Dalil
العربية

Tarikh (al-Tabari) 2323

Then the Year Seventy-Four Began

تولية الحجاج الثقفي إمرة المدينة ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَسَبْعِينَ   فِيهَا عَزَلَ عَبْدُ الْمَلِكِ طَارِقَ بْنَ عَمْرٍو عَنْ إِمْرَةِ الْمَدِينَةِ، وَأَضَافَهَا إِلَى الْحَجَّاجِ بْنِ يُوسُفَ الثَّقَفِيِّ، فَقَدِمَهَا الْحَجَّاجُ، فَأَقَامَ بِهَا شَهْرًا، ثُمَّ خَرَجَ مُعْتَمِرًا، ثُمَّ عَادَ إِلَى الْمَدِينَةِ فِي صَفَرٍ، فَأَقَامَ بِهَا ثَلَاثَةَ أَشْهُرٍ، وَبَنَى فِي بَنِي سَلَمَةَ مَسْجِدًا، وَهُوَ الَّذِي يُنْسَبُ إِلَيْهِ الْيَوْمَ > ختم الحجاج بعض الصحابة في أعناقهم وأيديهم وَيُقَالُ: إِنَّ الْحَجَّاجَ فِي هَذِهِ السَّنَةِ وَهَذِهِ الْمُدَّةِ خَتَمَ جَابِرًا، وَ سَهْلَ بْنَ سَعْدٍ، وَقَرَّعَهُمَا ; لِمَ لَا نَصَرَا عُثْمَانَ بْنَ عَفَّانَ، وَخَاطَبَهُمَا خِطَابًا غَلِيظًا - قَبَّحَهُ اللَّهُ وَأَخْزَاهُ - وَقَدِ اسْتَقْضَى أَبَا إِدْرِيسَ الْخَوْلَانِيَّ - أَظُنُّهُ - عَلَى الْيَمَنِ، وَاللَّهُ أَعْلَمُ. وَقَالَ الْوَاقِدِيُّ: إِنَّ الْحَجَّاجَ لَمَّا قَدِمَ الْمَدِينَةَ صَعِدَ مِنْبَرَ رَسُولِ اللَّهِ ﷺ، فَخَطَبَ النَّاسَ وَقَالَ: يَا أَهْلَ خَبِيثَةَ - يَعْنِي طَيْبَةَ - أَنْتُمْ شَرُّ أُمَّةٍ وَأَخَسُّ، وَلَوْلَا أَنَّ أَمِيرَ الْمُؤْمِنِينَ أَوْصَانِي بِكُمْ لَجَعَلْتُهَا مِثْلَ جَوْفِ حِمَارٍ، يَا أَهْلَ خَبِيثَةَ، تَمَنَّوْنَ، هَلْ تَعَوَّذُونَ إِلَّا بِأَعْوَادٍ يَابِسَةٍ - يَعْنِي الْمِنْبَرَ - وَرُمَّةٍ بَالِيَةٍ، وَأَشَارَ إِلَى قَبْرِ النَّبِيِّ ﷺ، ثُمَّ نَزَلَ إِلَى سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ، فَقَالَ: مَا مَنَعَكَ أَنْ تَنْصُرَ أَمِيرَ الْمُؤْمِنِينَ عُثْمَانَ ؟ فَقَالَ: قَدْ فَعَلَتُ. فَقَالَ: كَذَبْتَ. ثُمَّ أَمَرَ بِهِ فَخُتِمَ فِي عُنُقِهِ بِرَصَاصٍ، وَكَذَلِكَ فَعَلَ بِجَابِرِ بْنِ عَبْدِ اللَّهِ ; خَتَمَهُ فِي يَدِهِ، وَأَنَسِ بْنِ مَالِكٍ فِي عُنُقِهِ، وَكَانَ قَصْدُهُ يُذِلُّهُمْ بِذَلِكَ، فَقَالَ أَنَسٌ: إِنَّ أَهْلَ الذِّمَّةِ لَا يَجُوزُ أَنْ يُفْعَلَ بِهِمْ هَذَا. نقض الحجاج الثقفي بنيان الكعبة قَالَ ابْنُ جَرِيرٍ: وَفِيهَا نَقَضَ الْحَجَّاجُ بُنْيَانَ الْكَعْبَةِ  الَّذِي كَانَ ابْنُ الزُّبَيْرِ بَنَاهُ، وَأَعَادَهَا عَلَى بُنْيَانِهَا الْأَوَّلِ. قُلْتُ: الْحَجَّاجُ لَمْ يَنْقُضْ بُنْيَانَ الْكَعْبَةِ جَمِيعَهُ؛ بَلْ إِنَّمَا هَدَمَ الْحَائِطَ الشَّامِيَّ، حَتَّى أَخْرَجَ الْحِجْرَ مِنَ الْبَيْتِ، ثُمَّ سَدَّهُ، وَأَدْخَلَ فِي جَوْفِ الْكَعْبَةِ مَا فَضَلَ مِنَ الْأَحْجَارِ، وَبَقِيَتِ الْحِيطَانُ الثَّلَاثَةُ بِحَالِهَا ; وَلِهَذَا بَقِيَ الْبَابَانِ الشَّرْقِيُّ وَالْغَرْبِيُّ وَهُمَا مُلْصَقَانِ بِالْأَرْضِ، كَمَا هُوَ الْمُشَاهَدُ إِلَى يَوْمِنَا هَذَا، وَلَكِنْ سَدَّ الْغَرْبِيَّ بِالْكُلِّيَّةِ، وَرَدَمَ أَسْفَلَ الشَّرْقِيِّ، حَتَّى جَعَلَهُ مُرْتَفِعًا كَمَا كَانَ فِي الْجَاهِلِيَّةِ، وَلَمْ يَبْلُغِ الْحَجَّاجَ وَلَا عَبْدَ الْمَلِكِ مَا كَانَ بَلَغَ ابْنَ الزُّبَيْرِ مِنَ الْعِلْمِ النَّبَوِيِّ، الَّذِي كَانَتْ أَخْبَرَتْهُ بِهِ خَالَتُهُ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ بِنْتُ الصِّدِّيقِ، ؓ، عَنْ رَسُولِ اللَّهِ ﷺ - كَمَا تَقَدَّمَ ذَلِكَ - مِنْ قَوْلِهِ: لَوْلَا أَنَّ قَوْمَكِ حَدِيثٌ عَهْدُهُمْ بِكُفْرٍ - وَفِي رِوَايَةٍ: بِجَاهِلِيَّةٍ - لَنَقَضْتُ الْكَعْبَةَ، وَأَدَخَلْتُ فِيهَا الْحِجْرَ، وَجَعَلْتُ لَهَا بَابًا شَرْقِيًّا، وَبَابًا غَرْبِيًّا، وَلَأَلْصَقْتُهُمَا بِالْأَرْضِ، فَإِنَّ قَوْمَكِ قَصُرَتْ بِهِمُ النَّفَقَةُ، فَلَمْ يُدْخِلُوا فِيهَا الْحِجْرَ، وَلَمْ يُتَمِّمُوهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ، وَرَفَعُوا بَابَهَا لِيُدْخِلُوا مَنْ شَاءُوا، وَيَمْنَعُوا مَنْ شَاءُوا فَلَمَّا تَمَكَّنَ ابْنُ الزُّبَيْرِ بَنَاهَا كَذَلِكَ، وَلَمَّا بَلَغَ عَبْدَ الْمَلِكِ هَذَا الْحَدِيثُ بَعْدَ ذَلِكَ قَالَ: وَدِدْنَا أَنَا تَرَكْنَاهُ وَمَا تَوَلَّى مِنْ ذَلِكَ. تولية المهلب بن أبي صفرة حرب الأزارقة وَفِي هَذِهِ السَّنَةِ وَلِيَ الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ حَرْبَ الْأَزَارِقَةِ عَنْ أَمْرِ عَبْدِ الْمَلِكِ لِأَخِيهِ بِشْرِ بْنِ مَرْوَانَ أَنْ يُجَهِّزَ الْمُهَلَّبَ إِلَى الْخَوَارِجِ الْأَزَارِقَةِ فِي جُيُوشٍ مِنْ أَهْلِ الْبَصْرَةِ وَالْكُوفَةِ، وَوَجَدَ بِشْرٌ عَلَى الْمُهَلَّبِ فِي نَفْسِهِ، حَيْثُ عَيَّنَهُ عَبْدُ الْمَلِكِ فِي كِتَابِهِ ; فَلَمْ يَجِدْ بُدًّا مِنْ طَاعَتِهِ فِي تَأْمِيرِهِ عَلَى النَّاسِ فِي هَذِهِ الْغَزْوَةِ، وَمَا كَانَ لَهُ مِنَ الْأَمْرِ شَيْءٌ، غَيْرَ أَنَّهُ أَوْصَى أَمِيرَ الْكُوفِيِّينَ عَبْدَ الرَّحْمَنِ بْنَ مِخْنَفٍ أَنْ يَسْتَبِدَّ بِالْأَمْرِ دُونَهُ، وَأَنْ لَا يَقْبَلَ لَهُ رَأْيًا وَلَا مَشُورَةً، فَسَارَ الْمُهَلَّبُ بِأَهْلِ الْبَصْرَةِ، وَأُمَرَاءِ الْأَرْبَاعِ مَعَهُ عَلَى مَنَازِلِهِمْ، حَتَّى نَزَلَ بِرَامَهُرْمُزَ، فَلَمْ يَقُمْ عَلَيْهَا إِلَّا عَشْرًا حَتَّى جَاءَ نَعْيُ بِشْرِ بْنِ مَرْوَانَ، وَأَنَّهُ مَاتَ بِالْبَصْرَةِ، وَاسْتَخْلَفَ عَلَيْهَا خَالِدُ بْنُ عَبْدِ اللَّهِ، فَارْفَضَّ بَعْضُ الْجَيْشِ، وَرَجَعُوا إِلَى الْبَصْرَةِ، فَبَعَثُوا فِي آثَارِهِمْ مَنْ يَرُدُّهُمْ، وَكَتَبَ خَالِدُ بْنُ عَبْدِ اللَّهِ إِلَى الْفَارِّينَ يَتَوَعَّدُهُمْ إِنْ لَمْ يَرْجِعُوا إِلَى أَمِيرِهِمْ، وَيَتَوَعَّدُهُمْ بِسَطْوَةِ عَبْدِ الْمَلِكِ، فَعَدَلُوا يَسْتَأْذِنُونَ عَمْرَو بْنَ حُرَيْثٍ فِي الْمَصِيرِ إِلَى الْكُوفَةِ، فَكَتَبَ إِلَيْهِمْ: إِنَّكُمْ تَرَكْتُمْ أَمِيرَكُمْ، وَأَقْبَلْتُمْ عَاصِينَ مُخَالِفِينَ، وَلَيْسَ لَكُمْ إِذَنٌ وَلَا إِمَامٌ وَلَا أُمَّانٌ. فَلَمَّا جَاءَهُمْ ذَلِكَ، أَقْبَلُوا إِلَى رِحَالِهِمْ فَرَكِبُوهَا، ثُمَّ سَارُوا إِلَى بَعْضِ الْبِلَادِ، فَلَمْ يَزَالُوا مُخْتَفِينَ بِهَا حَتَّى قَدِمَ الْحَجَّاجُ وَالِيًا عَلَى الْعِرَاقِ مَكَانَ بِشْرِ بْنِ مَرْوَانَ ذِكْرُ عَزْلِ بُكَيْرٍ عَنْ خُرَاسَانَ، وَوِلَايَةِ أُمَيَّةَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدٍ   فِي هَذِهِ السَّنَةِ عَزَلَ عَبْدُ الْمَلِكِ بُكَيْرَ بْنَ وَسَّاجٍ عَنْ خُرَاسَانَ، وَوَلَّاهَا أُمَيَّةَ بْنَ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أَسِيدٍ، وَكَانَتْ وِلَايَةُ بُكَيْرٍ سَنَتَيْنِ. وَكَانَ سَبَبُ عَزْلِهِ أَنَّ تَمِيمًا اخْتَلَفَتْ بِهَا، فَصَارَتْ مُقَاعِسُ وَالْبُطُونُ يَتَعَصَّبُونَ لِبَحِيرٍ، وَيَطْلُبُونَ بُكَيْرًا، وَصَارَتْ عَوْفٌ وَالْأَبْنَاءُ يَتَعَصَّبُونَ لِبُكَيْرٍ، وَكُلُّ هَذِهِ بُطُونٌ مِنْ بَنِي تَمِيمٍ، فَخَافَ أَهْلُ خُرَاسَانَ أَنْ تَعُودَ الْحَرْبُ وَتَفْسَدَ الْبِلَادُ وَيَقْهَرَهُمُ الْمُشْرِكُونَ، فَكَتَبُوا إِلَى عَبْدِ الْمَلِكِ بِذَلِكَ، وَأَنَّهَا لَا تَصْلُحُ إِلَّا عَلَى رَجُلٍ مِنْ قُرَيْشٍ لَا يَحْسُدُونَهُ وَلَا يَتَعَصَّبُونَ عَلَيْهِ، فَاسْتَشَارَ عَبْدُ الْمَلِكِ فِيمَنْ يُوَلِّيهِ، فَقَالَ أُمَيَّةُ: يَا أَمِيرَ الْمُؤْمِنِينَ، تَدَارَكْهُمْ بِرَجُلٍ مِنْكَ. قَالَ: لَوْلَا انْهِزَامُكَ عَنْ أَبِي فُدَيْكٍ كُنْتَ لَهَا. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ مَا انْهَزَمْتُ حَتَّى خَذَلَنِيَ النَّاسُ، وَلَمْ أَجِدْ مُقَاتِلًا، فَرَأَيْتُ أَنَّ انْحِيَازِي إِلَى فِئَةٍ أَفْضَلُ مِنْ تَعْرِيضِي عُصْبَةً بَقِيَتْ مِنَ الْمُسْلِمِينَ لِلْهَلَكَةِ، وَقَدْ كَتَبَ إِلَيْكَ خَالِدُ بْنُ عَبْدِ اللَّهِ بِعُذْرِي، وَقَدْ عَلِمَ النَّاسُ ذَلِكَ. فَوَلَّاهُ خُرَاسَانَ. وَكَانَ عَبْدُ الْمَلِكِ يُحِبُّهُ، فَقَالَ النَّاسُ: مَا رَأَيْنَا أَحَدًا عُوِّضَ مِنْ هَزِيمَةٍ مَا عُوِّضَ أُمَيَّةُ. فَلَمَّا سَمِعَ بُكَيْرٌ بِمَسِيرِهِ أَرْسَلَ إِلَى بَحِيرٍ وَهُوَ فِي حَبْسِهِ، وَقَدْ تَقَدَّمَ ذِكْرُ ذَلِكَ فِي مَقْتَلِ ابْنِ خَازِمٍ، يَطْلُبُ مِنْهُ الصُّلْحَ، فَامْتَنَعَ بَحِيرٌ وَقَالَ: ظَنَّ بُكَيْرٌ أَنَّ خُرَاسَانَ تَبْقَى لَهُ فِي الْجَمَاعَةِ. وَمَشَتِ السُّفَرَاءُ بَيْنَهُمْ، فَأَبَى ذَلِكَ بَحِيرٌ، فَدَخَلَ عَلَيْهِ ضِرَارُ بْنُ حُصَيْنٍ الضَّبِّيُّ فَقَالَ: أَرَاكَ أَحْمَقَ ! يُرْسِلُ إِلَيْكَ ابْنُ عَمِّكَ يَعْتَذِرُ إِلَيْكَ، وَأَنْتَ أَسِيرُهُ وَالسَّيْفُ بِيَدِهِ، وَلَوْ قَتَلَكَ مَا حَبِقْتَ، فَلَا تَقْبَلُ مِنْهُ ؟ ! اقْبَلِ الصُّلْحَ، وَاخْرُجْ وَأَنْتَ عَلَى رَأْسِ أَمْرِكَ. فَقَبِلَ مِنْهُ وَصَالَحَ بُكَيْرًا. فَأَرْسَلَ إِلَيْهِ بُكَيْرٌ بِأَرْبَعِينَ أَلْفًا، وَأَخَذَ عَلَيْهِ أَلَّا يُقَاتِلَهُ، وَخَرَجَ بَحِيرٌ فَأَقَامَ يَسْأَلُ عَنْ مَسِيرِ أُمَيَّةَ، فَلَمَّا بَلَغَهُ أَنَّهُ قَدْ قَارَبَ نَيْسَابُورَ سَارَ إِلَيْهِ وَلَقِيَهُ بِهَا، فَأَخْبَرَهُ عَنْ خُرَاسَانَ وَمَا يَحْسُنُ بِهِ طَاعَةُ أَهْلِهَا، وَرَفَعَ عَلَى بُكَيْرٍ أَمْوَالًا أَخَذَهَا، وَحَذَّرَهُ غَدْرَهُ وَسَارَ مَعَهُ حَتَّى قَدِمَ مَرْوَ، وَكَانَ أُمَيَّةُ كَرِيمًا، وَلَا يَعَرِضُ لِبُكَيْرٍ وَلَا لِعُمَّالِهِ، وَعَرَضَ عَلَيْهِ شُرْطَتَهُ فَأَبَى، فَوَلَّاهَا بَحِيرَ بْنَ وَرْقَاءَ، فَلَامَ بُكَيْرًا رِجَالٌ مِنْ قَوْمِهِ، فَقَالَ: كُنْتُ بِالْأَمْسِ أَمِيرًا تُحْمَلُ الْحِرَابُ بَيْنَ يَدَيَّ، فَأَصِيرُ الْيَوْمَ أَحْمِلُ الْحَرْبَةَ ! ثُمَّ خَيَّرَ أُمَيَّةُ بُكَيْرًا أَنْ يُوَلِّيَهُ مَا شَاءَ مِنْ خُرَاسَانَ، فَاخْتَارَ طَخَارِسْتَانَ، قَالَ: فَتَجَهَّزَ لَهَا، فَأَنْفَقَ مَالًا كَثِيرًا. فَقَالَ بَحِيرٌ لِأُمَيَّةَ: إِنْ أَتَى طَخَارِسْتَانَ خَلَعَكَ. وَحَذَّرَهُ، فَلَمْ يُولِّهِ. أَسِيدٌ بِفَتْحِ الْهَمْزَةِ، وَكَسْرِ السِّينِ. وَبَحِيرٌ بِفَتْحِ الْبَاءِ الْمُوَحَّدَةِ، وَكَسْرِ الْحَاءِ. ذِكْرُ وِلَايَةِ عَبْدِ اللَّهِ بْنِ أُمَيَّةَ سِجِسْتَانَ   لَمَّا وَصَلَ أُمَيَّةُ بْنُ عَبْدِ اللَّهِ إِلَى كَرْمَانَ اسْتَعْمَلَ ابْنَهُ عَبْدَ اللَّهِ عَلَى سِجِسْتَانَ، فَلَمَّا قَدِمَهَا غَزَا رُتْبِيلَ الَّذِي مَلَكَ بَعْدَ الْمَقْتُولِ الْأَوَّلِ، وَكَانَ رُتْبِيلُ هَائِبًا لِلْمُسْلِمِينَ، فَلَمَّا وَصَلَ عَبْدُ اللَّهِ إِلَى بُسْتٍ أَرْسَلَ رُتْبِيلُ يَطْلُبُ الصُّلْحَ وَبَذَلَ أَلْفَ أَلْفٍ، وَبَعَثَ إِلَيْهِ بِهَدَايَا وَرَقِيقٍ، فَأَبَى عَبْدُ اللَّهِ قَبُولَ ذَلِكَ وَقَالَ: إِنْ مَلَأَ لِي هَذَا الرِّوَاقَ ذَهَبًا، وَإِلَّا فَلَا صُلْحَ. وَكَانَ غِرًّا، فَخَلَى لَهُ رُتْبِيلُ الْبِلَادَ حَتَّى أَوْغَلَ فِيهَا، وَأَخَذَ عَلَيْهِ الشِّعَابَ وَالْمَضَايِقَ، وَطَلَبَ أَنْ يُخَلِّيَ عَنْهُ وَعَنِ الْمُسْلِمِينَ وَلَا يَأْخُذَ مِنْهُ شَيْئًا، فَأَبَى رُتْبِيلُ وَقَالَ: بَلْ يَأْخُذُ ثَلَاثَمِائَةِ أَلْفِ دِرْهَمٍ صُلْحًا، وَيَكْتُبُ لَنَا بِهِ كِتَابًا، وَلَا يَغْزُو بِلَادَنَا مَا كُنْتُ أَمِيرًا، وَلَا يَحْرِقْ وَلَا يُخَرِّبْ. فَفَعَلَ، وَبَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ فَعَزَلَهُ. ذِكْرُ وِلَايَةِ حَسَّانَ بْنِ النُّعْمَانِ إِفْرِيقِيَّةَ   قَدْ ذَكَرْنَا وِلَايَةَ زُهَيْرِ بْنِ قَيْسٍ سَنَةَ اثْنَتَيْنِ وَسِتِّينَ، وَكَانَ قَتْلُهُ سَنَةَ تِسْعٍ وَسِتِّينَ، فَلَمَّا عَلِمَ عَبْدُ الْمَلِكِ قَتْلَهُ عَظُمَ عَلَيْهِ وَعَلَى الْمُسْلِمِينَ وَأَهَمَّهُ ذَلِكَ، وَشَغَلَهُ عَنْ إِفْرِيقِيَّةَ مَا كَانَ بَيْنَهُ وَبَيْنَ ابْنِ الزُّبَيْرِ، فَلَمَّا قُتِلَ ابْنُ الزُّبَيْرِ وَاجْتَمَعَ الْمُسْلِمُونَ عَلَيْهِ، جَهَّزَ جَيْشًا كَثِيرًا، وَاسْتَعْمَلَ عَلَيْهِمْ وَعَلَى إِفْرِيقِيَّةَ حَسَّانَ بْنَ النُّعْمَانِ الْغَسَّانِيَّ، وَسَيَّرَهُمْ إِلَيْهَا فِي هَذِهِ السَّنَةِ، فَلَمْ يَدْخُلْ إِفْرِيقِيَّةَ قَطُّ جَيْشٌ مِثْلُهُ. فَلَمَّا وَرَدَ الْقَيْرَوَانَ تَجَهَّزَ مِنْهَا وَسَارَ إِلَى قَرْطَاجَنَّةَ، وَكَانَ صَاحِبُهَا أَعْظَمَ مُلُوكِ إِفْرِيقِيَّةَ، وَلَمْ يَكُنِ الْمُسْلِمُونَ قَطُّ حَارَبُوهَا، فَلَمَّا وَصَلَ إِلَيْهَا رَأَى بِهَا مِنَ الرُّومِ وَالْبَرْبَرِ مَا لَا يُحْصَى كَثْرَةً، فَقَاتَلَهُمْ وَحَصَرَهُمْ وَقَتَلَ مِنْهُمْ كَثِيرًا، فَلَمَّا رَأَوْا ذَلِكَ اجْتَمَعَ رَأْيُهُمْ عَلَى الْهَرَبِ، فَرَكِبُوا فِي مَرَاكِبِهِمْ، وَسَارَ بَعْضُهُمْ إِلَى صِقِلِّيَةَ، وَبَعْضُهُمْ إِلَى الْأَنْدَلُسِ، وَدَخَلَهَا حَسَّانُ بِالسَّيْفِ، فَسَبَى وَنَهَبَ، وَقَتَلَهُمْ قَتْلًا ذَرِيعًا، وَأَرْسَلَ الْجُيُوشَ فِيمَا حَوْلَهَا، فَأَسْرَعُوا إِلَيْهِ خَوْفًا، فَأَمَرَهُمْ فَهَدَمُوا مِنْ قَرْطَاجَنَّةَ مَا قَدَرُوا عَلَيْهِ. ثُمَّ بَلَغَهُ أَنَّ الرُّومَ وَالْبَرْبَرَ قَدِ اجْتَمَعُوا لَهُ فِي صَطْفُورَةَ وَبَنْزِرْتَ، وَهُمَا مَدِينَتَانِ، فَسَارَ إِلَيْهِمْ وَقَاتَلَهُمْ، وَلَقِيَ مِنْهُمْ شِدَّةً وَقُوَّةً، فَصَبَرَ لَهُمُ الْمُسْلِمُونَ، فَانْهَزَمَتِ الرُّومُ وَكَثُرَ الْقَتْلُ فِيهِمْ، وَاسْتَوْلَوْا عَلَى بِلَادِهِمْ، وَلَمْ يَتْرُكْ حَسَّانُ مَوْضِعًا مِنْ بِلَادِهِمْ إِلَّا وَطِئَهُ، وَخَافَهُ أَهْلُ إِفْرِيقِيَّةَ خَوْفًا شَدِيدًا، وَلَجَأَ الْمُنْهَزِمُونَ مِنَ الرُّومِ إِلَى مَدِينَةِ بَاجَةَ، فَتَحَصَّنُوا بِهَا، وَتَحَصَّنَ الْبَرْبَرُ بِمَدِينَةِ بُونَةَ، فَعَادَ حَسَّانُ إِلَى الْقَيْرَوَانِ لِأَنَّ الْجِرَاحَ قَدْ كَثُرَتْ فِي أَصْحَابِهِ، فَأَقَامَ بِهَا حَتَّى صَحُّوا. ذِكْرُ تَخْرِيبِ إِفْرِيقِيَّةَ   لَمَّا صَلُحَ النَّاسُ قَالَ حَسَّانُ: دُلُّونِي عَلَى أَعْظَمِ مَنْ بَقِيَ مِنْ مُلُوكِ إِفْرِيقِيَّةَ، فَدَلُّوهُ عَلَى امْرَأَةٍ تَمْلِكُ الْبَرْبَرَ تُعْرَفُ بِالْكَاهِنَةِ، وَكَانَتْ تُخْبِرُهُمْ بِأَشْيَاءَ مِنَ الْغَيْبِ، وَلِهَذَا سُمِّيَتِ الْكَاهِنَةَ، وَكَانَتْ بَرْبَرِيَّةً، وَهِيَ بِجَبَلِ أُورَاسَ، وَقَدِ اجْتَمَعَ حَوْلَهَا الْبَرْبَرُ بَعْدَ قَتْلِ كُسَيْلَةَ، فَسَأَلَ أَهْلَ إِفْرِيقِيَّةَ عَنْهَا، فَعَظَّمُوا مَحَلَّهَا وَقَالُوا لَهُ: إِنْ قَتَلْتَهَا لَمْ تَخْتَلِفِ الْبَرْبَرُ بَعْدَهَا عَلَيْكَ. فَسَارَ إِلَيْهَا، فَلَمَّا قَارَبَهَا هَدَمَتْ حِصْنَ بَاغَايَةَ ظَنًّا مِنْهَا أَنَّهُ يُرِيدُ الْحُصُونَ، فَلَمْ يُعَرِّجْ حَسَّانُ عَلَى ذَلِكَ وَسَارَ إِلَيْهَا، فَالْتَقَوْا عَلَى نَهْرِ نِينِي، وَاقْتَتَلُوا أَشَدَّ قِتَالٍ رَآهُ النَّاسُ، فَانْهَزَمَ الْمُسْلِمُونَ وَقُتِلَ مِنْهُمْ خَلْقٌ كَثِيرٌ، وَانْهَزَمَ حَسَّانُ وَأُسِرَ جَمَاعَةٌ كَثِيرَةٌ أَطْلَقَتْهُمُ الْكَاهِنَةُ، سِوَى خَالِدِ بْنِ يَزِيدَ الْقَيْسِيِّ، وَكَانَ شَرِيفًا شُجَاعًا، فَاتَّخَذَتْهُ وَلَدًا. وَسَارَ حَسَّانُ حَتَّى فَارَقَ إِفْرِيقِيَّةَ، وَأَقَامَ وَكَتَبَ إِلَى عَبْدِ الْمَلِكِ يُعْلِمُهُ الْحَالَ، فَأَمَرَهُ عَبْدُ الْمَلِكِ بِالْمُقَامِ إِلَى أَنْ يَأْتِيَهُ أَمْرُهُ. فَأَقَامَ بِعَمَلِ بَرْقَةَ خَمْسَ سِنِينَ، فَسُمِّيَ ذَلِكَ الْمَكَانُ قُصُورَ حَسَّانَ إِلَى الْآنِ، وَمَلَكَتِ الْكَاهِنَةُ إِفْرِيقِيَّةَ كُلَّهَا، وَأَسَاءَتِ السِّيرَةَ فِي أَهْلِهَا وَعَسَفَتْهُمْ وَظَلَمَتْهُمْ. ثُمَّ سَيَّرَ إِلَيْهِ عَبْدُ الْمَلِكِ الْجُنُودَ وَالْأَمْوَالَ، وَأَمَرَهُ بِالْمَسِيرِ إِلَى إِفْرِيقِيَّةَ وَقِتَالِ الْكَاهِنَةِ، فَأَرْسَلَ حَسَّانُ رَسُولًا سِرًّا إِلَى خَالِدِ بْنِ يَزِيدَ، وَهُوَ عِنْدَ الْكَاهِنَةِ، بِكِتَابٍ يَسْتَعْلِمُ مِنْهُ الْأُمُورَ، فَكَتَبَ إِلَيْهِ خَالِدٌ جَوَابَهُ فِي رُقْعَةٍ يُعَرِّفُهُ تَفَرُّقَ الْبَرْبَرِ، وَيَأْمُرُهُ بِالسُّرْعَةِ، وَجَعَلَ الرُّقْعَةَ فِي خُبْزَةٍ، وَعَادَ الرَّسُولُ، فَخَرَجَتِ الْكَاهِنَةُ نَاشِرَةً شَعْرَهَا تَقُولُ: ذَهَبَ مُلْكُهُمْ فِيمَا يَأْكُلُ النَّاسُ. فَطُلِبَ الرَّسُولُ فَلَمْ يُوجَدْ، فَوَصَلَ إِلَى حَسَّانَ وَقَدِ احْتَرَقَ الْكِتَابُ بِالنَّارِ، فَعَادَ إِلَى خَالِدٍ وَكَتَبَ إِلَيْهِ بِمَا كَتَبَ أَوَّلًا، وَأَوْدَعَهُ قَرَبُوسَ السَّرْجِ. فَسَارَ حَسَّانُ، فَلَمَّا عَلِمَتِ الْكَاهِنَةُ بِمَسِيرِهِ إِلَيْهَا قَالَتْ: إِنَّ الْعَرَبَ يُرِيدُونَ الْبِلَادَ وَالذَّهَبَ وَالْفِضَّةَ، وَنَحْنُ إِنَّمَا نُرِيدُ الْمَزَارِعَ وَالْمَرَاعِيَ، وَلَا أَرَى إِلَّا [ أَنْ ] أُخَرِّبَ إِفْرِيقِيَّةَ حَتَّى يَيْأَسُوا مِنْهَا. وَفَرَّقَتْ أَصْحَابَهَا لِيُخَرِّبُوا الْبِلَادَ، فَخَرَّبُوهَا وَهَدَمُوا الْحُصُونَ وَنَهَبُوا الْأَمْوَالَ، وَهَذَا هُوَ الْخَرَابُ الْأَوَّلُ لِإِفْرِيقِيَّةَ. فَلَمَّا قَرُبَ حَسَّانُ مِنَ الْبِلَادِ لَقِيَهُ جَمْعٌ مِنْ أَهْلِهَا مِنَ الرُّومِ يَسْتَغِيثُونَ مِنَ الْكَاهِنَةِ، وَيَشْكُونَ إِلَيْهِ مِنْهَا، فَسَرَّهُ ذَلِكَ وَسَارَ إِلَى قَابِسَ، فَلَقِيَهُ أَهْلُهَا بِالْأَمْوَالِ وَالطَّاعَةِ، وَكَانُوا قَبْلَ ذَلِكَ يَتَحَصَّنُونَ مِنَ الْأُمَرَاءِ، وَجَعَلَ فِيهَا عَامِلًا، وَسَارَ إِلَى قَفْصَةَ لِيَتَقَرَّبَ الطَّرِيقَ، فَأَطَاعَهُ مَنْ بِهَا وَاسْتَوْلَى عَلَيْهَا وَعَلَى قَسْطِيلِيَةَ وَنَفْزَاوَةَ. وَبَلَغَ الْكَاهِنَةَ قُدُومُهُ، فَأَحْضَرَتْ وَلَدَيْنِ لَهَا وَخَالِدَ بْنَ يَزِيدَ، وَقَالَتْ لَهُمْ: إِنَّنِي مَقْتُولَةٌ، فَامْضُوا إِلَى حَسَّانَ، وَخُذُوا لِأَنْفُسِكُمْ مِنْهُ أَمَانًا. فَسَارُوا إِلَيْهِ وَبَقُوا مَعَهُ، وَسَارَ حَسَّانُ نَحْوَهَا، فَالْتَقَوْا وَاقْتَتَلُوا، وَاشْتَدَّ الْقِتَالُ، وَكَثُرَ الْقَتْلُ حَتَّى ظَنَّ النَّاسُ أَنَّهُ الْفَنَاءُ، ثُمَّ نَصَرَ اللَّهُ الْمُسْلِمِينَ، وَانْهَزَمَ الْبَرْبَرُ وَقُتِلُوا قَتْلًا ذَرِيعًا، وَانْهَزَمَتِ الْكَاهِنَةُ، ثُمَّ أُدْرِكَتْ فَقُتِلَتْ. ثُمَّ إِنَّ الْبَرْبَرَ اسْتَأْمَنُوا إِلَى حَسَّانَ، فَآمَنَهُمْ وَشَرَطَ عَلَيْهِمْ أَنْ يَكُونَ مِنْهُمْ عَسْكَرٌ مَعَ الْمُسْلِمِينَ عُدَّتَهُمُ اثْنَا عَشَرَ أَلْفًا يُجَاهِدُونَ الْعَدُوَّ، فَأَجَابُوهُ إِلَى ذَلِكَ، فَجَعَلَ عَلَى هَذَا الْعَسْكَرِ ابْنَيِ الْكَاهِنَةِ. ثُمَّ فَشَا الْإِسْلَامُ فِي الْبَرْبَرِ، وَعَادَ حَسَّانُ إِلَى الْقَيْرَوَانِ فِي رَمَضَانَ مِنَ السَّنَةِ، وَأَقَامَ لَا يُنَازِعُهُ أَحَدٌ إِلَى أَنْ تُوُفِّيَ عَبْدُ الْمَلِكِ. فَلَمَّا وَلِيَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ وَلَّى إِفْرِيقِيَّةَ عَمَّهُ عَبْدَ اللَّهِ بْنَ مَرْوَانَ، فَعَزَلَ عَنْهَا حَسَّانَ، وَاسْتَعْمَلَ مُوسَى بْنَ نُصَيْرٍ سَنَةَ تِسْعٍ وَثَمَانِينَ، عَلَى مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ. وَقَدْ ذَكَرَ الْوَاقِدِيُّ أَنَّ الْكَاهِنَةَ خَرَجَتْ غَضَبًا لِقَتْلِ كُسَيْلَةَ، وَمَلَكَتْ إِفْرِيقِيَّةَ جَمِيعَهَا، وَعَمِلَتْ بِأَهْلِهَا الْأَفَاعِيلَ الْقَبِيحَةَ، وَظَلَمَتْهُمُ الظُّلْمَ الشَّنِيعَ، وَنَالَ مَنْ بِالْقَيْرَوَانِ مِنَ الْمُسْلِمِينَ أَذًى شَدِيدًا بَعْدَ قَتْلِ زُهَيْرِ بْنِ قَيْسٍ سَنَةَ سَبْعٍ وَسِتِّينَ، فَاسْتَعْمَلَ عَبْدُ الْمَلِكِ عَلَى إِفْرِيقِيَّةَ حَسَّانَ بْنَ النُّعْمَانِ، فَسَارَ فِي جُيُوشٍ كَثِيرَةٍ وَقَصَدَ الْكَاهِنَةَ، فَاقْتَتَلُوا، فَانْهَزَمَ الْمُسْلِمُونَ وَقُتِلَ مِنْهُمْ جَمَاعَةٌ كَثِيرَةٌ، وَعَادَ حَسَّانُ مُنْهَزِمًا إِلَى نَوَاحِي بَرْقَةَ، فَأَقَامَ بِهَا إِلَى سَنَةِ أَرْبَعٍ وَسَبْعِينَ، فَسَيَّرَ إِلَيْهِ عَبْدُ الْمَلِكِ جَيْشًا كَثِيفًا، وَأَمَرَهُ بِقَصْدِ الْكَاهِنَةِ، فَسَارَ إِلَيْهَا وَقَاتَلَهَا فَهَزَمَهَا، وَقَتَلَهَا وَقَتَلَ أَوْلَادَهَا، وَعَادَ إِلَى الْقَيْرَوَانِ. وَقِيلَ: إِنَّهُ لَمَّا قَتَلَ الْكَاهِنَةَ عَادَ مِنْ فَوْرِهِ إِلَى عَبْدِ الْمَلِكِ، وَاسْتَخْلَفَ عَلَى إِفْرِيقِيَّةَ رَجُلًا اسْمُهُ أَبُو صَالِحٍ، إِلَيْهِ يُنْسَبُ فَحْصُ صَالِحٍ. ذِكْرُ عِدَّةِ حَوَادِثَ حَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْحَجَّاجُ بْنُ يُوسُفَ  ، وَكَانَ عَلَى قَضَاءِ الْمَدِينَةِ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ مَخْرَمَةَ، وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحٌ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ. وَقِيلَ: إِنَّ عَبْدَ الْمَلِكِ اعْتَمَرَ هَذِهِ السَّنَةَ. وَلَا يَصِحُّ. ( وَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ الرُّومَ صَائِفَةً، فَبَلَغَ أَنْدُولِيَّةَ ).

Translation

✧ Al-Ḥajjāj al-Thaqafī's Appointment as Governor of Madinah Then the Year Seventy-Four Began In it, ʿAbd al-Malik dismissed Ṭāriq b. ʿAmr from the governorship of Madinah and added it to al-Ḥajjāj b. Yūsuf al-Thaqafī. Al-Ḥajjāj arrived there and stayed for a month, then went out to perform ʿumrah, then returned to Madinah in Ṣafar and stayed there for three months. He built a mosque among the Banū Salamah, which is the one attributed to him today. Al-Ḥajjāj Branded Some Companions on Their Necks and Hands It is said that al-Ḥajjāj, in this year and during this period, branded Jābir and Sahl b. Saʿd and rebuked them, asking why they had not supported ʿUthmān b. ʿAffān, and he addressed them with harsh words—may God disfigure and disgrace him. He had also appointed Abū Idrīs al-Khawlānī—I think—as judge over Yemen, and God knows best. Al-Wāqidī said: When al-Ḥajjāj arrived in Madinah, he ascended the pulpit of the Messenger of God ﷺ and addressed the people, saying: "O people of Khabīthah—meaning Ṭaybah—you are the worst and most despicable of nations. Were it not that the Commander of the Faithful enjoined me concerning you, I would have made it like the inside of a donkey. O people of Khabīthah, you wish for things; do you seek refuge only in dry sticks—meaning the pulpit—and a decayed bone?" And he pointed to the grave of the Prophet ﷺ. Then he descended to Sahl b. Saʿd al-Sāʿidī and said: "What prevented you from supporting the Commander of the Faithful ʿUthmān?" He replied: "I did." He said: "You lie." Then he ordered him branded on his neck with lead. He did the same to Jābir b. ʿAbd Allāh, branding him on his hand, and to Anas b. Mālik on his neck. His aim was to humiliate them by that. Anas said: "Even the protected people under covenant should not be treated like this." Al-Ḥajjāj al-Thaqafī Demolished the Structure of the Kaʿbah Ibn Jarīr said: In this year, al-Ḥajjāj demolished the structure of the Kaʿbah that Ibn al-Zubayr had built, and he restored it to its original construction. I say: Al-Ḥajjāj did not demolish the entire structure of the Kaʿbah; rather, he only demolished the Syrian wall until he removed the Ḥijr from the House, then he closed it up and inserted into the interior of the Kaʿbah the surplus stones. The three other walls remained as they were. For this reason, the two doors—the eastern and the western—remained attached to the ground, as is observed to this day of ours, but he completely closed the western one and filled in the lower part of the eastern one, so that he made it elevated as it had been in the Jāhiliyyah. Neither al-Ḥajjāj nor ʿAbd al-Malik attained the prophetic knowledge that Ibn al-Zubayr had attained, which his maternal aunt, the Mother of the Believers ʿĀʾishah bt. al-Ṣiddīq, ؓ, had informed him of from the Messenger of God ﷺ—as previously mentioned—from his saying: "Were it not that your people are recent in their disbelief"—and in another narration, "in their Jāhiliyyah"—"I would have demolished the Kaʿbah and incorporated the Ḥijr into it, and made for it an eastern door and a western door, and attached them to the ground. For your people ran short of funds, so they did not incorporate the Ḥijr into it, nor did they complete it upon the foundations of Ibrāhīm, and they raised its door so that they could admit whom they wished and prevent whom they wished." When Ibn al-Zubayr gained power, he built it in that manner. When this ḥadīth reached ʿAbd al-Malik afterwards, he said: "We wish we had left him and what he undertook in that matter." Al-Muhallab b. Abī Ṣufrah's Appointment to the War Against the Azāriqah In this year, al-Muhallab b. Abī Ṣufrah was appointed to the war against the Azāriqah by the command of ʿAbd al-Malik to his brother Bishr b. Marwān, ordering him to equip al-Muhallab against the Kharijite Azāriqah with armies from the people of al-Baṣrah and al-Kūfah. Bishr harbored resentment toward al-Muhallab because ʿAbd al-Malik had designated him in his letter. He found no choice but to obey him in appointing him over the people in this campaign, and he had no authority in the matter, except that he instructed the commander of the Kūfans, ʿAbd al-Raḥmān b. Mikhnaf, to act independently without him and not to accept his opinion or counsel. Al-Muhallab set out with the people of al-Baṣrah and the commanders of the quarters with him in their stations until he encamped at Rāmahurmuz. He stayed there only ten days when news came of the death of Bishr b. Marwān, and that he had died in al-Baṣrah, leaving Khālid b. ʿAbd Allāh as his successor there. Some of the army dispersed and returned to al-Baṣrah. They sent after them those who would turn them back. Khālid b. ʿAbd Allāh wrote to the deserters threatening them if they did not return to their commander, and threatening them with the might of ʿAbd al-Malik. So they turned aside, seeking permission from ʿAmr b. Ḥurayth to go to al-Kūfah. He wrote to them: "You have abandoned your commander and come forward disobedient and opposed; you have no permission, no leader, and no security." When that reached them, they returned to their baggage, mounted, and then went to some regions and remained hiding there until al-Ḥajjāj arrived as governor of Iraq in place of Bishr b. Marwān. Mention of the Dismissal of Bukayr from Khurāsān and the Appointment of Umayyah b. ʿAbd Allāh b. Khālid In this year, ʿAbd al-Malik dismissed Bukayr b. Wassāj from Khurāsān and appointed over it Umayyah b. ʿAbd Allāh b. Khālid b. Asīd. Bukayr's tenure had lasted two years. The reason for his dismissal was that Tamīm became divided over it. Muqāʿis and the clans became partisans for Baḥīr and sought Bukayr, while ʿAwf and the Abnāʾ became partisans for Bukayr—all these being clans of Banū Tamīm. The people of Khurāsān feared that war would return and the land would be corrupted and the polytheists would overpower them. They wrote to ʿAbd al-Malik about that, saying that it would only be set right by a man from Quraysh whom they would not envy and against whom they would not be partisan. ʿAbd al-Malik consulted about whom to appoint. Umayyah said: "O Commander of the Faithful, attend to them with a man of your own kin." He said: "Were it not for your flight from Abū Fudayk, you would be fit for it." He said: "O Commander of the Faithful, by God, I did not flee until the people abandoned me, and I found no one to fight. I considered that withdrawing to a supporting group was better than exposing the remaining band of Muslims to destruction. Khālid b. ʿAbd Allāh has written to you with my excuse, and the people know that." So he appointed him over Khurāsān, and ʿAbd al-Malik loved him. The people said: "We have never seen anyone compensated for a defeat as Umayyah was compensated." When Bukayr heard of his coming, he sent to Baḥīr, who was in his prison—as previously mentioned in the account of the killing of Ibn Khāzim—seeking reconciliation. Baḥīr refused and said: "Bukayr thinks that Khurāsān will remain his among the community." Envoys went between them, but Baḥīr refused. Ḍirār b. Ḥuṣayn al-Ḍabbī entered upon him and said: "I see you as a fool! Your cousin sends to you apologizing, and you are his captive with the sword in his hand. If he killed you, you could not even make a sound. Will you not accept from him? Accept the reconciliation, and you will leave still in command of your affairs." So he accepted from him and made peace with Bukayr. Bukayr sent him forty thousand and took from him a pledge that he would not fight him. Baḥīr departed and began asking about Umayyah's march. When he learned that he had approached Naysābūr, he went to him and met him there, and informed him about Khurāsān and what would be good for him regarding the obedience of its people. He raised against Bukayr sums of money he had taken and warned him of his treachery. He traveled with him until he reached Marw. Umayyah was generous and did not molest Bukayr or his agents. He offered him his guard, but he refused, so he appointed Baḥīr b. Warqāʾ over it. Men of Bukayr's people reproached him, and he said: "Yesterday I was a commander with spears carried before me; today I become one who carries a spear!" Then Umayyah gave Bukayr the choice to appoint him over whatever part of Khurāsān he wished. He chose Ṭakhāristān. He said: So he prepared for it and spent much money. Baḥīr said to Umayyah: "If he goes to Ṭakhāristān, he will revolt against you," and he warned him, so he did not appoint him. Asīd is with fatḥah on the hamzah and kasrah on the sīn. Baḥīr is with fatḥah on the bāʾ and kasrah on the ḥāʾ. Mention of the Appointment of ʿAbd Allāh b. Umayyah over Sijistān When Umayyah b. ʿAbd Allāh reached Kirmān, he appointed his son ʿAbd Allāh over Sijistān. When he arrived there, he raided Rutbīl, who had become king after the first one who was killed. Rutbīl was in awe of the Muslims. When ʿAbd Allāh reached Bust, Rutbīl sent seeking peace and offered one million, and sent him gifts and slaves. ʿAbd Allāh refused to accept that and said: "Unless he fills this pavilion with gold for me, there will be no peace." He was inexperienced. Rutbīl left the land open to him until he penetrated deep into it, and he seized the mountain passes and defiles against him. He asked to be released, he and the Muslims, without taking anything from him. Rutbīl refused and said: "Rather, he will take three hundred thousand dirhams as peace, and write us a document for it, and not raid our land as long as I am commander, and not burn or destroy." So he did that. News of that reached ʿAbd al-Malik, and he dismissed him. Mention of the Appointment of Ḥassān b. al-Nuʿmān over Ifrīqiyah We have mentioned the appointment of Zuhayr b. Qays in the year sixty-two, and his killing was in the year sixty-nine. When ʿAbd al-Malik learned of his killing, it weighed heavily on him and on the Muslims, and it preoccupied him. What was between him and Ibn al-Zubayr distracted him from Ifrīqiyah. When Ibn al-Zubayr was killed and the Muslims united behind him, he equipped a large army and appointed over them and over Ifrīqiyah Ḥassān b. al-Nuʿmān al-Ghassānī, and dispatched them to it in this year. Never had an army like his entered Ifrīqiyah before. When he arrived at al-Qayrawān, he prepared from there and marched to Qarṭājannah. Its ruler was the greatest of the kings of Ifrīqiyah, and the Muslims had never fought against it. When he reached it, he saw in it such numbers of Romans and Berbers as could not be counted. He fought them, besieged them, and killed many of them. When they saw that, they agreed to flee. They boarded their ships; some went to Sicily and some to al-Andalus. Ḥassān entered it with the sword, taking captives and plundering, and he killed them with a great slaughter. He sent armies into the surrounding areas, and they hastened to him out of fear. He ordered them, and they demolished of Qarṭājannah what they could. Then news reached him that the Romans and Berbers had gathered against him at Ṣaṭfūrah and Benzert, two cities. He marched to them and fought them, and he met from them severity and strength. The Muslims were patient against them, and the Romans were defeated with great slaughter among them. They took possession of their lands. Ḥassān did not leave any place in their lands but that he trod upon it. The people of Ifrīqiyah feared him greatly. The defeated Romans took refuge in the city of Bājah and fortified themselves in it, and the Berbers fortified themselves in the city of Būnah. Ḥassān returned to al-Qayrawān because wounds had increased among his companions, and he stayed there until they recovered. Mention of the Devastation of Ifrīqiyah When the people had recovered, Ḥassān said: "Guide me to the greatest of the remaining kings of Ifrīqiyah." They directed him to a woman who ruled the Berbers, known as al-Kāhinah. She used to inform them of matters of the unseen, and for that reason she was called the Kāhinah. She was a Berber, and she was at Mount Awrās. The Berbers had gathered around her after the killing of Kusaylah. He asked the people of Ifrīqiyah about her, and they magnified her status and said to him: "If you kill her, the Berbers will not oppose you after her." So he marched to her. When he approached her, she demolished the fortress of Bāghāyah, thinking that he wanted the fortresses. Ḥassān did not turn aside to that but marched on to her. They met at the river Nīnī, and they fought the fiercest battle people had ever seen. The Muslims were defeated and many of them were killed. Ḥassān fled, and many were taken captive. Al-Kāhinah released them, except Khālid b. Yazīd al-Qaysī, who was noble and brave, and she adopted him as a son. Ḥassān traveled on until he left Ifrīqiyah. He encamped and wrote to ʿAbd al-Malik informing him of the situation. ʿAbd al-Malik ordered him to remain until his command reached him. He stayed in the district of Barqah for five years, and that place was named Quṣūr Ḥassān until now. Al-Kāhinah ruled all of Ifrīqiyah and behaved badly toward its people, oppressing and wronging them. Then ʿAbd al-Malik sent him troops and funds, and ordered him to march to Ifrīqiyah and fight al-Kāhinah. Ḥassān sent a secret messenger to Khālid b. Yazīd, who was with al-Kāhinah, with a letter seeking information about matters. Khālid wrote back to him in a note informing him of the dispersal of the Berbers and urging him to hasten. He placed the note in a loaf of bread, and the messenger returned. Al-Kāhinah came out with her hair spread, saying: "Their kingdom has gone in what people eat." They searched for the messenger but did not find him. He reached Ḥassān after the letter had been burned by fire. He went back to Khālid, who wrote to him as he had written the first time and placed it in the pommel of the saddle. Ḥassān marched. When al-Kāhinah learned of his march toward her, she said: "The Arabs want the land and the gold and silver, while we want only the farms and pastures. I see nothing but to devastate Ifrīqiyah so that they despair of it." She dispersed her followers to devastate the land, and they devastated it, demolished the fortresses, and plundered the wealth. This is the first devastation of Ifrīqiyah. When Ḥassān drew near to the land, a group of its people from the Romans met him seeking help against al-Kāhinah and complaining to him about her. That pleased him. He marched to Qābis, whose people met him with wealth and obedience; previously they had fortified themselves against the commanders. He placed an agent there and marched to Qafṣah to shorten the route. Its people obeyed him, and he took possession of it and of Qasṭīliyah and Nafzāwah. News of his arrival reached al-Kāhinah. She summoned two sons of hers and Khālid b. Yazīd and said to them: "I am going to be killed. Go to Ḥassān and take for yourselves a guarantee of safety from him." They went to him and remained with him. Ḥassān marched toward her, and they met and fought. The fighting was intense, and the killing was great until people thought it was annihilation. Then God granted victory to the Muslims, and the Berbers were defeated and killed with a great slaughter. Al-Kāhinah fled, then she was overtaken and killed. Then the Berbers sought safety from Ḥassān, and he granted them safety, stipulating that there should be from them an army with the Muslims, numbering twelve thousand, to fight the enemy. They agreed to that, and he placed the two sons of al-Kāhinah over this army. Then Islam spread among the Berbers. Ḥassān returned to al-Qayrawān in Ramaḍān of that year and remained with no one disputing him until ʿAbd al-Malik died. When al-Walīd b. ʿAbd al-Malik became caliph, he appointed his uncle ʿAbd Allāh b. Marwān over Ifrīqiyah, dismissing Ḥassān from it, and appointed Mūsā b. Nuṣayr in the year eighty-nine, as we shall mention, God willing. Al-Wāqidī mentioned that the Kāhinah came out in anger for the killing of Kusaylah, and she took possession of all Ifrīqiyah, and she inflicted upon its people abominable deeds, and she oppressed them with a heinous oppression, and the Muslims who were in al-Qayrawān suffered severe harm after the killing of Zuhayr b. Qays in the year sixty-seven. So ʿAbd al-Malik appointed Ḥassān b. al-Nuʿmān over Ifrīqiyah, and he marched with numerous armies and aimed for the Kāhinah. They fought, and the Muslims were defeated and a great number of them were killed. Ḥassān returned defeated to the regions of Barqah and stayed there until the year seventy-four. Then ʿAbd al-Malik sent to him a dense army and commanded him to aim for the Kāhinah. So he marched to her and fought her and defeated her, and killed her and killed her children, and returned to al-Qayrawān. It was said: When he killed the Kāhinah, he returned immediately to ʿAbd al-Malik, and he left as his deputy over Ifrīqiyah a man named Abū Ṣāliḥ, to whom Faḥṣ Ṣāliḥ is attributed. Mention of Several Events Al-Ḥajjāj b. Yūsuf led the people in the pilgrimage this year, and ʿAbd Allāh b. Qays b. Makhramah was over the judiciary of Madinah, and Shurayḥ was over the judiciary of al-Kūfah, and Hishām b. Hubayrah was over the judiciary of al-Baṣrah. It was said that ʿAbd al-Malik performed the ʿumrah this year, but that is not sound. (In it Muḥammad b. Marwān raided the Byzantines in a summer expedition, and he reached Anatolia.)

Grades by grader

No grade is recorded for this wording.