Tarikh (al-Tabari) 2354
Then the Year Eighty-Six Began
اسمه ونسبه عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَالِدُ الْخُلَفَاءِ الْأُمَوِيِّينَ وَهُوَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بْنُ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ، أَبُو الْوَلِيدِ الْأُمَوِيُّ أَمِيرُ الْمُؤْمِنِينَ، وَأُمُّهُ عَائِشَةُ بِنْتُ مُعَاوِيَةَ بْنِ الْمُغِيرَةِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ. سَمِعَ عُثْمَانَ بْنَ عَفَّانَ، وَشَهِدَ الدَّارَ مَعَ أَبِيهِ، وَلَهُ عَشْرُ سِنِينَ، وَهُوَ أَوَّلُ مَنْ سَارَ بِالنَّاسِ فِي بِلَادِ الرُّومِ سَنَةَ ثِنْتَيْنِ وَأَرْبَعِينَ، وَكَانَ أَمِيرًا عَلَى أَهْلِ الْمَدِينَةِ وَلَهُ سِتَّ عَشْرَةَ سَنَةٍ، وَلَّاهُ إِيَّاهَا مُعَاوِيَةُ، وَكَانَ يُجَالِسُ الْفُقَهَاءَ وَالْعُلَمَاءَ وَالْعُبَّادَ وَالصُّلَحَاءَ. وَرَوَى الْحَدِيثَ عَنْ أَبِيهِ، وَجَابِرٍ، وَأَبِي سَعِيدٍ الْخُدْرِيِّ، وَأَبِي هُرَيْرَةَ، وَابْنِ عُمَرَ، وَمُعَاوِيَةَ، وَأُمِّ سَلَمَةَ، وَبَرِيرَةَ مَوْلَاةِ عَائِشَةَ. وَرَوَى عَنْهُ جَمَاعَةٌ مِنْهُمْ: خَالِدُ بْنُ مَعْدَانَ، وَعُرْوَةُ، وَالزُّهْرِيُّ، وَعَمْرُو بْنُ الْحَارِثِ، وَرَجَاءُ بْنُ حَيْوَةَ، وَجَرِيرُ بْنُ عُثْمَانَ. ذُكِرَ عَنْ مُحَمَّدِ بْنِ سِيرِينَ أَنَّ أَبَاهُ كَانَ قَدْ سَمَّاهُ الْقَاسِمَ، فَكَانَ يُكْنَى بِأَبِي الْقَاسِمِ، فَلَمَّا بَلَغَهُ النَّهْيُ عَنِ التَّكَنِّي بِأَبِي الْقَاسِمِ، غَيَّرَ اسْمَهُ ; فَسَمَّاهُ عَبْدَ الْمَلِكِ. قَالَ ابْنُ أَبِي خَيْثَمَةَ، عَنْ مُصْعَبِ بْنِ الزُّبَيْرِ وَكَانَ أَوَّلَ مَنْ سُمِّيَ فِي الْإِسْلَامِ بِعَبْدِ الْمَلِكِ. وَبُويِعَ لَهُ بِالْخِلَافَةِ فِي سَنَةِ خَمْسٍ وَسِتِّينَ فِي حَيَاةِ أَبِيهِ، فِي خِلَافَةِ ابْنِ الزُّبَيْرِ، وَبَقِيَ عَلَى الشَّامِ وَمِصْرَ مُدَّةَ سَبْعِ سِنِينَ، وَابْنُ الزُّبَيْرِ عَلَى بَاقِي الْبِلَادِ ثُمَّ، اسْتَقَلَّ بِالْخِلَافَةِ عَلَى سَائِرِ الْبِلَادِ وَالْأَقَالِيمِ، بَعْدَ مَقْتَلِ ابْنِ الزُّبَيْرِ، وَذَلِكَ فِي سَنَةِ ثَلَاثٍ وَسَبْعِينَ إِلَى هَذِهِ السَّنَةِ، كَمَا ذَكَرْنَا ذَلِكَ. مولده وصفته الخَلقية وَكَانَ مَوْلِدُهُ وَمَوْلِدُ يَزِيدَ بْنِ مُعَاوِيَةَ فِي سَنَةِ سِتٍّ وَعِشْرِينَ، وَقَدْ كَانَ عَبْدُ الْمَلِكِ قَبْلَ الْخِلَافَةِ مِنَ الْعُبَّادِ الزُّهَّادِ الْفُقَهَاءِ، الْمُلَازِمِينَ لِلْمَسْجِدِ، التَّالِينَ لِلْقُرْآنِ، وَكَانَ رَبْعَةً مِنَ الرِّجَالِ أَقْرَبَ إِلَى الْقِصَرِ. وَكَانَتْ أَسْنَانُهُ مُشَبَّكَةً بِالذَّهَبِ، وَكَانَ أَفْوَهَ مَفْتُوحَ الْفَمِ، فَرُبَّمَا غَفَلَ فَيَنْفَتِحُ فَمُهُ فَيَدْخُلُ فِيهِ الذُّبَابُ ; وَلِهَذَا كَانَ يُقَالُ لَهُ: أَبُو الذُّبَّانِ، وَكَانَ أَبْيَضَ رَبْعَةً لَيْسَ بِالنَّحِيفِ وَلَا الْبَادِنِ، مَقْرُونَ الْحَاجِبَيْنِ، أَشْهَلَ كَبِيرَ الْعَيْنَيْنِ، دَقِيقَ الْأَنْفِ، مُشْرِقَ الْوَجْهِ، أَبْيَضَ الرَّأْسِ وَاللِّحْيَةِ، حَسَنَ الْوَجْهِ، لَمْ يَخْضِبْ، وَيُقَالُ: إِنَّهُ خَضَبَ بَعْدَ ذَلِكَ. صفاته الأخلاقية وَقَدْ قَالَ نَافِعٌ: لَقَدْ رَأَيْتُ الْمَدِينَةَ وَمَا فِيهَا شَابٌّ أَشَدَّ تَشْمِيرًا، وَلَا أَفْقَهَ وَلَا أَقْرَأَ لِكِتَابِ اللَّهِ مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. وَقَالَ الْأَعْمَشُ عَنْ أَبِي الزِّنَادِ: كَانَ فُقَهَاءُ الْمَدِينَةِ أَرْبَعَةً: سَعِيدُ بْنُ الْمُسَيَّبِ، وَعُرْوَةُ، وَقَبِيصَةُ بْنُ ذُؤَيْبٍ، وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ ; قَبْلَ أَنْ يَدْخُلَ فِي الْإِمَارَةِ. وَعَنِ ابْنِ عُمَرَ أَنَّهُ قَالَ: وَلَدَ النَّاسُ أَبْنَاءً، وَوَلَدَ مَرْوَانُ أَبًا - يَعْنِي عَبْدَ الْمَلِكِ - وَرَآهُ يَوْمًا وَقَدْ ذَكَرَ اخْتِلَافَ النَّاسِ، فَقَالَ: لَوْ كَانَ هَذَا الْغُلَامُ اجْتَمَعَ النَّاسُ عَلَيْهِ. وَقَالَ عَبْدُ الْمَلِكِ: كُنْتُ أُجَالِسُ بِرَيْرَةَ قَبْلَ أَنْ أَلِيَ هَذَا الْأَمْرَ، فَكَانَتْ تَقُولُ: يَا عَبْدَ الْمَلِكِ إِنَّ فِيكَ خِصَالًا، وَإِنَّكَ لِجَدِيرٌ أَنْ تَلِيَ أَمْرَ هَذِهِ الْأُمَّةِ، فَاحْذَرِ الدِّمَاءَ ; فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: إِنَّ الرَّجُلَ لَيُدْفَعُ عَنْ بَابِ الْجَنَّةِ أَنْ يَنْظُرَ إِلَيْهَا عَلَى مِحْجَمَةٍ مِنْ دَمٍ يُرِيقُهُ مِنْ مُسْلِمٍ بِغَيْرِ حَقٍّ. وَقَدْ أَثْنَى عَلَيْهِ قَبْلَ الْوِلَايَةِ مُعَاوِيَةُ وَعَمْرُو بْنُ الْعَاصِ فِي قِصَّةٍ طَوِيلَةٍ. وَقَالَ سَعِيدُ بْنُ دَاوُدَ الزَّنْبَرِيُّ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: كَانَ أَوَّلَ مَنْ صَلَّى مَا بَيْنَ الظَّهْرِ وَالْعَصْرِ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَفِتْيَانٌ مَعَهُ، فَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: لَيْسَتِ الْعِبَادَةُ بِكَثْرَةِ الصَّلَاةِ وَالصَّوْمِ، إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ، وَالْوَرَعُ عَنْ مَحَارِمِ اللَّهِ. وَقَالَ الشَّعْبِيُّ: مَا جَالَسْتُ أَحَدًا إِلَّا وَجَدْتُ لِي الْفَضْلَ عَلَيْهِ إِلَّا عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ ; فَإِنِّي مَا ذَاكَرْتُهُ حَدِيثًا إِلَّا زَادَنِي فِيهِ، وَلَا شِعْرًا إِلَّا زَادَنِي فِيهِ. مبايعته بالخلافة وَذَكَرَ خَلِيفَةُ بْنُ خَيَّاطٍ، أَنَّ مُعَاوِيَةَ كَتَبَ إِلَى مَرْوَانَ، وَهُوَ نَائِبُهُ عَلَى الْمَدِينَةِ سَنَةَ خَمْسِينَ: أَنِ ابْعَثِ ابْنَكَ عَبْدَ الْمَلِكِ عَلَى بَعْثِ الْمَدِينَةِ إِلَى بِلَادِ الْمَغْرِبِ مَعَ مُعَاوِيَةَ بْنِ خَدِيجٍ. فَذَكَرَ مِنْ كِفَايَتِهِ وَغِنَائِهِ وَمُجَاهَدَتِهِ فِي تِلْكَ الْبِلَادِ شَيْئًا كَثِيرًا، وَلَمْ يَزَلْ عَبْدُ الْمَلِكِ مُقِيمًا بِالْمَدِينَةِ حَتَّى كَانَتْ وَقْعَةُ الْحَرَّةِ، وَاسْتَوْلَى ابْنُ الزُّبَيْرِ عَلَى بِلَادِ الْحِجَازِ، وَأَجْلَى بَنِي أُمَيَّةَ مِنْ هُنَالِكَ، فَقَدِمَ مَعَ أَبِيهِ الشَّامَ، ثُمَّ لَمَّا صَارَتِ الْإِمَارَةُ مَعَ أَبِيهِ وَبَايَعَهُ أَهْلُ الشَّامِ كَمَا تَقَدَّمَ، أَقَامَ فِي الْإِمَارَةِ تِسْعَةَ أَشْهُرٍ، ثُمَّ عَهِدَ إِلَيْهِ بِالْإِمَارَةِ مِنْ بَعْدِهِ، فَاسْتَقَلَّ عَبْدُ الْمَلِكِ بِالْخِلَافَةِ فِي مُسْتَهَلِّ رَمَضَانَ أَوْ رَبِيعٍ الْأَوَّلِ مِنْ سَنَةِ خَمْسٍ وَسِتِّينَ، وَاجْتَمَعَ النَّاسُ عَلَيْهِ بَعْدَ مَقْتَلِ ابْنِ الزُّبَيْرِ سَنَةَ ثَلَاثٍ وَسَبْعِينَ فِي جُمَادَى الْأُولَى إِلَى هَذِهِ السَّنَةِ. وَقَالَ ثَعْلَبٌ عَنِ ابْنِ الْأَعْرَابِيِّ: لَمَّا سُلِّمَ عَلَى عَبْدِ الْمَلِكِ بِالْخِلَافَةِ كَانَ فِي حِجْرِهِ مُصْحَفٌ، فَأَطْبَقَهُ، وَقَالَ: هَذَا فِرَاقُ بَيْنِي وَبَيْنَكَ. وَقَالَ أَبُو الطُّفَيْلِ: صُنِعَ لِعَبْدِ الْمَلِكِ مَجْلِسٌ تُوُسِّعَ فِيهِ، وَقَدْ كَانَ بُنِيَ لَهُ فِيهِ قُبَّةٌ قَبْلَ ذَلِكَ فَدَخَلَهُ، وَقَالَ: لَقَدْ كَانَ ابْنُ حَنْتَمَةَ الْأَحْوَزِيُّ - يَعْنِي عُمَرَ بْنَ الْخَطَّابِ - يَرَى أَنَّ هَذَا عَلَيْهِ حَرَامٌ. وَقِيلَ: إِنَّهُ لَمَّا وَضَعَ الْمُصْحَفَ مِنْ حِجْرِهِ قَالَ: هَذَا آخَرُ الْعَهْدِ مِنْكَ. وَكَانَ عَبْدُ الْمَلِكِ لَهُ إِقْدَامٌ عَلَى سَفْكِ الدِّمَاءِ، وَكَانَ عُمَّالُهُ عَلَى مَذْهَبِهِ ; مِنْهُمُ الْحَجَّاجُ وَالْمُهَلَّبُ، وَغَيْرُهُمْ، وَكَانَ حَازِمًا فَهِمًا فَطِنًا، سَائِسًا لِأُمُورِ الدُّنْيَا، لَا يَكِلُ أَمْرَ دُنْيَاهُ إِلَى غَيْرِهِ، وَأُمُّهُ عَائِشَةُ بِنْتُ مُعَاوِيَةَ بْنِ الْمُغِيرَةِ بْنِ أَبِي الْعَاصِ، وَأَبُوهَا مُعَاوِيَةُ هُوَ الَّذِي جَدَعَ أَنْفَ حَمْزَةَ عَمِّ النَّبِيِّ ﷺ يَوْمَ أُحُدٍ. ما قيل لعبد الملك أثناء توليه الخلافة وَقَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: لَمَّا خَرَجَ عَبْدُ الْمَلِكِ إِلَى الْعِرَاقِ لِقِتَالِ مُصْعَبِ بْنِ الزُّبَيْرِ، خَرَجَ مَعَهُ يَزِيدُ بْنُ الْأَسْوَدِ الْجُرَشِيُّ، فَلَمَّا الْتَقَوْا قَالَ: اللَّهُمَّ احْجِزْ بَيْنَ هَذَيْنَ الْجَبَلَيْنِ، وَوَلِّ الْأَمْرَ أَحَبَّهُمَا إِلَيْكَ. فَظَفِرَ عَبْدُ الْمَلِكِ، وَقَدْ ذَكَرْنَا كَيْفِيَّةَ قَتْلِهِ مُصْعَبًا، وَدُخُولِهِ الْكُوفَةَ، وَوَضْعِهِ رَأَسَ مُصْعَبٍ بَيْنَ يَدَيْهِ، وَقَدْ كَانَ مِنْ أَعَزِّ النَّاسِ عَلَيْهِ، وَأَحَبِّهِمْ إِلَيْهِ. وَقَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: لَمَّا بُويِعَ لِعَبْدِ الْمَلِكِ بِالْخِلَافَةِ، كَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ اللَّهِ بْنِ عُمَرَ إِلَى عَبْدِ اللَّهِ عَبْدِ الْمَلِكِ أَمِيرِ الْمُؤْمِنِينَ، سَلَامٌ عَلَيْكَ، فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ، أَمَّا بَعْدُ: فَإِنَّكَ رَاعٍ، وَكُلُّ رَاعٍ مَسْئُولٌ عَنْ رَعِيَّتِهِ اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا ؟ لَا أَحَدَ، وَالسَّلَامُ. وَبَعَثَ بِهِ مَعَ سَالِمٍ، فَوَجَدُوا عَلَيْهِ ; إِذْ قَدَّمَ اسْمَهُ عَلَى اسْمِ أَمِيرِ الْمُؤْمِنِينَ، ثُمَّ نَظَرُوا فِي كُتُبِهِ إِلَى مُعَاوِيَةَ فَوَجَدُوهَا كَذَلِكَ، فَاحْتَمَلُوا ذَلِكَ مِنْهُ. وعَنِ ابْنِ كَعْبٍ قَالَ: سَمِعْتُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ يَقُولُ: يَا أَهْلَ الْمَدِينَةِ، إِنَّ أَحَقَّ النَّاسِ أَنْ يَلْزَمَ الْأَمْرَ الْأَوَّلَ لَأَنْتُمْ، وَقَدْ سَالَتْ عَلَيْنَا أَحَادِيثُ مِنْ قِبَلِ هَذَا الْمَشْرِقِ وَلَا نَعْرِفُهَا، وَلَا نَعْرِفُ مِنْهَا إِلَّا قِرَاءَةَ الْقُرْآنِ، فَالْزَمُوا مَا فِي مُصْحَفِكُمُ الَّذِي جَمَعَكُمْ عَلَيْهِ الْإِمَامُ الْمَظْلُومُ، وَعَلَيْكُمْ بِالْفَرَائِضِ الَّتِي جَمَعَكُمْ عَلَيْهَا إِمَامُكُمُ الْمَظْلُومُ رَحِمَهُ اللَّهُ، فَإِنَّهُ قَدِ اسْتَشَارَ فِي ذَلِكَ زَيْدَ بْنَ ثَابِتٍ، وَنِعْمَ الْمُشِيرُ كَانَ لِلْإِسْلَامِ رَحِمَهُ اللَّهُ، فَأَحْكِمَا مَا أَحْكَمَا وَأَسْقِطَا مَا شَذَّ عَنْهُمَا. خطب ومواعظ عبد الملك بن مروان وَقَالَ ابْنُ جُرَيْجٍ عَنْ أَبِيهِ: حَجَّ عَلَيْنَا عَبْدُ الْمَلِكِ سَنَةَ خَمْسٍ وَسَبْعِينَ بَعْدَ مَقْتَلِ ابْنِ الزُّبَيْرِ بِعَامَيْنِ، فَخَطَبَنَا فَقَالَ: أَمَّا بَعْدُ، فَإِنَّهُ كَانَ مَنْ قَبْلِي مِنَ الْخُلَفَاءِ يَأْكُلُونَ مِنَ الْمَالِ، وَيُؤَكِّلُونَ، وَإِنِّي وَاللَّهِ لَا أُدَاوِي أَدْوَاءَ هَذِهِ الْأُمَّةِ إِلَّا بِالسَّيْفِ، وَلَسْتُ بِالْخَلِيفَةِ الْمُسْتَضْعَفِ - يَعْنِي عُثْمَانَ - وَلَا الْخَلِيفَةِ الْمُدَاهِنِ - يَعْنِي مُعَاوِيَةَ - وَلَا الْخَلِيفَةِ الْمَأْبُونِ - يَعْنِي يَزِيدَ بْنَ مُعَاوِيَةَ - أَيُّهَا النَّاسُ، إِنَّا نَحْتَمِلُ مِنْكُمْ كُلَّ اللَّغُوبَةِ مَا لَمْ يَكُنْ عَقْدَ رَايَةٍ، أَوْ وَثَوْبٍ عَلَى مِنْبَرٍ. هَذَا عَمْرُو بْنُ سَعِيدٍ، حَقُّهُ حَقُّهُ، وَقَرَابَتُهُ قَرَابَتُهُ، قَالَ بِرَأْسِهِ هَكَذَا، فَقُلْنَا بِسَيْفِنَا هَكَذَا، وَإِنَّ الْجَامِعَةَ الَّتِي خَلَعَهَا مِنْ عُنُقِهِ عِنْدِي، وَقَدْ أَعْطَيْتُ اللَّهَ عَهْدًا أَنْ لَا أَضَعَهَا فِي رَأْسِ أَحَدٍ إِلَّا أَخْرَجَهَا الصُّعَدَاءَ، فَلْيُبْلِغِ الشَّاهِدُ الْغَائِبَ. وَقَالَ الْأَصْمَعِيُّ: ثَنَا عَبَّادُ بْنُ سَلْمِ بْنِ عُثْمَانَ بْنِ زِيَادٍ، عَنْ أَبِيهِ عَنْ جَدِّهِ، قَالَ: رَكِبَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بَكْرًا، فَأَنْشَأَ قَائِدُهُ يَقُولُ: يَا أَيُّهَا الْبَكْرُ الَّذِي أَرَاكَا عَلَيْكَ سَهْلُ الْأَرْضِ فِي مَمْشَاكَا وَيْحَكَ هَلْ تَعْلَمُ مَنْ عَلَاكَا خَلِيفَةُ اللَّهِ الَّذِي امْتَطَاكَا لَمْ يَحْبُ بَكْرًا مِثْلَ مَا حَبَاكَا فَلَمَّا سَمِعَهُ عَبْدُ الْمَلِكِ قَالَ: إِيْهًا يَا هَنَاهُ، قَدْ أَمَرْتُ لَكَ بِعَشَرَةِ آلَافٍ. وَقَالَ الْأَصْمَعِيُّ: خَطَبَ عَبْدُ الْمَلِكِ فَحَصِرَ فَقَالَ: إِنَّ اللِّسَانَ بَضْعَةٌ مِنَ الْإِنْسَانِ، وَإِنَّا نَسْكُتُ حَصْرًا، وَلَا نَنْطِقُ هَذْرًا، وَنَحْنُ أُمَرَاءُ الْكَلَامِ، فِينَا رَسَخَتْ عُرُوقُهُ، وَعَلَيْنَا تَدَلَّتْ أَغْصَانُهُ، وَبَعْدَ مَقَامِنَا هَذَا مَقَامٌ، وَبَعْدَ عِيِّنَا هَذَا مَقَالٌ، وَبَعْدَ يَوْمِنَا هَذَا أَيَّامٌ، يُعْرَفُ فِيهَا فَصْلُ الْخِطَابِ، وَمَوْضِعُ الصَّوَابِ. قَالَ الْأَصْمَعِيُّ: قِيلَ لِعَبْدِ الْمَلِكِ: أَسْرَعَ إِلَيْكَ الشَّيْبُ. فَقَالَ: وَكَيْفَ لَا وَأَنَا أَعْرِضُ عَقْلِي عَلَى النَّاسِ فِي كُلِّ جُمْعَةٍ مَرَّةً أَوْ مَرَّتَيْنِ ! وَقَالَ غَيْرُهُ: قِيلَ لِعَبْدِ الْمَلِكِ: أَسْرَعَ إِلَيْكَ الشَّيْبُ. فَقَالَ: شَيَّبَنِي كَثْرَةُ ارْتِقَاءِ الْمِنْبَرِ، وَمَخَافَةُ اللَّحْنِ. وَلَحَنَ رَجُلٌ عِنْدَ عَبْدِ الْمَلِكِ، فَقَالَ لَهُ آخَرُ: زِدْ أَلِفَ. فَقَالَ لَهُ عَبْدُ الْمَلِكِ: وَأَنْتَ فَزِدْ أَلِفًا. وَقَالَ الزُّهْرِيُّ: سَمِعْتُ عَبْدَ الْمَلِكِ يَقُولُ فِي خُطْبَتِهِ: إِنَّ الْعِلْمَ سَيُقْبَضُ قَبْضًا سَرِيعًا، فَمَنْ كَانَ عِنْدَهُ عِلْمٌ فَلْيُظْهِرْهُ، غَيْرَ غَالٍ فِيهِ وَلَا جَافٍّ عَنْهُ. وَرَوَى ابْنُ أَبِي الدُّنْيَا، أَنَّ عَبْدَ الْمَلِكِ كَانَ يَقُولُ لِمَنْ يُسَايِرُهُ فِي سَفَرِهِ إِذَا رُفِعَتْ لَهُ شَجَرَةٌ: سَبِّحُوا بِنَا حَتَّى نَأْتِيَ تِلْكَ الشَّجَرَةَ، وَكَبِّرُوا بِنَا حَتَّى نَأْتِيَ تِلْكَ الْحَجَرَ، وَنَحْوَ ذَلِكَ. وَرَوَى الْبَيْهَقِيُّ أَنَّ عَبْدَ الْمَلِكِ وَقَعَ مِنْهُ فَلْسٌ فِي بِئْرٍ قَذِرَةٍ، فَاكْتَرَى عَلَيْهِ بِثَلَاثَةَ عَشَرَ دِينَارًا حَتَّى أَخْرَجَهُ مِنْهَا، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: إِنَّهُ كَانَ عَلَيْهِ اسْمُ اللَّهِ عَزَّ وَجَلَّ. وَقَالَ غَيْرُ وَاحِدٍ: كَانَ عَبْدُ الْمَلِكِ إِذَا جَلَسَ لِلْقَضَاءِ بَيْنَ النَّاسِ، يَقُومُ السَّيَّافُونَ عَلَى رَأْسِهِ بِالسُّيُوفِ، فَيُنْشِدُ - وَقَالَ بَعْضُهُمْ: يَأْمُرُ مَنْ يُنْشِدُ فَيَقُولُ: إِنَّا إِذَا نَالَتْ دَوَاعِي الْهَوَى وَأَنْصَتَ السَّامِعُ لِلْقَائِلِ وَاصْطَرَعَ النَّاسُ بِأَلْبَابِهِمْ نَقْضِي بِحُكْمٍ عَادِلٍ فَاصِلِ لَا نَجْعَلُ الْبَاطِلَ حَقًّا وَلَا نَلُطُّ دُونَ الْحَقِّ بِالْبَاطِلِ نَخَافُ أَنْ تُسَفَّهَ أَحْلَامُنَا فَنَخْمُلُ الدَّهْرَ مَعَ الْخَامِلِ وَقَالَ مُحَمَّدُ بْنُ الزُّبَيْرِ، أَنَّ أَنَسَ بْنَ مَالِكٍ كَتَبَ إِلَى عَبْدِ الْمَلِكِ يَشْكُو الْحَجَّاجَ، وَيَقُولُ فِي كِتَابِهِ: لَوْ أَنَّ رَجُلًا خَدَمَ عِيسَى لَيْلَةً وَاحِدَةً، أَوْ خَدَمَهُ فَعَرَفَتْهُ النَّصَارَى لَنَزَلَ عِنْدَهُمْ، وَلَعَرَفُوا لَهُ ذَلِكَ، وَلَوْ أَنَّ رَجُلًا خَدَمَ مُوسَى أَوْ رَآهُ فَعَرَفَتْهُ الْيَهُودُ فَذَكَرَ نَحْوَهُ، وَإِنِّي خَادِمُ رَسُولِ اللَّهِ ﷺ وَصَاحِبُهُ، وَإِنَّ الْحَجَّاجَ قَدْ أَضَرَّ بِي وَفَعَلَ وَفَعَلَ. قَالَ: فَأَخْبَرَنِي مَنْ شَهِدَ عَبْدَ الْمَلِكِ يَقْرَأُ الْكِتَابَ وَهُوَ يَبْكِي، وَبَلَغَ بِهِ الْغَضَبُ مَا شَاءَ اللَّهُ، ثُمَّ كَتَبَ إِلَى الْحَجَّاجِ بِكِتَابٍ غَلِيظٍ، فَجَاءَ إِلَى الْحَجَّاجِ، فَقَرَأَهُ فَتَغَيَّرَ وَجْهُهُ، ثُمَّ قَالَ إِلَى حَامِلِ الْكِتَابِ: انْطَلِقْ بِنَا إِلَيْهِ نَتَرَضَّاهُ. وَقَالَ أَبُو بَكْرِ بْنُ دُرَيْدٍ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ فِي أَيَّامِ ابْنِ الْأَشْعَثِ: إِنَّكَ أَعَزُّ مَا تَكُونُ بِاللَّهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ، وَإِذَا عَزَزْتَ بِاللَّهِ فَاعْفُ لَهُ، فَإِنَّكَ بِهِ تَعِزُّ وَإِلَيْهِ تَرْجِعُ. قَالَ بَعْضُهُمْ: سَأَلَ رَجُلٌ مِنْ عَبْدِ الْمَلِكِ أَنْ يَخْلُوَ بِهِ، فَأَمَرَ مَنْ عِنْدِهِ بِالِانْصِرَافِ، فَلَمَّا تَهَيَّأَ الرَّجُلُ لِيَتَكَلَّمَ، قَالَ لَهُ عَبْدُ الْمَلِكِ: إِيَّاكَ أَنْ تَمْدَحَنِي ; فَإِنِّي أَعْلَمُ بِنَفْسِي مِنْكَ، أَوْ تَكْذِبَنِي ; فَإِنَّهُ لَا رَأْيَ لِكَذُوبٍ، أَوْ تَسْعَى إِلَيَّ بِأَحَدٍ، وَإِنْ شِئْتَ أَقَلْتُكَ. فَقَالَ الرَّجُلُ: أَقِلْنِي. فَأَقَالَهُ. وَكَذَا كَانَ يَقُولُ لِلرَّسُولِ إِذَا قَدِمَ عَلَيْهِ مِنَ الْآفَاقِ: اعْفِنِي مِنْ أَرْبَعٍ، وَقُلْ مَا شِئْتَ ; لَا تُطْرِنِي، وَلَا تُجِبْنِي فِيمَا لَا أَسْأَلُكَ عَنْهُ، وَلَا تَكْذِبْنِي، وَلَا تَحْمِلْنِي عَلَى الرَّعِيَّةِ ; فَإِنَّهُمْ إِلَى رَأْفَتِي وَمَعْدَلَتِي أَحْوَجُ. وَقَالَ الْأَصْمَعِيُّ، عَنْ أَبِيهِ، قَالَ: أُتِيَ عَبْدُ الْمَلِكِ بِرَجُلٍ كَانَ مَعَ بَعْضِ مَنْ خَرَجَ عَلَيْهِ، فَقَالَ: اضْرِبُوا عُنُقَهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا كَانَ هَذَا جَزَائِي مِنْكَ! فَقَالَ: وَمَا جَزَاؤُكَ؟ فَقَالَ: وَاللَّهِ مَا خَرَجْتُ مَعَ فُلَانٍ إِلَّا بِالنَّظَرِ لَكَ، وَذَلِكَ أَنِّي رَجُلٌ مَشْئُومٌ، مَا كُنْتُ مَعَ رَجُلٍ قَطُّ إِلَّا غُلِبَ وَهُزِمَ، وَقَدْ بَانَ لَكَ صِحَّةُ مَا ادَّعَيْتُ، وَكُنْتُ عَلَيْكَ خَيْرًا مِنْ مِائَةِ أَلْفٍ مَعَكَ. فَضَحِكَ وَخَلَّى سَبِيلَهُ. وَقِيلَ لِعَبْدِ الْمَلِكِ: أَيُّ الرِّجَالِ أَفْضَلُ؟ قَالَ: مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ، وَزَهَدَ عَنْ قُدْرَةِ، وَتَرَكَ النُّصْرَةَ عَنْ قُوَّةٍ. وَقَالَ أَيْضًا: لَا طُمَأْنِينَةَ قَبْلَ الْخِبْرَةِ، فَإِنَّ الطُّمَأْنِينَةَ قَبْلَ الْخِبْرَةِ ضِدُّ الْحَزْمِ. وَقَالَ: خَيْرُ الْمَالِ مَا أَفَادَ حَمْدًا وَدَفَعَ ذَمًّا، وَلَا يَقُولَنَّ أَحَدُكُمْ: ابْدَأْ بِمَنْ تَعُولُ، فَإِنَّ الْخَلْقَ كُلُّهُمْ عِيَالُ اللَّهِ. وَيَنْبَغِي أَنَّ يُحْمَلَ هَذَا عَلَى غَيْرِ مَا ثَبَتَ بِهِ الْحَدِيثُ. وَقَالَ الْمَدَائِنِيُّ: قَالَ عَبْدُ الْمَلِكِ لِمُؤَدِّبِ أَوْلَادِهِ - وَهُوَ إِسْمَاعِيلُ بْنُ عُبَيْدِ اللَّهِ بْنِ أَبِي الْمُهَاجِرِ -: عَلِّمْهُمُ الصِّدْقَ كَمَا تُعَلِّمُهُمُ الْقُرْآنَ، وَجَنِّبْهُمُ السَّفِلَةَ ; فَإِنَّهُمْ أَسْوَأُ النَّاسِ رِعَةً، وَأَقَلُّهُمْ أَدَبًا، وَجَنِّبْهُمُ الْحَشَمَ ; فَإِنَّهُمْ لَهُمْ مَفْسَدَةٌ، وَأَحْفِ شُعُورَهُمْ، تَغْلُظْ رِقَابُهُمْ، وَأَطْعِمْهُمُ اللَّحْمَ يَقْوُوا، وَعَلِّمُهُمُ الشِّعْرَ يَمْجُدُوا وَيُنْجُدُوا، وَمُرْهُمْ أَنْ يَسْتَاكُوا عَرْضًا، وَيَمُصُّوا الْمَاءَ مَصًّا، وَلَا يَعُبُّوا عَبًّا، وَإِذَا احْتَجْتَ أَنْ تَتَنَاوَلَهُمْ بِأَدَبٍ ; فَلْيَكُنْ ذَلِكَ فِي سِرٍّ لَا يَعْلَمُ بِهِمْ أَحَدٌ مِنَ الْغَاشِيَةِ، فَيَهُونُوا عَلَيْهِمْ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: أَذِنَ عَبْدُ الْمَلِكِ لِلنَّاسِ فِي الدُّخُولِ عَلَيْهِ إِذْنًا خَاصًّا، فَدَخَلَ شَيْخٌ رَثُّ الْهَيْئَةِ لَمْ يَأْبَهْ لَهُ الْحَرَسُ، فَأَلْقَى بَيْنَ يَدَيْ عَبْدِ الْمَلِكِ صَحِيفَةً، وَخَرَجَ فَلَمْ يَدْرِ أَيْنَ ذَهَبَ، وَإِذَا فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، يَا أَيُّهَا الْإِنْسَانُ إِنَّ اللَّهَ قَدْ جَعَلَكَ بَيْنَهُ وَبَيْنَ عِبَادِهِ ; فَاحْكُمْ بَيْنَهُمْ بِالْحَقِّ، وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ ( ص: 26 ) أَلَا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ لِيَوْمٍ عَظِيمٍ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ ( الْمُطُفِّفِينَ: 4 - 6 ). ذَلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَلِكَ يَوْمٌ مَشْهُودٌ وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ ( هُودٍ: 103، 104 ) إِنَّ الَّذِي أَنْتَ فِيهِ لَوْ بَقِيَ لِغَيْرِكَ مَا وَصَلَ إِلَيْكَ، فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا ( النَّمْلِ: 52 ) وَإِنِّي أُحَذِّرُكَ يَوْمَ يُنَادِي الْمُنَادِي احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ ( الصَّافَّاتِ: 22 )، أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ ( الْأَعْرَافِ: 44 ) قَالَ: فَتَغَيَّرَ وَجْهُ عَبْدِ الْمَلِكِ فَدَخَلَ دَارَ حَرَمِهِ، وَلَمْ تَزَلِ الْكَآبَةُ فِي وَجْهِهِ بَعْدَ ذَلِكَ أَيَّامًا. وَكَتَبَ زِرُّ بْنُ حُبَيْشٍ إِلَى عَبْدِ الْمَلِكِ كِتَابًا، وَفِي آخِرِهِ: وَلَا يُطْمِعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فِي طُولِ الْبَقَاءِ مَا يَظْهَرُ لَكَ مِنْ صِحَّتِكَ، فَأَنْتَ أَعْلَمُ بِنَفْسِكَ، وَاذْكُرْ مَا تَكَلَّمَ بِهِ الْأَوَّلُونَ: إِذَا الرِّجَالُ وَلَدَتْ أَوْلَادَهَا وَبَلِيَتْ مَنْ كِبَرٍ أَجْسَادُهَا وَجَعَلَتْ أَسْقَامُهَا تَعْتَادُهَا تِلْكَ زُرُوعٌ قَدْ دَنَا حَصَادُهَا فَلَمَّا قَرَأَهُ عَبْدُ الْمَلِكِ بَكَى حَتَّى بَلَّ طَرْفَ ثَوْبِهِ، ثُمَّ قَالَ: صَدَقَ زِرٌّ، وَلَوْ كَتَبَ إِلَيْنَا بِغَيْرِ هَذَا كَانَ أَرْفَقَ. وَسَمِعَ عَبْدُ الْمَلِكِ جَمَاعَةً مِنْ أَصْحَابِهِ يَذْكُرُونَ سِيرَةَ عُمَرَ بْنِ الْخَطَّابِ، فَقَالَ: إِيهَا عَنْ ذِكْرِ عُمَرَ؛ فَإِنَّهُ إِزْرَاءٌ عَلَى الْوُلَاةِ، مَفْسَدَةٌ لِلرَّعِيَّةِ. وَقَالَ إِبْرَاهِيمُ بْنُ هِشَامِ بْنِ يَحْيَى الْغَسَّانِيُّ عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: كَانَ عَبْدُ الْمَلِكِ يَجْلِسُ فِي حَلْقَةِ أُمِّ الدَّرْدَاءِ فِي مُؤَخَّرِ الْمَسْجِدِ بِدِمَشْقَ، فَقَالَتْ لَهُ: بَلَغَنِي أَنَّكَ شَرِبْتَ الطِّلَاءَ بَعْدَ الْعِبَادَةِ وَالنُّسُكِ. فَقَالَ: إِي وَاللَّهِ، وَالدِّمَاءَ أَيْضًا قَدْ شَرِبْتُهَا، ثُمَّ جَاءَهُ غُلَامٌ كَانَ قَدْ بَعَثَهُ فِي حَاجَةٍ، فَقَالَ: مَا حَبَسَكَ، لَعَنَكَ اللَّهُ ؟ فَقَالَتْ أُمُّ الدَّرْدَاءِ: لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ، فَإِنِّي سَمِعْتُ أَبَا الدَّرْدَاءِ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى الْهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: لَا يَدْخُلُ الْجَنَّةَ لَعَّانٌ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا: ثَنَا الْحُسَيْنُ بْنُ عَبْدِ الرَّحْمَنِ، قَالَ: قِيلَ لِسَعِيدِ بْنِ الْمُسَيَّبِ: إِنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ قَالَ: قَدْ صِرْتُ لَا أَفْرَحُ بِالْحَسَنَةِ أَعْمَلُهَا، وَلَا أَحْزَنُ عَلَى السَّيِّئَةِ أَرْتَكِبُهَا. فَقَالَ سَعِيدٌ: الْآنَ تَكَامَلَ مَوْتُ قَلْبِهِ. وَقَالَ الْأَصْمَعِيُّ عَنْ أَبِيهِ قَالَ: خَطَبَ عَبْدُ الْمَلِكِ يَوْمًا خُطْبَةً بَلِيغَةً، ثُمَّ قَطَعَهَا وَبَكَى بُكَاءً شَدِيدًا، ثُمَّ قَالَ: يَا رَبِّ إِنَّ ذُنُوبِي عَظِيمَةٌ، وَإِنَّ قَلِيلَ عَفْوِكَ أَعْظَمُ مِنْهَا، اللَّهُمَّ فَامْحُ بِقَلِيلِ عَفْوِكَ عَظِيمَ ذُنُوبِي. قَالَ: فَبَلَغَ ذَلِكَ الْحَسَنَ فَبَكَى، وَقَالَ: لَوْ كَانَ كَلَامٌ يُكْتَبُ بِالذَّهَبِ لَكُتِبَ هَذَا الْكَلَامُ. وَقَدْ رُوِيَ عَنْ غَيْرِ وَاحِدٍ نَحْوُ ذَلِكَ. وَقَالَ أَبُو مُسْهِرٍ الدِّمَشْقِيُّ: وُضِعَ سِمَاطُ عَبْدِ الْمَلِكِ يَوْمًا بَيْنَ يَدَيْهِ فَقَالَ لِحَاجِبِهِ: ائْذَنْ لِخَالِدِ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أَسِيدٍ. فَقَالَ: مَاتَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: فَأُمَيَّةَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أَسِيدٍ. قَالَ: مَاتَ. قَالَ: فَلِخَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ. قَالَ: مَاتَ. قَالَ: فَلِفُلَانٍ وَفُلَانٍ لِأَقْوَامٍ قَدْ مَاتُوا - وَهُوَ يَعْلَمُ ذَلِكَ - فَبَكَى، وَأَمَرَ بِرَفْعِ السِّمَاطِ، وَأَنْشَأَ يَقُولُ: ذَهَبَتْ لِدَّاتِي وَانْقَضَتْ أَيَّامُهُمْ وَغَيَّرْتُ بَعْدَهُمْ وَلَسْتُ بِخَالِدِ احتضار عبد الملك ووصيته وَقِيلَ: إِنَّهُ لَمَّا احْتُضِرَ دَخَلَ عَلَيْهِ ابْنُهُ الْوَلِيدُ فَبَكَى، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: مَا هَذَا ؟ أَتَحِنُّ حَنِينَ الْجَارِيَةِ وَالْأَمَةِ ؟ إِذَا أَنَا مِتُّ فَشَمِّرْ وَاتَّزِرْ وَالْبَسْ جِلْدَ النَّمِرِ، وَضَعِ الْأُمُورَ عِنْدَ أَقْرَانِهَا، وَاحْذَرْ قُرَيْشًا، ثُمَّ قَالَ لَهُ: يَا وَلِيدُ، اتَّقِ اللَّهَ فِيمَا أَسْتَخْلِفُكُ فِيهِ، وَاحْفَظْ وَصِيَّتِي، وَانْظُرْ إِلَى أَخِي مُعَاوِيَةَ فَصِلْ رَحِمَهُ، وَاحْفَظْنِي فِيهِ، وَانْظُرْ إِلَى أَخِي مُحَمَّدٍ فَأَقِرَّهُ عَلَى الْجَزِيرَةِ، وَلَا تَعْزِلْهُ عَنْهَا، وَانْظُرِ ابْنَ عَمِّنَا عَلِيَّ بْنَ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فَإِنَّهُ قَدِ انْقَطَعَ إِلَيْنَا بِمَوَدَّتِهِ وَنَصِيحَتِهِ، وَلَهُ نَسَبٌ وَحَقٌّ، فَصِلْ رَحِمَهُ وَاعْرِفْ حَقَّهُ، وَانْظُرِ الْحَجَّاجَ بْنَ يُوسُفَ فَأَكْرِمْهُ ; فَإِنَّهُ هُوَ الَّذِي مَهَّدَ لَكُمُ الْبِلَادَ، وَقَهَرَ الْأَعْدَاءَ، وَأَخْلَصَ لَكُمُ الْمُلْكَ، وَشَتَّتَ الْخَوَارِجَ، وَأَنْهَاكَ وَإِخْوَتَكَ عَنِ الْفِرْقَةِ، وَكُونُوا أَوْلَادَ أُمٍّ وَاحِدَةٍ، وَكُونُوا فِي الْحَرْبِ أَحْرَارًا، وَلِلْمَعْرُوفِ مَنَارًا ; فَإِنَّ الْحَرْبَ لَمْ تُدْنِ مَنِيَّةً قَبْلَ وَقْتِهَا، وَإِنَّ الْمَعْرُوفَ يُشَيِّدُ ذِكْرَ صَاحِبِهِ، وَيُمَيِّلُ الْقُلُوبَ بِالْمَحَبَّةِ، وَيُذَلِّلُ الْأَلْسِنَةَ بِالذِّكْرِ الْجَمِيلِ، وَلِلَّهِ دَرُّ الْقَائِلِ: إِنَّ الْأُمُورَ إِذَا اجْتَمَعْنَ فَرَامَهَا بِالْكَسْرِ ذُو حَنَقٍ وَبَطْشٍ بِالْيَدِ عَزَّتْ فَلَمْ تُكْسَرْ وَإِنْ هِيَ بُدِّدَتْ فَالْكَسْرُ وَالتَّوْهِينُ لِلْمُتَبَدِّدِ ثُمَّ قَالَ: إِذَا أَنَا مِتُّ فَادْعُ النَّاسَ إِلَى بَيْعَتِكَ، فَمَنْ أَبَى فَالسَّيْفُ، وَعَلَيْكَ بِالْإِحْسَانِ إِلَى إِخْوَانِكَ فَأَكْرِمْهُنَّ، وَأَحَبُّهُنَّ إِلَيَّ فَاطِمَةُ - وَكَانَ قَدْ أَعْطَاهَا قُرْطَيْ مَارِيَةَ وَالدُّرَّةَ الْيَتِيمَةَ - ثُمَّ قَالَ: اللَّهُمَّ احْفَظْنِي فِيهَا، فَتَزَوَّجَهَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَهُوَ ابْنُ عَمِّهَا. وَلَمَّا احْتُضِرَ سَمِعَ غَسَّالًا يَغْسِلُ الثِّيَابَ، فَقَالَ: مَا هَذَا ؟ فَقَالُوا: غَسَّالٌ. فَقَالَ: يَا لَيْتَنِي كُنْتَ غَسَّالًا، أَكْسِبُ مَا أَعِيشُ بِهِ يَوْمًا بِيَوْمٍ، وَلَمْ أَلِ الْخِلَافَةَ، ثُمَّ تَمَثَّلَ فَقَالَ: لَعَمْرِي لَقَدْ عُمِّرْتُ فِي الْمُلْكِ بُرْهَةً وَدَانَتْ لِيَ الدُّنْيَا بِوَقْعِ الْبَوَاتِرِ وَأُعْطِيتُ جَمَّ الْمَالِ وَالْحُكْمَ وَالنُّهَى وَدَانَ قَمَاقِيمُ الْمُلُوكِ الْجَبَابِرِ فَأَضْحَى الَّذِي قَدْ كَانَ مِمَّا يَسُرُّنِي كَحُلْمٍ مَضَى فِي الْمُزْمَنَاتِ الْغَوَابِرِ فَيَا لَيْتَنِي لَمْ أُعْنَ بِالْمُلْكِ لَيْلَةً وَلَمْ أَسْعَ فِي لَذَّاتِ عَيْشٍ نَوَاضِرِ وَكُنْتُ كَذِي طِمْرَيْنِ عَاشَ بِبُلْغَةٍ مِنَ الْعَيْشِ حَتَّى زَارَ ضِيقَ الْمَقَابِرِ وَقَدْ أَنْشَدَ هَذِهِ الْأَبْيَاتَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ عِنْدَ مَوْتِهِ. وَقَالَ أَبُو مُسْهِرٍ: قِيلَ لِعَبْدِ الْمَلِكِ فِي مَرَضِ مَوْتِهِ: كَيْفَ تَجِدُكَ ؟ فَقَالَ: أَجِدُنِي كَمَا قَالَ اللَّهُ تَعَالَى وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ الْآيَةَ. وَقَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: لَمَّا احْتُضِرَ عَبْدُ الْمَلِكِ أَمَرَ بِفَتْحِ الْأَبْوَابِ مِنْ قَصْرِهِ، فَسَمِعَ قَصَّارًا، فَقَالَ: مَا هَذَا ؟ قَالُوا: قَصَّارٌ. فَقَالَ: يَا لَيْتَنِي كُنْتَ قَصَّارًا. فَلَمَّا بَلَغَ سَعِيدَ بْنَ الْمُسَيَّبِ قَوْلُهُ، قَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَهُمْ يَفِرُّونَ إِلَيْنَا وَلَا نَفِرُّ إِلَيْهِمْ. وَقَالَ غَيْرُهُ: لَمَّا حَضَرَهُ الْمَوْتُ جَعَلَ يَنْدَمُ وَيَضْرِبُ بِيَدِهِ عَلَى رَأْسِهِ، وَيَقُولُ: وَدِدْتُ أَنِّي أَكْسِبُ قُوتِي يَوْمًا بِيَوْمٍ، وَاشْتَغَلْتُ بِطَاعَةِ اللَّهِ. وَقَالَ غَيْرُهُ: لَمَّا حَضَرَتْهُ الْوَفَاةُ دَعَا بَنِيهِ فَوَصَّاهُمْ، ثُمَّ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى أَحَدًا مِنْ خَلْقِهِ صَغِيرًا أَوْ كَبِيرًا، ثُمَّ يُنْشِدُ: فَهَلْ مِنْ خَالِدٍ إِمَّا هَلَكْنَا وَهَلْ بِالْمَوْتِ يَا لِلنَّاسِ عَارُ وَيُرْوَى أَنَّهُ قَالَ: ارْفَعُونِي، فَرَفَعُوهُ حَتَّى شَمَّ الْهَوَاءَ، وَقَالَ: يَا دُنْيَا، مَا أَطْيَبَكِ ! إِنَّ طَوِيلَكِ لَقَصِيرٌ، وَإِنَّ كَثِيرَكِ لَحَقِيرٌ، وَإِنْ كُنَّا بِكِ لَفِي غُرُورٍ. ثُمَّ تَمَثَّلَ بِهَذَيْنِ الْبَيْتَيْنِ، وَيُرْوَى أَنَّ مُعَاوِيَةَ قَالَهُمَا فِي هَذِهِ الْحَالِ: إِنْ تُنَاقِشْ يَكُنْ نِقَاشُكَ يَا رَبِّ عَذَابًا لَا طَوْقَ لِي بِالْعَذَابِ أَوْ تُجَاوِزْ فَأَنْتَ رَبٌّ صَفُوحٌ عَنْ مُسِيءٍ ذُنُوبُهُ كَالتُّرَابِ وقت وفاته قَالُوا: وَكَانَتْ وَفَاتُهُ بِدِمَشْقَ يَوْمَ الْجُمْعَةِ. وَقِيلَ: يَوْمَ الْأَرْبِعَاءِ. وَقِيلَ: الْخَمِيسِ فِي النِّصْفِ مِنْ شَوَّالٍ. وَقِيلَ: لِخَمْسٍ مَضَيْنَ مِنْهُ سَنَةَ سِتٍّ وَثَمَانِينَ، وَصَلَّى عَلَيْهِ ابْنُهُ الْوَلِيدُ وَلِيُّ عَهْدِهِ مِنْ بَعْدِهِ، وَكَانَ عُمْرُهُ يَوْمَ مَاتَ سِتِّينَ سَنَةً، قَالَهُ: أَبُو مَعْشَرٍ، وَصَحَّحَهُ الْوَاقِدِيُّ. وَقِيلَ: ثَلَاثًا وَسِتِّينَ سَنَةً، قَالَهُ الْمَدَائِنِيُّ. وَقِيلَ: ثَمَانٍ وَخَمْسِينَ. وَدُفِنَ بِبَابِ الْجَابِيَةِ الصَّغِيرِ. ذِكْرُ أَوْلَادِهِ وَأَزْوَاجِهِ قَالَ ابْنُ جَرِيرٍ: ذِكْرُ أَوْلَادِهِ وَأَزْوَاجِهِ: مِنْهُمُ الْوَلِيدُ، وَسُلَيْمَانُ، وَمَرْوَانُ الْأَكْبَرُ - دَرَجَ - وَعَائِشَةُ، وَأُمُّهُمْ وَلَّادَةُ بِنْتُ الْعَبَّاسِ بْنِ جَزْءِ بْنِ الْحَارِثِ بْنِ زُهَيْرِ بْنِ جَذِيمَةَ بْنِ رَوَاحَةَ بْنِ رَبِيعَةَ بْنِ مَازِنِ بْنِ الْحَارِثِ بْنِ قَطِيعَةَ بْنِ عَبْسِ بْنِ بَغِيضٍ. وَيَزِيدُ، وَمَرْوَانُ الْأَصْغَرُ، وَمُعَاوِيَةُ - دَرَجَ - وَأُمُّ كُلْثُومٍ، وَأُمُّهُمْ عَاتِكَةُ بِنْتُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ. وَهِشَامٌ، وَأُمُّهُ أُمُّ هِشَامٍ عَائِشَةُ - فِيمَا قَالَهُ الْمَدَائِنِيُّ - بِنْتُ هِشَامِ بْنِ إِسْمَاعِيلَ الْمَخْزُومِيِّ. وَأَبُو بَكْرٍ، وَاسْمُهُ بَكَّارٌ، وَأُمُّهُ عَائِشَةُ بِنْتُ مُوسَى بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيِّ، وَالْحَكَمُ - دَرَجَ - وَأُمُّهُ أُمُّ أَيُّوبَ بِنْتُ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ الْأُمَوِيِّ، وَفَاطِمَةُ، وَأُمُّهَا الْمُغِيرَةُ بِنْتُ الْمُغِيرَةِ بْنِ خَالِدِ بْنِ الْعَاصِ بْنِ هِشَامِ بْنِ الْمُغِيرَةِ الْمَخْزُومِيِّ. وَعَبْدُ اللَّهِ، وَمَسْلَمَةُ، وَالْمُنْذِرُ، وَعَنْبَسَةُ، وَمُحَمَّدٌ، وَسَعْدُ الْخَيْرِ، وَالْحَجَّاجُ لِأُمَّهَاتِ أَوْلَادٍ شَتَّى. فَكَانَ جُمْلَةُ أَوْلَادِهِ تِسْعَةَ عَشَرَ ; ذُكُورًا وَإِنَاثًا، وَكَانَتْ مُدَّةُ خِلَافَتِهِ إِحْدَى وَعِشْرِينَ سَنَةً مِنْهَا تِسْعُ سِنِينَ مُشَارِكًا لِابْنِ الزُّبَيْرِ، وَثَلَاثَ عَشْرَةَ سَنَةً وَثَلَاثَةُ أَشْهُرٍ وَنَصِفٌ مُسْتَقِلًّا بِالْخِلَافَةِ وَحْدَهُ. وَكَانَ قَاضِيَهُ أَبُو إِدْرِيسَ الْخَوْلَانِيُّ، وَكَاتِبُهُ رَوْحُ بْنُ زِنْبَاعٍ، وَحَاجِبُهُ يُوسُفُ مَوْلَاهُ، وَصَاحِبُ بَيْتِ الْمَالِ وَالْخَاتَمِ قَبِيصَةُ بْنُ ذُؤَيْبٍ، وَعَلَى شُرْطَتِهِ أَبُو الزُّعَيْزِعَةِ، وَقَدْ ذَكَرْنَا عُمَّالَهُ فِيمَا مَضَى. قَالَ الْمَدَائِنِيُّ: وَكَانَ لَهُ زَوْجَاتٌ أُخَرَ شَقْرَاءُ بِنْتُ سَلَمَةَ بْنِ حَلْبَسٍ الطَّائِيِّ، وَابْنَةٌ لِعَلِيِّ بْنِ أَبِي طَالِبٍ، وَأُمُّ أَبِيهَا بِنْتُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ. ومن بعض مناقبه أَعْفِنِي مِنْ أَرْبَعٍ وَقُلْ مَا شِئْتَ وَقَالَ ابْنُ عَائِشَةَ: (كَانَ عَبْدُ الْمَلِكِ إِذَا دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أُفُقٍ مِنَ الْآفَاقِ.. قَالَ: أَعْفِنِي مِنْ أَرْبَعٍ، وَقُلْ بَعْدَهَا مَا شِئْتَ: لَا تَكْذِبْنِي؛ فَإِنَّ الْكَذُوبَ لَا رَأْيَ لَهُ، وَلَا تُجِبْنِي فِيمَا لَا أَسْأَلُكَ؛ فَإِنَّ فِيمَا أَسْأَلُكَ عَنْهُ شُغُلًا، وَلَا تُطْرِنِي، فَإِنِّي أَعْلَمُ بِنَفْسِي مِنْكَ، وَلَا تَحْمِلْنِي عَلَى الرَّعِيَّةِ؛ فَإِنِّي إِلَى الرِّفْقِ بِهِمْ أَحْوَجُ). قِسْمَةُ تَرِكَةٍ وَالنَّصِيبُ دِينَارٌ وَاحِدٌ وَأَسْنَدَ السَّلَفِيُّ فِي «الطُّيُورِيَّاتِ»: (أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ خَرَجَ يَوْمًا فَلَقِيَتْهُ امْرَأَةٌ، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: مَا شَأْنُكِ؟ قَالَتْ: تُوُفِّيَ أَخِي وَتَرَكَ سِتَّمِائَةِ دِينَارٍ، فَدُفِعَ إِلَيَّ مِنْ مِيرَاثِهِ دِينَارٌ وَاحِدٌ، فَقِيلَ: هَذَا حَقُّكِ، فَعَمِيَ الْأَمْرُ فِيهَا عَلَى عَبْدِ الْمَلِكِ، فَأَرْسَلَ إِلَى الشَّعْبِيِّ فَسَأَلَهُ، فَقَالَ: نَعَمْ، هَذَا تُوُفِّيَ وَتَرَكَ ابْنَتَيْنِ فَلَهُمَا الثُّلْثَانِ أَرْبَعُمِائَةِ دِينَارٍ، وَأُمًّا فَلَهَا السُّدْسُ مِائَةٌ، وَزَوْجَةٌ فَلَهَا الثَّمَنُ خَمْسَةٌ وَسَبْعُونَ، وَاثْنَيْ عَشَرَ أَخًا فَلَهُمْ أَرْبَعَةٌ وَعِشْرُونَ، وَبَقِيَ لِهَذِهِ دِينَارٌ). مَيْزَاتٌ فِي الْجَوَارِي وَقَالَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفِ»: حَدَّثَنَا أَبُو سُفْيَانَ الْحِمْيَرِيُّ، حَدَّثَنَا خَالِدُ بْنُ مُحَمَّدٍ الْقُرَشِيُّ، قَالَ: (قَالَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ: مَنْ أَرَادَ أَنْ يَتَّخِذَ جَارِيَةً لِلتَّلَذُّذِ... فَلْيَتَّخِذْهَا بَرْبَرِيَّةً، وَمَنْ أَرَادَ أَنْ يَتَّخِذَهَا لِلْوَلَدِ.. فَلْيَتَّخِذْهَا فَارِسِيَّةً، وَمَنْ أَرَادَ أَنْ يَتَّخِذَهَا لِلْخِدْمَةِ... فَلْيَتَّخِذْهَا رُومِيَّةً). الْأَخْطَلُ هُوَ شَاعِرُ بَنِي أُمَيَّةَ [الْأَخْطَلُ هُوَ شَاعِرُ بَنِي أُمَيَّةَ] وَقَالَ أَبُو عُبَيْدَةَ: (لَمَّا أَنْشَدَ الْأَخْطَلُ كَلِمَتَهُ لِعَبْدِ الْمَلِكِ الَّتِي يَقُولُ فِيهَا: شَمْسُ الْعَدَاوَةِ حَتَّى يُسْتَقَادَ لَهُمْ وَأَعْظَمُ النَّاسِ أَحْلَامًا إِذَا قَدَرُوا قَالَ: خُذْ بِيَدِهِ يَا غُلَامُ فَأَخْرِجْهُ، ثُمَّ أَلْقِ عَلَيْهِ مِنَ الْخُلَعِ مَا يَغْمُرُهُ، ثُمَّ قَالَ: إِنَّ لِكُلِّ قَوْمٍ شَاعِرًا، وَإِنَّ شَاعِرَ بَنِي أُمَيَّةَ الْأَخْطَلُ). وَقَالَ الْأَصْمَعِيُّ: دَخَلَ الْأَخْطَلُ عَلَى عَبْدِ الْمَلِكِ، فَقَالَ: وَيْحَكَ! صِفْ لِي السُّكَّرَ، قَالَ: أَوَّلُهُ لَذَّةٌ، وَآخِرُهُ صُدَاعٌ، وَبَيْنَ ذَلِكَ سَاعَةٌ لَا أَصِفُ لَكَ مَبْلَغَهَا، فَقَالَ: مَا مَبْلَغُهَا؟ قَالَ: لَمُلْكُكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَهْوَنُ عَلَيَّ مِنْ شِسْعِ نَعْلِي، وَأَنْشَأَ يَقُولُ: إِذَا مَا نَدِيمِي عَلَّنِي ثُمَّ عَلَّنِي ثَلَاثَ زُجَاجَاتٍ لَهُنَّ هَدِيرُ خَرَجْتُ أَجُرُّ الذَّيْلَ مِنِّي كَأَنَّنِي عَلَيْكَ أَمِيرَ الْمُؤْمِنِينَ أَمِيرُ قَالَ الثَّعَالِبِيُّ: (كَانَ عَبْدُ الْمَلِكِ يَقُولُ: وُلِدْتُ فِي رَمَضَانَ، وَفُطِمْتُ فِي رَمَضَانَ، وَخَتَمْتُ الْقُرْآنَ فِي رَمَضَانَ، وَبَلَغْتُ الْحُلُمَ فِي رَمَضَانَ، وَوُلِّيتُ فِي رَمَضَانَ، وَأَتَتْنِي الْخِلَافَةُ فِي رَمَضَانَ، وَأَخْشَى أَنْ أَمُوتَ فِي رَمَضَانَ، فَلَمَّا دَخَلَ شَوَّالُ وَأَمِنَ... مَاتَ). ذِكْرُ أَوَّلِيَّاتِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ وَقَالَ مَالِكٌ: (سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: أَوَّلُ مَنْ صَلَّى فِي الْمَسْجِدِ مَا بَيْنَ الظُّهْرِ وَالْعَصْرِ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَفِتْيَانٌ مَعَهُ، كَانُوا إِذَا صَلَّى الْإِمَامُ الظُّهْرَ... قَامُوا فَصَلُّوا إِلَى الْعَصْرِ، فَقِيلَ لِسَعِيدِ بْنِ الْمُسَيِّبِ: لَوْ قُمْنَا فَصَلَّيْنَا كَمَا يُصَلِّي هَؤُلَاءِ؟ فَقَالَ سَعِيدٌ: لَيْسَتِ الْعِبَادَةُ بِكَثْرَةِ الصَّلَاةِ وَالصَّوْمِ، وَإِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ، وَالْوَرَعُ عَنْ مَحَارِمِ اللَّهِ). وَقَالَ مُصْعَبُ بْنُ عَبْدِ اللَّهِ: (أَوَّلُ مَنْ سُمِّيَ فِي الْإِسْلَامِ عَبْدَ الْمَلِكِ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ). وَقَالَ يَحْيَى بْنُ بُكَيْرٍ: (سَمِعْتُ مَالِكًا يَقُولُ: أَوَّلُ مَنْ ضَرَبَ الدَّنَانِيرَ: عَبْدُ الْمَلِكِ، وَكَتَبَ عَلَيْهَا الْقُرْآنَ). وَقَالَ مُصْعَبٌ: (كَتَبَ عَبْدُ الْمَلِكِ عَلَى الدَّنَانِيرِ: { قُلْ هُوَ اللَّهُ أَحَدٌ } وَفِي الْوَجْهِ الْآخَرِ: لَا إِلَهَ إِلَّا اللَّهُ، وَطَوَّقَهُ بِطَوْقٍ فِضَّةٍ، وَكَتَبَ فِيهِ: ضُرِبَ بِمَدِينَةِ كَذَا، وَكَتَبَ خَارِجَ الطَّوْقِ: مُحَمَّدٌ رَسُولُ اللَّهِ، أَرْسَلَهُ بِالْهُدَى وَدِينِ الْحَقِّ). وَفِي «الْأَوَائِلِ» لِلْعَسْكَرِيِّ بِسَنَدِهِ: (كَانَ عَبْدُ الْمَلِكِ أَوَّلَ مَنْ كَتَبَ فِي صُدُورِ الطَّوَامِيرِ : { قُلْ هُوَ اللَّهُ أَحَدٌ } وَذَكَرَ النَّبِيُّ ﷺ مَعَ التَّارِيخِ، فَكَتَبَ مَلِكُ الرُّومِ: إِنَّكُمْ قَدْ أَحْدَثْتُمْ فِي طَوَامِيرِكُمْ شَيْئًا مِنْ ذِكْرِ نَبِيِّكُمْ فَاتْرُكُوهُ، وَإِلَّا... أَتَاكُمْ مِنْ دَنَانِيرِنَا ذِكْرُ مَا تَكْرَهُونَ، فَعَظُمَ ذَلِكَ عَلَى عَبْدِ الْمَلِكِ، فَأَرْسَلَ إِلَى خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ فَشَاوَرَهُ، فَقَالَ: حَرِّمْ دَنَانِيرَهُمْ وَاضْرِبْ لِلنَّاسِ سِكَكًا فِيهَا ذِكْرُ اللَّهِ وَذِكْرُ رَسُولِهِ، وَلَا تُعْفِهِمْ مِمَّا يَكْرَهُونَ فِي الطَّوَامِيرِ. فَضَرَبَ الدَّنَانِيرَ سَنَةَ خَمْسٍ وَسَبْعِينَ. قَالَ الْعَسْكَرِيُّ: (وَأَوَّلُ خَلِيفَةٍ بَخِلَ: عَبْدُ الْمَلِكِ، وَكَانَ يُسَمَّى: رَشْحُ الْحِجَارَةِ؛ لِبُخْلِهِ، وَيُكَنَّى أَبَا الذِّبَّانِ، لِبَخَرِهِ). قَالَ: (وَهُوَ أَوَّلُ مَنْ غَدَرَ فِي الْإِسْلَامِ، وَأَوَّلُ مَنْ نَهَى عَنِ الْكَلَامِ بِحَضْرَةِ الْخُلَفَاءِ، وَأَوَّلُ مَنْ نَهَى عَنِ الْأَمْرِ بِالْمَعْرُوفِ). ثُمَّ أَخْرَجَ بِسَنَدِهِ عَنِ ابْنِ الْكَلْبِيِّ قَالَ: (كَانَ مَرْوَانُ بْنُ الْحَكَمِ وَلَّى الْعَهْدَ عَمْرَو بْنَ سَعِيدِ بْنِ الْعَاصِي بَعْدَ ابْنِهِ، فَقَتَلَهُ عَبْدُ الْمَلِكِ، وَكَانَ قَتْلُهُ أَوَّلَ غَدْرٍ فِي الْإِسْلَامِ)، فَقَالَ بَعْضُهُمْ: يَا قَوْمِ لَا تَغْلِبُوا عَنْ رَأْيِكُمْ فَلَقَدْ جَرَّبْتُمُ الْغَدْرَ مِنْ أَبْنَاءِ مَرْوَانَا أَمْسَوْا وَقَدْ قَتَلُوا عَمْرًا وَمَا رَشَدُوا يَدْعُونَ غَدْرًا بِعَهْدِ اللَّهِ كَيْسَانَا وَيَقْتُلُونَ الرِّجَالَ الْبُزْلَ ضَاحِيَةً لِكَيْ يُوَلُّوا أُمُورَ النَّاسِ وِلْدَانَا تَلَاعَبُوا بِكِتَابِ اللَّهِ وَاتَّخَذُوا هَوَاهُمُ فِي مَعَاصِي اللَّهِ قُرْآنًا وَأُخْرِجَ بِإِسْنَادٍ فِيهِ الْكُدَيْمِيُّ - وَهُوَ مُتَّهَمٌ بِالْكَذِبِ - عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِيهِ قَالَ: خَطَبَنَا عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِالْمَدِينَةِ بَعْدَ قَتْلِ ابْنِ الزُّبَيْرِ عَامَ حَجَّ سَنَةَ خَمْسٍ وَسَبْعِينَ، فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ: (أَمَّا بَعْدُ: فَلَسْتُ بِالْخَلِيفَةِ الْمُسْتَضْعَفِ - يَعْنِي: عُثْمَانَ - وَلَا الْخَلِيفَةِ الْمُدَاهِنِ - يَعْنِي: مُعَاوِيَةَ - وَلَا الْخَلِيفَةِ الْمَأْفُونِ - يَعْنِي: يَزِيدَ - أَلَا وَإِنَّ مَنْ كَانَ قَبْلِي مِنَ الْخُلَفَاءِ كَانُوا يَأْكُلُونَ وَيُطْعِمُونَ مِنْ هَذِهِ الْأَمْوَالِ، أَلَا وَإِنِّي لَا أُدَاوِي أَدْوَاءَ هَذِهِ الْأُمَّةِ إِلَّا بِالسَّيْفِ حَتَّى تَسْتَقِيمَ لِي قَنَاتُكُمْ، تُكَلِّفُونَا أَعْمَالَ الْمُهَاجِرِينَ الْأَوَّلِينَ وَلَا تَعْمَلُونَ مِثْلَ أَعْمَالِهِمْ؟! فَلَنْ تَزْدَادُوا إِلَّا عُقُوبَةً حَتَّى يَحْكُمَ السَّيْفُ بَيْنَنَا وَبَيْنَكُمْ. هَذَا عَمْرُو بْنُ سَعِيدٍ قَرَابَتُهُ، وَمَوْضِعُهُ مَوْضِعُهُ، قَالَ بِرَأْسِهِ هَكَذَا، فَقُلْنَا بِأَسْيَافِنَا هَكَذَا، أَلَا وَإِنَّا نَحْمِلُ لَكُمْ كُلَّ شَيْءٍ، إِلَّا وُثُوبًا عَلَى مِنْبَرٍ، أَوْ نَصْبَ رَايَةٍ، أَلَا وَإِنَّ الْجَامِعَةَ الَّتِي جَعَلْتُهَا فِي عُنُقِ عَمْرِو بْنِ سَعِيدٍ عِنْدِي، وَاللَّهِ لَا يَفْعَلُ أَحَدٌ فِعْلَهُ إِلَّا جَعَلْتُهَا فِي عُنُقِهِ، وَاللَّهِ لَا يَأْمُرُنِي أَحَدٌ بِتَقْوَى اللَّهِ بَعْدَ مَقَامِي هَذَا.. إِلَّا ضَرَبْتُ عُنُقَهُ) ثُمَّ نَزَلَ. ثُمَّ قَالَ الْعَسْكَرِيُّ: (وَعَبْدُ الْمَلِكِ أَوَّلُ مَنْ نَقَلَ الدِّيوَانَ مِنَ الْفَارِسِيَّةِ إِلَى الْعَرَبِيَّةِ، وَأَوَّلُ مَنْ رَفَعَ يَدَيْهِ عَلَى الْمِنْبَرِ). قُلْتُ: فَتَمَّتْ لَهُ عَشْرَةٌ أَوَائِلُ؛ مِنْهَا خَمْسَةٌ مَذْمُومَةٌ. وَقَدْ أَخْرَجَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفَ» بِسَنَدِهِ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: (أَوَّلُ مَنْ أَحْدَثَ الْأَذَانَ فِي الْفِطْرِ وَالْأَضْحَى: بَنُو مَرْوَانَ، فَإِمَّا أَنْ يَكُونَ عَبْدَ الْمَلِكِ، أَوْ أَحَدًا مِنْ أَوْلَادِهِ). وَأَخْرَجَ عَبْدُ الرَّزَّاقِ عَنِ ابْنِ جُرَيْجٍ قَالَ: (أَخْبَرَنِي غَيْرُ وَاحِدٍ: أَنَّ أَوَّلَ مَنْ كَسَا الْكَعْبَةَ الدِّيبَاجَ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَإِنَّ مَنْ أَدْرَكَ ذَلِكَ مِنَ الْفُقَهَاءِ قَالُوا: أَصَابَ، مَا نَعْلَمُ لَهَا مِنْ كِسْوَةٍ أَوْفَقُ مِنْهُ). وَقَالَ يُوسُفُ بْنُ الْمَاجِشُونِ: (كَانَ عَبْدُ الْمَلِكِ إِذَا قَعَدَ لِلْحُكْمِ... قُيِّمَ عَلَى رَأْسِهِ بِالسُّيُوفِ). وَقَالَ الْأَصْمَعِيُّ: (قِيلَ لِعَبْدِ الْمَلِكِ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ عَجِلَ عَلَيْكَ الشَّيْبُ؟ فَقَالَ: وَكَيْفَ لَا؛ وَأَنَا أَعْرِضُ عَقْلِي عَلَى النَّاسِ فِي كُلِّ جُمُعَةٍ؟!). وَقَالَ مُحَمَّدُ بْنُ حَرْبٍ الزِّيَادِيُّ: (قِيلَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: مَنْ أَفْضَلُ النَّاسِ؟ قَالَ: مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ، وَزَهِدَ عَنْ قُدْرَةٍ، وَأَنْصَفَ عَنْ قُوَّةٍ).
Translation
✧ His name and lineage ʿAbd al-Malik b. Marwān, father of the Umayyad caliphs He is ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah, Abū al-Walīd al-Umawī, Commander of the Faithful. His mother was ʿĀʾishah bt. Muʿāwiyah b. al-Mughīrah b. Abī al-ʿĀṣ b. Umayyah. He heard ʿUthmān b. ʿAffān, and he witnessed the affair of the house with his father when he was ten years old. He was the first to lead the people into the land of the Byzantines in the year forty-two, and he was in command of the people of Madinah when he was sixteen years old; Muʿāwiyah appointed him over it. He used to sit with the jurists, the scholars, the devout worshippers, and the righteous. He transmitted hadith from his father, Jābir, Abū Saʿīd al-Khudrī, Abū Hurayrah, Ibn ʿUmar, Muʿāwiyah, Umm Salamah, and Barīrah the freedwoman of ʿĀʾishah. A group transmitted from him, among them: Khālid b. Maʿdān, ʿUrwah, al-Zuhrī, ʿAmr b. al-Ḥārith, Rajāʾ b. Ḥaywah, and Jarīr b. ʿUthmān. It was mentioned from Muḥammad b. Sīrīn that his father had named him al-Qāsim, and he was given the kunyah Abū al-Qāsim. When the prohibition against using the kunyah Abū al-Qāsim reached him, he changed his name, so he named him ʿAbd al-Malik. Ibn Abī Khaythamah said, from Muṣʿab b. al-Zubayr: He was the first person to be named ʿAbd al-Malik in Islam. Allegiance was pledged to him for the caliphate in the year sixty-five during the lifetime of his father, in the caliphate of Ibn al-Zubayr. He remained over Syria and Egypt for a period of seven years, while Ibn al-Zubayr was over the rest of the lands. Then he took sole control of the caliphate over all the lands and regions after the killing of Ibn al-Zubayr, and that was in the year seventy-three, up to this year, as we have mentioned. His birth and physical description His birth and the birth of Yazīd b. Muʿāwiyah were in the year twenty-six. Before the caliphate, ʿAbd al-Malik was one of the devout worshippers, ascetics, and jurists who kept to the mosque, reciting the Qurʾān. He was of medium height among men, closer to being short. His teeth were interwoven with gold. He was wide-mouthed, with an open mouth; sometimes he would be heedless and his mouth would open, and a fly would enter it. For this reason he was called Abū al-Dhubāb (father of flies). He was fair-skinned, of medium height, neither thin nor stout, with joined eyebrows, large dark eyes, a thin nose, a radiant face, white hair and beard, and a handsome face. He did not dye (his hair), but it is said that he dyed it after that. His moral qualities Nāfiʿ said: I saw Madinah when there was no young man in it more diligent, nor more knowledgeable in jurisprudence, nor more devoted to reciting the Book of Allah than ʿAbd al-Malik b. Marwān. Al-Aʿmash said, from Abū al-Zinād: The jurists of Madinah were four: Saʿīd b. al-Musayyab, ʿUrwah, Qabīṣah b. Dhuʾayb, and ʿAbd al-Malik b. Marwān—before he entered into governance. From Ibn ʿUmar, that he said: People gave birth to sons, but Marwān gave birth to a father—meaning ʿAbd al-Malik. One day he saw him when he had mentioned the disagreement of the people, and said: If only this boy were the one around whom the people would gather. ʿAbd al-Malik said: I used to sit with Barīrah before I took charge of this matter, and she would say: O ʿAbd al-Malik, you have certain qualities, and you are indeed worthy to take charge of the affairs of this community. So beware of bloodshed, for I heard the Messenger of Allah ﷺ say: Indeed a man may be turned away from the gate of Paradise from looking at it because of a cupping-glass full of blood that he sheds from a Muslim without right. Before he came to power, Muʿāwiyah and ʿAmr b. al-ʿĀṣ praised him in a long story. Saʿīd b. Dāwūd al-Zanbarī said, from Mālik, from Yaḥyā b. Saʿīd, who said: The first person to pray between Ẓuhr and ʿAṣr was ʿAbd al-Malik b. Marwān, along with some youths with him. Saʿīd b. al-Musayyab said: Worship is not in abundant prayer and fasting; rather, worship is reflection on the command of Allah and scrupulous avoidance of what Allah has forbidden. Al-Shaʿbī said: I never sat with anyone but that I found myself to have superiority over him, except ʿAbd al-Malik b. Marwān. For I never discussed a hadith with him but that he added to me in it, nor poetry but that he added to me in it. His pledge of allegiance for the caliphate Khalīfah b. Khayyāṭ mentioned that Muʿāwiyah wrote to Marwān, who was his deputy over Madinah in the year fifty: Send your son ʿAbd al-Malik with the military expedition of Madinah to the lands of the west under Muʿāwiyah b. Khadīj. He mentioned much about his competence, his usefulness, and his striving in those lands. ʿAbd al-Malik remained residing in Madinah until the Battle of al-Ḥarrah took place, and Ibn al-Zubayr took control of the lands of the Ḥijāz and expelled the Umayyads from there. So he came with his father to Syria. Then when authority came to his father and the people of Syria pledged allegiance to him as previously mentioned, he remained in authority for nine months. Then he entrusted him with authority after him, and ʿAbd al-Malik took sole control of the caliphate at the beginning of Ramaḍān or Rabīʿ al-Awwal in the year sixty-five. The people gathered around him after the killing of Ibn al-Zubayr in the year seventy-three, in Jumādā al-Ūlā, up to this year. Thaʿlab said, from Ibn al-Aʿrābī: When ʿAbd al-Malik was greeted with the caliphate, there was a muṣḥaf in his lap. He closed it and said: This is a parting between me and you. Abū al-Ṭufayl said: A sitting place was made for ʿAbd al-Malik, and it was widened. A dome had been built for him in it before that, and he entered it and said: Ibn Ḥantamah al-Aḥwazī—meaning ʿUmar b. al-Khaṭṭāb—used to think that this was forbidden for him. It was said that when he put down the muṣḥaf from his lap, he said: This is the last acquaintance with you. ʿAbd al-Malik was bold in shedding blood, and his governors followed his way; among them were al-Ḥajjāj and al-Muhallab, and others. He was resolute, understanding, astute, and a manager of worldly affairs. He did not entrust his worldly affairs to anyone else. His mother was ʿĀʾishah bt. Muʿāwiyah b. al-Mughīrah b. Abī al-ʿĀṣ. Her father Muʿāwiyah was the one who cut off the nose of Ḥamzah, the paternal uncle of the Prophet ﷺ, on the day of Uḥud. What was said to ʿAbd al-Malik during his assumption of the caliphate Saʿīd b. ʿAbd al-ʿAzīz said: When ʿAbd al-Malik went out to Iraq to fight Muṣʿab b. al-Zubayr, Yazīd b. al-Aswad al-Jurashī went out with him. When they met, he said: O Allah, place a barrier between these two mountains, and give the command to whichever of them is more beloved to You. ʿAbd al-Malik was victorious. We have already mentioned how he killed Muṣʿab, his entry into Kufa, and his placing Muṣʿab's head before him, though he had been one of the dearest and most beloved of people to him. Saʿīd b. ʿAbd al-ʿAzīz said: When allegiance was pledged to ʿAbd al-Malik for the caliphate, ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb wrote to him: In the name of Allah, the Compassionate, the Merciful. From ʿAbd Allāh b. ʿUmar to ʿAbd Allāh ʿAbd al-Malik, Commander of the Faithful. Peace be upon you. I praise Allah to you, besides whom there is no god. To proceed: You are a shepherd, and every shepherd will be asked about his flock. Allah, besides whom there is no god, will surely gather you to the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in speech? No one. And peace. He sent it with Sālim, and they took exception to him because he put his own name before the name of the Commander of the Faithful. Then they looked into his letters to Muʿāwiyah and found them likewise, so they tolerated that from him. From Ibn Kaʿb, who said: I heard ʿAbd al-Malik b. Marwān say: O people of Madinah, the people most entitled to adhere to the original command are you. Yet hadiths have come to us from this east that we do not recognize, and we recognize from them only the recitation of the Qurʾān. So adhere to what is in your muṣḥaf, which the wronged imam gathered you upon. And hold to the religious obligations upon which your wronged imam, may Allah have mercy on him, gathered you. For he consulted Zayd b. Thābit regarding that, and he was an excellent counselor for Islam, may Allah have mercy on him. So they established firmly what they firmly established and abandoned what deviated from the two of them. Sermons and exhortations of ʿAbd al-Malik b. Marwān Ibn Jurayj said, from his father: ʿAbd al-Malik performed the pilgrimage with us in the year seventy-five, two years after the killing of Ibn al-Zubayr. He delivered a sermon to us and said: To proceed. Those before me among the caliphs used to eat from the wealth and feed others. By Allah, I will not treat the diseases of this community except with the sword. I am not the oppressed caliph—meaning ʿUthmān—nor the cajoling caliph—meaning Muʿāwiyah—nor the weak-willed caliph—meaning Yazīd b. Muʿāwiyah. O people, we tolerate from you every annoyance as long as it is not the tying of a banner or a leap upon a pulpit. This is ʿAmr b. Saʿīd. His right is his right, and his kinship is his kinship. He nodded his head like this, so we responded with our sword like this. The collar that he removed from his neck is with me, and I have given Allah a pledge that I will not place it on anyone's head except that he will breathe his last through it. So let the witness inform the absent. Al-Aṣmaʿī said: ʿAbbād b. Salm b. ʿUthmān b. Ziyād narrated to us, from his father, from his grandfather, who said: ʿAbd al-Malik b. Marwān mounted a young camel, and his driver began to chant: O you young camel that I see, The easy earth is before you in your stride. Woe to you, do you know who is upon you? The vicegerent of Allah who has mounted you. No young camel has ever been graced as you have been graced. When ʿAbd al-Malik heard him, he said: Bravo, O fellow! I have ordered ten thousand for you. Al-Aṣmaʿī said: ʿAbd al-Malik delivered a sermon and became tongue-tied, so he said: The tongue is a piece of the human being, and we fall silent out of restraint, and we do not speak nonsense. We are the commanders of speech; in us its roots are firmly planted, and upon us its branches hang down. After this station of ours there is a station, and after this our inability there is speech, and after this day of ours there are days in which the decisive speech and the place of correctness will be known. Al-Aṣmaʿī said: It was said to ʿAbd al-Malik: Grey hair has come upon you quickly. He said: How could it not, when I present my intellect to the people every Friday once or twice! Someone else said: It was said to ʿAbd al-Malik: Grey hair hastened upon you. He said: Frequent ascending of the pulpit and fear of grammatical error have made me grey. A man made a grammatical mistake in the presence of ʿAbd al-Malik, and another man said to him: Add an alif. ʿAbd al-Malik said to him: And you, add an alif too. Al-Zuhrī said: I heard ʿAbd al-Malik say in his sermon: Knowledge will be taken away quickly. So whoever has knowledge, let him make it known, neither exaggerating in it nor being negligent of it. Ibn Abī al-Dunyā narrated that ʿAbd al-Malik used to say to those who accompanied him on his journey, when a tree appeared before him: Praise with us until we reach that tree, and say Allāhu akbar with us until we reach that stone, and the like of that. Al-Bayhaqī narrated that a fals coin from ʿAbd al-Malik fell into a filthy well, so he hired someone for thirteen dinars to bring it out. He was asked about that, and he said: Because the name of Allah, Mighty and Majestic, was on it. More than one person said: When ʿAbd al-Malik sat to judge between the people, the executioners would stand at his head with swords, and he would recite—and some said he would order someone to recite, saying: When the promptings of desire arise, And the listener is silent before the speaker, And people wrestle with their minds, We judge with a just and decisive ruling. We do not make falsehood into truth, Nor do we cover truth with falsehood. We fear that our minds be deemed foolish, So we would remain obscure forever among the obscure. Muḥammad b. al-Zubayr said: Anas b. Mālik wrote to ʿAbd al-Malik complaining about al-Ḥajjāj, saying in his letter: If a man had served Jesus for a single night, or served him and the Christians knew him, he would have a place with them, and they would acknowledge that for him. And if a man had served Moses or seen him and the Jews knew him—he mentioned something similar. Indeed I am the servant of the Messenger of Allah ﷺ and his companion, and al-Ḥajjāj has harmed me and did such and such. He said: Someone who witnessed ʿAbd al-Malik reading the letter told me that he wept, and anger reached him as Allah willed. Then he wrote a harsh letter to al-Ḥajjāj, and it came to al-Ḥajjāj, who read it and his face changed. Then he said to the bearer of the letter: Come with us to him so that we may appease him. Abū Bakr b. Durayd said: ʿAbd al-Malik wrote to al-Ḥajjāj during the days of Ibn al-Ashʿath: The mightier you are through Allah, the more you are in need of Him. When you are mighty through Allah, then pardon for His sake, for through Him you become mighty and to Him you return. Someone said: A man asked ʿAbd al-Malik to be alone with him, so he ordered those with him to leave. When the man prepared to speak, ʿAbd al-Malik said to him: Beware of praising me, for I know myself better than you; or of lying to me, for there is no good in a liar; or of carrying tales to me about anyone. If you wish, I will excuse you. The man said: Excuse me. So he excused him. Likewise he used to say to a messenger when he came to him from the regions: Spare me from four things, and then say what you wish: do not flatter me, do not answer me about what I do not ask you, do not lie to me, and do not incite me against the subjects, for they are more in need of my compassion and justice. Al-Aṣmaʿī said, from his father, who said: A man was brought to ʿAbd al-Malik who had been with one of those who revolted against him. He said: Strike his neck. The man said: O Commander of the Faithful, this was not my reward from you! He said: And what is your reward? He said: By Allah, I did not go out with so-and-so except out of concern for you. For I am an ill-omened man. I have never been with a man but that he was defeated and routed. The truth of what I claim has become clear to you, and I was better for you than a hundred thousand with you. He laughed and let him go. It was said to ʿAbd al-Malik: Which of men is best? He said: He who is humble despite elevation, abstinent despite ability, and refrains from seeking victory despite strength. He also said: There is no tranquility before experience, for tranquility before experience is the opposite of prudence. He said: The best wealth is what earns praise and repels blame. Let none of you say: Begin with those you support, for all creation are dependents of Allah. This should be interpreted in a way other than what is established by the hadith. Al-Madāʾinī said: ʿAbd al-Malik said to the tutor of his children—who was Ismāʿīl b. ʿUbayd Allāh b. Abī al-Muhājir—: Teach them truthfulness as you teach them the Qurʾān. Keep them away from low people, for they are the worst of people in character and the least in manners. Keep them away from the servants, for they are a source of corruption. Trim their hair so that their necks become thick. Feed them meat so that they become strong. Teach them poetry so that they become generous and brave. Command them to clean their teeth sideways and to sip water, not to gulp it down. If you need to discipline them, let it be in private, so that no one of the household knows, lest they become contemptible to them. Al-Haytham b. ʿAdī said: ʿAbd al-Malik granted the people a special audience. An old man of shabby appearance, whom the guards paid no attention to, entered, placed a sheet before ʿAbd al-Malik, and left without anyone knowing where he went. On it was written: In the name of God, the Compassionate, the Merciful. O man, God has placed you between Himself and His servants; so judge among them with truth, and do not follow desire, lest it lead you astray from the path of God. Those who stray from the path of God will have a severe punishment for having forgotten the Day of Reckoning (Ṣād: 26). Do those not think that they will be resurrected for a mighty day, a day when people stand before the Lord of the Worlds (al-Muṭaffifīn: 4–6)? That is a day for which people will be gathered, and that is a witnessed day. We delay it only for a limited term (Hūd: 103–104). What you are in, had it lasted for anyone else, it would not have come to you. So there are their houses, in ruins because of the wrong they did (al-Naml: 52). I warn you of the day when a caller will call: Gather those who did wrong and their associates (al-Ṣāffāt: 22), and that the curse of God is upon the wrongdoers (al-Aʿrāf: 44). He said: ʿAbd al-Malik's face changed, and he entered his private quarters; grief remained on his face for days afterward. Zirr b. Ḥubaysh wrote to ʿAbd al-Malik a letter at the end of which was: Let not what appears to you of your health make you covetous of long life, O Commander of the Faithful, for you know yourself best. Remember what the ancients said: When men have begotten their children and their bodies have worn out from old age, and their ailments have become habitual to them, then those are crops whose harvest has drawn near. When ʿAbd al-Malik read it, he wept until he wetted the hem of his garment. Then he said: Zirr has spoken truly, though had he written to us other than this, it would have been more gentle. ʿAbd al-Malik heard a group of his companions mention the conduct of ʿUmar b. al-Khaṭṭāb, and he said: Enough of mentioning ʿUmar, for it is a disparagement of governors and a corruption of the subjects. Ibrāhīm b. Hishām b. Yaḥyā al-Ghassānī said, from his father, from his grandfather: ʿAbd al-Malik used to sit in the circle of Umm al-Dardāʾ at the rear of the mosque in Damascus. She said to him: It has reached me that you have drunk ṭilāʾ after worship and devotion. He said: Yes, by God, and blood too I have drunk. Then a servant he had sent on an errand came to him, and he said: What kept you, may God curse you? Umm al-Dardāʾ said: Do not do that, O Commander of the Faithful, for I heard Abū al-Dardāʾ say: I heard the Messenger of God ﷺ say: One who curses much will not enter Paradise. Abū Bakr b. Abī al-Dunyā said: Al-Ḥusayn b. ʿAbd al-Raḥmān related to us: It was said to Saʿīd b. al-Musayyab: ʿAbd al-Malik b. Marwān said: I have reached the point that I do not rejoice at a good deed I do, nor grieve over an evil deed I commit. Saʿīd said: Now the death of his heart is complete. Al-Aṣmaʿī said, from his father: ʿAbd al-Malik one day delivered an eloquent sermon, then cut it short and wept bitterly, then said: O Lord, my sins are great, but a little of Your pardon is greater than them. O God, by a little of Your pardon wipe out my great sins. He said: That reached al-Ḥasan, and he wept and said: Had there been speech to be written in gold, this speech would have been written. Abū Mushir al-Dimashqī said: One day ʿAbd al-Malik's table was laid before him, and he said to his chamberlain: Give permission to Khālid b. ʿAbd Allāh b. Khālid b. Asīd. He said: He has died, O Commander of the Faithful. He said: Then Umayyah b. ʿAbd Allāh b. Khālid b. Asīd. He said: He has died. He said: Then Khālid b. Yazīd b. Muʿāwiyah. He said: He has died. He said: Then so-and-so and so-and-so – for people who had died, while he knew that – and he wept, ordered the table to be removed, and began to recite: My peers have gone and their days have passed, and I have changed after them, yet I am not immortal. The death of ʿAbd al-Malik and his testament It was said: When he was dying, his son al-Walīd entered and wept. ʿAbd al-Malik said to him: What is this? Do you moan like a slave girl? If I die, then gird yourself, wrap your lower garment, wear the skin of a leopard, and place affairs in the hands of their equals. Beware of Quraysh. Then he said to him: O Walīd, fear God in what I entrust to you, keep my testament, look after my brother Muʿāwiyah and maintain ties with him, and take care of him for my sake. Look after my brother Muḥammad and keep him over the Jazīrah; do not remove him from it. Look after our cousin ʿAlī b. ʿAbd Allāh b. ʿAbbās, for he has attached himself to us with his affection and sincerity, and he has kinship and a right; so maintain ties with him and acknowledge his right. Look after al-Ḥajjāj b. Yūsuf and honor him, for he is the one who made the lands smooth for you, subdued the enemies, made the kingdom pure for you, scattered the Khawārij, and I forbid you and your brothers from division. Be sons of one mother, and be in war free men, and be beacons of kindness; for war does not bring death before its time, and kindness exalts the memory of its doer, inclines hearts with love, and makes tongues submissive with good remembrance. How excellent is what the poet said: When affairs gather together, and one with rage and strong hand tries to break them, they are mighty and are not broken; but if they are scattered, then breaking and weakening befall the scattered. Then he said: When I die, call the people to pledge allegiance to you. Whoever refuses, then the sword. And be kind to your sisters and honor them; the dearest of them to me is Fāṭimah – he had given her the two earrings of Māriyah and the unique pearl. Then he said: O God, preserve me in her. ʿUmar b. ʿAbd al-ʿAzīz, who was her cousin, later married her. When he was dying, he heard a washerman washing clothes. He said: What is this? They said: A washerman. He said: Would that I were a washerman, earning my livelihood day by day, and had not governed the caliphate. Then he recited: By my life, I have lived long in kingship, and the world has been submissive to me by the falling of sharp swords. I have been given abundant wealth, judgment, and understanding, and the tyrants among mighty kings have obeyed. So what had once delighted me has become like a dream that passed in bygone times. Would that I had not been burdened with kingship for a single night, and had not sought the pleasures of a flourishing life, and had been like one in two worn garments who lived with a bare sufficiency of life until he visited the narrowness of the graves. These verses were also recited by Muʿāwiyah b. Abī Sufyān at his death. Abū Mushir said: It was said to ʿAbd al-Malik in his final illness: How do you find yourself? He said: I find myself as God Almighty said: “And you have come to Us alone, as We created you the first time, and you have left behind what We bestowed on you” – the verse. Saʿīd b. ʿAbd al-ʿAzīz said: When ʿAbd al-Malik was dying, he ordered the doors of his palace to be opened, and he heard a fuller. He said: What is this? They said: A fuller. He said: Would that I were a fuller. When that saying reached Saʿīd b. al-Musayyab, he said: Praise be to God who made them flee to us, while we do not flee to them. Another said: When death came to him, he began to regret and strike his head with his hand, saying: I wish I were earning my sustenance day by day and occupied with obedience to God. Another said: When death came to him, he summoned his sons and gave them his testament, then said: Praise be to God who forgets no one of His creation, small or great. Then he recited: Is there any immortal if we perish, and is death, O people, a disgrace? It is related that he said: Raise me up. So they raised him until he smelled the air, and he said: O world, how sweet you are! Your long is short, your much is little, and we have been in delusion regarding you. Then he recited these two verses, and it is related that Muʿāwiyah said them in the same situation: If You call me to account, O Lord, Your reckoning will be a punishment beyond my strength, but if You pardon, then You are a forgiving Lord toward a sinner whose sins are like dust. The time of his death They said: His death was in Damascus on Friday. It is also said: Wednesday, or Thursday, in the middle of Shawwāl; or five nights into it, in the year eighty-six. His son al-Walīd, his heir apparent after him, prayed over him. His age when he died was sixty years, as Abū Maʿshar said, and al-Wāqidī deemed it correct. It is also said sixty-three years, as al-Madāʾinī said, or fifty-eight. He was buried at the small Bāb al-Jābiyah. Mention of his children and wives Ibn Jarīr said: Mention of his children and wives: Among them are al-Walīd, Sulaymān, Marwān al-Akbar (who died young), and ʿĀʾishah; their mother was Wallādah bt. al-ʿAbbās b. Jazʾ b. al-Ḥārith b. Zuhayr b. Jadhimah b. Rawāḥah b. Rabīʿah b. Māzin b. al-Ḥārith b. Qaṭīʿah b. ʿAbs b. Baghīḍ. And Yazīd, Marwān al-Aṣghar, Muʿāwiyah (who died young), and Umm Kulthūm; their mother was ʿĀtikah bt. Yazīd b. Muʿāwiyah b. Abī Sufyān. And Hishām; his mother was Umm Hishām ʿĀʾishah, according to al-Madāʾinī, bt. Hishām b. Ismāʿīl al-Makhzūmī. And Abū Bakr, whose name was Bakkār; his mother was ʿĀʾishah bt. Mūsā b. Ṭalḥah b. ʿUbayd Allāh al-Taymī. And al-Ḥakam (who died young); his mother was Umm Ayyūb bt. ʿAmr b. ʿUthmān b. ʿAffān al-Umawī. And Fāṭimah; her mother was al-Mughīrah bt. al-Mughīrah b. Khālid b. al-ʿĀṣ b. Hishām b. al-Mughīrah al-Makhzūmī. And ʿAbd Allāh, Maslamah, al-Mundhir, ʿAnbasah, Muḥammad, Saʿd al-Khayr, and al-Ḥajjāj, from various mothers of children. The total number of his children was nineteen, male and female. The duration of his caliphate was twenty-one years, of which nine years he shared with Ibn al-Zubayr, and thirteen years and three and a half months he was independent in the caliphate alone. His judge was Abū Idrīs al-Khawlānī, his scribe was Rawḥ b. Zinbāʿ, his chamberlain was Yūsuf, his freedman, the keeper of the treasury and seal was Qabīṣah b. Dhuʾayb, and over his guard was Abū al-Zuʿayziʿah. We have mentioned his governors previously. Al-Madāʾinī said: He had other wives: Shaqrāʾ bt. Salamah b. Ḥalbas al-Ṭāʾī, and a daughter of ʿAlī b. Abī Ṭālib, and the mother of her father was a daughter of ʿAbd Allāh b. Jaʿfar. Among some of his virtues: “Excuse me from four, and say what you wish” Ibn ʿĀʾishah said: When a man from a distant region entered upon ʿAbd al-Malik, he would say: Excuse me from four, and after that say what you wish: Do not lie to me, for a liar has no judgment; do not answer me about what I do not ask you, for in what I ask you there is enough occupation; do not flatter me, for I know myself better than you; and do not incite me against the subjects, for I am more in need of gentleness toward them. Division of an estate, and the share: one dinar Al-Silafī cited in al-Ṭuyūriyyāt: ʿAbd al-Malik b. Marwān went out one day and a woman met him. She said: O Commander of the Faithful. He said: What is your matter? She said: My brother died and left six hundred dinars, and one dinar was given to me from his inheritance. It was said: This is your right. The matter became unclear to ʿAbd al-Malik, so he sent to al-Shaʿbī and asked him. He said: Yes, this man died and left two daughters, to whom belong two-thirds, four hundred dinars; a mother, to whom belongs one-sixth, one hundred; a wife, to whom belongs one-eighth, seventy-five; and twelve brothers, to whom belong twenty-four; and one dinar remained for this woman. Distinguishing qualities in slave women Ibn Abī Shaybah said in al-Muṣannaf: Abū Sufyān al-Ḥimyarī related to us: Khālid b. Muḥammad al-Qurashī related to us: ʿAbd al-Malik b. Marwān said: Whoever wishes to take a slave woman for pleasure, let him take a Berber one; whoever wishes to take her for children, let him take a Persian one; and whoever wishes to take her for service, let him take a Byzantine one. Al-Akhṭal is the poet of the Banū Umayyah [Al-Akhṭal is the poet of the Banū Umayyah] Abū ʿUbaydah said: When al-Akhṭal recited to ʿAbd al-Malik his ode in which he says: A sun of enmity until retaliation is exacted for them, and the greatest of people in forbearance when they have power. He said: Take his hand, boy, and bring him out, then throw over him robes that will cover him. Then he said: Every people has a poet, and the poet of the Banū Umayyah is al-Akhṭal. Al-Aṣmaʿī said: Al-Akhṭal entered upon ʿAbd al-Malik, who said: Woe to you! Describe drunkenness to me. He said: Its beginning is pleasure, its end is headache, and between them is an hour whose extent I cannot describe to you. He said: What is its extent? He said: Your kingship, O Commander of the Faithful, is lighter to me than the strap of my sandal. Then he recited: When my drinking companion has plied me, then plied me again, with three glasses that have a gurgling sound, I go out dragging my train, as if I were, over you, O Commander of the Faithful, a commander. Al-Thaʿālibī said: ʿAbd al-Malik used to say: I was born in Ramadan, I was weaned in Ramadan, I completed the Qurʾān in Ramadan, I reached puberty in Ramadan, I was appointed governor in Ramadan, the caliphate came to me in Ramadan, and I fear that I will die in Ramadan. When Shawwāl entered and he felt safe, he died. Mention of the firsts of ʿAbd al-Malik b. Marwān Mālik said: I heard Yaḥyā b. Saʿīd say: The first to pray in the mosque between ẓuhr and ʿaṣr was ʿAbd al-Malik b. Marwān, along with some youths with him. When the imam finished the noon prayer, they would stand and pray until the afternoon prayer. It was said to Saʿīd b. al-Musayyab: Should we stand and pray as these people pray? Saʿīd said: Worship is not in abundance of prayer and fasting; worship is reflection on the command of God and scrupulousness about what God has forbidden. Muṣʿab b. ʿAbd Allāh said: The first person in Islam to be named ʿAbd al-Malik was ʿAbd al-Malik b. Marwān. Yaḥyā b. Bukayr said: I heard Mālik say: The first to mint dinars was ʿAbd al-Malik, and he wrote the Qurʾān on them. Muṣʿab said: ʿAbd al-Malik wrote on the dinars: “Say: He is God, the One,” and on the other face: “There is no god but God,” and he encircled it with a silver ring, in which he wrote: “Struck in such-and-such city,” and outside the ring he wrote: “Muḥammad is the Messenger of God; He sent him with guidance and the religion of truth.” In al-Awāʾil of al-ʿAskarī, with his chain of transmission: ʿAbd al-Malik was the first to write at the top of scrolls: “Say: He is God, the One,” and to mention the Prophet ﷺ along with the date. The king of Byzantium wrote: You have introduced into your scrolls something of the mention of your Prophet, so abandon it; otherwise, mention of what you dislike will come to you on our dinars. That weighed heavily on ʿAbd al-Malik, so he sent to Khālid b. Yazīd b. Muʿāwiyah and consulted him. He said: Forbid their dinars and strike coins for the people bearing the mention of God and His Messenger, and do not exempt them from what they dislike in the scrolls. So he struck dinars in the year seventy-five. Al-ʿAskarī said: (The first caliph to be miserly was ʿAbd al-Malik, and he was called Rashḥ al-Ḥijārah (the oozing of stones) because of his miserliness, and he was given the kunyah Abū al-Dhibbān because of his bad breath). He said: (He was the first to commit treachery in Islam, the first to forbid speaking in the presence of caliphs, and the first to forbid enjoining what is right). Then he related with his chain of transmission from Ibn al-Kalbī, who said: (Marwān b. al-Ḥakam had assigned the succession after his son to ʿAmr b. Saʿīd b. al-ʿĀṣ, but ʿAbd al-Malik killed him, and his killing was the first act of treachery in Islam). Then one of them said: O people, do not be overcome in your judgment, for you have experienced treachery from the sons of Marwān. They have become such that they killed ʿAmr without any right guidance, calling a treachery of God's covenant a Kaysān. They kill the full-grown men in broad daylight, so that they may appoint youths over the affairs of the people. They toyed with the Book of God and took their own desires, in disobeying God, as a Qurʾān. And it was related with a chain containing al-Kudaymī - and he is accused of lying - from Ibn Jurayj, from his father, who said: ʿAbd al-Malik b. Marwān gave us a sermon in Madinah after the killing of Ibn al-Zubayr in the year he performed the Pilgrimage, in the year seventy-five, and he said after praising and extolling God: (To proceed: I am not the weak caliph - meaning ʿUthmān - nor the flattering caliph - meaning Muʿāwiyah - nor the deficient caliph - meaning Yazīd. Verily, those caliphs before me used to eat and feed others from these funds. Verily, I shall not treat the diseases of this community except with the sword until your spears are straightened for me. You charge us with the deeds of the first Emigrants while you do not perform deeds like theirs?! You will only increase in punishment until the sword judges between us and you. This is ʿAmr b. Saʿīd, his kinship is such-and-such and his position is such-and-such. He said with his head like this, so we said with our swords like this. Verily, we will bear everything for you, except an assault on a pulpit or the raising of a banner. Verily, the iron collar that I placed on the neck of ʿAmr b. Saʿīd is with me. By God, no one does what he did except I will place it on his neck. By God, no one will command me to fear God after this standing of mine... except I will strike his neck). Then he descended. Then al-ʿAskarī said: (ʿAbd al-Malik was the first to transfer the dīwān from Persian to Arabic, and the first to raise his hands on the pulpit). I say: Thus ten firsts were completed for him; among them five are blameworthy. Ibn Abī Shaybah related in al-Muṣannaf with his chain from Muḥammad b. Sīrīn, who said: (The first to introduce the call to prayer on the two festivals of Fiṭr and Aḍḥā were the Banū Marwān; it was either ʿAbd al-Malik or one of his sons). ʿAbd al-Razzāq related from Ibn Jurayj, who said: (More than one informed me that the first to clothe the Kaʿbah with brocade was ʿAbd al-Malik b. Marwān, and those jurists who lived at that time said: He did right; we know of no covering more fitting for it than that). Yūsuf b. al-Mājishūn said: (When ʿAbd al-Malik sat for judgment... men with swords were stationed at his head). Al-Aṣmaʿī said: (It was said to ʿAbd al-Malik: O Commander of the Faithful, gray hair has come upon you early. He said: How could it not, when I present my intellect to the people every Friday?!). Muḥammad b. Ḥarb al-Ziyādī said: (It was said to ʿAbd al-Malik b. Marwān: Who is the most excellent of people? He said: One who is humble despite high rank, abstinent despite ability, and just despite power).
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