Tarikh (al-Tabari) 2315
Then the Year Seventy-One Began
مبايعة أهل العراق لعبد الملك وتولية بشر بن مروان إمارة الكوفة قَالُوا: وَلَمَّا قَتَلَ عَبْدُ الْمَلِكِ مُصْعَبًا ارْتَحَلَ إِلَى الْكُوفَةِ فَنَزَلَ النُّخَيْلَةَ فَوَفَدَتْ عَلَيْهِ الْوُفُودُ بِهَا مِنْ رُؤَسَاءِ الْقَبَائِلِ وَسَادَاتِ الْعَرَبِ، وَجَعَلَ يُخَاطِبُهُمْ بِفَصَاحَةٍ وَبَلَاغَةٍ وَاسْتِشْهَادٍ بِأَشْعَارٍ حَسَنَةٍ، وَبَايَعَهُ أَهْلُ الْعِرَاقِ وَفَرَّقَ الْعِمَالَاتِ فِي النَّاسِ، وَوَلَّى الْكُوفَةَ قَطَنَ بْنَ عَبْدِ اللَّهِ الْحَارِثِيَّ أَرْبَعِينَ يَوْمًا، ثُمَّ عَزَلَهُ وَوَلَّى أَخَاهُ بِشْرَ بْنَ مَرْوَانَ عَلَيْهَا، وَخَطَبَ عَبْدُ الْمَلِكِ يَوْمًا بِالْكُوفَةِ فَقَالَ فِي خُطْبَتِهِ: إِنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ لَوْ كَانَ خَلِيفَةً كَمَا يَزْعُمُ لَخَرَجَ فَآسَى بِنَفْسِهِ، وَلَمْ يَغْرِزْ ذَنْبَهُ فِي الْحَرَمِ. ثُمَّ قَالَ لَهُمْ: إِنِّي قَدِ اسْتَخْلَفْتُ عَلَيْكُمْ أَخِي بِشْرَ بْنَ مَرْوَانَ وَأَمَرْتُهُ بِالْإِحْسَانِ إِلَى أَهْلِ الطَّاعَةِ، وَبِالشِّدَّةِ عَلَى أَهْلِ الْمَعْصِيَةِ، فَاسْمَعُوا لَهُ وَأَطِيعُوا. ولاية خالد بن عبد الله البصرة وَأَمَّا أَهْلُ الْبَصْرَةِ فَإِنَّهُمْ لَمَّا بَلَغَهُمْ مَقْتَلُ مُصْعَبٍ تَنَازَعَ فِي إِمَارَتِهَا حُمْرَانُ بْنُ أَبَانٍ مَوْلَى عُثْمَانَ بْنِ عَفَّانَ، وَ عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ، فَغَلَبَهُ حُمْرَانُ بْنُ أَبَانٍ عَلَيْهَا فَبَايَعَهُ أَهْلُهَا فَكَانَ أَشْرَفَ الرَّجُلَيْنِ. قَالَ أَعْرَابِيٌّ: وَاللَّهِ لَقَدْ رَأَيْتُ رِدَاءَ ابْنِ أَبَانٍ مَالَ عَنْ عَاتِقِهِ يَوْمًا، فَابْتَدَرَهُ مَرْوَانُ، وَ سَعِيدُ بْنُ الْعَاصِ أَيُّهُمَا يُسَوِّيهِ عَلَى مَنْكِبَيْهِ. وَقَالَ غَيْرُهُ: مَدَّ حُمْرَانُ يَوْمًا رِجْلَهُ فَابْتَدَرَ مُعَاوِيَةُ، وَعَبْدُ اللَّهِ بْنُ عَامِرٍ أَيُّهُمَا يَغْمِزُهَا. قَالَ: فَبَعَثَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ خَالِدَ بْنَ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أُسَيْدٍ وَالِيًا عَلَيْهَا - يَعْنِي عَلَى الْبَصْرَةِ - فَأَخَذَهَا مِنْ حُمْرَانَ بْنِ أَبَانٍ وَاسْتَنَابَ فِيهَا عُبَيْدَ اللَّهِ بْنَ أَبِي بَكْرَةَ، وَعَزَلَ حُمْرَانَ بْنَ أَبَانٍ عَنْهَا. قَالُوا: وَقَدْ أَمَرَ عَبْدُ الْمَلِكِ بِطَعَامٍ كَثِيرٍ فَعُمِلَ لِأَهْلِ الْكُوفَةِ فَأَكَلُوا مِنْ سِمَاطِهِ، وَمَعَهُ يَوْمَئِذٍ عَلَى السَّرِيرِ عَمْرُو بْنُ حُرَيْثٍ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: مَا أَلَذَّ عَيْشَنَا لَوْ أَنَّ شَيْئًا يَدُومُ، وَلَكِنْ نَحْنُ كَمَا قَالَ الْأَوَّلُ: وَكُلُّ جَدِيدٍ يَا أُمَيْمَ إِلَى بِلًى وَكُلُّ امْرِئٍ يَوْمًا يَصِيرُ إِلَى كَانْ فَلَمَّا فَرَغَ النَّاسُ مِنَ الطَّعَامِ نَهَضَ فَدَارَ فِي الْقَصْرِ، وَجَعَلَ يَسْأَلُ عَمْرَو بْنَ حُرَيْثٍ عَنْ أَحْوَالِ الْقَصْرِ وَمَنْ بَنَى أَمَاكِنَهُ وَبُيُوتَهُ، فَيُخْبِرُهُ، ثُمَّ جَاءَ إِلَى مَجْلِسِهِ فَاسْتَلْقَى وَهُوَ يَقُولُ: اعْمَلْ عَلَى مَهَلٍ فَإِنَّكَ مَيِّتٌ وَاكَدَحْ لِنَفْسِكَ أَيُّهَا الْإِنْسَانْ فَكَأَنَّ مَا قَدْ كَانَ لَمْ يَكُ إِذْ مَضَى وَكَأَنَّ مَا هُوَ كَائِنٌ قَدْ كَانْ رجوع عبد الملك بن مروان إلى الشام قَالَ ابْنُ جَرِيرٍ وَفِيهَا رَجَعَ عَبْدُ الْمَلِكِ - فِيمَا زَعَمَ الْوَاقِدِيُّ - إِلَى الشَّامِ. عزل ابن الزبير ؓ جابر بن الأسود عن المدينة قَالَ: وَفِيهَا عَزَلَ ابْنُ الزُّبَيْرِ جَابِرَ بْنَ الْأَسْوَدِ عَنِ الْمَدِينَةِ، وَوَلَّى عَلَيْهَا طَلْحَةَ بْنَ عَبْدِ اللَّهِ بْنِ عَوْفٍ، وَكَانَ هُوَ آخِرَ أُمَرَائِهِ عَلَيْهَا، حَتَّى قَدِمَ عَلَيْهَا طَارِقُ بْنُ عَمْرٍو مَوْلَى عُثْمَانَ، مِنْ جِهَةِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. من حج بالناس في هذه السنة وَفِيهَا حَجَّ بِالنَّاسِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَلَمْ يَبْقَ لَهُ وِلَايَةٌ عَلَى الْعِرَاقِ. فتح قرطاجنة قَالَ الْوَاقِدِيُّ: وَفِيهَا عَقَدَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ نَائِبُ مِصْرَ لِحَسَّانَ الْغَسَّانِيِّ عَلَى غَزْوِ إِفْرِيقِيَّةَ، فَسَارَ إِلَيْهَا فِي عَدَدٍ كَثِيرٍ، فَافْتَتَحَ قَرْطَاجَنَّةَ وَكَانَ أَهْلُهَا رُومًا عُبَّادَ أَصْنَامٍ. قتل نجدة الحروري وَفِيهَا قُتِلَ نَجْدَةُ الْحَرُورِيُّ الَّذِي تَغَلَّبَ عَلَى الْيَمَامَةَ، وَفِيهَا خَرَجَ عَبْدُ اللَّهِ بْنُ ثَوْرٍ فِي الْيَمَامَةِ. ذِكْرُ أَمْرِ عَبْدِ الْمَلِكِ وَزُفَرَ بْنِ الْحَارِثِ قَدْ ذَكَرْنَا فِي وَقْعَةِ رَاهِطٍ مَسِيرَ زُفَرَ إِلَى قَرْقِيسِيَا وَاجْتِمَاعَ قَيْسٍ عَلَيْهِ، وَالسَّبَبَ فِي اسْتِيلَائِهِ عَلَيْهَا وَمَا كَانَ مِنْهُ بَعْدَ ذَلِكَ، وَكَانَ عَلَى بَيْعَةِ ابْنِ الزُّبَيْرِ وَفِي طَاعَتِهِ. فَلَمَّا مَاتَ مَرْوَانُ بْنُ الْحَكَمِ وَوَلِيَ ابْنُهُ عَبْدُ الْمَلِكِ كَتَبَ إِلَى أَبَانَ بْنِ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ وَهُوَ عَلَى حِمْصٍ يَأْمُرُهُ أَنْ يَسِيرَ إِلَى زُفَرَ، فَسَارَ إِلَيْهِ وَعَلَى مُقَدِّمَتِهِ عَبْدُ اللَّهِ بْنُ زَمِيتٍ الطَّائِيُّ، فَوَاقَعَ عَبْدُ اللَّهِ زُفَرَ قَبْلَ وُصُولِ أَبَانَ، وَكَثُرَ فِي أَصْحَابِهِ الْقَتْلُ، قُتِلَ مِنْهُمْ ثَلَاثُمِائَةٍ، فَلَامَهُ أَبَانُ عَلَى عَجَلَتِهِ، وَأَقْبَلَ أَبَانُ فَوَاقَعَ زُفَرَ، فَقُتِلَ ابْنُهُ وَكِيعُ بْنُ زُفَرَ، وَأَدْرَكَتْ طَيِّءٌ ثَقَلَ زُفَرَ وَنِسَاءِهِ، فَاسْتَوْهَبَ مُحَمَّدُ بْنُ حُصَيْنِ بْنِ نُمَيْرٍ النِّسَاءَ وَأَلْحَقَهُنَّ بِزُفَرَ بِقَرْقِيسِيَا، فَقَالَ زُفَرُ: عَلِقْنَ بِحَبْلٍ مِنْ حُصَيْنٍ لَوَ انَّهُ تَغَيَّبَ حَالَتْ دُونَهُنَّ الْمَصَائِرُ أَبُوكُمْ أَبُونَا فِي الْقَدِيمِ وَإِنَّنِي لِغَابِرُكُمْ فِي آخِرِ الدَّهْرِ شَاكِرُ وَكَانَ يُقَالُ لِزُفَرَ إِنَّهُ مِنْ كِنْدَةَ. ثُمَّ إِنَّ عَبْدَ الْمَلِكِ لَمَّا أَرَادَ الْمَسِيرَ إِلَى مُصْعَبٍ سَارَ إِلَى قَرْقِيسِيَا، فَحَصَرَ زُفَرَ فِيهَا وَنَصَبَ عَلَيْهَا الْمَجَانِيقَ، فَأَمَرَ زُفَرُ أَنْ يُنَادِيَ [ فِي ] عَسْكَرِ عَبْدِ الْمَلِكِ: لِمَ نَصَبْتُمْ عَلَيْنَا الْمَجَانِيقَ ؟ قَالَ: لِنَثْلِمَ ثُلْمَةً نُقَاتِلُكُمْ عَلَيْهَا. فَقَالَ زُفَرُ: قُولُوا لَهُمْ: فَإِنَّا لَا نُقَاتِلُكُمْ مِنْ وَرَاءِ الْحِيطَانِ، وَلَكِنَّا نَخْرُجُ إِلَيْكُمْ. وَثَلَمَتِ الْمَنْجَنِيقُ مِنَ الْمَدِينَةِ بُرْجًا مِمَّا يَلِي حُرَيْثَ بْنَ بَحْدَلٍ، فَقَالَ زُفَرُ: لَقَدْ تَرَكَتْنِي مَنْجَنِيقُ ابْنِ بَحْدَلٍ أَحِيدُ عَنِ الْعُصْفُورِ حِينَ يَطِيرُ وَكَانَ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ مُجِدًّا فِي قِتَالِهِمْ، فَقَالَ رَجُلٌ مِنْ أَصْحَابِ زُفَرَ مِنْ بَنِي كَلَابٍ: لَأَقُولَنَّ لِخَالِدٍ كَلَامًا لَا يَعُودُ إِلَى مَا يَصْنَعُ. فَلَمَّا كَانَ الْغَدُ خَرَجَ خَالِدٌ لِلْمُحَارَبَةِ، فَقَالَ لَهُ الْكَلَابِيُّ: مَاذَا ابْتِغَاءُ خَالِدٍ وَهَمُّهْ إِذْ سَلَبَ الْمُلْكَ وَنِيكَتُ امُّهْ فَاسْتَحْيَا وَعَادَ وَلَمْ يَرْجِعْ يُقَاتِلُهُمْ. وَقَالَتْ كَلْبٌ لِعَبْدِ الْمَلِكِ: إِنَّا إِذَا لَقِيَنَا زُفَرَ انْهَزَمَتِ الْقَيْسِيَّةُ الَّذِينَ مَعَكَ، فَلَا تَخْلِطْهُمْ مَعَنَا. فَفَعَلَ، فَكَتَبَتِ الْقَيْسِيَّةُ عَلَى نَبْلِهَا: إِنَّهُ لَيْسَ يُقَاتِلُكُمْ غَدًا مُضَرِيٌّ، وَرَمَوُا النَّبْلَ إِلَى قَرْقِيسِيَا، فَلَمَّا أَصْبَحَ زُفَرُ دَعَا ابْنَهُ الْهُذَيْلَ، وَبِهِ كَانَ يُكَنَّى، وَقِيلَ: [ كَانَ ] يُكَنَّى أَبَا الْكَوْثَرِ، فَقَالَ: اخْرُجْ إِلَيْهِمْ فَشُدَّ عَلَيْهِمْ شَدَّةً لَا تَرْجِعْ حَتَّى تَضْرِبَ فُسْطَاطَ عَبْدِ الْمَلِكِ، وَاللَّهِ لَئِنْ رَجَعْتَ دُونَ أَنْ تَطَأَ أَطْنَابَ فُسْطَاطِهِ لَأَقْتُلَنَّكَ. فَجَمَعَ الْهُذَيْلُ خَيْلَهُ وَحَمَلَ عَلَيْهِمْ، فَصَبَرُوا قَلِيلًا ثُمَّ انْكَشَفُوا، وَتَبِعَهُمُ الْهُذَيْلُ بِخَيْلِهِ حَتَّى وَطِئُوا أَطْنَابَ الْفُسْطَاطِ وَقَطَعُوا بَعْضَهَا ثُمَّ رَجَعُوا، فَقَبَّلَ زُفَرُ رَأَسَ الْهُذَيْلِ وَقَالَ: لَا يَزَالُ عَبْدُ الْمَلِكِ يُحِبُّكَ بَعْدَهَا أَبَدًا. فَقَالَ الْهُذَيْلُ: وَاللَّهِ لَوْ شِئْتَ أَنْ أَدْخُلَ الْفُسْطَاطَ لَفَعَلْتُ. فَقَالَ زُفَرُ: أَلَا لَا أُبَالِي مَنْ أَتَاهُ حِمَامُهُ إِذَا مَا الْمَنَايَا عَنْ هُذَيْلٍ تَجَلَّتِ تَرَاهُ أَمَامَ الْخَيْلِ أَوَّلَ فَارِسٍ وَيَضْرِبُ فِي أَعْجَازِهَا إِنْ تَوَلَّتِ وَلَمَّا ثُلِمَ بُرْجُ قَرْقِيسِيَا قَالَ لِعَبْدِ الْمَلِكِ بَعْضُ أَهْلِهِ: لَوْ قَاتَلْتَهُمْ بِقُضَاعَةَ لَمَلَكْتَهُمْ. فَفَعَلَ وَقَاتَلَهُمْ، فَلَمَّا كَانَ عِنْدَ الْمَسَاءِ انْكَشَفَتْ قُضَاعَةُ وَكَثُرَ الْقَتْلُ فِيهِمْ، وَأَقْبَلَ رُوحُ بْنُ زِنْبَاعٍ الْجُذَامِيُّ إِلَى بُرْجٍ مِنْهَا، فَسَأَلَ أَهْلَهُ وَقَالَ: نَشَدْتُكُمُ اللَّهَ كَمْ قَتَلْنَا مِنْكُمْ ؟ قَالُوا: وَاللَّهِ لَمْ يُقْتَلْ مِنَّا أَحَدٌ، وَلَمْ يُجْرَحْ إِلَّا رَجُلٌ وَاحِدٌ، وَلَا بَأْسَ عَلَيْهِ. ثُمَّ قَالُوا: نَشَدْنَاكَ اللَّهَ كَمْ قُتِلَ مِنْكُمْ ؟ قَالَ: عِدَّةُ فُرْسَانٍ، وَجَرَحْتُمْ مَا لَا يُحْصَى، فَلَعَنَ اللَّهُ ابْنَ بَحْدَلٍ ! وَرَجَعَ رَوْحٌ إِلَى عَبْدِ الْمَلِكِ وَقَالَ: إِنَّ ابْنَ بَحْدَلٍ يُمَنِّيكَ الْبَاطِلَ، فَأَعْرِضْ عَنْ هَذَا الرَّجُلِ. وَكَانَ رَجُلٌ مِنْ كَلْبٍ يُقَالُ لَهُ الذَّيَّالُ يَخْرُجُ فَيَسُبُّ زُفَرَ فَيُكْثِرُ، فَقَالَ زُفَرُ لِلْهُذَيْلِ ابْنِهِ أَوْ لِبَعْضِ أَصْحَابِهِ: أَمَا تَكْفِينِي هَذَا ؟ قَالَ: أَنَا أَجِيئُكَ بِهِ. فَدَخَلَ عَسْكَرَ عَبْدِ الْمَلِكِ لَيْلًا فَجَعَلَ يُنَادَى: مَنْ يَعْرِفُ بَغْلًا مِنْ صِفَتِهِ كَذَا وَكَذَا ؟ حَتَّى انْتَهَى إِلَى خِبَاءِ الرَّجُلِ وَقَدْ عَرَفَهُ. فَقَالَ الرَّجُلُ: رَدَّ اللَّهُ عَلَيْكَ ضَالَّتَكَ. فَقَالَ: يَا عَبْدَ اللَّهِ، إِنِّي قَدْ عَيِيتُ فَلَوْ أَذِنْتَ لِي فَاسْتَرَحْتُ قَلِيلًا. قَالَ: ادْخُلْ، فَدَخَلَ وَالرَّجُلُ وَحْدَهُ فِي خِبَائِهِ، فَرَمَى بِنَفْسِهِ وَنَامَ صَاحِبُ الْخِبَاءِ، فَقَامَ إِلَيْهِ فَأَيْقَظَهُ وَقَالَ: وَاللَّهِ لَئِنْ تَكَلَّمْتَ لَأَقْتُلَنَّكَ. قَالَ: قُتِلْتُ أَوْ سَلِمْتُ فَمَاذَا يَنْفَعُكَ قَتْلِي ؟ ( قَالَ: لَئِنْ ) سَكَتَّ وَجِئْتَ مَعِي إِلَى زُفَرَ، فَلَكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ أَنْ أَرُدَّكَ إِلَى عَسْكَرِكَ بَعْدَ أَنْ يَصِلَكَ زُفَرُ وَيُحْسِنَ إِلَيْهِ. فَخَرَجَا وَهُوَ يُنَادِي: مَنْ دَلَّ عَلَى بَغْلٍ مِنْ صِفَتِهِ كَذَا وَكَذَا ؟ حَتَّى أَتَى زُفَرَ وَالرَّجُلُ مَعَهُ، فَأَعْلَمَهُ أَنَّهُ قَدْ آمَنَهُ، فَوَهَبَ لَهُ زُفَرُ دَنَانِيرَ، وَحَمَلَهُ عَلَى رِحَالَةِ النِّسَاءِ، وَأَلْبَسَهُ ثِيَابَهُنَّ، وَبَعَثَ مَعَهُ رَجُلًا حَتَّى دَنَوْا مِنْ عَسْكَرِ عَبْدِ الْمَلِكِ. فَنَادَوْا: هَذِهِ جَارِيَةٌ قَدْ بَعَثَ بِهَا زُفَرُ إِلَى عَبْدِ الْمَلِكِ. وَانْصَرَفُوا، فَلَمَّا نَظَرَ إِلَيْهِ أَهْلُ الْعَسْكَرِ عَرَفُوهُ، وَأَخْبَرُوا عَبْدَ الْمَلِكِ الْخَبَرَ، فَضَحِكَ وَقَالَ: لَا يُبْعِدُ اللَّهُ رَجُلًا نُصِرَ، وَاللَّهِ إِنَّ قَتْلَهُمْ لَذُلٌّ، وَإِنَّ تَرْكَهُمْ لَحَسْرَةٌ. وَكَفَّ الرَّجُلُ فَلَمْ يَعُدْ يَسُبُّ زُفَرَ، وَقِيلَ: إِنَّهُ هَرَبَ مِنَ الْعَسْكَرِ. ثُمَّ إِنَّ عَبْدَ الْمَلِكِ أَمَرَ أَخَاهُ مُحَمَّدًا أَنْ يَعْرِضَ عَلَى زُفَرَ وَابْنِهِ الْهُذَيْلِ الْأَمَانَ عَلَى أَنْفُسِهِمَا وَمَنْ مَعَهُمَا وَمَالِهِمْ، وَأَنْ يُعْطَيَا مَا أَحَبَّا. فَفَعَلَ مُحَمَّدٌ ذَلِكَ، فَأَجَابَ الْهُذَيْلُ وَكَلَّمَ أَبَاهُ وَقَالَ لَهُ: لَوْ صَالَحْتَ هَذَا الرَّجُلَ فَقَدْ أَطَاعَهُ النَّاسُ، وَهُوَ خَيْرٌ لَكَ مِنَ ابْنِ الزُّبَيْرِ. فَأَجَابَ عَلَى أَنَّ لَهُ الْخِيَارَ فِي بَيْعَتِهِ سَنَةً، وَأَنْ يَنْزِلَ حَيْثُ شَاءَ، وَلَا يُعِينَ عَبْدَ الْمَلِكِ عَلَى قِتَالِ ابْنِ الزُّبَيْرِ. فَبَيْنَا الرُّسُلُ تَخْتَلِفُ بَيْنَهُمَا إِذْ جَاءَهُ رَجُلٌ مِنْ كَلْبٍ، فَقَالَ: قَدْ هُدِمَ مِنَ الْمَدِينَةِ أَرْبَعَةُ أَبْرَاجٍ. فَقَالَ عَبْدُ الْمَلِكِ: لَا أُصَالِحُهُمْ. وَزَحَفَ إِلَيْهِمْ، فَهَزَمُوا أَصْحَابَهُ حَتَّى أَدْخَلُوهُمْ عَسْكَرَهُمْ. فَقَالَ: أَعْطُوهُمْ مَا أَرَادُوا. فَقَالَ زُفَرُ: لَوْ كَانَ قَبْلَ هَذَا لَكَانَ أَحْسَنَ. وَاسْتَقَرَّ الصُّلْحُ عَلَى أَمَانِ الْجَمِيعِ، وَوَضْعِ الدِّمَاءِ وَالْأَمْوَالِ، وَأَنْ لَا يُبَايِعَ عَبْدَ الْمَلِكِ حَتَّى يَمُوتَ ابْنُ الزُّبَيْرِ لِلْبَيْعَةِ لَهُ فِي عُنُقِهِ، وَأَنْ يُعْطَى مَالًا يُقَسِّمُهُ فِي أَصْحَابِهِ. وَخَافَ زُفَرُ أَنْ يَغْدِرَ بِهِ عَبْدُ الْمَلِكِ كَمَا غَدَرَ بِعَمْرِو بْنِ سَعِيدٍ، فَلَمْ يَنْزِلْ إِلَيْهِ، فَأَرْسَلَ إِلَيْهِ بِقَضِيبِ النَّبِيِّ ﷺ أَمَانًا لَهُ، فَنَزَلَ إِلَيْهِ، فَلَمَّا دَخَلَ عَلَيْهِ أَجْلَسَهُ مَعَهُ عَلَى سَرِيرِهِ، فَقَالَ ابْنُ عِضَاةَ الْأَشْعَرِيُّ: أَنَا كُنْتُ أَحَقُّ بِهَذَا الْمَجْلِسِ مِنْهُ. فَقَالَ زُفَرُ: كَذَبْتَ هُنَاكَ، إِنِّي عَادَيْتُ فَضَرَرْتُ، وَوَالَيْتُ فَنَفَعْتُ. وَلَمَّا رَأَى عَبْدُ الْمَلِكِ قِلَّةَ مَنْ مَعَ زُفَرَ قَالَ: لَوْ عَلِمْتُ أَنَّهُ فِي هَذِهِ الْقِلَّةِ لَحَاصَرْتُهُ أَبَدًا حَتَّى يَنْزِلَ عَلَى حُكْمِي. فَبَلَغَ قَوْلُهُ زُفَرَ فَقَالَ: إِنْ شِئْتَ رَجَعْنَا وَرَجَعْتَ. فَقَالَ: بَلْ نَفِي لَكَ يَا أَبَا الْهُذَيْلِ. وَقَالَ لَهُ عَبْدُ الْمَلِكِ يَوْمًا: بَلَغَنِي أَنَّكَ مِنْ كِنْدَةَ. فَقَالَ: وَمَا خَيْرُ مَنْ لَا يَبْغِي حَسَدًا، وَلَا يَدَّعِي رَغْبَةً ! وَتَزَوَّجَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ الرَّبَابَ بِنْتَ زُفَرَ، فَكَانَ يُؤْذَنُ لِأَخَوَيْهَا الْهُذَيْلِ وَالْكَوْثَرِ فِي أَوَّلِ النَّاسِ. وَأَمَرَ زُفَرُ ابْنَهُ الْهُذَيْلَ أَنْ يَسِيرَ مَعَ عَبْدِ الْمَلِكِ إِلَى قِتَالِ مُصْعَبٍ وَقَالَ لَهُ: أَنْتَ لَا عَهْدَ عَلَيْكَ. فَسَارَ مَعَهُ، فَلَمَّا قَارَبَ مُصْعَبًا هَرَبَ إِلَيْهِ، وَقَاتَلَ مَعَ ابْنِ الْأَشْتَرِ، فَلَمَّا قُتِلَ ابْنُ الْأَشْتَرِ اخْتَفَى الْهُذَيْلُ بِالْكُوفَةِ حَتَّى اسْتُؤْمِنَ لَهُ مِنْ عَبْدِ الْمَلِكِ فَآمَنَهُ، كَمَا تَقَدَّمَ.
Translation
✧ The pledge of allegiance of the people of Iraq to ʿAbd al-Malik and the appointment of Bishr b. Marwān as governor of Kufa They said: When ʿAbd al-Malik killed Muṣʿab, he departed to Kufa and encamped at al-Nukhayla. Delegations from the chiefs of the tribes and the notables of the Arabs came to him there, and he addressed them with eloquence and rhetoric, quoting fine poetry. The people of Iraq pledged allegiance to him, and he distributed the governorships among the people. He appointed Qaṭan b. ʿAbd Allāh al-Ḥārithī over Kufa for forty days, then dismissed him and appointed his brother Bishr b. Marwān over it. ʿAbd al-Malik delivered a sermon one day in Kufa and said in it: If ʿAbd Allāh b. al-Zubayr were a caliph as he claims, he would have come out and risked himself, and would not have stuck his tail in the sanctuary. Then he said to them: I have appointed over you my brother Bishr b. Marwān, and I have commanded him to be kind to the obedient and severe to the disobedient, so listen to him and obey. The governorship of Khālid b. ʿAbd Allāh over Basra As for the people of Basra, when news of the killing of Muṣʿab reached them, Ḥumrān b. Abān, the client of ʿUthmān b. ʿAffān, and ʿUbayd Allāh b. Abī Bakra disputed over its governorship. Ḥumrān b. Abān prevailed over him, and its people pledged allegiance to him, and he was the more noble of the two men. A bedouin said: By God, I saw the cloak of Ibn Abān slip from his shoulder one day, and Marwān and Saʿīd b. al-ʿĀṣ raced to straighten it on his shoulders. Another said: Ḥumrān stretched out his leg one day, and Muʿāwiya and ʿAbd Allāh b. ʿĀmir raced to massage it. He said: Then ʿAbd al-Malik b. Marwān sent Khālid b. ʿAbd Allāh b. Khālid b. Usayd as governor over it—meaning over Basra—and he took it from Ḥumrān b. Abān and appointed ʿUbayd Allāh b. Abī Bakra as his deputy in it, and dismissed Ḥumrān b. Abān from it. They said: ʿAbd al-Malik ordered much food to be prepared for the people of Kufa, and they ate from his table. With him that day on the couch was ʿAmr b. Ḥurayth. ʿAbd al-Malik said to him: How pleasant our life would be if something lasted, but we are as the first said: Every new thing, O Umayma, tends to decay, and every man one day turns to a has-been. When the people finished eating, he rose and walked around the palace, asking ʿAmr b. Ḥurayth about the conditions of the palace and who built its places and chambers, and he informed him. Then he came to his seat and lay back, saying: Work at leisure, for you shall die, and toil for yourself, O man. It is as if what has passed never was, and as if what is to come already has been. The return of ʿAbd al-Malik b. Marwān to Syria Ibn Jarīr said: In this year ʿAbd al-Malik returned—according to what al-Wāqidī claimed—to Syria. Ibn al-Zubayr ؓ's dismissal of Jābir b. al-Aswad from Madinah He said: In this year Ibn al-Zubayr dismissed Jābir b. al-Aswad from Madinah and appointed over it Ṭalḥa b. ʿAbd Allāh b. ʿAwf, and he was the last of his governors over it, until Ṭāriq b. ʿAmr, the client of ʿUthmān, came to it from the side of ʿAbd al-Malik b. Marwān. Who led the people in pilgrimage this year In this year ʿAbd Allāh b. al-Zubayr led the people in pilgrimage, and no authority remained for him over Iraq. The conquest of Carthage Al-Wāqidī said: In this year ʿAbd al-ʿAzīz b. Marwān, the deputy of Egypt, commissioned Ḥassān al-Ghassānī to raid Ifrīqiya. He marched there with a large number and conquered Carthage. Its people were Byzantine idol-worshippers. The killing of Najda al-Ḥarūrī In this year Najda al-Ḥarūrī, who had seized al-Yamāma, was killed. In this year ʿAbd Allāh b. Thawr rose in al-Yamāma. An account of the affair of ʿAbd al-Malik and Zufar b. al-Ḥārith We have already mentioned in the Battle of Marj Rāhiṭ the march of Zufar to Qarqīsiyā and the gathering of Qays around him, the reason for his taking possession of it, and what he did after that. He was upon the pledge of Ibn al-Zubayr and in obedience to him. When Marwān b. al-Ḥakam died and his son ʿAbd al-Malik succeeded, he wrote to Abān b. ʿUqba b. Abī Muʿayṭ, who was over Ḥimṣ, ordering him to march against Zufar. He marched against him, with ʿAbd Allāh b. Zamīṭ al-Ṭāʾī in command of his vanguard. ʿAbd Allāh engaged Zufar before Abān arrived, and many of his companions were killed; three hundred of them were killed. Abān blamed him for his haste. Abān advanced and engaged Zufar, and his son Wakīʿ b. Zufar was killed. Ṭayyiʾ captured Zufar's baggage and women, and Muḥammad b. Ḥuṣayn b. Numayr begged for the women and returned them to Zufar at Qarqīsiyā. Zufar said: They clung to a rope from Ḥuṣayn; had he disappeared, the fates would have intervened for them. Your father is our father in ancient times, and I am grateful to the last of you until the end of time. It was said of Zufar that he was from Kinda. Then when ʿAbd al-Malik wanted to march against Muṣʿab, he marched to Qarqīsiyā and besieged Zufar there, setting up mangonels against it. Zufar ordered that a call be made in ʿAbd al-Malik's camp: Why have you set up mangonels against us? He said: To make a breach through which we may fight you. Zufar said: Tell them: We will not fight you from behind walls, but we will come out to you. The mangonel breached a tower of the city on the side facing Ḥurayth b. Baḥdal. Zufar said: The mangonel of Ibn Baḥdal has left me shying away even from a sparrow when it flies. Khālid b. Yazīd b. Muʿāwiya was earnest in fighting them. A man from the companions of Zufar, of the Banū Kilāb, said: I will say to Khālid words that will make him not return to what he is doing. The next day Khālid came out to fight. The Kilābī said to him: What does Khālid seek, and what is his concern, when kingship has been snatched away and his mother has been violated? He felt ashamed and went back, and did not return to fight them. The Kalb said to ʿAbd al-Malik: When we meet Zufar, the Qaysīs who are with you will flee, so do not mix them with us. He did so. The Qaysīs wrote on their arrows: No Muḍarī will fight you tomorrow, and shot the arrows into Qarqīsiyā. When morning came, Zufar summoned his son al-Hudhayl—by whom he had his kunya, and it was said he had the kunya Abū al-Kawthar—and said: Go out against them and make a charge from which you will not return until you strike ʿAbd al-Malik's tent. By God, if you return without treading on the ropes of his tent, I will kill you. Al-Hudhayl gathered his cavalry and charged them. They held for a little while, then broke, and al-Hudhayl pursued them with his cavalry until they trod on the ropes of the tent and cut some of them, then returned. Zufar kissed al-Hudhayl's head and said: ʿAbd al-Malik will love you forever after this. Al-Hudhayl said: By God, if you wished me to enter the tent, I would have done so. Zufar said: Indeed I care not who death comes to, when the fates turn away from Hudhayl. You see him before the cavalry, the first horseman, and he strikes at their rear if they turn. When the tower of Qarqīsiyā was breached, one of his family said to ʿAbd al-Malik: If you fought them with Quḍāʿa, you would overcome them. He did so and fought them. When evening came, Quḍāʿa broke and many were killed among them. Rawḥ b. Zinbāʿ al-Judhāmī came to a tower of it and asked its people, saying: I adjure you by God, how many of you have we killed? They said: By God, none of us has been killed, and no one has been wounded except one man, and he is fine. Then they said: We adjure you by God, how many of you have been killed? He said: A number of horsemen, and you have wounded too many to count. May God curse Ibn Baḥdal! Rawḥ returned to ʿAbd al-Malik and said: Ibn Baḥdal is giving you false hopes, so turn away from this man. There was a man of Kalb called al-Dhayyāl who used to go out and revile Zufar at length. Zufar said to his son al-Hudhayl or to one of his companions: Will you not rid me of this one? He said: I will bring him to you. He entered ʿAbd al-Malik's camp at night and began calling out: Who knows a mule of such-and-such description? until he reached the man's tent, having recognized him. The man said: May God restore your lost animal to you. He said: O servant of God, I am tired; if you would permit me to rest a little. He said: Enter. He entered, and the man was alone in his tent. He threw himself down and the owner of the tent slept. He rose against him, woke him, and said: By God, if you speak, I will kill you. He said: Whether I am killed or spared, what benefit is my killing to you? He said: If you keep silent and come with me to Zufar, you have God's covenant and pact that I will return you to your camp after Zufar rewards you and treats you well. They went out, and he was calling: Who can guide to a mule of such-and-such description? until he came to Zufar with the man. He informed him that he had granted him safe-conduct. Zufar gave him dinars, mounted him on a women's saddle, dressed him in their clothes, and sent a man with him until they drew near ʿAbd al-Malik's camp. They called out: This is a slave-girl whom Zufar has sent to ʿAbd al-Malik. Then they left. When the people of the camp saw him, they recognized him and told ʿAbd al-Malik the story. He laughed and said: May God not keep far a man who is helped. By God, killing them is a humiliation, and leaving them is a regret. The man desisted and no longer reviled Zufar. It was said that he fled from the camp. Then ʿAbd al-Malik ordered his brother Muḥammad to offer Zufar and his son al-Hudhayl safe-conduct for themselves, those with them, and their property, and that they be given whatever they wished. Muḥammad did that. Al-Hudhayl accepted and spoke to his father, saying: If you make peace with this man, for the people have obeyed him, and he is better for you than Ibn al-Zubayr. He agreed on condition that he have the choice regarding his pledge for a year, that he settle wherever he wished, and that he not help ʿAbd al-Malik against fighting Ibn al-Zubayr. While the messengers were going back and forth between them, a man of Kalb came to him and said: Four towers of the city have been demolished. ʿAbd al-Malik said: I will not make peace with them. He advanced against them, and they routed his companions until they drove them into their camp. He said: Give them what they want. Zufar said: If it had been before this, it would have been better. The peace was settled on safe-conduct for all, the laying down of blood and property, and that he would not pledge allegiance to ʿAbd al-Malik until Ibn al-Zubayr died, because of the pledge he had given him, and that he be given money to distribute among his companions. Zufar feared that ʿAbd al-Malik would betray him as he had betrayed ʿAmr b. Saʿīd, so he did not come down to him. Then he sent him the staff of the Prophet ﷺ as a guarantee of safety, and he came down to him. When he entered upon him, he seated him with him on his couch. Ibn ʿiḍāh al-Ashʿarī said: I was more entitled to this seat than he. Zufar said: You lie there; I was an enemy and caused harm, and I became an ally and brought benefit. When ʿAbd al-Malik saw how few men were with Zufar, he said: Had I known he was in such small numbers, I would have besieged him forever until he submitted to my judgment. His words reached Zufar, who said: If you wish, we return and you return. He said: Rather we fulfill it for you, O Abū al-Hudhayl. ʿAbd al-Malik said to him one day: I have heard that you are from Kinda. He said: What good is one who does not seek envy and does not claim desire! Maslama b. ʿAbd al-Malik married al-Rabāb bt. Zufar, and her two brothers al-Hudhayl and al-Kawthar were admitted first among the people. Zufar ordered his son al-Hudhayl to march with ʿAbd al-Malik to fight Muṣʿab, saying: You are not under any oath. He marched with him. When he approached Muṣʿab, he fled to him and fought with Ibn al-Ashtar. When Ibn al-Ashtar was killed, al-Hudhayl hid in Kufa until safe-conduct was sought for him from ʿAbd al-Malik, and he granted it, as has been mentioned earlier.
Grades by grader
No grade is recorded for this wording.