Tarikh (al-Tabari) 2275
The Year 67 AH
تَرْجَمَةُ ابْنِ زِيَادٍ هُوَ عُبَيْدُ اللَّهِ بْنُ زِيَادِ بْنِ عُبَيْدٍ الْمَعْرُوفُ بِابْنِ زِيَادِ بْنِ أَبِي سُفْيَانَ وَيُقَالُ لَهُ: زِيَادُ بْنُ أَبِيهِ، وَ ابْنُ سُمَيَّةَ. أَمِيرُ الْعِرَاقِ بَعْدَ أَبِيهِ زِيَادٍ، وَقَالَ ابْنُ مَعِينٍ: وَيُقَالُ لَهُ: عُبَيْدُ اللَّهِ ابْنُ مَرْجَانَةَ - وَهِيَ أُمُّهُ. وَقَالَ غَيْرُهُ: وَكَانَتْ مَجُوسِيَّةً. وَكُنْيَتُهُ أَبُو حَفْصٍ وَقَدْ سَكَنَ دِمَشْقَ بَعْدَ يَزِيدَ بْنِ مُعَاوِيَةَ، وَكَانَتْ لَهُ دَارٌ عِنْدَ الدِّيمَاسِ تُعْرَفُ بَعْدَهُ بِدَارِ ابْنِ عَجْلَانَ، وَكَانَ مَوْلِدُهُ فِي سَنَةِ تِسْعٍ وَثَلَاثِينَ فِيمَا حَكَاهُ ابْنُ عَسَاكِرَ عَنْ أَبِي الْعَبَّاسِ أَحْمَدَ بْنِ يُونُسَ الضَّبِّيِّ. رواية عبيد الله بن زياد للحديث قَالَ ابْنُ عَسَاكِرَ: وَرَوَى الْحَدِيثَ عَنْ مُعَاوِيَةَ، وَ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَ مَعْقِلِ بْنِ يَسَارٍ. وَحَدَّثَ عَنْهُ الْحَسَنُ الْبَصْرِيُّ، وَ أَبُو الْمُلَيْحِ بْنُ أُسَامَةَ، وَقَالَ أَبُو نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ: ذَكَرُوا أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ حِينَ قَتَلَ الْحُسَيْنَ كَانَ عُمْرُهُ ثَمَانِيًا وَعِشْرِينَ سَنَةً. قُلْتُ: فَعَلَى هَذَا يَكُونُ مَوْلِدُهُ سَنَةَ ثَلَاثٍ وَثَلَاثِينَ. وَاللَّهُ أَعْلَمُ. وَقَدْ رَوَى ابْنُ عَسَاكِرَ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَى زِيَادٍ أَنْ أَوْفِدْ إِلَيَّ ابْنَكَ. فَلَمَّا قَدِمَ عَلَيْهِ لَمْ يَسْأَلْهُ مُعَاوِيَةُ عَنْ شَيْءٍ إِلَّا نَفَذَ مِنْهُ، حَتَّى سَأَلَهُ عَنِ الشِّعْرِ فَلَمْ يَعْرِفْ مِنْهُ شَيْئًا، فَقَالَ لَهُ مَا مَنَعَكَ مِنْ تَعَلُّمِ الشِّعْرِ ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنِّي كَرِهْتُ أَنْ أَجْمَعَ فِي صَدْرِي مَعَ كَلَامِ الرَّحْمَنِ كَلَامَ الشَّيْطَانِ. فَقَالَ: اغْرُبْ، فَوَاللَّهِ مَا مَنَعَنِي مِنَ الْفِرَارِ يَوْمَ صِفِينَ إِلَّا قَوْلُ ابْنِ الْإِطْنَابَةِ حَيْثُ يَقُولُ: أَبَتْ لِي عِفَّتِي وَأَبَى بَلَائِي وَأَخْذِي الْحَمْدَ بِالثَّمَنِ الرَّبِيحِ وَإِعْطَائِي عَلَى الْإِعْدَامِ مَالِي وَإِقْدَامِي عَلَى الْبَطَلِ الْمُشِيحِ وَقَوْلِي كُلَّمَا جَشَأَتْ وَجَاشَتْ مَكَانَكِ تُعْذَرِي أَوْ تَسْتَرِيحِي لِأَدْفَعَ عَنْ مَآثِرَ صَالِحَاتٍ وَأَحْمِي بَعْدُ عَنْ أَنْفٍ صَحِيحِ ثُمَّ كَتَبَ إِلَى أَبِيهِ: أَنْ رَوِّهِ مِنَ الشِّعْرِ، فَرَوَّاهُ حَتَّى كَانَ لَا يَسْقُطُ عَنْهُ مِنْهُ شَيْءٌ. من شعر عبيد الله بن زياد وَمِنْ شِعْرِهِ بَعْدَ ذَلِكَ: سَيَعْلَمُ مَرْوَانُ ابْنُ نِسْوَةِ أَنَّنِي إِذَا الْتَقَتِ الْخِيلَانِ أَطْعَنُهَا شَزْرًا وَإِنِّي إِذَا حَلَّ الضُّيُوفُ وَلَمْ أَجِدْ سِوَى فَرَسِي أَوْسَعْتُهُ لَهُمْ نَحْرًا وَقَدْ سَأَلَ مُعَاوِيَةُ يَوْمًا أَهْلَ الْبَصْرَةِ عَنِ ابْنِ زِيَادٍ فَقَالُوا: إِنَّهُ لَظَرِيفٌ وَلَكِنَّهُ يَلْحَنُ. فَقَالَ: أَوَلَيْسَ اللَّحْنُ أَظْرَفَ لَهُ ؟ قَالَ ابْنُ قُتَيْبَةَ وَغَيْرُهُ: إِنَّمَا أَرَادُوا أَنَّهُ يَلْحَنُ فِي كَلَامِهِ، أَيْ يُلْغِزُ. وَهُوَ أَلْحَنُ بِحُجَّتِهِ كَمَا قَالَ الشَّاعِرُ: مَنْطِقٌ رَائِعٌ وَتَلْحَنُ أَحْيَا نًا وَخَيْرُ الْحَدِيثِ مَا كَانَ لَحْنَا وَقِيلَ: إِنَّهُمْ أَرَادُوا أَنَّهُ يَلْحَنُ فِي قَوْلِهِ لَحْنًا وَهُوَ ضِدُّ الْإِعْرَابِ. وَقِيلَ: أَرَادُوا اللَّحْنَ الَّذِي هُوَ ضِدُّ الصَّوَابِ. وَهُوَ الْأَشْبَهُ، وَاللَّهُ أَعْلَمُ. فَاسْتَحْسَنَ مُعَاوِيَةُ مِنْهُ السُّهُولَةَ فِي الْكَلَامِ وَأَنَّهُ لَمْ يَكُنْ مِمَّنْ يَتَغَنَّى فِي كَلَامِهِ وَيُفَخِّمُهُ، وَيَتَشَدَّقُ فِيهِ، وَقِيلَ: أَرَادُوا أَنَّهُ كَانَتْ فِيهِ لُكْنَةٌ مِنْ كَلَامِ الْعَجَمِ ; فَإِنَّ أُمَّهُ مَرْجَانَةَ كَانَتْ سُرِّيَّةً، وَكَانَتْ بِنْتَ بَعْضِ مُلُوكِ الْأَعَاجِمِ ; يُزْدَجِرْدَ أَوْ غَيْرِهِ. قَالُوا: وَكَانَ فِي كَلَامِهِ شَيْءٌ مِنْ كَلَامِ الْعَجَمِ ; قَالَ يَوْمًا لِبَعْضِ الْخَوَارِجِ: أَهَرُورِيٌّ أَنْتَ ؟ يَعْنِي: أَحَرُورِيٌّ أَنْتَ ؟ وَقَالَ يَوْمًا: مِنْ كَاتَلَنَا كَاتَلْنَاهُ. أَيْ: مَنْ قَاتَلَنَا قَاتَلْنَاهُ، وَقَوْلُ مُعَاوِيَةَ: ذَاكَ أَظْرَفُ لَهُ؛ أَيْ أَجْوَدُ لَهُ حَيْثُ نَزَعَ إِلَى أَخْوَالِهِ، وَقَدْ كَانُوا يُوصَفُونَ بِحُسْنِ السِّيَاسَةِ وَجَوْدَةِ الرِّعَايَةِ وَمَحَاسِنِ الشِّيَمِ. ولاية عبيد الله بن زياد ثُمَّ لَمَّا مَاتَ زِيَادٌ سَنَةَ ثَلَاثٍ وَخَمْسِينَ وَلَّى مُعَاوِيَةُ عَلَى الْبَصْرَةِ سَمُرَةَ بْنَ جُنْدُبٍ سَنَةً وَنِصْفًا ثُمَّ عَزَلَهُ وَوَلَّى عَلَيْهَا عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ غَيْلَانَ بْنِ سَلَمَةَ سِتَّةَ أَشْهُرٍ، ثُمَّ عَزَلَهُ وَوَلَّى عَلَيْهَا ابْنَ زِيَادٍ سَنَةَ خَمْسٍ وَخَمْسِينَ. فَلَمَّا تَوَلَّى يَزِيدُ الْخِلَافَةَ جَمْعَ لَهُ بَيْنَ الْبَصْرَةِ وَالْكُوفَةِ، فَبَنَى فِي إِمَارَةِ يَزِيدَ الْبَيْضَاءَ، وَجَعَلَ بَابَ الْقَصْرِ الْأَبْيَضِ الَّذِي كَانَ لِكِسْرَى عَلَيْهَا، وَبَنَى الْحَمْرَاءَ وَهِيَ عَلَى سِكَّةِ الْمِرْبَدِ، فَكَانَ يَشْتُو فِي الْحَمْرَاءِ وَيَصِيفُ فِي الْبَيْضَاءِ. بعض من أخبار عبيد الله بن زياد قَالُوا: وَجَاءَ رَجُلٌ إِلَى ابْنِ زِيَادٍ فَقَالَ: أَصْلَحَ اللَّهُ الْأَمِيرَ، إِنَّ امْرَأَتِي مَاتَتْ، وَإِنِّي أُرِيدُ أَنْ أَتَزَوَّجَ أُمَّهَا. فَقَالَ لَهُ: كَمْ عَطَاؤُكَ فِي الدِّيوَانِ ؟ فَقَالَ: سَبْعُمِائَةٍ، فَقَالَ: يَا غُلَامُ، حُطَّهُ مِنْ عَطَائِهِ أَرْبَعَمِائَةٍ. ثُمَّ قَالَ لَهُ: يَكْفِيكَ مَنْ فِقْهِكَ هَذَا ثَلَاثُمِائَةٍ ! قَالُوا: وَتَخَاصَمَتْ أُمُّ الْفُجَيْعِ وَزَوْجُهَا إِلَيْهِ وَقَدْ أَحَبَّتِ الْمَرْأَةُ أَنْ تُفَارِقَ زَوْجَهَا، فَقَالَ أَبُو الْفُجَيْعِ: أَصْلَحَ اللَّهُ الْأَمِيرَ، إِنَّ خَيْرَ شَطْرَيِ الرَّجُلِ آخِرُهُ، وَإِنَّ شَرَّ شَطْرَيِ الْمَرْأَةِ آخِرُهَا. فَقَالَ لَهُ: وَكَيْفَ ذَلِكَ ؟ فَقَالَ: إِنَّ الرَّجُلَ إِذَا أَسَنَّ اشْتَدَّ عَقْلُهُ، وَاسْتَحْكَمَ رَأْيُهُ، وَذَهَبَ جَهْلُهُ، وَإِنَّ الْمَرْأَةَ إِذَا أَسَنَّتْ سَاءَ خُلُقُهَا، وَقُلَّ عَقْلُهَا، وَعَقِمَ رَحِمُهَا، وَاحْتَدَّ لِسَانُهَا. فَقَالَ: صَدَقْتَ خُذْ بِيَدِهَا وَانْصَرِفْ. وَقَالَ يَحْيَى بْنُ مَعِينٍ: أَمَرَ ابْنُ زِيَادٍ لِصَفْوَانَ بْنِ مُحْرِزٍ بِأَلْفَيْ دِرْهَمٍ فَسُرِقَتْ، فَقَالَ: عَسَى أَنْ يَكُونَ خَيْرًا. فَقَالَ أَهْلُهُ: كَيْفَ يَكُونُ هَذَا خَيْرًا ؟ فَبَلَغَ ذَلِكَ ابْنُ زِيَادٍ، فَأَمَرَ لَهُ بِأَلْفَيْنِ آخَرَيْنِ، ثُمَّ وَجَدَ الْأَلْفَيْنِ فَصَارَتْ أَرْبَعَةَ آلَافٍ، فَكَانَ خَيْرًا. وَقِيلَ: لِهِنْدَ بِنْتِ أَسْمَاءَ بْنِ خَارِجَةَ - وَكَانَتْ قَدْ تَزَوَّجَتْ بِعِدَّةِ أَزْوَاجٍ مِنْ نُوَّابِ الْعِرَاقِ -: مَنْ أَعَزُّ أَزْوَاجِكِ عِنْدَكِ وَأَكْرَمُهُمْ عَلَيْكِ ؟ فَقَالَتْ: مَا أُكْرِمَ النِّسَاءُ إِكْرَامَ بِشْرِ بْنِ مَرْوَانَ وَلَا هَابَ النِّسَاءُ هَيْبَةَ الْحَجَّاجِ بْنِ يُوسُفَ، وَوَدِدْتُ أَنَّ الْقِيَامَةَ قَدْ قَامَتْ، فَأَرَى عُبَيْدَ اللَّهِ بْنَ زِيَادٍ وَأَشْتَفِي مِنْ حَدِيثِهِ وَالنَّظَرِ إِلَيْهِ. وَكَانَ أَبَا عُذْرِهَا وَقَدْ تَزَوَّجَتْ بِالْآخَرِينَ أَيْضًا. وَقَالَ عُثْمَانُ بْنُ أَبِي شَيْبَةَ، بسنده عَنْ إِبْرَاهِيمَ، قَالَ: أَوَّلُ مَنْ جَهَرَ بِالْمُعَوِّذَتَيْنِ فِي الْمَكْتُوبَةِ ابْنُ زِيَادٍ . قُلْتُ: يَعْنِي - وَاللَّهُ أَعْلَمُ - فِي الْكُوفَةِ، فَإِنَّ ابْنَ مَسْعُودٍ كَانَ لَا يَكْتُبُهُمَا فِي مُصْحَفِهِ، وَكَانَ فُقَهَاءُ الْكُوفَةِ عَنْ كُبَرَاءِ أَصْحَابِ ابْنِ مَسْعُودٍ يَأْخُذُونَ. وَاللَّهُ أَعْلَمُ. وَقَدْ كَانَتْ فِي ابْنِ زِيَادٍ جُرْأَةٌ وَإِقْدَامٌ وَمُبَادَرَةٌ إِلَى مَا لَا يَجُوزُ، وَمَا لَا حَاجَةَ لَهُ بِهِ. ثَبَتَ فِي الْحَدِيثِ الَّذِي رَوَاهُ أَبُو يَعْلَى، وَ مُسْلِمٌ،بسنديهما عَنِ الْحَسَنِ، أَنَّ عَائِذَ بْنَ عَمْرٍو دَخْلَ عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فَقَالَ: أَيْ بُنَيَّ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ يَقُولُ: إِنَّ شَرَّ الرِّعَاءِ الْحُطَمَةُ، فَإِيَّاكَ أَنْ تَكُونَ مِنْهُمْ. فَقَالَ لَهُ: اجْلِسْ، فَإِنَّمَا أَنْتَ مِنْ نُخَالَةِ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ. فَقَالَ: وَهَلْ كَانَ فِيهِمْ نُخَالَةٌ ؟ إِنَّمَا كَانَتِ النُّخَالَةُ بَعْدَهُمْ وَفِي غَيْرِهِمْ. وَقَدْ رَوَى غَيْرُ وَاحِدٍ، عَنِ الْحَسَنِ أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ دَخَلَ عَلَى مَعْقِلِ بْنِ يَسَارٍ يَعُودُهُ فَقَالَ: إِنِّي مُحَدِّثُكَ بِحَدِيثٍ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ مَا مِنْ رَجُلٍ اسْتَرْعَاهُ اللَّهُ رَعِيَّةً يَمُوتُ يَوْمَ يَمُوتُ وَهُوَ غَاشٌّ لَهُمْ، إِلَّا حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ. وَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ أَنَّهُ لَمَّا مَاتَ مَعْقِلٌ صَلَّى عَلَيْهِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ وَلَمْ يَشْهَدْ دَفْنَهُ، وَاعْتَذَرَ بِمَا لَيْسَ يُجْدِي شَيْئًا، وَرَكِبَ إِلَى قَصْرِهِ. وَمِنْ جَرَاءَتِهِ إِقْدَامُهُ عَلَى الْأَمْرِ بِإِحْضَارِ الْحُسَيْنِ إِلَى بَيْنِ يَدَيْهِ وَإِنْ قُتِلَ دُونَ ذَلِكَ. وَكَانَ الْوَاجِبُ عَلَيْهِ أَنْ يُجِيبَهُ إِلَى سُؤَالِهِ الَّذِي سَأَلَهُ فِيمَا طَلَبَ مِنْ ذَهَابِهِ إِلَى يَزِيدَ، أَوْ إِلَى مَكَّةَ، أَوْ إِلَى أَحَدِ الثُّغُورِ، فَلَمَّا أَشَارَ عَلَيْهِ شَمِرُ بْنُ ذِي الْجَوْشَنِ بِأَنَّ الْحَزْمَ أَنْ يُحْضَرَ عِنْدَكَ وَأَنْتَ تُسَيِّرُهُ بَعْدَ ذَلِكَ إِلَى حَيْثُ شِئْتَ مِنْ هَذِهِ الْخِصَالِ أَوْ غَيْرِهَا، فَوَافَقَ شَمِرًا عَلَى مَا أَشَارَ بِهِ مِنْ إِحْضَارِهِ بَيْنَ يَدَيْهِ، فَأَبَى الْحُسَيْنُ أَنْ يَحْضُرَ عِنْدَهُ لِيَقْضِيَ فِيهِ بِمَا يَرَاهُ ابْنُ مَرْجَانَةَ، وَقَدْ تَعِسَ وَخَابَ وَخَسِرَ، فَلَيْسَ لِابْنِ بِنْتِ رَسُولِ اللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ أَنْ يَحْضُرَ بَيْنَ يَدَيِ ابْنِ مَرْجَانَةَ الْخَبِيثِ. وَقَدْ قَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنْ حَاجِبِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ قَالَ: دَخَلْتُ مَعَهُ الْقَصْرَ حِينَ قُتِلَ الْحُسَيْنُ، قَالَ: فَاضْطَرَمَ فِي وَجْهِهِ نَارًا - أَوْ كَلِمَةً نَحْوَهَا - فَقَالَ بِكُمِّهِ هَكَذَا عَلَى وَجْهِهِ، وَقَالَ: لَا تُحَدِّثَنَّ بِهَذَا أَحَدًا. وَقَالَ شُرَيْكٌ، عَنْ مُغِيرَةَ قَالَ: قَالَتْ مَرْجَانَةُ لِابْنِهَا عُبَيْدِ اللَّهِ: يَا خَبِيثُ، قَتَلْتَ ابْنَ بِنْتِ رَسُولِ اللَّهِ ﷺ، لَا تَرَى الْجَنَّةَ أَبَدًا. وَقَدْ قَدَّمْنَا أَنْ يَزِيدَ بْنَ مُعَاوِيَةَ لَمَّا مَاتَ بَايَعَ النَّاسُ فِي الْمِصْرَيْنِ لِعُبَيْدِ اللَّهِ حَتَّى يَجْتَمِعَ النَّاسُ عَلَى إِمَامٍ، ثُمَّ خَرَجُوا عَلَيْهِ فَأَخْرَجُوهُ مِنْ بَيْنِ أَظْهُرِهِمْ، فَسَارَ إِلَى الشَّامِ فَاجْتَمَعَ بِمَرْوَانَ، وَحَسَّنَ لَهُ أَنْ يَتَوَلَّى الْخِلَافَةَ وَيَدْعُوَ إِلَى نَفْسِهِ، فَفَعَلَ ذَلِكَ، فَكَانَ مِنْ أَمْرِهِ مَا تَقَدَّمَ مَعَ الضَّحَّاكِ بْنِ قَيْسٍ. ثُمَّ سَيَّرَهُ مَرْوَانُ فِي جَيْشٍ إِلَى الْعِرَاقِ، فَالْتَقَى بِعَيْنِ الْوَرْدَةِ مَعَ سُلَيْمَانَ بْنِ صُرَدَ وَمَنْ كَانَ مَعَهُ مِنَ الْجَيْشِ الَّذِينَ يُسَمُّونَهُ جَيْشَ التَّوَّابِينَ فَكَسَرَهُمْ، وَاسْتَمَرَّ قَاصِدًا الْكُوفَةَ فِي ذَلِكَ الْجَيْشِ، فَتَعَوَّقَ فِي الطَّرِيقِ بِسَبَبِ مَنْ كَانَ يُمَانِعُهُ فِي أَرْضِ الْجَزِيرَةِ مِنَ الْأَعْدَاءِ مِمَّنْ بَايَعَ لِابْنِ الزُّبَيْرِ، ثُمَّ اتَّفَقَ خُرُوجُ ابْنِ الْأَشْتَرِ إِلَيْهِ فِي سَبْعَةِ آلَافٍ فكان ما كان من قتله ثُمَّ بَعَثَ ابْنُ الْأَشْتَرِ بِرَأْسِهِ إِلَى الْمُخْتَارِ وَمَعَهُ رَأْسُ حُصَيْنِ بْنِ نُمَيْرٍ، وَ شُرَحْبِيلَ بْنِ ذِي الْكَلَاعِ وَجَمَاعَةٍ مِنْ رُؤَسَاءِ أَصْحَابِهِمْ، فَسُرَّ بِذَلِكَ الْمُخْتَارُ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ قَالَ: لَمَّا جِيءَ بِرَأْسِ ابْنِ مَرْجَانَةَ وَأَصْحَابِهِ، طُرِحَتْ بَيْنَ يَدِيِ الْمُخْتَارِ، فَجَاءَتْ حَيَّةٌ دَقِيقَةٌ تَخَلَّلَتِ الرُّءُوسَ حَتَّى دَخَلَتْ فِي فَمِ ابْنِ مَرْجَانَةَ وَخَرَجَتْ مِنْ مِنْخَرِهِ، وَدَخَلَتْ فِي مِنْخَرِهِ وَخَرَجَتْ مِنْ فَمِهِ، وَجَعَلَتْ تَدْخُلُ وَتَخْرُجُ مَنْ رَأَسِهُ مِنْ بَيْنِ الرُّءُوسِ، وَقَالَ أَبُو سُلَيْمَانَ بْنُ زَبْرٍ: وَفِي سَنَةِ سِتٍّ وَسِتِّينَ قَالُوا: فِيهَا قُتِلَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، وَ الْحُصَيْنُ بْنُ نُمَيْرٍ، وَلِيَ قَتْلَهُمَا إِبْرَاهِيمُ بْنُ الْأَشْتَرِ، وَبَعَثَ بِرُءُوسِهِمَا إِلَى الْمُخْتَارِ فَبَعَثَ بِهِمَا إِلَى ابْنِ الزُّبَيْرِ، فَنُصِبَتْ بِمَكَّةَ وَالْمَدِينَةِ. وَهَكَذَا حَكَى ابْنُ عَسَاكِرَ، عَنْ أَبِي أَحْمَدَ الْحَاكِمِ وَغَيْرِهِ، أَنَّ ذَلِكَ كَانَ فِي سَنَةِ سِتٍّ وَسِتِّينَ - زَادَ أَبُو أَحْمَدَ: فِي يَوْمِ عَاشُورَاءَ - وَسَكَتَ ابْنُ عَسَاكِرَ عَنْ ذَلِكَ، وَالْمَشْهُورُ أَنَّ ذَلِكَ كَانَ فِي سَنَةِ سَبْعٍ وَسِتِّينَ كَمَا ذَكَرَهُ ابْنُ جَرِيرٍ وَغَيْرُهُ. وَلَكِنَّ بَعْثَ الرُّءُوسِ إِلَى ابْنِ الزُّبَيْرِ فِي هَذِهِ السَّنَةِ مُتَعَذِّرٌ ; لِأَنَّ الْعَدَاوَةَ كَانَتْ قَدْ قَوِيَتْ وَتَحَقَّقَتْ بَيْنَ الْمُخْتَارِ، وَ ابْنِ الزُّبَيْرِ فِي هَذِهِ السَّنَةِ كَمَا ذَكَرْنَا، وَعَمَّا قَلِيلٍ أَمَرَ ابْنُ الزُّبَيْرِ أَخَاهُ مُصْعَبًا أَنْ يَسِيرَ مِنَ الْبَصْرَةِ إِلَى الْكُوفَةِ لِحِصَارِ الْمُخْتَارِ وَقِتَالِهِ. وَاللَّهُ أَعْلَمُ.
Translation
✧ The Biography of Ibn Ziyād He is ʿUbayd Allāh b. Ziyād b. ʿUbayd, known as Ibn Ziyād b. Abī Sufyān. He is called Ziyād b. Abīhi, and Ibn Sumayya. He was governor of Iraq after his father Ziyād. Ibn Maʿīn said: He is also called ʿUbayd Allāh ibn Marjāna — she was his mother. Another said: She was a Magian. His kunya was Abū Ḥafṣ. He settled in Damascus after Yazīd b. Muʿāwiya, and he had a house near al-Daymās that was known after him as the house of Ibn ʿAjlān. His birth was in the year 39 AH, as related by Ibn ʿAsākir from Abū al-ʿAbbās Aḥmad b. Yūnus al-Ḍabbī. ʿUbayd Allāh b. Ziyād's narration of ḥadīth: Ibn ʿAsākir said: He narrated ḥadīth from Muʿāwiya, Saʿd b. Abī Waqqāṣ, and Maʿqil b. Yasār. Those who narrated from him included al-Ḥasan al-Baṣrī and Abū al-Mulayḥ b. Usāma. Abū Nuʿaym al-Faḍl b. Dukayn said: They mentioned that ʿUbayd Allāh b. Ziyād, when he killed al-Ḥusayn, was twenty-eight years old. I say: According to this, his birth would have been in the year 33 AH. God knows best. Ibn ʿAsākir related that Muʿāwiya wrote to Ziyād: Send your son to me. When he arrived, Muʿāwiya did not ask him about anything but that he acquitted himself well, until he asked him about poetry and he knew nothing of it. He said to him: What prevented you from learning poetry? He replied: O Commander of the Faithful, I disliked gathering in my breast, along with the speech of the Merciful, the speech of Satan. He said: Be off! By God, nothing prevented me from fleeing on the day of Ṣiffīn except the words of Ibn al-Iṭnāba when he says: My chastity refused me, and my trials refused, and my taking praise at a profitable price; And my giving of my wealth in the face of annihilation, And my advancing upon the grim hero, And my saying, whenever they surged and boiled: Stay where you are; you may be excused or find rest, So that I may defend noble feats of glory And thereafter protect an unblemished nose. Then he wrote to his father: Make him memorize poetry. So he made him memorize it until nothing of it escaped him. Some of ʿUbayd Allāh b. Ziyād's poetry: Among his poetry after that: Marwān ibn Niswa will know that I, When the two cavalries meet, thrust it obliquely; And that I, when guests alight and I find Nothing but my horse, I will open its chest for them. One day Muʿāwiya asked the people of Basra about Ibn Ziyād. They said: He is indeed witty, but he makes laḥn. He said: Is not laḥn even wittier for him? Ibn Qutayba and others said: They only meant that he makes laḥn in his speech, that is, he speaks enigmatically, and he is more eloquent in his argument, as the poet said: Striking speech, and sometimes you speak indirectly; And the best of talk is that which is indirect. It was said: They meant that he made laḥn in his speech, meaning grammatical error, the opposite of iʿrāb. It was said: They meant laḥn in the sense of being the opposite of correctness. That is most likely, and God knows best. Muʿāwiya admired his ease in speech, that he was not one of those who chant in their speech, make it grandiloquent, and speak with affectation. It was said: They meant that he had an accent from the speech of the non-Arabs, for his mother Marjāna was a concubine and was the daughter of one of the Persian kings — Yazdegerd or another. They said: There was in his speech something of the speech of the non-Arabs. One day he said to one of the Kharijites: Aharūrī anta? Meaning: Aḥarūrī anta? And one day he said: Man kātalanā kātlanāhu. Meaning: Man qātalanā qātlanāhu. Muʿāwiya's saying: That is wittier for him; that is, better for him, since he inclined to his maternal uncles. They used to be described with good governance, excellent care, and praiseworthy character. The governorship of ʿUbayd Allāh b. Ziyād: Then when Ziyād died in the year 53 AH, Muʿāwiya appointed over Basra Samura b. Jundub for a year and a half, then dismissed him and appointed over it ʿAbd Allāh b. ʿAmr b. Ghaylān b. Salama for six months, then dismissed him and appointed over it Ibn Ziyād in the year 55 AH. When Yazīd assumed the caliphate, he combined for him Basra and Kufa. During the reign of Yazīd, he built al-Bayḍāʾ and placed upon it the gate of the White Palace that had belonged to Kisrā. He built al-Ḥamrāʾ, which is on the road of al-Mirbad. He would winter in al-Ḥamrāʾ and summer in al-Bayḍāʾ. Some reports about ʿUbayd Allāh b. Ziyād: They said: A man came to Ibn Ziyād and said: May God preserve the governor. My wife has died, and I want to marry her mother. He said to him: How much is your stipend in the dīwān? He said: Seven hundred. He said: O boy, deduct four hundred from his stipend. Then he said to him: Three hundred is enough for you with this understanding of yours! They said: Umm al-Fujayʿ and her husband brought their dispute to him, the woman having wished to separate from her husband. Abū al-Fujayʿ said: May God preserve the governor. The best of the two halves of a man is his latter, and the worst of the two halves of a woman is her latter. He said to him: How is that? He said: When a man grows old, his intellect becomes strong, his judgment firm, and his ignorance departs. When a woman grows old, her character becomes bad, her intellect diminishes, her womb becomes barren, and her tongue becomes sharp. He said: You have spoken truly. Take her hand and leave. Yaḥyā b. Maʿīn said: Ibn Ziyād ordered two thousand dirhams for Ṣafwān b. Muḥriz, and they were stolen. He said: Perhaps it will be good. His family said: How can this be good? That reached Ibn Ziyād, and he ordered another two thousand for him. Then he found the two thousand, so they became four thousand, and it was good. It was said to Hind bt. Asmāʾ b. Khārija — who had married several husbands from the governors of Iraq: Who was the dearest of your husbands to you and the most generous to you? She said: Women were not honored as they were honored by Bishr b. Marwān, nor did women fear anyone as they feared al-Ḥajjāj b. Yūsuf. I wish the Resurrection had already come, so that I might see ʿUbayd Allāh b. Ziyād and be satisfied by talking with him and looking at him. He was her first husband, and she married the others after him. ʿUthmān b. Abī Shayba said, with his chain from Ibrāhīm: The first to recite the Muʿawwidhatān aloud in the prescribed prayer was Ibn Ziyād. I say: Meaning — and God knows best — in Kufa, for Ibn Masʿūd did not write them in his muṣḥaf, and the jurists of Kufa took from the senior companions of Ibn Masʿūd. God knows best. Ibn Ziyād had boldness, audacity, and hastiness toward what was not permissible and what he had no need of. It is established in the ḥadīth reported by Abū Yaʿlā and Muslim, with their chains from al-Ḥasan, that ʿĀʾidh b. ʿAmr entered upon ʿUbayd Allāh b. Ziyād and said: O my little son, I heard the Messenger of God ﷺ say: The worst of shepherds is the harsh one, so beware of being one of them. He said to him: Sit down, for you are only from the dregs of the companions of the Messenger of God ﷺ. He said: Were there dregs among them? The dregs were only after them and among others. More than one related from al-Ḥasan that ʿUbayd Allāh b. Ziyād entered upon Maʿqil b. Yasār to visit him in illness. He said: I shall relate to you a ḥadīth I heard from the Messenger of God ﷺ: He said: There is no man whom God has made shepherd over a flock who dies on the day he dies while he is deceiving them, except that God has forbidden Paradise to him. More than one mentioned that when Maʿqil died, ʿUbayd Allāh b. Ziyād prayed over him but did not attend his burial, and he made an excuse that was of no avail, and rode to his palace. Among his audacity was his proceeding with the order to bring al-Ḥusayn before him, even if he were killed before that. What was obligatory upon him was to answer his request that he had asked, in his desire to go to Yazīd, or to Makkah, or to one of the frontier fortresses. But when Shimr b. Dhī al-Jawshan advised him that prudence lay in having him brought before you, and you could then send him wherever you wished among these options or elsewhere, he agreed with Shimr on what he advised, to have him brought before him. Al-Ḥusayn refused to come before him so that Ibn Marjāna could decide about him as he saw fit. He stumbled, failed, and lost. It is not for the son of the daughter of the Messenger of God ﷺ to come before the wicked Ibn Marjāna. Muḥammad b. Saʿd said, with his chain from the chamberlain of ʿUbayd Allāh b. Ziyād: I entered the palace with him when al-Ḥusayn was killed. He said: Fire flared in his face — or a word like it — and he covered his face with his sleeve like this, and said: Do not tell anyone of this. Shurayk said, from Mughīra: Marjāna said to her son ʿUbayd Allāh: O wicked one, you killed the son of the daughter of the Messenger of God ﷺ. You will never see Paradise. We have already mentioned that when Yazīd b. Muʿāwiya died, the people of the two cities pledged allegiance to ʿUbayd Allāh until the people could agree on an imam. Then they rose against him and expelled him from among them. He traveled to Syria and met with Marwān, and made it seem good to him to assume the caliphate and call to himself, and he did so. Then what happened with al-Ḍaḥḥāk b. Qays took place, as we have mentioned. Then Marwān sent him with an army to Iraq. He met at ʿAyn al-Warda Sulaymān b. Ṣurad and those with him of the army called the Army of the Penitents, and he defeated them. He continued toward Kufa with that army, but was delayed on the road because of those who opposed him in the land of the Jazīra, among the enemies who had pledged allegiance to Ibn al-Zubayr. Then it happened that Ibn al-Ashtar went out against him with seven thousand, and what occurred was his killing. Then Ibn al-Ashtar sent his head to al-Mukhtār, along with the head of Ḥuṣayn b. Numayr, Shuraḥbīl b. Dhī al-Kalāʿ, and a group of the leaders of their companions. Al-Mukhtār rejoiced at that. Yaʿqūb b. Sufyān said, with his chain from Yazīd b. Abī Ziyād: When the head of Ibn Marjāna and his companions were brought and placed before al-Mukhtār, a thin snake came and crept among the heads until it entered the mouth of Ibn Marjāna and came out of his nostril, then entered his nostril and came out of his mouth, and it kept entering and leaving his head from among the heads. Abū Sulaymān b. Zabr said: In the year 66 AH they said: In it ʿUbayd Allāh b. Ziyād and al-Ḥuṣayn b. Numayr were killed. Ibrāhīm b. al-Ashtar was in charge of killing them, and he sent their heads to al-Mukhtār, who sent them to Ibn al-Zubayr. They were set up in Makkah and Madinah. Thus Ibn ʿAsākir related from Abū Aḥmad al-Ḥākim and others, that that was in the year 66 AH. Abū Aḥmad added: On the day of ʿĀshūrāʾ. Ibn ʿAsākir was silent about that. The well-known view is that it was in the year 67 AH, as mentioned by Ibn Jarīr and others. But sending the heads to Ibn al-Zubayr in this year is problematic, because the enmity between al-Mukhtār and Ibn al-Zubayr had grown strong and was confirmed in this year, as we have mentioned, and shortly thereafter Ibn al-Zubayr ordered his brother Muṣʿab to march from Basra to Kufa to besiege al-Mukhtār and fight him. God knows best.
Grades by grader
No grade is recorded for this wording.