا آخَرَ فِي الْوُضُوءِ. وَعَنْهُ ابْنُهُ خَالِدٌ وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَقَدْ ذَكَرَهُ أَبُو زُرْعَةَ الدِّمَشْقِيُّ فِي الطَّبَقَةِ الَّتِي تَلِي الصَّحَابَةَ، وَهِيَ الْعُلْيَا، وَقَالَ: لَهُ أَحَادِيثُ. صفات يزيد بن معاوية الجسدية وَكَانَ كَثِيرَ اللَّحْمِ، عَظِيمَ الْجِسْمِ، كَثِيرَ الشَّعْرِ، جَمِيلًا طَوِيلًا، ضَخْمَ الْهَامَةِ، مُخَدَّدَ الْأَصَابِعِ غَلِيظَهَا، مُجَدَّرًا. وَكَانَ أَبُوهُ قَدْ طَلَّقَ أُمَّهُ وَهِيَ حَامِلٌ بِهِ، فَرَأَتْ فِي الْمَنَامِ أَنَّهُ خَرَجَ مِنْ قُبُلِهَا قَمَرٌ، فَقَصَّتْ رُؤْيَاهَا عَلَى أُمِّهَا فَقَالَتْ: إِنْ صَدَقَتْ رُؤْيَاكِ لَتَلِدِنَّ مَنْ يُبَايَعُ لَهُ بِالْخِلَافَةِ. وَجَلَسَتْ أُمُّهُ مَيْسُونُ يَوْمًا تُمَشِّطُهُ وَهُوَ صَبِيٌّ صَغِيرٌ، وَأَبُوهُ مُعَاوِيَةُ مَعَ زَوْجَتِهِ الْحَظِيَّةِ عِنْدَهُ فِي الْمَنْظَرَةِ، وَهِيَ فَاخِتَةُ بِنْتُ قَرَظَةَ، فَلَمَّا فَرَغَتْ مِنْ مَشْطِهِ نَظَرَتْ إِلَيْهِ، فَأَعْجَبَهَا فَقَبَّلَتْ بَيْنَ عَيْنَيْهِ، فَقَالَ مُعَاوِيَةُ عِنْدَ ذَلِكَ: إِذَا مَاتَ لَمْ تُفْلِحْ مُزَيْنَةُ بَعْدَهُ فَنُوطِي عَلَيْهِ يَا مُزَيْنُ التَّمَائِمَا وَانْطَلَقَ يَزِيدُ يَمْشِي وَفَاخِتَةُ تُتْبِعُهُ بَصَرَهَا، ثُمَّ قَالَتْ: لَعَنَ اللَّهُ سَوَادَ سَاقَيْ أُمِّكَ. فَقَالَ مُعَاوِيَةُ: أَمَا وَاللَّهِ إِنَّهُ لَخَيْرٌ مِنِ ابْنِكِ عَبْدِ اللَّهِ - وَهُوَ وَلَدُهُ مِنْهَا، وَكَانَ أَحْمَقَ - فَقَالَتْ فَاخِتَةُ: لَا وَاللَّهِ، وَلَكِنَّكَ تُؤْثِرُ هَذَا عَلَيْهِ. فَقَالَ: سَوْفَ أُبَيِّنُ لَكِ ذَلِكَ حَتَّى تَعْرِفِيهِ قَبْلَ أَنْ تَقُومِي مِنْ مَجْلِسِكِ هَذَا. ثُمَّ اسْتَدْعَى بِابْنِهَا عَبْدِ اللَّهِ فَقَالَ لَهُ: إِنَّهُ قَدْ بَدَا لِي أَنْ أُعْطِيَكَ كُلَّ مَا تَسْأَلُنِي فِي هَذَا الْمَجْلِسِ. فَقَالَ: حَاجَتِي أَنْ تَشْتَرِيَ لِي كَلْبًا فَارِهًا وَحِمَارًا. فَقَالَ: يَا بُنَيَّ، أَنْتَ حِمَارٌ وَيُشْتَرَى لَكَ حِمَارٌ ؟ ! قُمْ فَاخْرُجْ. ثُمَّ قَالَ لِأُمِّهِ: كَيْفَ رَأَيْتِ ؟ ثُمَّ اسْتَدْعَى بِيَزِيدَ فَقَالَ: إِنِّي قَدْ بَدَا لِي أَنْ أُعْطِيَكَ كُلَّ مَا تَسْأَلُنِي فِي مَجْلِسِكَ هَذَا، فَسَلْنِي مَا بَدَا لَكَ. فَخَرَّ يَزِيدُ سَاجِدًا، ثُمَّ قَالَ حِينَ رَفَعَ رَأْسَهُ: الْحَمْدُ لِلَّهِ الَّذِي بَلَّغَ أَمِيرَ الْمُؤْمِنِينَ هَذِهِ الْمُدَّةَ، وَأَرَاهُ فِي هَذَا الرَّأْيِ، حَاجَتِي أَنْ تَعْقِدَ لِيَ الْعَهْدَ مِنْ بَعْدِكَ، وَتُوَلِّيَنِي الْعَامَ صَائِفَةَ الْمُسْلِمِينَ، وَتَأْذَنَ لِي فِي الْحَجِّ إِذَا رَجَعْتَ، وَتُوَلِّيَنِي الْمَوْسِمَ، وَتَزِيدَ أَهْلَ الشَّامِ عَشَرَةَ دَنَانِيرَ لِكُلِّ رَجُلٍ، وَتَجْعَلَ ذَلِكَ بِشَفَاعَتِي، وَتَفْرِضَ لِأَيْتَامِ بَنِي جُمَحٍ، وَأَيْتَامِ بَنِي سَهْمٍ، وَأَيْتَامِ بَنِي عَدِيٍّ. فَقَالَ: مَا لَكَ وَلِأَيْتَامِ بَنِي عَدِيٍّ ؟ فَقَالَ: لِأَنَّهُمْ حَالَفُونِي وَانْتَقَلُوا إِلَى دَارِي. فَقَالَ مُعَاوِيَةُ: قَدْ فَعَلْتُ ذَلِكَ كُلَّهُ. وَقَبَّلَ وَجْهَهُ. ثُمَّ قَالَ لِابْنَةِ قَرَظَةَ: كَيْفَ رَأَيْتِ ؟ فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوْصِهِ بِي فَأَنْتَ أَعْلَمُ بِهِ مِنِّي. فَفَعَلَ وَفِي رِوَايَةٍ أَنَّ يَزِيدَ لَمَّا قَالَ لَهُ أَبُوهُ: سَلْنِي حَاجَتَكَ. قَالَ لَهُ يَزِيدُ: أَعْتِقْنِي مِنَ النَّارِ أَعْتَقَ اللَّهُ رَقَبَتَكَ مِنْهَا. قَالَ: وَكَيْفَ ؟ قَالَ: لِأَنِّي وَجَدْتُ فِي الْأَثَرِ أَنَّهُ مَنْ تَقَلَّدَ أَمْرَ الْأُمَّةِ ثَلَاثَةَ أَيَّامٍ حَرَّمَهُ اللَّهُ عَلَى النَّارِ، فَاعْهَدْ إِلَيَّ بِالْأَمْرِ مِنْ بَعْدِكَ. فَفَعَلَ. وَقَالَ الْعُتْبِيُّ: رَأَى مُعَاوِيَةُ ابْنَهُ يَزِيدَ يَضْرِبُ غُلَامًا لَهُ، فَقَالَ لَهُ: سَوْأَةً لَكَ، أَتُضْرِبُ مَنْ لَا يَسْتَطِيعُ أَنْ يَمْتَنِعَ عَلَيْكَ ؟ ! وَاللَّهِ لَقَدْ مَنَعَتْنِي الْقَدْرَةُ مِنْ ذَوِي الْإِحَنِ، وَإِنَّ أَحَقَّ مَنْ عَفَا لَمَنْ قَدَرَ. قُلْتُ: وَقَدْ ثَبَتَ فِي " الصَّحِيحِ " أَنَّ رَسُولَ اللَّهِ ﷺ رَأَى أَبَا مَسْعُودٍ يَضْرِبُ غُلَامًا لَهُ، فَقَالَ لَهُ: " اعْلَمْ أَبَا مَسْعُودٍ لَلَّهُ أَقَدْرُ عَلَيْكَ مِنْكَ عَلَيْهِ ". قَالَ الْعُتْبِيُّ: وَقَدِمَ زِيَادٌ بِأَمْوَالٍ عَظِيمَةٍ وَبِسَفْطٍ مَمْلُوءٍ جَوْهَرًا عَلَى مُعَاوِيَةَ، فَسُرَّ بِذَلِكَ مُعَاوِيَةُ، فَقَامَ زِيَادٌ فَصَعِدَ الْمِنْبَرَ، ثُمَّ افْتَخَرَ بِمَا يَفْعَلُهُ بِأَرْضِ الْعِرَاقِ مِنْ تَمْهِيدِ الْمَمَالِكِ لِمُعَاوِيَةَ، فَقَامَ يَزِيدُ فَقَالَ: إِنْ تَفْعَلْ ذَلِكَ يَا زِيَادُ فَنَحْنُ نَقَلْنَاكَ مِنْ وَلَاءِ ثَقِيفٍ إِلَى قُرَيْشٍ، وَمِنَ الْقَلَمِ إِلَى الْمَنَابِرِ، وَمِنْ زِيَادِ بْنِ عُبَيْدٍ إِلَى حَرْبِ بْنِ أُمَيَّةَ. فَقَالَ لَهُ مُعَاوِيَةُ: اجْلِسْ فِدَاكَ أَبِي وَأُمِّي. وَعَنْ عَطَاءِ بْنِ السَّائِبِ وَغَيْرِهِ قَالَ: غَضِبَ مُعَاوِيَةُ عَلَى ابْنِهِ يَزِيدَ فَهَجَرَهُ، فَقَالَ لَهُ الْأَحْنَفُ بْنُ قَيْسٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوْلَادُنَا ثِمَارُ قُلُوبِنَا، وَعِمَادُ ظُهُورِنَا، وَنَحْنُ لَهُمْ سَمَاءٌ ظَلِيلَةٌ وَأَرْضٌ ذَلِيلَةٌ، إِنْ غَضِبُوا فَأَرْضِهِمْ، وَإِنْ طَلَبُوا فَأَعْطِهِمْ، وَلَا تَكُنْ عَلَيْهِمْ ثِقْلًا فَيَمَلُّوا حَيَاتَكَ وَيَتَمَنَّوْا مَوْتَكَ. فَقَالَ مُعَاوِيَةُ: لِلَّهِ دَرُّكَ يَا أَبَا بَحْرٍ، يَا غُلَامُ، ائْتِ يَزِيدَ فَأَقْرِئْهُ مِنِّي السَّلَامَ، وَقُلْ لَهُ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ أَمَرَ لَكَ بِمِائَةِ أَلْفِ دِرْهَمٍ، وَمِائَةِ ثَوْبٍ. فَقَالَ يَزِيدُ: مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ ؟ فَقَالَ: الْأَحْنَفُ. فَقَالَ يَزِيدُ: لَا جَرَمَ، لَأُقَاسِمَنَّهُ. فَبَعَثَ إِلَى الْأَحْنَفِ بِخَمْسِينَ أَلْفًا وَخَمْسِينَ ثَوْبًا. وَقَالَ الطَّبَرَانِيُّ بسنده قَالَ: كَانَ يَزِيدُ فِي حَدَاثَتِهِ صَاحِبَ شَرَابٍ يَأْخُذُ مَأْخَذَ الْأَحْدَاثِ، فَأَحَسَّ مُعَاوِيَةُ بِذَلِكَ، فَأَحَبَّ أَنْ يَعِظَهُ فِي رِفْقٍ، فَقَالَ: يَا بُنَيَّ، مَا أَقْدَرَكَ عَلَى أَنْ تَصِيرَ إِلَى حَاجَتِكَ مِنْ غَيْرِ تَهَتُّكٍ يَذْهَبُ بِمُرُوءَتِكَ وَقَدْرِكَ. ثُمَّ قَالَ: يَا بُنَيَّ إِنِّي مُنْشِدُكَ أَبْيَاتًا، فَتَأَدَّبْ بِهَا وَاحْفَظْهَا. فَأَنْشَدَهُ: انْصَبْ نَهَارًا فِي طِلَابِ الْعُلَا وَاصْبِرْ عَلَى هَجْرِ الْحَبِيبِ الْقَرِيبِ حَتَّى إِذَا اللَّيْلُ أَتَى بِالدُّجَى وَاكْتَحَلَتْ بِالْغُمْضِ عَيْنُ الرَّقِيبِ فَبَاشِرِ اللَّيْلَ بِمَا تَشْتَهِي فَإِنَّمَا اللَّيْلُ نَهَارُ الْأَرِيبِ كَمْ فَاسِقٍ تَحْسَبُهُ نَاسِكًا قَدْ بَاشَرَ اللَّيْلَ بِأَمْرٍ عَجِيبٍ غَطَّى عَلَيْهِ اللَّيْلُ أَسْتَارَهُ فَبَاتَ فِي أَمْنٍ وَعَيْشٍ خَصِيبٍ وَلَذَّةُ الْأَحْمَقِ مَكْشُوفَةٌ يَشْفَى بِهَا كُلُّ عَدُوٍّ غَرِيبِ قُلْتُ: وَهَذَا كَمَا جَاءَ فِي الْحَدِيثِ: " مَنِ ابْتُلِيَ بِشَيْءٍ مِنْ هَذِهِ الْقَاذُورَاتِ فَلْيَسْتَتِرْ بِسِتْرِ اللَّهِ عَزَّ وَجَلَّ ". وَرَوَى الْوَاقِدِيُّ وَالْمَدَائِنِيُّ أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ وَفَدَ إِلَى مُعَاوِيَةَ، فَأَمَرَ مُعَاوِيَةُ ابْنَهُ يَزِيدَ أَنْ يَأْتِيَهُ فَيُعَزِّيَهُ فِي الْحَسَنِ بْنِ عَلِيٍّ فَلَمَّا دَخَلَ عَلَى ابْنِ عَبَّاسٍ رَحَّبَ بِهِ وَأَكْرَمَهُ، وَجَلَسَ بَيْنَ يَدَيْهِ، فَأَرَادَ ابْنُ عَبَّاسٍ أَنْ يَرْفَعَ مَجْلِسَهُ، فَأَبَى وَقَالَ: إِنَّمَا أَجْلِسُ مَجْلِسَ الْمُعَزِّي لَا الْمُهَنِّي. ثُمَّ ذَكَرَ الْحَسَنَ، فَقَالَ: رَحِمَ اللَّهُ أَبَا مُحَمَّدٍ أَوْسَعَ الرَّحْمَةِ وَأَفْسَحَهَا، وَأَعْظَمَ اللَّهُ أَجْرَكَ وَأَحْسَنَ عَزَاءَكَ، وَعَوَّضَكَ مِنْ مُصَابِكَ مَا هُوَ خَيْرٌ لَكَ ثَوَابًا وَخَيْرٌ عُقْبَى. فَلَمَّا نَهَضَ يَزِيدُ مِنْ عِنْدِهِ قَالَ ابْنُ عَبَّاسٍ: إِذَا ذَهَبَ بَنُو حَرْبٍ ذَهَبَ حُلَمَاءُ النَّاسِ. ثُمَّ أَنْشَدَ مُتَمَثِّلًا: مَغَاضٍ عَنِ الْعَوْرَاءِ لَا يَنْطِقُونَهَا وَأَهْلُ وِرَاثَاتِ الْحُلُومِ الْأَوَائِلِ وَقَالَ عُمَرُ بْنُ سُبَيْنَةَ: حَجَّ يَزِيدُ فِي حَيَاةِ أَبِيهِ، فَلَمَّا بَلَغَ الْمَدِينَةَ جَلَسَ عَلَى شَرَابٍ لَهُ، فَاسْتَأْذَنَ عَلَيْهِ ابْنُ عَبَّاسٍ وَالْحُسَيْنُ، فَقِيلَ لَهُ: إِنَّ ابْنَ عَبَّاسٍ إِنْ وَجَدَ رِيحَ الشَّرَابِ ( عَرَفَهُ، فَحَجَبَهُ وَأَذِنَ لِلْحُسَيْنِ، فَلَمَّا دَخَلَ وَجَدَ رَائِحَةَ الشَّرَابِ ) مَعَ الطِّيبِ فَقَالَ: لِلَّهِ دَرُّ طِيبِكَ مَا أَطْيَبَهُ ! فَمَا هَذَا ؟ قَالَ: هُوَ طِيبٌ يُصْنَعُ بِالشَّامِ، ثُمَّ دَعَا بِقَدَحٍ فَشَرِبَهُ، ثُمَّ دَعَا بِآخِرٍ فَقَالَ: اسْقِ أَبَا عَبْدِ اللَّهِ. فَقَالَ لَهُ الْحُسَيْنُ: عَلَيْكَ شَرَابَكَ أَيُّهَا الْمَرْءُ لَا عَيْنَ عَلَيْكَ مِنِّي، فَقَالَ يَزِيدُ: أَلَا يَا صَاحِ لِلْعَجَبْ دَعْوَتُكَ وَلَمْ تُجِبْ إِلَى الْفَتَيَاتِ وَالشَّهَوَاتِ وَالصَّهْبَاءِ وَالطَّرَبْ بَاطِيَةٌ مُكَلَّلَهْ عَلَيْهَا سَادَةُ الْعَرَبْ وَفِيهِنَّ الَّتِي تَبِلَتْ فُؤَادَكَ ثُمَّ لَمْ تَثِبْ فَنَهَضَ الْحُسَيْنُ وَقَالَ: بَلْ فُؤَادُكَ يَا ابْنَ مُعَاوِيَةَ تَبِلَتْ. وَقَالَ شَفِيقُ بْنُ سَلَمَةَ: لَمَّا قُتِلَ الْحُسَيْنُ ثَارَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَدَعَا ابْنَ عَبَّاسٍ إِلَى بَيْعَتِهِ، فَامْتَنَعَ وَظَنَّ يَزِيدُ أَنَّ امْتِنَاعَهُ تَمَسُّكٌ مِنْهُ بِبَيْعَتِهِ، فَكَتَبَ إِلَيْهِ: أَمَّا بَعْدُ فَقَدْ بَلَغَنِي أَنَّ الْمُلْحِدَ ابْنَ الزُّبَيْرِ دَعَاكَ إِلَى بَيْعَتِهِ وَأَنَّكَ اعْتَصَمْتَ بِبَيْعَتِنَا وَفَاءً مِنْكَ لَنَا، فَجَزَاكَ اللَّهُ مِنْ ذِي رَحِمٍ خَيْرَ مَا يَجْزِي الْوَاصِلِينَ لِأَرْحَامِهِمُ الْمُوفِينَ بِعُهُودِهِمْ، فَمَا أَنْسَ مِنَ الْأَشْيَاءِ فَلَسْتُ بِنَاسٍ بِرَّكَ وَتَعْجِيلَ صِلَتِكَ بِالَّذِي أَنْتَ لَهُ أَهْلٌ، فَانْظُرْ مَنْ طَلَعَ عَلَيْكَ مِنَ الْآفَاقِ مِمَّنْ سَحَرَهُمُ ابْنُ الزُّبَيْرِ بِلِسَانِهِ فَأَعْلِمْهُمْ بِحَالِهِ فَإِنَّهُمْ مِنْكَ أَسْمَعُ النَّاسِ وَلَكَ أَطْوَعُ مِنْهُمْ لِلْمُحِلِّ. فَكَتَبَ إِلَيْهِ ابْنُ عَبَّاسٍ: أَمَّا بَعْدُ فَقَدْ جَاءَنِي كِتَابُكَ، فَأَمَّا تَرْكِي بَيْعَةَ ابْنِ الزُّبَيْرِ فَوَاللَّهِ مَا أَرْجُو بِذَلِكَ بِرَّكَ وَلَا حَمْدَكَ، وَلَكِنَّ اللَّهَ بِالَّذِي أَنْوِي عَلِيمٌ، وَزَعَمْتَ أَنَّكَ لَسْتَ بِنَاسٍ بِرِّي، فَاحْبِسْ أَيُّهَا الْإِنْسَانُ بِرَّكَ عَنِّي فَإِنِّي حَابِسٌ عَنْكَ بِرِّي، وَسَأَلْتَ أَنْ أُحَبِّبَ النَّاسَ إِلَيْكَ وَأُبَغِّضَهُمْ وَأُخَذِّلَهُمْ لِابْنِ الزُّبَيْرِ، فَلَا وَلَا سُرُورَ وَلَا كَرَامَةَ، كَيْفَ وَقَدْ قَتَلْتَ حُسَيْنًا وَفِتْيَانَ عَبْدِ الْمُطَّلِبِ مَصَابِيحَ الْهُدَى وَنُجُومَ الْأَعْلَامِ غَادَرَتْهُمْ خُيُولُكَ بِأَمْرِكَ فِي صَعِيدٍ وَاحِدٍ مُرَمَّلِينَ بِالدِّمَاءِ، مَسْلُوبِينَ بِالْعَرَاءِ، ( مَقْتُولِينَ بِالظِّمَاءِ، لَا مُكَفَّنِينَ وَلَا مُوَسَّدِينَ )، تَسْفِي عَلَيْهِمُ الرِّيَاحُ، وَيَنْشَى بِهِمْ عَرْجُ الْبِطَاحِ، حَتَّى أَتَاحَ اللَّهُ بِقَوْمٍ لَمْ يُشْرَكُوا فِي دِمَائِهِمْ كَفَّنُوهُمْ وَأَجَنُّوهُمْ، وَبِي وَبِهِمْ لَوْ عَزَزْتَ وَجَلَسْتَ مَجْلِسَكَ الَّذِي جَلَسْتَ، فَمَا أَنَسَ مِنَ الْأَشْيَاءِ فَلَسْتُ بِنَاسٍ اطِّرَادَكَ حُسَيْنًا مِنْ حَرَمِ رَسُولِ اللَّهِ ﷺ إِلَى حَرَمِ اللَّهِ، وَتَسْيِيرَكَ الْخُيُولَ إِلَيْهِ، فَمَا زِلْتَ بِذَلِكَ حَتَّى أَشْخَصْتَهُ إِلَى الْعِرَاقِ، فَخَرَجَ خَائِفًا يَتَرَقَّبُ، فَنَزَلَتْ بِهِ خَيْلُكَ عَدَاوَةً مِنْكَ لِلَّهِ وَلِرَسُولِهِ وَلِأَهْلِ بَيْتِهِ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَطَهَّرَهُمْ تَطْهِيرًا، فَطَلَبَ إِلَيْكُمُ الْمُوَادَعَةَ وَسَأَلَكُمُ الرَّجْعَةَ، فَاغْتَنَمْتُمْ قِلَّةَ أَنْصَارِهِ وَاسْتِئْصَالَ أَهْلِ بَيْتِهِ وَتَعَاوَنْتُمْ عَلَيْهِ كَأَنَّكُمْ قَتَلْتُمْ أَهْلَ بَيْتٍ مِنَ الشِّرْكِ وَالْكُفْرِ، فَلَا شَيْءَ أَعْجَبُ عِنْدِي مِنْ طِلَبْتِكَ وُدِّي وَقَدْ قَتَلْتَ وَلَدَ أَبِي وَسَيْفُكَ يَقْطُرُ مِنْ دَمِيَ وَأَنْتَ أَحَدُ ثَأْرِي وَلَا يُعْجِبُكَ أَنْ ظَفِرْتَ بِنَا الْيَوْمَ فَلَنَظْفَرَنَّ بِكَ يَوْمًا، وَالسَّلَامُ. ( قَالَ الشَّرِيفُ أَبُو يَعْلَى حَمْزَةُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ جَعْفَرٍ الْعَلَوِيُّ، وَقَدْ جَرَى عِنْدَهُ ذِكْرُ يَزِيدَ: أَنَا لَا أُكَفِّرُ يَزِيدَ لِقَوْلِ رَسُولِ اللَّهِ ﷺ: إِنِّي سَأَلْتُ اللَّهَ أَنْ لَا يُسَلِّطَ عَلَى بَنِيَّ أَحَدًا مِنْ غَيْرِهِمْ، فَأَعْطَانِي ذَلِكَ ). يزيد بن معاوية أول من غزا القسطنطينية وَقَدْ كَانَ يَزِيدُ أَوَّلُ مَنْ غَزَا مَدِينَةَ قُسْطَنْطِينِيَّةَ فِي سَنَةِ تِسْعٍ وَأَرْبَعِينَ، فِي قَوْلِ يَعْقُوبَ بْنِ سُفْيَانَ. وَقَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: سَنَةَ خَمْسِينَ. ثُمَّ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ بَعْدَ مَرْجِعِهِ مِنْ أَرْضِ الرُّومِ. وَقَدْ ثَبَتَ فِي الصَّحِيحِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: أَوَّلُ جَيْشٍ يَغْزُو مَدِينَةَ قَيْصَرَ مَغْفُورٌ لَهُمْ. وَهُوَ الْجَيْشُ الثَّانِي الَّذِينَ رَآهُمْ رَسُولُ اللَّهِ ﷺ فِي مَنَامِهِ عِنْدَ أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ، مِثْلَ الْمُلُوكِ عَلَى الْأَسِرَّةِ، فَقَالَتْ: ادْعُ اللَّهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَقَالَ: " أَنْتِ مِنَ الْأَوَّلِينَ " يَعْنِي مِنَ الْجَيْشِ الْأَوَّلِ الَّذِينَ رَآهُمْ رَسُولُ اللَّهِ ﷺ مِثْلَ الْمُلُوكِ عَلَى الْأَسِرَّةِ، يَرْكَبُونَ ثَبَجَ الْبَحْرِ، فَكَانَ أَمِيرَ الْأُولَى أَبُوهُ مُعَاوِيَةُ. حِينَ غَزَا قُبْرُسَ، فَفَتَحَهَا فِي سَنَةِ سَبْعٍ وَعِشْرِينَ أَيَّامَ عُثْمَانَ بْنِ عَفَّانَ، وَكَانَتْ مَعَهُمْ أُمُّ حَرَامٍ، فَمَاتَتَ هُنَالِكَ بِقُبْرُسَ، ثُمَّ كَانَ أَمِيرَ الْجَيْشِ الثَّانِي ابْنُهُ يَزِيدُ بْنُ مُعَاوِيَةَ، وَلَمْ تُدْرِكْ أُمُّ حَرَامٍ جَيْشَ يَزِيدَ هَذَا. وَذَلِكَ مِنْ أَكْبَرِ دَلَائِلَ النُّبُوَّةِ. كَمَا تَقَدَّمَ بَيَانُهُ. وَقَدْ أَوْرَدَ الْحَافِظُ ابْنُ عَسَاكِرَ هَاهُنَا الْحَدِيثَ الَّذِي رَوَاهُ مُحَاضِرٌ بسنده عَنْ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ ". وعَنْ زُرَارَةَ بْنِ أَوْفَى قَالَ: الْقَرْنُ عِشْرُونَ وَمِائَةُ سَنَةٍ، فَبُعِثَ رَسُولُ اللَّهِ ﷺ فِي قَرْنٍ فَكَانَ آخِرَهُ مَوْتُ يَزِيدَ بْنِ مُعَاوِيَةَ. قَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ: ثُمَّ حَجَّ بِالنَّاسِ يَزِيدُ بْنُ مُعَاوِيَةَ فِي سَنَةِ إِحْدَى وَخَمْسِينَ وَثِنْتَيْنِ وَخَمْسِينَ وَثَلَاثٍ وَخَمْسِينَ. وَقَالَ ابْنُ أَبِي الدُّنْيَا بسنده أَنَّ مُعَاوِيَةَ قَالَ لِيَزِيدَ ابْنِهِ: كَيْفَ تُرَاكَ فَاعِلًا إِنْ وُلِّيتَ ؟ قَالَ: يُمْتِعُ اللَّهُ بِكَ. قَالَ: لَتُخْبِرَنِّي. قَالَ: كُنْتُ وَاللَّهِ يَا أَبَهْ عَامِلًا فِيهِمْ عَمَلَ عُمَرِ بْنِ الْخَطَّابِ. فَقَالَ مُعَاوِيَةُ: سُبْحَانَ اللَّهِ ! يَا سُبْحَانَ اللَّهِ ! ! وَاللَّهِ يَا بُنَيَّ لَقَدْ جَهَدْتُ عَلَى سِيرَةِ عُثْمَانَ بْنِ عَفَّانَ، فَمَا أَطَقْتُهَا. وصية معاوية ليزيد وَقَالَ الْوَاقِدِيُّ بسنده عَنْ مَرْوَانَ بْنِ أَبِي سَعِيدِ بْنِ الْمُعَلَّى قَالَ: قَالَ مُعَاوِيَةُ لِيَزِيدَ وَهُوَ يُوصِيهِ عِنْدَ الْمَوْتِ: يَا يَزِيدُ، اتَّقِ اللَّهَ فَقَدْ وَطَّأْتُ لَكَ هَذَا الْأَمْرَ، وَوُلِّيتَ مِنْ ذَلِكَ مَا وُلِّيتَ، فَإِنْ يَكُ خَيْرًا فَأَنَا أَسْعَدُ بِهِ، وَإِنْ كَانَ غَيْرَ ذَلِكَ شَقِيتَ بِهِ، فَارْفُقْ بِالنَّاسِ، وَأَغْمِضْ عَمَّا بَلَغَكَ مِنْ قَوْلٍ تُؤْذَى بِهِ وَتُنْتَقَصُ بِهِ، وَطَأْ عَلَيْهِ يَهْنِكَ عَيْشُكَ، وَتَصْلُحُ لَكَ رَعِيَّتُكَ، وَإِيَّاكَ وَالْمُنَاقَشَةَ وَحَمْلَ الْغَضَبِ، فَإِنَّكَ تُهْلِكُ نَفْسَكَ وَرَعِيَّتَكَ، وَإِيَّاكَ وَجَفْوَةَ أَهْلِ الشَّرَفِ، وَاسْتِهَانَتَهُمْ، وَالتَّكَبُّرَ عَلَيْهِمْ، لِنْ لَهُمْ لِينًا بِحَيْثُ لَا يَرَوْنَ مِنْكَ ضَعْفًا وَلَا خَوَرًا، وَأَوْطِئْهُمْ فِرَاشَكَ، وَقَرِّبْهُمْ إِلَيْكَ، وَأَدْنِهِمْ مِنْكَ، فَإِنَّهُمْ يَعْلَمُونَ لَكَ حَقَّكَ، وَلَا تُهِنْهُمْ وَلَا تَسْتَخِفَّ بِحَقِّهِمْ فَيُهِينُوكَ وَيَسْتَخِفُّوا بِحَقِّكَ وَيَقَعُوا فِيكَ، فَإِذَا أَرَدْتَ أَمْرًا فَادْعُ أَهْلَ السِّنِّ وَالتَّجْرِبَةِ مِنْ أَهْلِ الْخَيْرِ مِنَ الْمَشَايِخِ وَأَهْلِ التَّقْوَى، فَشَاوِرْهُمْ وَلَا تُخَالِفْهُمْ، وَإِيَّاكَ وَالِاسْتِبْدَادَ بِرَأْيِكَ ; فَإِنَّ الرَّأْيَ لَيْسَ فِي صَدْرٍ وَاحِدٍ، وَصَدِّقْ مَنْ أَشَارَ عَلَيْكَ إِذَا حَمَلَكَ عَلَى مَا تَعْرِفُ، ثُمَّ أَطِعْهُ فِيمَا أَشَارَ بِهِ، وَاخْزُنْ ذَلِكَ عَنْ نِسَائِكَ وَخَدَمِكَ، وَشَمِّرْ إِزَارَكَ، وَتَعَاهَدْ جُنْدَكَ، وَأَصْلِحْ نَفْسَكَ يَصْلُحْ لَكَ النَّاسُ، لَا تَدَعْ لَهُمْ فِيكَ مَقَالًا ; فَإِنَّ النَّاسَ نُزَّاعٌ إِلَى الشَّرِّ، وَاحْضُرِ الصَّلَاةَ، فَإِنَّكَ إِذَا فَعَلْتَ مَا أُوصِيكَ بِهِ عَرَفَ النَّاسُ لَكَ حَقَّكَ، وَعَظُمَتْ مَمْلَكَتُكَ، وَعَظُمَتْ فِي أَعْيُنِ النَّاسِ، وَاعْرِفْ شَرَفَ أَهْلِ الْمَدِينَةِ وَمَكَّةَ ; فَإِنَّهُمْ أَصْلُكَ وَعَشِيرَتُكَ، وَاحْفَظْ لِأَهْلِ الشَّامِ شَرَفَهُمْ ; فَإِنَّهُمْ أَنْصَارُكَ وَحُمَاتُكَ وَجُنْدُكَ الَّذِينَ بِهِمْ تَصُولُ، وَتَنْتَصِرُ عَلَى أَعْدَائِكَ، وَتَصِلُ إِلَى أَهْلِ طَاعَتِكَ، وَاكْتُبْ إِلَى أَهْلِ الْأَمْصَارِ بِكِتَابٍ تَعِدُهُمْ فِيهِ مِنْكَ الْمَعْرُوفَ ; فَإِنَّ ذَلِكَ يُنَشِّطُ آمَالُهُمْ، وَإِنْ وَفَدَ عَلَيْكَ وَافِدٌ مِنَ الْكُوَرِ كُلِّهَا فَأَحْسِنْ إِلَيْهِمْ وَأَكْرِمْهُمْ ; فَإِنَّهُمْ لِمَنْ وَرَاءَهُمْ، وَلَا تَسْمَعَنَّ قَوْلَ قَاذِفٍ وَلَا مَاحِلٍ ; فَإِنِّي رَأَيْتُهُمْ وُزَرَاءَ سُوءٍ. وَمِنْ وَجْهٍ آخَرَ أَنَّ مُعَاوِيَةَ قَالَ لِيَزِيدَ: إِنَّ لِي خَلِيلًا مِنْ أَهْلِ الْمَدِينَةِ فَأَكْرِمْهُ. قَالَ: وَمَنْ هُوَ ؟ قَالَ: عَبْدُ اللَّهِ بْنُ جَعْفَرٍ فَلَمَّا وَفَدَ بَعْدَ مَوْتِ مُعَاوِيَةَ عَلَى يَزِيدَ أَضْعَفَ جَائِزَتَهُ الَّتِي كَانَ مُعَاوِيَةُ يُعْطِيهِ إِيَّاهَا، وَكَانَتْ جَائِزَتُهُ عَلَى مُعَاوِيَةَ سِتَّمِائَةِ أَلْفٍ، فَأَعْطَاهُ يَزِيدُ أَلْفَ أَلْفٍ، فَقَالَ لَهُ: بِأَبِي أَنْتَ وَأُمِّي. فَأَعْطَاهُ أَلْفَ أَلْفٍ أُخْرَى. فَقَالَ لَهُ ابْنُ جَعْفَرٍ: وَاللَّهِ لَا أَجْمَعُ أَبَوَيَّ لِأَحَدٍ بَعْدَكَ. وَلَمَّا خَرَجَ ابْنُ جَعْفَرٍ مِنْ عِنْدِ يَزِيدَ - وَقَدْ أَعْطَاهُ أَلْفَيْ أَلْفٍ - رَأْي عَلَى بَابِ يَزِيدَ بَخَاتِيَّ مُبَرِّكَاتٍ، قَدْ قَدِمَ عَلَيْهَا هَدِيَّةٌ مِنْ خُرَاسَانَ، فَرَجَعَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ إِلَى يَزِيدَ، فَسَأَلَهُ مِنْهَا ثَلَاثَ بَخَاتِيَّ لِيَرْكَبَ عَلَيْهَا إِلَى الْحَجِّ وَالْعُمْرَةِ، وَإِذَا وَفَدَ إِلَى الشَّامِ عَلَى يَزِيدَ. فَقَالَ يَزِيدُ لِلْحَاجِبِ: مَا هَذِهِ الْبَخَاتِيُّ الَّتِي عَلَى الْبَابِ ؟ - وَلَمْ يَكُنْ شَعَرَ بِهَا - فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذِهِ أَرْبَعُمِائَةِ بُخْتِيَّةٍ جَاءَتْنَا مِنْ خُرَاسَانَ تَحْمِلُ أَنْوَاعَ الْأَلْطَافِ - وَكَانَ عَلَيْهَا أَنْوَاعٌ مِنَ الْأَمْوَالِ كُلِّهَا - فَقَالَ: اصْرِفْهَا إِلَى أَبِي جَعْفَرٍ بِمَا عَلَيْهَا. فَكَانَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ يَقُولُ: أَتَلُومُونَنِي عَلَى حُسْنِ الرَّأْيِ فِي هَذَا ؟ ! يَعْنِي يَزِيدَ. خصال يزيد وَقَدْ كَانَ يَزِيدُ فِيهِ خِصَالٌ مَحْمُودَةٌ مِنَ الْكَرَمِ وَالْحِلْمِ وَالْفَصَاحَةِ وَالشِّعْرِ وَالشَّجَاعَةِ وَحُسْنِ الرَّأْيِ فِي الْمُلْكِ، وَكَانَ ذَا جَمَالٍ، حَسَنَ الْمُعَاشَرَةِ وَكَانَ فِيهِ أَيْضًا إِقْبَالٌ عَلَى الشَّهَوَاتِ وَتَرْكُ بَعْضِ الصَّلَوَاتِ فِي بَعْضِ الْأَوْقَاتِ. وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ: بسنده أَنَّ الْوَلِيدَ بْنَ قَيْسٍ حَدَّثَهُ، أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الْخُدْرِيَّ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " يَكُونُ خَلْفٌ مِنْ بَعْدِ سِتِّينَ سَنَةً أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ، فَسَوْفَ يَلْقَوْنَ غَيًّا، ثُمَّ يَكُونُ خَلْفٌ يَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، وَيَقْرَأُ الْقُرْآنَ ثَلَاثَةٌ ; مُؤْمِنٌ وَمَنَافِقٌ وَفَاجِرٌ ". قَالَ بَشِيرٌ: فَقُلْتُ لِلْوَلِيدِ: مَا هَؤُلَاءِ الثَّلَاثَةُ ؟ قَالَ: الْمَنَافقُ كَافِرٌ بِهِ، وَالْفَاجِرُ يَتَأَكَّلُ بِهِ، وَالْمُؤْمِنُ يُؤْمِنُ بِهِ. وَقَالَ الْحَافِظُ أَبُو يَعْلَى بسنده سَمِعْتُ أَبَا صَالِحٍ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: " تَعَوَّذُوا بِاللَّهِ مِنْ سَنَةِ سَبْعِينَ، وَمِنْ إِمَارَةِ الصِّبْيَانِ ". وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، أَنَّهُ قَالَ فِي يَزِيدَ بْنِ مُعَاوِيَةَ: لَسْتَ مِنَّا وَلَيْسَ خَالُكَ مِنَّا يَا مُضَيِّعَ الصَّلَاةِ لِلشَّهَوَاتِ قَالَ: وَزَعَمَ بَعْضُ النَّاسِ أَنَّ هَذَا الشِّعْرَ لِمُوسَى بْنِ يَسَارٍ، وَيُعْرَفُ بِمُوسَى شَهَوَاتٍ. وَرُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، أَنَّهُ سَمِعَ جَارِيَةً لَهُ تُغَنِّي بِهَذَا الْبَيْتِ فَضَرَبَهَا، وَقَالَ: قُولِي: أَنْتَ مِنَّا وَلَيْسَ خَالُكَ مِنَّا يَا مُضَيِّعَ الصَّلَاةِ لِلشَّهَوَاتِ وَقَالَ الْحَافِظُ أَبُو يَعْلَى بسنده عَنْ أَبِي عُبَيْدَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " لَا يَزَالُ هَذَا الْأَمْرُ قَائِمًا بِالْقِسْطِ حَتَّى يَثْلَمَهُ رَجُلٌ مِنْ بَنِي أُمَيَّةَ ". وعن أَبِي عُبَيْدَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " لَا يَزَالُ أَمْرُ أُمَّتِي قَائِمًا بِالْقِسْطِ حَتَّى يَثْلَمَهُ رَجُلٌ مِنْ بَنِي أُمَيَّةَ يُقَالُ لَهُ: يَزِيدُ ". وَهَذَا مُنْقَطِعٌ بَيْنَ مَكْحُولٍ وَأَبِي عُبَيْدَةَ، بَلْ مُعْضَلٌ. وَقَدْ أَوْرَدَ ابْنُ عَسَاكِرَ أَحَادِيثَ فِي ذَمِّ يَزِيدَ بْنِ مُعَاوِيَةَ، كُلُّهَا مَوْضُوعَةٌ، لَا يَصِحُّ شَيْءٌ مِنْهَا وَقَالَ الْحَسَنُ بْنُ أَبِي الْحَسَنِ: مَا أَفْسَدَ أَمْرَ النَّاسِ إِلَّا اثَنَانِ ; عَمْرُو بْنُ الْعَاصِ يَوْمَ أَشَارَ عَلَى مُعَاوِيَةَ بِرَفْعِ الْمَصَاحِفِ يَوْمَ صِفِّينَ، فَحُمِلَتْ عَلَى رُءُوسِ الْأَسِنَّةِ، فَحَكَمَ الْخَوَارِجُ، وَقَالُوا: لَا حُكْمَ إِلَّا لِلَّهِ. فَلَا يَزَالُ هَذَا التَّحْكِيمُ إِلَى يَوْمِ الْقِيَامَةِ، وَالْآخَرُ الْمُغِيرَةُ بْنُ شُعْبَةَ ; فَإِنَّهُ كَانَ عَامِلَ مُعَاوِيَةَ عَلَى الْكُوفَةِ فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ يَقُولُ: إِذَا قَرَأْتَ كِتَابِي فَأَقْبِلْ مَعْزُولًا. فَأَبْطَأَ عَلَى مُعَاوِيَةَ فِي الْقُدُومِ، فَلَمَّا قَدِمَ عَلَيْهِ قَالَ لَهُ مُعَاوِيَةُ: مَا أَبْطَأَكَ عَنِّي ؟ قَالَ: أَمْرٌ كُنْتُ أُوَطِّئُهُ وَأُهَيِّئُهُ. قَالَ: وَمَا هُوَ ؟ قَالَ: الْبَيْعَةُ لِيَزِيدَ مِنْ بَعْدِكَ. قَالَ: وَقَدْ فَعَلْتَ ذَلِكَ ؟ قَالَ: نَعَمْ. فَقَالَ: ارْجِعْ إِلَى عَمَلِكَ. فَلَمَّا خَرَجَ الْمُغِيرَةُ مِنْ عِنْدِهِ، قَالَ لَهُ أَصْحَابُهُ: مَا وَرَاءَكَ ؟ قَالَ: وَضَعْتُ رِجْلَ مُعَاوِيَةَ فِي غَرْزِ غَيٍّ لَا يَزَالُ فِيهِ إِلَى يَوْمِ الْقِيَامَةِ. قَالَ الْحَسَنُ: فَمِنْ أَجْلِ ذَلِكَ بَايَعَ هَؤُلَاءِ أَبْنَاءَهُمْ، وَلَوْلَا ذَلِكَ لَكَانَتْ شُورَى بَيْنَ الْمُسْلِمِينَ إِلَى يَوْمِ الْقِيَامَةِ. وَقِيلَ: إِنَّ مُعَاوِيَةَ قِيلَ لَهُ: نَنْشُدُكَ اللَّهَ فِيمَنْ نَسْتَخْلِفُ عَلَى الْمُسْلِمِينَ فَقَالَ: لَمْ يَبْقَ إِلَّا ابْنِي وَأَبْنَاؤُهُمْ وَابْنِي أَحَقُّ. وعَنِ الْمُسْتَظِلِّ قَالَ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ يَقُولُ: قَدْ عَلِمْتُ وَرَبِّ الْكَعْبةِ مَتَى تَهْلِكُ الْعَرَبُ ; إِذَا سَاسَهُمْ مَنْ لَمْ يُدْرِكِ الْجَاهِلِيَّةَ وَلَمْ يَكُنْ لَهُ قَدَمٌ فِي الْإِسْلَامِ. قُلْتُ: يَزِيدُ بْنُ مُعَاوِيَةَ أَكْثَرُ مَا نُقِمَ عَلَيْهِ فِي عَمَلِهِ شُرْبُ الْخَمْرِ وَإِتْيَانُ بَعْضِ الْفَوَاحِشِ. يزيد وقتل الحسين فَأَمَّا قَتْلُ الْحُسَيْنِ فَإِنَّهُ - كَمَا قَالَ جَدُّهُ أَبُو سُفْيَانَ يَوْمَ أُحُدٍ - لَمْ يَأْمُرْ بِذَلِكَ، وَلَمْ يَسُؤْهُ. وَقَدْ قَدَّمْنَا أَنَّهُ قَالَ: لَوْ كُنْتُ أَنَا لَمْ أَفْعَلْ مَعَهُ مَا فَعَلَهُ ابْنُ مَرْجَانَةَ. يَعْنِي عُبَيْدَ اللَّهِ بْنَ زِيَادٍ، وَقَالَ لِلرُّسُلِ الَّذِينَ جَاءُوا بِرَأْسِهِ: قَدْ كَانَ يَكْفِيكُمْ مِنَ الطَّاعَةِ دُونَ هَذَا. وَلَمْ يُعْطِهِمْ شَيْئًا، وَأَكْرَمَ آلَ بَيْتِ الْحُسَيْنِ، وَرَدَّ عَلَيْهِمْ جَمِيعَ مَا فُقِدَ لَهُمْ وَأَضْعَافَهُ، وَرَدَّهُمْ إِلَى الْمَدِينَةِ فِي تَجَمُّلٍ وَأُبَّهَةٍ عَظِيمَةٍ، وَقَدْ نَاحَ أَهْلُهُ فِي مَنْزِلِهِ عَلَى الْحُسَيْنِ مَعَ آلِهِ - حِينَ كَانُوا عِنْدَهُمْ - ثَلَاثَةَ أَيَّامٍ. وَقِيلَ: إِنَّ يَزِيدَ فَرِحَ بِقَتْلِ الْحُسَيْنِ أَوَّلَ مَا بَلَغَهُ، ثُمَّ نَدِمَ عَلَى ذَلِكَ. فَقَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: إِنَّ يُونُسَ بْنَ حَبِيبٍ الْجَرْمِيَّ حَدَّثَهُ قَالَ: لَمَّا قَتَلَ ابْنُ زِيَادٍ الْحُسَيْنَ وَبَنِي أَبِيهِ، بَعَثَ بِرُءُوسِهِمْ إِلَى يَزِيدَ، فَسُرَّ بِقَتْلِهِمْ أَوَّلًا، وَحَسُنَتْ بِذَلِكَ مَنْزِلَةُ ابْنِ زِيَادٍ عِنْدَهُ، ثُمَّ لَمْ يَلْبَثْ إِلَّا قَلِيلًا حَتَّى نَدِمَ، فَكَانَ يَقُولُ: وَمَا كَانَ عَلَيَّ لَوِ احْتَمَلْتُ الْأَذَى وَأَنْزَلْتُهُ فِي دَارِي وَحَكَّمْتُهُ فِيمَا يُرِيدُهُ، وَإِنْ كَانَ عَلَيَّ فِي ذَلِكَ وَكَفٌ وَوَهْنٌ فِي سُلْطَانِي ; حِفْظًا لِرَسُولِ اللَّهِ ﷺ، وَرِعَايَةً لِحَقِّهِ وَقَرَابَتِهِ. ثُمَّ يَقُولُ: لَعَنَ اللَّهُ ابْنَ مَرْجَانَةَ فَإِنَّهُ أَخْرَجَهُ وَاضْطَرَّهُ، وَقَدْ كَانَ سَأَلَهُ أَنْ يُخَلِّيَ سَبِيلَهُ أَوْ يَأْتِيَنِي أَوْ يَكُونَ بِثَغْرٍ مِنْ ثُغُورِ الْمُسْلِمِينَ حَتَّى يَتَوَفَّاهُ اللَّهُ تَعَالَى، فَلَمْ يَفْعَلْ، وَأَبَى عَلَيْهِ وَقَتَلَهُ، فَبَغَّضَنِي بِقَتْلِهِ إِلَى الْمُسْلِمِينَ، وَزَرَعَ لِي فِي قُلُوبِهِمُ الْعَدَاوَةَ، فَأَبْغَضَنِي الْبَرُّ وَالْفَاجِرُ بِمَا اسْتَعْظَمَ النَّاسُ مِنْ قَتْلِي حُسَيْنًا، مَا لِي وَلِابْنِ مَرْجَانَةَ، لَعَنَهُ اللَّهُ، وَغَضِبَ عَلَيْهِ. خروج أهل المدينة على يزيد ووقعة الحرة وَلَمَّا خَرَجَ أَهْلُ الْمَدِينَةِ عَنْ طَاعَتِهِ وَخَلَعُوهُ، وَوَلَّوْا عَلَيْهِمُ ابْنَ مُطِيعٍ وَابْنَ حَنْظَلَةَ لَمْ يَذْكُرُوا عَنْهُ - وَهُمْ أَشَدُّ النَّاسِ عَدَاوَةً لَهُ - إِلَّا مَا ذَكَرُوهُ عَنْهُ مِنْ شُرْبِهِ الْخَمْرَ وَإِتْيَانِهِ بَعْضَ الْقَاذُورَاتِ، لَمْ يَتَّهِمُوهُ بِزَنْدَقَةٍ كَمَا يَقْذِفُهُ بِذَلِكَ بَعْضُ الرَّوَافِضِ، بَلْ قَدْ كَانَ فَاسِقًا، وَالْفَاسِقُ لَا يَجُوزُ خَلْعُهُ ; لِمَا يُؤَدِّي ذَلِكَ إِلَيْهِ مِنَ الْفِتْنَةِ وَوُقُوعِ الْهَرْجِ، كَمَا وَقَعَ زَمَنَ الْحَرَّةِ، فَإِنَّهُ بَعَثَ إِلَيْهِمْ مَنْ يَرُدُّهُمْ إِلَى الطَّاعَةِ، وَأَنْظَرَهُمْ ثَلَاثَةَ أَيَّامٍ، فَلَمَّا لَمْ يَرْجِعُوا قَاتَلَهُمْ، وَقَدْ كَانَ فِي هَذَا كِفَايَةٌ، وَلَكِنَّهُ تَجَاوَزَ الْحَدَّ فِي أَمْرِهِ أَمِيرَ الْحَرْبِ أَنْ يُبِيحَ الْمَدِينَةَ ثَلَاثَةَ أَيَّامٍ، حَتَّى وَقَعَ بِسَبَبِ ذَلِكَ خَطَأٌ كَبِيرٌ وَفَسَادٌ عَرِيضٌ. وَقَدْ كَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ وَجَمَاعَاتُ أَهْلِ بَيْتِ النُّبُوَّةِ مِمَّنْ لَمْ يَنْقُضِ الْعَهْدَ، وَلَا بَايَعَ أَحَدًا بَعْدَ بَيْعَتِهِ لِيَزِيدَ كَمَا قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ نَافِعٍ قَالَ: لَمَّا خَلَعَ النَّاسُ يَزِيدَ بْنَ مُعَاوِيَةَ جَمَعَ ابْنُ عُمَرَ بَنِيهِ وَأَهْلَهُ، ثُمَّ تَشَهَّدَ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّا بَايَعْنَا هَذَا الرَّجُلَ عَلَى بَيْعِ اللَّهِ وَرَسُولِهِ، وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ الْغَادِرَ يُنْصَبُ لَهُ لِوَاءٌ يَوْمَ الْقِيَامَةِ يُقَالُ: هَذِهِ غَدْرَةُ فُلَانٍ ". وَإِنَّ مِنْ أَعْظَمِ الْغَدْرِ - إِلَّا أَنْ يَكُونَ الْإِشْرَاكَ بِاللَّهِ - أَنْ يُبَايِعَ رَجُلٌ رَجُلًا عَلَى بَيْعِ اللَّهِ وَرَسُولِهُ ثُمَّ يَنْكُثُ بَيْعَتَهُ، فَلَا يَخْلَعَنَّ أَحَدٌ مِنْكُمْ يَزِيدَ، وَلَا يُشْرِفَنَّ أَحَدٌ مِنْكُمْ فِي هَذَا الْأَمْرِ، فَيَكُونَ الصَّيْلَمُ بَيْنِي وَبَيْنَهُ. قَالَ: وَمَشَى عَبْدُ اللَّهِ بْنُ مُطِيعٍ وَأَصْحَابُهُ إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَأَرَادُوهُ عَلَى خَلْعِ يَزِيدَ، فَأَبَى، فَقَالَ ابْنُ مُطِيعٍ: إِنَّ يَزِيدَ يَشْرَبُ الْخَمْرَ وَيَتْرُكُ الصَّلَاةَ وَيَتَعَدَّى حُكْمَ الْكِتَابِ. فَقَالَ لَهُمْ: مَا رَأَيْتُ مِنْهُ مَا تَذْكُرُونَ، وَقَدْ حَضَرْتُهُ وَأَقَمْتُ عِنْدَهُ، فَرَأَيْتُهُ مُوَاظِبًا عَلَى الصَّلَاةِ، مُتَحَرِّيًا لِلْخَيْرِ، يَسْأَلُ عَنِ الْفِقْهِ، مُلَازِمًا لِلسُّنَّةِ. قَالُوا: فَإِنَّ ذَلِكَ كَانَ مِنْهُ تَصَنُّعًا لَكَ. فَقَالَ: وَمَا الَّذِي خَافَ مِنِّي أَوْ رَجَا حَتَّى يُظْهِرَ إِلَيَّ الْخُشُوعَ ؟ ! أَفَأَطْلَعَكُمْ عَلَى مَا تَذْكُرُونَ مِنْ شُرْبِ الْخَمْرِ ؟ فَلَئِنْ كَانَ أَطْلَعَكُمْ عَلَى ذَلِكَ إِنَّكُمْ لَشُرَكَاؤُهُ، وَإِنْ لَمْ يَكُنْ أَطْلَعَكُمْ فَمَا يَحِلُّ لَكُمْ أَنْ تَشْهَدُوا بِمَا لَمْ تَعْلَمُوا. قَالُوا: إِنَّهُ عِنْدَنَا لَحَقٌّ وَإِنْ لَمْ يَكُنْ رَأَيْنَاهُ. فَقَالَ لَهُمْ: قَدْ أَبَى اللَّهُ ذَلِكَ عَلَى أَهْلِ الشَّهَادَةِ، فَقَالَ: إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ [ الزُّخْرُفِ: 86 ]. وَلَسْتُ مِنْ أَمْرِكُمْ فِي شَيْءٍ. قَالُوا: فَلَعَلَّكَ تَكْرَهُ أَنْ يَتَوَلَّى الْأَمْرَ غَيْرُكَ، فَنَحْنُ نُوَلِّيكَ أَمْرَنَا. قَالَ: مَا أَسْتَحِلُّ الْقِتَالَ عَلَى مَا تُرِيدُونَنِي عَلَيْهِ تَابِعًا وَلَا مَتْبُوعًا. قَالُوا: فَقَدْ قَاتَلْتَ مَعَ أَبِيكَ. قَالَ جِيئُونِي بِمِثْلِ أَبِي أُقَاتِلُ عَلَى مِثْلِ مَا قَاتَلَ عَلَيْهِ. فَقَالُوا: فَمُرِ ابْنَيْكَ أَبَا هَاشِمٍ وَالْقَاسِمَ بِالْقِتَالِ مَعَنَا. قَالَ: لَوْ أَمَرْتُهُمَا قَاتَلْتُ. قَالُوا: فَقُمْ مَعَنَا مَقَامًا تَحُضُّ النَّاسَ فِيهِ عَلَى الْقِتَالِ. قَالَ: سُبْحَانَ اللَّهِ ! آمُرُ النَّاسَ بِمَا لَا أَفْعَلُهُ وَلَا أَرْضَاهُ ؟ ! إِذَا مَا نَصَحْتُ لِلَّهِ فِي عِبَادِهِ. قَالُوا: إِذًا نُكْرِهُكَ. قَالَ: إِذًا آمُرُ النَّاسَ بِتَقْوَى اللَّهِ، وَأَلَّا يُرْضُوا الْمَخْلُوقَ بِسَخَطِ الْخَالِقِ. وَخَرَجَ إِلَى مَكَّةَ. وَقَالَ أَبُو الْقَاسِمِ الْبَغَوِيُّ بسنده عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّ ابْنَ عُمَرَ دَخَلَ وَهُوَ مَعَهُ عَلَى ابْنِ مُطِيعٍ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: مَرْحَبًا بِأَبِي عَبْدِ الرَّحْمَنِ، ضَعُوا لَهُ وِسَادَةً. فَقَالَ: إِنَّمَا جِئْتُكَ لِأُحَدِّثَكَ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ يَقُولُ: " مَنْ نَزَعَ يَدًا مِنْ طَاعَةٍ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ لَا حُجَّةَ لَهُ، وَمَنْ مَاتَ مُفَارِقَ الْجَمَاعَةِ فَإِنَّهُ يَمُوتُ مِيتَةً جَاهِلِيَّةً ". وَقَالَ أَبُو جَعْفَرٍ الْبَاقِرُ: لَمْ يَخْرُجْ أَحَدٌ مِنْ آلِ أَبِي طَالِبٍ وَلَا مِنْ بَنِي عَبْدِ الْمُطَّلِبِ أَيَّامَ الْحَرَّةِ، وَلَمَّا قَدِمَ مُسْلِمُ بْنُ عُقْبَةَ الْمَدِينَةَ أَكْرَمَ أَبِي وَأَدْنَى مَجْلِسَهُ، وَأَعْطَاهُ كِتَابَ أَمَانٍ. وَرَوَى الْمَدَائِنِيُّ، أَنَّ مُسْلِمَ بْنَ عُقْبَةَ بَعَثَ رَوْحَ بْنَ زِنْبَاعٍ إِلَى يَزِيدَ بِبِشَارَةِ الْحَرَّةِ، فَلَمَّا أَخْبَرَهُ بِمَا وَقَعَ قَالَ: وَاقَوْمَاهُ. ثُمَّ دَعَا الضَّحَّاكَ بْنَ قَيْسٍ الْفِهْرِيَّ فَقَالَ لَهُ: تَرَى مَا لَقِيَ أَهْلُ الْمَدِينَةِ، فَمَا الرَّأْيُ الَّذِي يُجْبِرُهُمْ ؟ قَالَ: الطَّعَامُ وَالْأَعْطِيَةُ. فَأَمَرَ بِحَمْلِ الطَّعَامِ إِلَيْهِمْ، وَأَفَاضَ عَلَيْهِمْ أَعْطِيَتَهُ. وَهَذَا خِلَافُ مَا ذَكَرَهُ كَذَبَةُ الرَّوَافِضِ عَنْهُ مِنْ أَنَّهُ شَمِتَ بِهِمْ وَشَفَى بِقَتْلِهِمْ، وَأَنَّهُ أَنْشَدَ - إِمَّا ذِكْرًا وَإِمَّا أَثَرًا - شِعْرَ ابْنِ الزِّبَعْرَى الْمُتَقَدِّمُ ذِكْرُهُ. وَقَالَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ خَلَفِ بْنِ الْمَرْزُبَانِ بْنِ بَسَّامٍ بسنده عن الْأَصْمَعِيَّ يَقُولُ: سَمِعْتُ هَارُونَ الرَّشِيدَ يُنْشِدُ لِيَزِيدَ بْنِ مُعَاوِيَةَ: إِنَّهَا بَيْنَ عَامِرِ بْنِ لُؤَيٍّ حِينَ تَنْمِي وَبَيْنَ عَبْدِ مَنَافِ وَلَهَا فِي الْمُطَيَّبِينَ جُدُودٌ ثُمَّ نَالَتْ مَكَارِمَ الْأَخْلَافِ بِنْتُ عَمِّ النَّبِيِّ أَكْرَمُ مَنْ يَمْ شِي بِنَعْلٍ عَلَى التُّرَابِ وَحَافِي لَنْ تَرَاهَا عَلَى التَّبَذُّلِ وَالْغِلْ ظَةِ إِلَّا كَدُرَّةِ الْأَصْدَافِ وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: أَنْشَدَنِي عَمِّي مُصَعَبٌ لِيَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ: آبَ هَذَا الْهَمُّ فَاكْتَنَعَا وَأَمَرَّ النَّوْمُ فَامْتَنَعَا رَاعِيًا لِلنَّجْمِ أَرْقُبُهُ فَإِذَا مَا كَوْكَبٌ طَلَعَا حَامَ حَتَّى إِنَّنِي لَأَرَى أَنَّهُ بِالْغَوْرِ قَدْ وَقَعَا وَلَهَا بِالْمَاطِرُونِ إِذَا أَكَلَ النَّمْلُ الَّذِي جَمَعَا نُزْهَةٌ حَتَّى إِذَا بَلَغَتْ نَزَلَتْ مِنْ جِلَّقَ بِيَعَا فِي قِبَابٍ وَسْطَ دَسْكَرَةٍ حَوْلَهَا الزَّيْتُونُ قَدْ يَنَعَا وَمِنْ شَعْرِهِ أَيْضًا: وَقَائِلَةٍ لِي حِينَ شَبَّهْتُ وَجْهَهَا بِبَدْرِ الدُّجَى يَوْمًا وَقَدْ ضَاقَ مَنْهَجِي تُشَبِّهُنِي بِالْبَدْرِ هَذَا تَنَاقُصٌ بِقَدْرِي وَلَكِنْ لَسْتُ أَوَّلَ مَنْ هُجِي أَلَمْ تَرَ أَنَّ الْبَدْرَ عِنْدَ كَمَالِهِ إِذَا بَلَغَ التَّشْبِيهَ عَادَ كَدُمْلُجِ فَلَا فَخْرَ إِنْ شَبَّهْتَ بِالْبَدْرِ مَبْسَمِي وَبِالسِّحْرِ أَجْفَانِي وَبِاللَّيْلِ مَدْعَجِي وَذَكَرَ الزُّبَيْرُ بْنُ بَكَّارٍ، عَنْ أَبِي مُحَمَّدٍ الْجَزَرِيِّ قَالَ: كَانَتْ بِالْمَدِينَةِ جَارِيَةٌ مُغَنِّيَةٌ يُقَالُ لَهَا: سَلَّامَةُ. مِنْ أَحْسَنِ النِّسَاءِ وَجْهًا، وَأَتَمِّهِنَّ عَقْلًا وَأَحْسَنِهِنَّ حَدِيثًا، قَدْ قَرَأَتِ الْقُرْآنَ، وَرَوَتِ الشِّعْرَ وَقَالَتْهُ، وَكَانَ عَبْدُ الرَّحْمَنِ بْنُ حَسَّانَ وَالْأَحْوَصُ بْنُ مُحَمَّدٍ يَجْلِسَانِ إِلَيْهَا، فَعَلِقَتِ الْأَحْوَصَ، وَصَدَّتْ عَنْ عَبْدِ الرَّحْمَنِ، فَتَرَحَّلَ ابْنُ حَسَّانَ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ فَامْتَدَحَهُ، وَدَلَّهُ عَلَى سَلَّامَةَ وَجَمَالِهَا وَحُسْنِهَا وَفَصَاحَتِهَا، وَقَالَ: لَا تَصْلُحُ إِلَّا لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ، وَأَنْ تَكُونَ مِنْ سُمَّارِكَ. فَأَرْسَلَ يَزِيدُ، فَاشْتُرِيَتْ لَهُ، وَحُمِلَتْ إِلَيْهِ، فَوَقَعَتْ مِنْهُ مَوْقِعًا عَظِيمًا، وَفَضَّلَهَا عَلَى جَمِيعِ مَنْ عِنْدَهُ، وَرَجَعَ عَبْدُ الرَّحْمَنِ إِلَى الْمَدِينَةِ فَمَرَّ بِالْأَحْوَصِ، فَوَجَدَهُ مَهْمُومًا، فَأَرَادَ أَنْ يَزِيدَهُ إِلَى مَا بِهِ فَقَالَ: يَا مُبْتَلًى بِالْحُبِّ مَفْدُوحَا لَاقَى مِنَ الْحُبِّ تَبَارِيحَا أَفْحَمَهُ الْحُبُّ فَمَا يَنْثَنِي إِلَّا بِكَأْسِ الْحُبِّ مَصْبُوحَا وَصَارَ مَا يُعْجِبُهُ مُغْلَقًا عَنْهُ وَمَا يَكْرَهُ مَفْتُوحَا قَدْ حَازَهَا مَنْ أَصْبَحَتْ عِنْدَهُ يَنَالُ مِنْهَا الشَّمَّ وَالرِّيحَا خَلِيفَةُ اللَّهِ فَسَلِّ الْهَوَى وَعَزِّ قَلْبًا مِنْكَ مَجْرُوحَا قَالَ: فَأَمْسَكَ الْأَحْوَصُ عَنْ جَوَابِهِ، ثُمَّ غَلَبَهُ وَجْدُهُ عَلَيْهَا، فَرَحَلَ إِلَى يَزِيدَ، فَامْتَدَحَهُ، فَلَمَّا قَدِمَ عَلَيْهِ أَكْرَمَهُ وَقَرَّبَهُ وَحَظِيَ عِنْدَهُ، فَدَسَّتْ إِلَيْهِ سَلَّامَةُ خَادِمًا، وَأَعْطَتْهُ مَالًا عَلَى أَنْ يُدْخِلَهُ عَلَيْهَا، فَأَخْبَرَ الْخَادِمُ يَزِيدَ بِذَلِكَ، فَقَالَ: امْضِ لِرِسَالَتِهَا. فَفَعَلَ وَأَدْخَلَ الْأَحْوَصَ عَلَيْهَا، وَجَلَسَ يَزِيدُ فِي مَكَانٍ يَرَاهُمَا وَلَا يَرَيَانِهِ، فَلَمَّا بَصُرَتِ الْجَارِيَةُ بِالْأَحْوَصِ بَكَتْ إِلَيْهِ وَبَكَى إِلَيْهَا، وَأَمَرَتْ فَأُلْقِيَ لَهُ كُرْسِيٌّ، فَقَعَدَ عَلَيْهِ، وَجَعَلَ كُلُّ وَاحِدٍ مِنْهُمَا يَشْكُو إِلَى صَاحِبِهِ شِدَّةَ الشَّوْقِ، فَلَمْ يَزَالَا يَتَحَدَّثَانِ إِلَى السَّحَرِ، وَيَزِيدُ يَسْمَعُ كَلَامَهُمَا مِنْ غَيْرِ أَنْ يَكُونَ بَيْنَهُمَا رِيبَةٌ، حَتَّى إِذَا هَمَّ الْأَحْوَصُ بِالْخُرُوجِ قَالَ: أَمْسَى فُؤَادِيَ فِي هَمٍّ وَبَلْبَالِ مِنْ حُبِّ مَنْ لَمْ أَزَلْ مِنْهُ عَلَى بَالِ فَقَالَتْ: صَحَا الْمُحِبُّونَ بَعْدَ النَّأْيِ إِذْ يَئِسُوا وَقَدْ يَئِسْتُ وَمَا أَصْحُو عَلَى حَالِ فَقَالَ: مَنْ كَانَ يَسْلُو بِيَأْسٍ عَنْ أَخِي ثِقَةٍ فَعَنْكِ سَلَّامَ مَا أَمْسَيْتُ بِالسَّالِي فَقَالَتْ: وَاللَّهِ وَاللَّهِ لَا أَنْسَاكَ يَا شَجَنِي حَتَّى تُفَارِقَ مِنِّي الرُّوحُ أَوْصَالِي فَقَالَ: وَاللَّهِ مَا خَابَ مَنْ أَمْسَى وَأَنْتِ لَهُ يَا قُرَّةَ الْعَيْنِ فِي أَهْلٍ وَفِي مَالِ قَالَ: ثُمَّ وَدَّعَهَا وَخَرَجَ، فَأَخَذَهُ يَزِيدُ، وَدَعَا بِهَا فَقَالَ: أَخْبِرَانِي عَمَّا كَانَ فِي لَيْلَتِكُمَا وَاصْدُقَانِي. فَأَخْبَرَاهُ وَأَنْشَدَاهُ مَا قَالَا، فَلَمْ يَخْرِمَا حَرْفًا، وَلَا غَيَّرَا شَيْئًا مِمَّا سَمِعَهُ. فَقَالَ لَهَا يَزِيدُ: أَتُحِبِّينَهُ ؟ قَالَتْ: إِي وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ: حُبًّا شَدِيدًا جَرَى كَالرُّوحِ فِي جَسَدِي فَهَلْ يُفَرَّقُ بَيْنَ الرُّوحِ وَالْجَسَدِ فَقَالَ لَهُ: أَتُحِبُّهَا ؟ فَقَالَ: إِي وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ: حُبًّا شَدِيدًا تَلِيدًا غَيْرَ مُطَّرِفٍ بَيْنَ الْجَوَانِحِ مِثْلَ النَّارِ يَضْطَرِمُ فَقَالَ يَزِيدُ: إِنَّكُمَا لَتَصِفَانِ حُبًّا شَدِيدًا، خُذْهَا يَا أَحْوَصُ فَهِيَ لَكَ. وَوَصَلَهُ صِلَةً سَنِيَّةً. فَرَجَعَ بِهَا الْأَحْوَصُ إِلَى الْحِجَازِ وَهُوَ قَرِيرُ الْعَيْنِ. وَقَدْ رُوِيَ أَنَّ يَزِيدَ كَانَ قَدِ اشْتَهَرَ بِالْمَعَازِفِ وَشُرْبِ الْخَمْرِ وَالْغِنَاءِ وَالصَّيْدِ وَاتِّخَاذِ الْغِلْمَانِ وَالْقِيَانِ وَالْكِلَابِ وَالنِّطَاحِ بَيْنَ الْكِبَاشِ وَالدِّبَابِ وَالْقُرُودِ، وَمَا مِنْ يَوْمٍ إِلَّا يُصْبِحُ فِيهِ مَخْمُورًا، وَكَانَ يَشُدُّ الْقِرْدَ عَلَى فَرَسٍ مُسَرَّجَةٍ بِحِبَالٍ وَيَسُوقُ بِهِ، وَيُلْبِسُ الْقِرْدَ قَلَانِسَ الذَّهَبِ، وَكَذَلِكَ الْغِلْمَانُ، وَكَانَ يُسَابِقُ بَيْنَ الْخَيْلِ، وَكَانَ إِذَا مَاتَ الْقِرْدُ حَزِنَ عَلَيْهِ. وَقِيلَ: إِنَّ سَبَبَ مَوْتِهِ أَنَّهُ حَمَلَ قِرْدَةً وَجَعَلَ يُنَقِّزُهَا فَعَضَّتْهُ. وَذَكَرُوا عَنْهُ غَيْرَ ذَلِكَ. وَاللَّهُ أَعْلَمُ بِصِحَّةِ ذَلِكَ. آخر ما تكلم به يزيد وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي مَذْعُورٍ: حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ قَالَ: آخِرُ مَا تَكَلَّمَ بِهِ يَزِيدُ بْنُ مُعَاوِيَةَ: اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا لَمْ أُحِبُّهُ، وَلَمْ أُرِدْهُ، وَاحْكُمْ بَيْنِي وَبَيْنَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ. وَكَانَ نَقْشُ خَاتَمِهِ: آمَنْتُ بِاللَّهِ الْعَظِيمِ. وفاة يزيد مَاتَ يَزِيدُ بِحُوَّارِينَ مِنْ قُرَى دِمَشْقَ فِي رَابِعَ عَشَرَ رَبِيعٍ الْأَوَّلِ، وَقِيلَ: يَوْمَ الْخَمِيسِ لِلنِّصْفِ مِنْهُ. سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَكَانَتْ وِلَايَتُهُ بَعْدَ مَوْتِ أَبِيهِ فِي مُنْتَصَفِ رَجَبٍ سَنَةَ سِتِّينَ، وَكَانَ مَوْلِدُهُ فِي سَنَةِ خَمْسٍ - وَقِيلَ: سَنَةَ سِتٍّ. وَقِيلَ: سَبْعٍ - وَعِشْرِينَ. وَمَعَ هَذَا فَقَدِ اخْتُلِفَ فِي سِنِّهِ وَمَبْلَغِ أَيَّامِهِ فِي الْإِمَارَةِ عَلَى أَقْوَالٍ كَثِيرَةٍ، وَإِذَا تَأَمَّلْتَ مَا ذَكَرْتُهُ لَكَ مِنْ هَذِهِ التَّحْدِيدَاتِ انْزَاحَ عَنْكَ الْإِشْكَالُ مِنْ هَذَا الْخِلَافِ، فَإِنَّ مِنْهُمْ مَنْ قَالَ: جَاوَزَ الْأَرْبَعِينَ حِينَ مَاتَ. فَاللَّهُ أَعْلَمُ. وَقَدْ حُمِلَ إِلَى دِمَشْقَ وَصَلَّى عَلَيْهِ ابْنُهُ مُعَاوِيَةُ بْنُ يَزِيدَ أَمِيرُ الْمُؤْمِنِينَ، وَدُفِنَ بِمَقَابِرِ الْبَابِ الصَّغِيرِ، وَفِي أَيَّامِهِ وُسِّعَ النَّهْرُ الْمُسَمَّى بِيَزِيدَ، فِي ذَيْلِ جَبَلِ قَاسِيُونَ، وَكَانَ جَدْوَلًا صَغِيرًا، فَوَسَّعَهُ أَضْعَافَ مَا كَانَ يَجْرِي فِيهِ مِنَ الْمَاءِ. وَقَالَ الْحَافِظُ أَبُو الْقَاسِمِ بْنُ عَسَاكِرَ: حَدَّثَنَا أَبُو الْفَضْلِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ الْفَضْلِ بْنِ الْمُظَفَّرِ الْعَبْدِيُّ قَاضِي الْبَحْرَيْنِ مِنْ لَفْظِهِ وَكَتَبَهُ لِي بِخَطِّهِ قَالَ: رَأَيْتُ يَزِيدَ بْنَ مُعَاوِيَةَ فِي النَّوْمِ، فَقُلْتُ لَهُ: أَنْتَ قَتَلْتَ الْحُسَيْنَ ؟ فَقَالَ: لَا. فَقُلْتُ: لَهُ: هَلْ غَفَرَ اللَّهُ لَكَ ؟ قَالَ: نَعَمْ، وَأَدْخَلَنِي الْجَنَّةَ. قُلْتُ: فَالْحَدِيثُ الَّذِي يُرْوَى أَنَّ رَسُولَ اللَّهِ ﷺ رَأَى مُعَاوِيَةَ يَحْمِلُ يَزِيدَ فَقَالَ: " رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ يَحْمِلُ رَجُلًا مِنْ أَهْلِ النَّارِ " ؟ فَقَالَ: لَيْسَ بِصَحِيحٍ. قَالَ ابْنُ عَسَاكِرَ: وَهُوَ كَمَا قَالَ، فَإِنَّ يَزِيدَ بْنَ مُعَاوِيَةَ لَمْ يُولَدْ فِي حَيَاةِ النَّبِيِّ ﷺ. وَإِنَّمَا وُلِدَ بَعْدَ الْعِشْرِينَ مِنَ الْهِجْرَةِ.
Translation
✧ This is the biography of Yazīd b. Muʿāwiya. He is Yazīd b. Muʿāwiya b. Abī Sufyān Ṣakhr b. Ḥarb b. Umayya b. ʿAbd Shams, Commander of the Faithful, Abū Khālid al-Umawī. He was born in the year twenty-five, or twenty-six, or twenty-seven, at al-Māṭirūn, and it is said: at Bayt Raʾs. Allegiance was pledged to him for the caliphate during his father's lifetime that he should be heir apparent after him; then that was confirmed after his father's death in the middle of Rajab of the year sixty. He continued in office until he died on the fourteenth of Rabīʿ al-Awwal of the year sixty-four. His mother was Maysūn bt. Baḥdal b. Unayf b. Dulja b. Qunāfa b. ʿAdī b. Zuhayr b. Ḥāritha al-Kalbī. Narrations of Yazīd b. Muʿāwiya: He narrated from his father Muʿāwiya that the Messenger of God ﷺ said: "Whomever God wills good for, He makes him understand the religion." And another ḥadīth about ablution. From him narrated his son Khālid and ʿAbd al-Malik b. Marwān. Abū Zurʿa al-Dimashqī mentioned him in the generation that follows the Companions, which is the highest, and said: He has ḥadīths. Physical characteristics of Yazīd b. Muʿāwiya: He was fleshy, large-bodied, with abundant hair, handsome, tall, with a huge head, fingers marked with grooves and thick, and brawny. His father had divorced his mother while she was pregnant with him. She saw in a dream that a moon emerged from her front, so she told her dream to her mother, who said: If your dream is true, you will give birth to one for whom allegiance will be pledged as caliph. One day his mother Maysūn sat combing his hair while he was a small boy, and his father Muʿāwiya was with his favored wife in the belvedere; she was Fākhita bt. Qaraẓa. When she finished combing him, she looked at him, admired him, and kissed him between the eyes. Muʿāwiya said at that moment: If he dies, Muzayna will not prosper after him, So hang upon him, O Muzayn, the amulets. Yazīd walked off, and Fākhita followed him with her gaze. Then she said: May God curse the blackness of your mother's shins. Muʿāwiya said: Indeed, by God, he is better than your son ʿAbd Allāh—who was her son by him, and he was foolish. Fākhita said: No, by God, but you favor this one over him. He said: I will make that clear to you so that you recognize it before you rise from this seat of yours. Then he summoned her son ʿAbd Allāh and said to him: It has occurred to me to give you everything you ask of me in this sitting. He said: My need is that you buy me an excellent dog and a donkey. He said: O my son, you are a donkey, and a donkey should be bought for you?! Get up and leave. Then he said to his mother: How did you find that? Then he summoned Yazīd and said: It has occurred to me to give you everything you ask of me in this sitting of yours, so ask me whatever occurs to you. Yazīd fell down in prostration. Then when he raised his head he said: Praise be to God who has granted the Commander of the Faithful this lifespan and shown him this judgment. My need is that you conclude the covenant for me after you, and appoint me this year as commander of the summer expedition of the Muslims, and permit me to perform the pilgrimage when you return, and appoint me over the pilgrimage season, and increase the people of Syria by ten dinars for each man, and make that by my intercession, and assign stipends for the orphans of Banū Jumaḥ, the orphans of Banū Sahm, and the orphans of Banū ʿAdī. He said: What do you have to do with the orphans of Banū ʿAdī? He said: Because they allied with me and moved to my abode. Muʿāwiya said: I have done all of that. And he kissed his face. Then he said to the daughter of Qaraẓa: How did you find that? She said: O Commander of the Faithful, enjoin him concerning me, for you know him better than I do. He did so. In another narration, when his father said to Yazīd: Ask me your need, Yazīd said to him: Free me from the Fire, and may God free your neck from it. He said: And how? He said: Because I found in the tradition that whoever undertakes the affairs of the community for three days, God forbids him to the Fire. So give me the covenant for the affair after you. He did so. Al-ʿUtbī said: Muʿāwiya saw his son Yazīd beating a servant of his, and said to him: Shame on you! Do you beat one who cannot defend himself against you? By God, ability has restrained me from those who bear grudges, and the most deserving of pardon is the one who has power. I say: It is established in the Ṣaḥīḥ that the Messenger of God ﷺ saw Abū Masʿūd beating a servant of his, and said to him: "Know, Abū Masʿūd, that God has more power over you than you have over him." Al-ʿUtbī said: Ziyād brought great wealth and a box full of jewels to Muʿāwiya, and Muʿāwiya rejoiced at that. Ziyād stood up, ascended the pulpit, and boasted of what he was doing in the land of Iraq to prepare the realms for Muʿāwiya. Yazīd stood up and said: If you do that, O Ziyād, then we moved you from the clientship of Thaqīf to Quraysh, and from the pen to the pulpits, and from Ziyād b. ʿUbayd to Ḥarb b. Umayya. Muʿāwiya said to him: Sit down, may my father and mother be your ransom. From ʿAṭāʾ b. al-Sāʾib and others: Muʿāwiya became angry with his son Yazīd and shunned him. Al-Aḥnaf b. Qays said to him: O Commander of the Faithful, our children are the fruits of our hearts and the pillars of our backs, and we are for them a shading sky and a submissive ground. If they are angry, appease them; if they ask, give them; and do not be a burden upon them, lest they weary of your life and wish for your death. Muʿāwiya said: How excellent you are, O Abū Baḥr! O boy, go to Yazīd, convey my greeting to him, and tell him: The Commander of the Faithful has ordered for you one hundred thousand dirhams and one hundred garments. Yazīd said: From the Commander of the Faithful? He said: Al-Aḥnaf. Yazīd said: No doubt I shall share it with him. He sent to al-Aḥnaf fifty thousand and fifty garments. Al-Ṭabarānī said with his chain: In his youth Yazīd was a drinking companion, taking the way of young men. Muʿāwiya sensed that, and wanted to admonish him gently. He said: O my son, how capable you are of attaining your desire without a disgraceful exposure that would destroy your manliness and your worth. Then he said: O my son, I shall recite to you some verses; take them as a lesson and memorize them. He recited: Toil by day in pursuit of glory, And endure the avoidance of the beloved who is near. Until when night brings darkness, And the eye of the watcher is anointed with sleep, Then embrace the night with what you desire, For night is the day of the clever man. How many a profligate you reckon a devotee, Who has embraced the night with a wondrous affair. Night covered him with its veils, So he passed the night in security and a fertile life. But the pleasure of the fool is exposed, By which every distant enemy is gratified. I say: This is as it came in the ḥadīth: "Whoever is afflicted with any of these filthy things, let him conceal himself with the concealment of God, Mighty and Majestic." Al-Wāqidī and al-Madāʾinī narrated that ʿAbd Allāh b. ʿAbbās came as a delegate to Muʿāwiya. Muʿāwiya ordered his son Yazīd to go to him and offer condolences for al-Ḥasan b. ʿAlī. When he entered upon Ibn ʿAbbās, he welcomed him, honored him, and sat before him. Ibn ʿAbbās wanted to raise his seat, but he refused and said: I sit only in the seat of a condolence-giver, not a congratulator. Then he mentioned al-Ḥasan and said: May God have mercy on Abū Muḥammad with the widest mercy and the most spacious, and may God magnify your reward, make your consolation excellent, and compensate you for your affliction with what is better for you in reward and better in outcome. When Yazīd rose from his presence, Ibn ʿAbbās said: When the Banū Ḥarb go, the forbearing of the people will be gone. Then he recited, quoting: They turn away from the shameful word and do not utter it, And they are the heirs of the forbearance of the ancients. ʿUmar b. Subayna said: Yazīd performed the pilgrimage during his father's lifetime. When he reached Madinah, he sat down to his drink. Ibn ʿAbbās and al-Ḥusayn sought permission to enter upon him. It was said to him: If Ibn ʿAbbās finds the smell of wine, he will recognize it. So he veiled him and permitted al-Ḥusayn. When he entered, he found the smell of wine mixed with perfume, and said: How excellent your perfume is! What is this? He said: It is a perfume made in Syria. Then he called for a cup and drank it, then called for another and said: Give Abū ʿAbd Allāh to drink. Al-Ḥusayn said to him: Keep your drink, O man; you have no reproach from me. Yazīd said: O friend, what a wonder: I called you and you did not answer, To the young women, the desires, The reddish wine, and the delight. A crowned wine-jar, Around it the chiefs of the Arabs. Among them the one who afflicted Your heart, then you did not recover. Al-Ḥusayn rose and said: Rather, your heart, O son of Muʿāwiya, was afflicted. Shaqīq b. Salama said: When al-Ḥusayn was killed, ʿAbd Allāh b. al-Zubayr rose up and called Ibn ʿAbbās to pledge allegiance to him, but he refused. Yazīd thought that his refusal was adherence to his own oath of allegiance. He wrote to him: To proceed: It has reached me that the heretic Ibn al-Zubayr called you to pledge allegiance to him, and that you held fast to allegiance to us out of loyalty to us. May God reward you, as a kinsman, with the best reward He gives to those who maintain their ties of kinship and fulfill their covenants. Whatever I forget, I will not forget your kindness and your hastening to maintain ties with what you are worthy of. So look to whoever comes to you from the horizons, those whom Ibn al-Zubayr has bewitched with his tongue, and inform them of his condition, for they listen to you more than to anyone, and obey you more than they obey the heretic. Ibn ʿAbbās wrote back to him: To proceed: Your letter has reached me. As for my refraining from pledging allegiance to Ibn al-Zubayr, by God I do not hope by that for your kindness or your praise, but God knows what I intend. You claimed that you will not forget my kindness; then withhold, O man, your kindness from me, for I am withholding my kindness from you. You asked me to make the people love you and hate Ibn al-Zubayr and abandon him. No, and no joy and no honor. How could that be, when you have killed al-Ḥusayn and the youths of ʿAbd al-Muṭṭalib, the lamps of guidance and the stars of renown? Your horses left them by your command on one bare ground, covered with blood, stripped in the open, killed by thirst, neither shrouded nor given pillows. The winds blew dust over them, and the winding tracks of the valleys took them up, until God brought a people who had no share in their blood; they shrouded them and buried them. By me and by them, if you had shown might and sat in the seat you sat in—whatever I forget, I will not forget your pursuing al-Ḥusayn from the sanctuary of the Messenger of God ﷺ to the sanctuary of God, and your sending horses against him. You did not cease with that until you forced him to Iraq. He went out fearful and watchful. Your horses fell upon him out of enmity from you toward God, His Messenger, and the people of his house from whom God has removed filth and purified them thoroughly. He sought a truce from you and asked to return, but you seized the opportunity of the fewness of his supporters and the uprooting of his household, and you helped one another against him as if you had killed a household of polytheism and unbelief. Nothing is more astonishing to me than your seeking my affection when you have killed the son of my father, and your sword is dripping with my blood, and you are one of those I seek vengeance upon. Do not be pleased that you have prevailed over us today, for we shall prevail over you one day. Peace. (Al-Sharīf Abū Yaʿlā Ḥamza b. Muḥammad b. Aḥmad b. Jaʿfar al-ʿAlawī said, when Yazīd was mentioned in his presence: I do not declare Yazīd an unbeliever, because of the saying of the Messenger of God ﷺ: I asked God not to give anyone authority over my progeny from other than them, and He granted me that.) Yazīd b. Muʿāwiya was the first to campaign against Constantinople: Yazīd was the first to campaign against the city of Constantinople in the year forty-nine, according to Yaʿqūb b. Sufyān. Khalīfa b. Khayyāṭ said: In the year fifty. Then he led the people in the pilgrimage in that year after his return from the land of the Romans. It is established in the Ṣaḥīḥ that the Messenger of God ﷺ said: The first army that campaigns against the city of Caesar will be forgiven. This is the second army that the Messenger of God ﷺ saw in his dream at the house of Umm Ḥarām bt. Milḥān, like kings on thrones. She said: Pray to God to make me one of them. He said: "You are among the first ones," meaning the first army that the Messenger of God ﷺ saw like kings on thrones, riding the surface of the sea. The commander of the first was his father Muʿāwiya, when he campaigned against Cyprus and conquered it in the year twenty-seven in the days of ʿUthmān b. ʿAffān. Umm Ḥarām was with them and died there in Cyprus. Then the commander of the second army was his son Yazīd b. Muʿāwiya, and Umm Ḥarām did not live to see this army of Yazīd. That is one of the greatest proofs of prophethood, as has been explained previously. Al-Ḥāfiẓ Ibn ʿAsākir cited here the ḥadīth narrated by Muḥāḍir with his chain from ʿAbd Allāh that the Messenger of God ﷺ said: "The best of people are my generation, then those who follow them, then those who follow them." And from Zurāra b. Awfā: A generation is one hundred and twenty years. The Messenger of God ﷺ was sent in a generation, and its end was the death of Yazīd b. Muʿāwiya. Abū Bakr b. ʿAyyāsh said: Then Yazīd b. Muʿāwiya led the people in the pilgrimage in the year fifty-one, fifty-two, and fifty-three. Ibn Abī al-Dunyā said with his chain that Muʿāwiya said to his son Yazīd: How do you think you would act if you were given authority? He said: May God grant you long life. He said: You must tell me. He said: By God, O father, I would act among them as ʿUmar b. al-Khaṭṭāb acted. Muʿāwiya said: Glory be to God! Glory be to God!! By God, O my son, I strove to follow the conduct of ʿUthmān b. ʿAffān, and I could not bear it. Muʿāwiyah's bequest to Yazīd. Al-Wāqidī said with his chain of transmission from Marwān b. Abī Saʿīd b. al-Muʿallā, who said: Muʿāwiyah said to Yazīd while bequeathing to him at death: “O Yazīd, fear God, for I have made this matter smooth for you, and you have been given charge of what you have been given charge. If it is good, then I am most fortunate through it; and if it is otherwise, you will be miserable through it. So be gentle with the people, and overlook what reaches you of speech by which you are hurt and belittled. Tread upon it, and your life will be pleasant, and your subjects will be upright for you. Beware of quibbling and of indulging anger, for you will destroy yourself and your subjects. Beware of rough treatment of the people of nobility, of belittling them, and of being arrogant toward them. Be lenient to them with such leniency that they do not perceive in you weakness or feebleness. Let them share your bed, bring them near to you, and draw them close to you, for they acknowledge your right. Do not humiliate them or make light of their right, lest they humiliate you, make light of your right, and speak against you. When you intend a matter, summon the people of age and experience among the people of good—the elders and the people of piety—and consult them, and do not oppose them. Beware of acting solely on your own opinion, for opinion is not in a single breast. Believe the one who counsels you when he directs you to what you recognize, then obey him in what he counsels. Conceal that from your women and servants. Gird up your loincloth, attend to your army, and set yourself right, and the people will be right for you. Do not leave them any ground for talk about you, for people are prone to evil. Attend prayer, for if you do what I enjoin upon you, the people will acknowledge your right, your kingdom will be magnified, and it will be great in the eyes of the people. Recognize the nobility of the people of Madinah and Makkah, for they are your root and your kinsfolk. Guard for the people of Syria their nobility, for they are your supporters, your protectors, and your army with whom you prevail and gain victory over your enemies and reach the people of your obedience. Write to the people of the garrison cities a letter in which you promise them good from yourself, for that enlivens their hopes. If a delegation comes to you from any of the provinces, treat them well and honor them, for they represent those behind them. Do not listen to the word of a slanderer or a talebearer, for I have seen them to be evil ministers.” From another chain: Muʿāwiyah said to Yazīd: “I have a dear friend among the people of Madinah, so honor him.” He said: “Who is he?” He said: “ʿAbd Allāh b. Jaʿfar.” When ʿAbd Allāh b. Jaʿfar came as a delegate to Yazīd after Muʿāwiyah's death, Yazīd doubled the gift that Muʿāwiyah used to give him. His gift from Muʿāwiyah had been six hundred thousand, and Yazīd gave him one million. He said to him: “May my father and mother be your ransom.” So he gave him another million. Ibn Jaʿfar said to him: “By God, I will never combine my two parents for anyone after you.” When Ibn Jaʿfar left Yazīd—having given him two million—he saw at Yazīd's gate Bukhtī camels, kneeling, that had arrived as a gift from Khurasan. ʿAbd Allāh b. Jaʿfar returned to Yazīd and asked him for three Bukhtī camels from among them to ride to the Hajj and the ʿUmrah, and when he came as a delegate to Syria to Yazīd. Yazīd said to the chamberlain: “What are these Bukhtī camels at the gate?”—for he had not been aware of them. He said: “O Commander of the Faithful, these are four hundred Bukhtī camels that came to us from Khurasan carrying various delicacies”—and on them were all kinds of goods. He said: “Send them all, with what is on them, to Abū Jaʿfar.” ʿAbd Allāh b. Jaʿfar used to say: “Do you blame me for my good opinion of this man?”—meaning Yazīd. Yazīd's qualities. Yazīd had praiseworthy qualities of generosity, forbearance, eloquence, poetry, courage, and good judgment in kingship. He was handsome and of pleasant company. He also had an inclination toward lusts and neglect of some prayers at some times. Imām Aḥmad said with his chain of transmission that al-Walīd b. Qays related to him that he heard Abū Saʿīd al-Khudrī say: I heard the Messenger of God ﷺ say: “There will come a generation sixty years after me who will neglect prayer and follow lusts, and they will meet with ruin. Then there will come a generation who recite the Qurʾān, but it does not go beyond their collarbones. Three types recite the Qurʾān: a believer, a hypocrite, and a profligate.” Bashīr said: I said to al-Walīd: “Who are these three?” He said: “The hypocrite disbelieves in it, the profligate earns his living by it, and the believer has faith in it.” Al-Ḥāfiẓ Abū Yaʿlā said with his chain of transmission: I heard Abū Ṣāliḥ say: I heard Abū Hurayrah say: The Messenger of God ﷺ said: “Seek refuge in God from the year seventy and from the rule of youths.” Al-Zubayr b. Bakkār narrated from ʿAbd al-Raḥmān b. Saʿīd b. Zayd b. ʿAmr b. Nufayl that he said about Yazīd b. Muʿāwiyah: You are not of us, nor is your maternal uncle of us, O you who neglects prayer for lusts. He said: Some people claimed that this poem was by Mūsā b. Yasār, known as Mūsā Shahawāt. It was narrated from ʿAbd Allāh b. al-Zubayr that he heard a slave girl of his singing this verse, so he struck her and said: Say: You are of us, though your maternal uncle is not of us, O you who neglects prayer for lusts. Al-Ḥāfiẓ Abū Yaʿlā said with his chain of transmission from Abū ʿUbaydah that the Messenger of God ﷺ said: “This matter will continue to be upright in justice until a man of Banū Umayyah breaches it.” And from Abū ʿUbaydah, he said: The Messenger of God ﷺ said: “The affair of my community will continue to be upright in justice until a man of Banū Umayyah called Yazīd breaches it.” This is disconnected between Makḥūl and Abū ʿUbaydah, indeed it is muʿḍal. Ibn ʿAsākir cited hadiths in condemnation of Yazīd b. Muʿāwiyah, all of which are fabricated; none of them is sound. Al-Ḥasan b. Abī al-Ḥasan said: Nothing has corrupted the affairs of the people except two men: ʿAmr b. al-ʿĀṣ on the day he advised Muʿāwiyah to raise the copies of the Qurʾān on the day of Ṣiffīn—they were raised on spearheads—so the Kharijites made arbitration and said: “No judgment except God's.” This arbitration will continue until the Day of Resurrection. And the other is al-Mughīrah b. Shuʿbah, for he was Muʿāwiyah's governor over Kufa. Muʿāwiyah wrote to him saying: “When you read my letter, come back dismissed.” He delayed coming to Muʿāwiyah. When he came to him, Muʿāwiyah said: “What delayed you from me?” He said: “A matter I was preparing and arranging.” He said: “What is it?” He said: “The pledge of allegiance for Yazīd after you.” He said: “Have you done that?” He said: “Yes.” So he said: “Return to your post.” When al-Mughīrah left him, his companions said to him: “What is behind you?” He said: “I have placed Muʿāwiyah's foot in a stirrup of error in which he will remain until the Day of Resurrection.” Al-Ḥasan said: For that reason these people gave allegiance to their sons; had it not been for that, there would have been consultation among the Muslims until the Day of Resurrection. It was said that Muʿāwiyah was told: “We adjure you by God regarding whom we should appoint as successor over the Muslims.” He said: “Only my son and their sons remain, and my son is more entitled.” From al-Mustaẓill: I heard ʿUmar b. al-Khaṭṭāb say: “By the Lord of the Kaʿbah, I know when the Arabs will perish: when they are ruled by one who did not experience the pre-Islamic era and had no early merit in Islam.” I say: The most censured acts of Yazīd b. Muʿāwiyah in his conduct were drinking wine and committing some indecencies. Yazīd and the killing of al-Ḥusayn. As for the killing of al-Ḥusayn, he did not order it nor did it grieve him—as his grandfather Abū Sufyān said on the day of Uḥud. We have previously mentioned that he said: “Had it been I, I would not have done to him what Ibn Marjanah did”—meaning ʿUbayd Allāh b. Ziyād. He said to the messengers who brought his head: “Obedience less than this would have sufficed you.” He gave them nothing, and he honored the family of al-Ḥusayn, returning to them all that they had lost and more, and sent them back to Madinah in great splendor and dignity. His household mourned al-Ḥusayn in his residence along with al-Ḥusayn's family—while they were with them—for three days. It was said that Yazīd rejoiced at the killing of al-Ḥusayn when it first reached him, then regretted it. Abū ʿUbaydah Maʿmar b. al-Muthannā said: Yūnus b. Ḥabīb al-Jarmī related to me, saying: When Ibn Ziyād killed al-Ḥusayn and the sons of his father, he sent their heads to Yazīd. He was pleased at their killing at first, and Ibn Ziyād's standing with him was improved by that. Then he did not remain but a little while before he regretted it, and he would say: “What would it have cost me to bear the annoyance and lodge him in my house and let him decide what he wanted, even if that brought weakness and decline to my authority—out of regard for the Messenger of God ﷺ and observance of his right and kinship?” Then he would say: “May God curse Ibn Marjanah, for he expelled him and compelled him. He had asked him to let him go, or come to me, or be at one of the frontiers of the Muslims until God Most High took him. He did not do it, refused him, and killed him. Thus he made me hated among the Muslims by his killing, and sowed enmity for me in their hearts. The righteous and the profligate hated me because of what the people deemed grievous in my killing al-Ḥusayn. What have I to do with Ibn Marjanah? May God curse him,” and he was angry with him. The rising of the people of Madinah against Yazīd and the battle of al-Ḥarrah. When the people of Madinah renounced obedience to him and deposed him, appointing over themselves Ibn Muṭīʿ and Ibn Ḥanẓalah, they did not mention of him—being the most hostile of people to him—except what they mentioned of his drinking wine and committing some indecencies. They did not accuse him of heresy as some Rāfiḍah slander him with. Rather he was a sinful man, and a sinful man is not to be deposed, because of the strife and disorder that would result, as happened at the time of al-Ḥarrah. He sent to them someone to bring them back to obedience and granted them three days. When they did not return, he fought them. That would have been sufficient, but he overstepped the limit in ordering the commander of the army to permit the city for three days, so that a great error and wide corruption occurred because of that. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb and groups of the household of prophethood were among those who did not break the covenant or give allegiance to anyone after their allegiance to Yazīd, as Imām Aḥmad said with his chain of transmission from Nāfiʿ, who said: When the people deposed Yazīd b. Muʿāwiyah, Ibn ʿUmar gathered his sons and family, then testified, then said: “Now then, we have given allegiance to this man upon the covenant of God and His Messenger, and I heard the Messenger of God ﷺ say: ‘Verily, the treacherous one will have a banner raised for him on the Day of Resurrection, and it will be said: This is the treachery of so-and-so.’ And among the greatest treachery—except associating partners with God—is for a man to give allegiance to a man upon the covenant of God and His Messenger, then break his allegiance. So let none of you depose Yazīd, and let none of you hasten in this matter, lest it be a disaster between me and him.” He said: ʿAbd Allāh b. Muṭīʿ and his companions went to Muḥammad b. al-Ḥanafiyyah and wanted him to depose Yazīd. He refused. Ibn Muṭīʿ said: “Yazīd drinks wine, neglects prayer, and transgresses the ruling of the Book.” He said to them: “I have not seen from him what you mention. I attended his court and stayed with him, and I saw him constant in prayer, seeking good, asking about jurisprudence, and adhering to the Sunnah.” They said: “That was pretense for you.” He said: “What did he fear from me or hope for that he should show me humility? Did he reveal to you what you mention of drinking wine? If he revealed that to you, then you are his partners in it; and if he did not reveal it to you, it is not lawful for you to testify to what you do not know.” They said: “It is true with us, even if we did not see it.” He said: “God has refused that for the people of testimony, for He said: except those who bear witness to the truth, and they know [al-Zukhruf: 86]. I have nothing to do with your affair.” They said: “Perhaps you dislike that someone other than you take charge; we will give you authority.” He said: “I do not deem fighting lawful for what you want me to do, whether as a follower or followed.” They said: “You fought with your father.” He said: “Bring me someone like my father, and I will fight for the like of what he fought for.” They said: “Then command your two sons, Abū Hāshim and al-Qāsim, to fight with us.” He said: “If I commanded them, I would fight.” They said: “Then stand with us in a position where you urge the people to fight.” He said: “Glory be to God! Should I command the people to what I do not do and do not approve? No, when I counsel sincerely for God regarding His servants.” They said: “Then we will compel you.” He said: “Then I will command the people to fear God and not to please a creature through the wrath of the Creator.” And he departed for Makkah. Abū al-Qāsim al-Baghawī said with his chain of transmission from Zayd b. Aslam, from his father, that Ibn ʿUmar entered—while he was with him—upon Ibn Muṭīʿ. When he entered, he said: “Welcome to Abū ʿAbd al-Raḥmān, place a cushion for him.” He said: “I have come to you only to relate to you a hadith I heard from the Messenger of God ﷺ saying: ‘Whoever withdraws a hand from obedience will come on the Day of Resurrection with no argument, and whoever dies having separated from the community dies a death of the pre-Islamic era.’” Abū Jaʿfar al-Bāqir said: No one of the family of Abū Ṭālib or of Banū ʿAbd al-Muṭṭalib went out during the days of al-Ḥarrah. When Muslim b. ʿUqbah came to Madinah, he honored my father, brought his seat near, and gave him a writ of protection. Al-Madāʾinī narrated that Muslim b. ʿUqbah sent Rawḥ b. Zinbāʿ to Yazīd with the good news of al-Ḥarrah. When he informed him of what had happened, he said: “O my people!” Then he summoned al-Ḍaḥḥāk b. Qays al-Fihrī and said to him: “You see what the people of Madinah have met with. What is the right course to mend them?” He said: “Food and gifts.” So he ordered food to be carried to them and lavished his gifts upon them. This is contrary to what the lying Rāfiḍah mention of him, that he gloated over them and was gratified by their killing, and that he recited—whether from memory or on the authority of a report—the poem of Ibn al-Zibaʿrā mentioned earlier. Abū Bakr Muḥammad b. Khalaf b. al-Marzubān b. Bassām said with his chain of transmission from al-Aṣmaʿī, who said: I heard Hārūn al-Rashīd recite for Yazīd b. Muʿāwiyah: She is between ʿĀmir b. Luʾayy when traced, and between ʿAbd Manāf, And she has in the Muṭayyabūn ancestors, then she attained the noble qualities of the successors. The cousin of the Prophet, noblest of those who walk with sandals on the dust, or barefoot; You will not see her in coarse dress and roughness except like a pearl in its shell. Al-Zubayr b. Bakkār said: My uncle Muṣʿab recited to me, for Yazīd b. Muʿāwiyah b. Abī Sufyān: This worry returned, so it gathered together, and sleep grew bitter, so it refrained; Watching the star, I observe it, and when a star rises, It wandered until I think that it has fallen in the lowland; And she has at al-Māṭirūn, when the ants eat what it gathered, A pleasure place, until when it reached, she alighted at Jilliq, a church, In domes amid a daskarah, around which the olives have ripened. And from his poetry also: And a woman said to me when I compared her face to the full moon of darkness one day, when my path had narrowed: "You liken me to the full moon—this is a diminution of my worth, but I am not the first to be satirized. Do you not see that the full moon, at its fullness, when it reaches the point of comparison, turns into a bracelet? So there is no pride if you liken my mouth to the full moon, my eyelids to magic, and my dark eyes to the night." Al-Zubayr b. Bakkār mentioned, on the authority of Abū Muḥammad al-Jazarī, who said: In Madinah there was a singing slave-girl called Sallāmah, one of the most beautiful of women in face, the most complete of them in intellect, and the finest of them in conversation. She had read the Qurʾān, transmitted poetry, and composed it. ʿAbd al-Raḥmān b. Ḥassān and al-Aḥwaṣ b. Muḥammad used to sit with her. She became attached to al-Aḥwaṣ and turned away from ʿAbd al-Raḥmān. So Ibn Ḥassān traveled to Yazīd b. Muʿāwiyah and praised him, and directed him to Sallāmah, her beauty, her excellence, and her eloquence, saying: "She is not suitable except for you, O Commander of the Faithful, and to be among your boon companions." So Yazīd sent for her; she was purchased for him and carried to him. She attained a great position with him, and he preferred her over all those he had. ʿAbd al-Raḥmān returned to Madinah and passed by al-Aḥwaṣ, finding him grief-stricken. He wanted to add to what he already had, so he said: "O one afflicted with love, overwhelmed—he met from love intense agonies. Love silenced him, so he does not turn away except with a cup of love, drunk. What pleases him has become locked away from him, and what he hates has become open. The one who now possesses her has gained her—he obtains from her the scent and the fragrance. The Caliph of God—so give up passion, and console a heart wounded because of you." He said: Al-Aḥwaṣ refrained from answering him, then his passionate longing for her overcame him, so he traveled to Yazīd and praised him. When he arrived before him, Yazīd honored him, brought him near, and he gained favor with him. Then Sallāmah secretly sent a servant to him, giving him money on condition that he bring al-Aḥwaṣ in to her. The servant informed Yazīd of that, and he said: "Carry out her message." He did so and brought al-Aḥwaṣ in to her, while Yazīd sat in a place where he could see them but they could not see him. When the slave-girl saw al-Aḥwaṣ, she wept to him and he wept to her. She ordered that a chair be placed for him, and he sat on it. Each of them began complaining to the other of the intensity of longing, and they continued conversing until dawn, while Yazīd listened to their words without there being any impropriety between them, until al-Aḥwaṣ was about to leave and said: "My heart has become filled with anxiety and disturbance from love of one whom I have never ceased to keep in mind." She said: "Lovers have awakened after separation when they despaired; I too have despaired, but I do not awaken in any state." He said: "Whoever forgets through despair a trusted friend, then from you, Sallām, I have not become forgetful." She said: "By God, by God, I will not forget you, O my sorrow, until the spirit leaves my limbs." He said: "By God, he has not failed whose evening is spent with you as his, O delight of the eye, in family and in wealth." He said: Then he bade her farewell and left. Yazīd seized him and summoned her, saying: "Tell me what happened during your night and be truthful to me." So they told him and recited to him what they had said, omitting not a single letter nor altering anything of what he had heard. Yazīd said to her: "Do you love him?" She said: "Yes, by God, O Commander of the Faithful: A strong love that flows like the soul in my body—can the soul and the body be separated?" He said to him: "Do you love her?" He said: "Yes, by God, O Commander of the Faithful: A strong, ancient love, not newly acquired, among the ribs like a fire blazing." Yazīd said: "You two indeed describe a strong love. Take her, O Aḥwaṣ, for she is yours." And he gave him a generous gift. Al-Aḥwaṣ returned with her to the Hijaz, delighted. It has been narrated that Yazīd had become notorious for musical instruments, drinking wine, singing, hunting, keeping slave-boys and slave-girls, dogs, and ram-fighting, bears, and monkeys. There was not a day but that he woke up intoxicated. He would tie a monkey onto a saddled horse with ropes and drive it along, and he would dress the monkey in gold caps, and likewise the slave-boys. He would hold horse races, and when a monkey died he would grieve over it. It was said that the cause of his death was that he carried a female monkey and made it leap, and it bit him. They mentioned other things about him besides that. God knows best as to the truth of that. The last words Yazīd spoke ʿAbd al-Raḥmān b. Abī Madhʿūr said: Some people of knowledge related to me, saying: The last words Yazīd b. Muʿāwiyah spoke were: "O God, do not hold me accountable for what I did not love and did not intend, and judge between me and ʿUbayd Allāh b. Ziyād." The inscription on his signet ring was: "I have believed in God the Almighty." The death of Yazīd Yazīd died in Ḥuwwārīn, one of the villages of Damascus, on the fourteenth of Rabīʿ al-Awwal; it was also said: on Thursday, in the middle of the month, in the year 64 AH. His accession was after his father's death in mid-Rajab of the year 60 AH. He was born in the year 25—or it was said: 26, or 27. Despite this, there is disagreement about his age and the length of his rule according to many statements. If you reflect on what I have mentioned to you of these determinations, the confusion in this disagreement will be dispelled for you, for some said: He had passed forty when he died. God knows best. He was carried to Damascus, and his son Muʿāwiyah b. Yazīd, Commander of the Faithful, prayed over him, and he was buried in the cemetery of Bāb al-Ṣaghīr. During his days, the river called Yazīd, at the foot of Mount Qāsiyūn, was widened; it had been a small stream, and he widened it to many times the amount of water that used to flow in it. Al-Ḥāfiẓ Abū al-Qāsim b. ʿAsākir said: Abū al-Faḍl Muḥammad b. Muḥammad b. al-Faḍl b. al-Muẓaffar al-ʿAbdī, judge of Bahrain, related to us from his own words, and he wrote it for me in his own handwriting, saying: I saw Yazīd b. Muʿāwiyah in a dream, and I said to him: "Did you kill al-Ḥusayn?" He said: "No." I said to him: "Has God forgiven you?" He said: "Yes, and He admitted me into Paradise." I said: "Then what about the ḥadīth that is narrated, that the Messenger of God ﷺ saw Muʿāwiyah carrying Yazīd and said: 'A man from the people of Paradise carrying a man from the people of the Fire'?" He said: "It is not authentic." Ibn ʿAsākir said: It is as he said, for Yazīd b. Muʿāwiyah was not born during the lifetime of the Prophet ﷺ; he was born only after the twentieth year of the Hijrah.
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