Tarikh (al-Tabari) 2363
Then the Year Ninety of the Hijrah Began
غَزْوَةُ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ أَرْضَ الرُّومِ ثُمَّ دَخَلَتْ سَنَةُ تِسْعِينَ مِنَ الْهِجْرَةِ فِيهَا غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ وَالْعَبَّاسُ بْنُ الْوَلِيدِ بِلَادَ الرُّومِ، فَفَتَحَا حُصُونًا، وَقَتَلَا خَلْقًا مِنَ الرُّومِ، وَغَنِمَا وَأَسَرَا خَلْقًا كَثِيرًا. أسر الروم خالد بن كيسان صاحب البحر وَفِيهَا أَسَرَتِ الرُّومُ خَالِدَ بْنَ كَيْسَانَ صَاحِبَ الْبَحْرِ، وَذَهَبُوا بِهِ إِلَى مَلِكِهِمْ، فَأَهْدَاهُ مَلِكُ الرُّومِ إِلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ. عزل عبد الله بن عبد الملك عن إمرة مصر وَفِيهَا عَزَلَ الْوَلِيدُ أَخَاهُ عَبْدَ اللَّهِ بْنَ عَبْدِ الْمَلِكِ عَنْ إِمْرَةِ مِصْرَ، وَوَلَّى عَلَيْهَا قُرَّةَ بْنَ شَرِيكٍ. فتح قتيبة بن مسلم مدينة بخارى وَفِيهَا فَتَحَ قُتَيْبَةُ بْنُ مُسْلِمٍ مَدِينَةَ بُخَارَى، وَهَزَمَ جَمْعَ الْعَدُوِّ مِنَ التُّرْكِ بِهَا، وَجَرَتْ بَيْنَهُمْ فُصُولٌ يَطُولُ ذِكْرُهَا، وَقَدْ تَقَصَّاهَا ابْنُ جَرِيرٍ. صلح قتيبة وطرخون وَفِيهَا طَلَبَ طَرْخُونُ مَلِكُ الصُّغْدِ بَعْدَ فَتْحِ بُخَارَى مِنْ قُتَيْبَةَ أَنْ يُصَالِحَهُ عَلَى مَالٍ يَبْذُلُهُ فِي كُلِّ عَامٍ، فَأَجَابَهُ قُتَيْبَةُ إِلَى ذَلِكَ، وَأَخَذَ مِنْهُ رَهْنًا عَلَيْهِ. استنجاد وردان بالترك وفتح الطالقان وَفِيهَا اسْتَنْجَدَ وَرْدَانُ خُذَاهْ بِالتُّرْكِ، فَأَتَوْهُ مِنْ جَمِيعِ النَّوَاحِي وَهُوَ صَاحِبُ بُخَارَى بَعْدَ أَخْذِ قُتَيْبَةَ لَهَا وَخَرَجَ وَرْدَانُ خُذَاهْ وَحَمَلَ عَلَى الْمُسْلِمِينَ فَحَطَّمُوهُمْ، ثُمَّ عَادَ الْمُسْلِمُونَ عَلَيْهِمْ فَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَصَالَحَ قُتَيْبَةُ مَلِكَ الصُّغْدِ، وَفَتَحَ بُخَارَى وَحُصُونَهَا، وَرَجَعَ قُتَيْبَةُ بِالْجُنْدِ إِلَى بِلَادِهِ فَأَذِنَ لَهُ الْحَجَّاجُ، فَلَمَّا سَارَ إِلَى بِلَادِهِ بَلَغَهُ أَنَّ صَاحِبَ الصُّغْدِ قَالَ لِمُلُوكِ التُّرْكِ: إِنِ الْعَرَبَ بِمَنْزِلَةِ اللُّصُوصِ، فَإِنْ أُعْطُوا شَيْئًا ذَهَبُوا، وَإِنَّ قُتَيْبَةَ هَكَذَا يَقْصِدُ الْمُلُوكَ، فَإِنْ أَعْطَوْهُ شَيْئًا أَخْذَهُ وَرَجَعَ عَنْهُمْ، وَإِنَّ قُتَيْبَةَ لَيْسَ بِمَلِكٍ، وَلَا يَطْلُبُ مُلْكًا. فَبَلَغَ قُتَيْبَةَ قَوْلُهُ، فَرَجَعَ إِلَيْهِمْ، فَكَاتَبَ نَيْزَكُ مَلِكُ التُّرْكِ مُلُوكَ مَا وَرَاءَ النَّهْرِ; مِنْهُمْ مَلِكُ الطَّالَقَانِ، وَكَانَ قَدْ صَالَحَ قُتَيْبَةَ فَنَقَضَ الصُّلْحَ الَّذِي كَانَ بَيْنَهُ وَبَيْنَ قُتَيْبَةَ، وَاسْتَجَاشَ عَلَيْهِ بِالْمُلُوكِ كُلِّهَا، فَأَتَاهُ مُلُوكٌ كَثِيرٌ كَانُوا قَدْ عَاهَدُوا قُتَيْبَةَ عَلَى الصُّلْحِ، فَنَقَضُوا كُلُّهُمْ وَصَارُوا يَدًا وَاحِدَةً عَلَى قُتَيْبَةَ، وَاتَّعَدُوا إِلَى الرَّبِيعِ، وَتَعَاهَدُوا وَتَعَاقَدُوا عَلَى أَنْ يَجْتَمِعُوا فَيُقَاتِلُوا كُلُّهُمْ فِي فَصْلِ الرَّبِيعِ مِنَ السَّنَةِ الْآتِيَةِ، فَقَتَلَ مِنْهُمْ قُتَيْبَةُ فِي ذَلِكَ الْحِينِ مَقْتَلَةً عَظِيمَةً جِدًّا لَمْ يُسْمَعْ بِمِثْلِهَا، وَصَلَبَ مِنْهُمْ سِمَاطَيْنِ فِي مَسَافَةِ أَرْبَعَةِ فَرَاسِخَ فِي نِظَامٍ وَاحِدٍ، وَذَلِكَ مِمَّا كَسَرَ جُمُوعَهُمْ كُلَّهُمْ. هروب يزيد بن المهلب وأخواه من سجن الحجاج وَفِي هَذِهِ السَّنَةِ هَرَبَ يَزِيدُ بْنُ الْمُهَلَّبِ وَأَخَوَاهُ الْمُفَضَّلُ وَعَبْدُ الْمَلِكِ مِنْ سِجْنِ الْحَجَّاجِ، فَلَحِقُوا بِسُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فَأَمَّنَهُمْ مِنَ الْحَجَّاجِ، وَذَلِكَ أَنَّ الْحَجَّاجَ كَانَ قَدِ احْتَاطَ عَلَيْهِمْ قَبْلَ ذَلِكَ، وَعَاقَبَهُمْ عُقُوبَةً عَظِيمَةً، وَأَخَذَ مِنْهُمْ سِتَّةَ آلَافِ أَلْفٍ، وَكَانَ أَصْبَرَهُمْ عَلَى الْعُقُوبَةِ يَزِيدُ بْنُ الْمُهَلَّبِ، كَانَ لَا يُسْمَعُ لَهُ صَوْتٌ، وَلَوْ فَعَلُوا بِهِ مَا فَعَلُوا، فَكَانَ ذَلِكَ يَغِيظُ الْحَجَّاجَ، حَتَّى قَالَ قَائِلٌ لِلْحَجَّاجِ: إِنَّ فِي سَاقِهِ أَثَرَ نُشَّابَةٍ بَقِيَ نَصْلُهَا فِيهِ، وَإِنَّهُ مَتَى أَصَابَهَا شَيْءٌ لَا يَمْلِكُ نَفْسَهُ أَنْ يَصْرُخَ، فَأَمَرَ الْحَجَّاجُ أَنْ يُنَالَ ذَلِكَ الْمَوْضِعُ مِنْهُ بِعَذَابٍ، فَصَاحَ، فَلَمَّا سَمِعَتْ أُخْتُهُ هِنْدُ بِنْتُ الْمُهَلَّبِ وَكَانَتْ تَحْتَ الْحَجَّاجِ صَوْتَهُ بَكَتْ وَنَاحَتْ عَلَيْهِ فَطَلَّقَهَا الْحَجَّاجُ، ثُمَّ أَوْدَعَهُمُ السِّجْنَ، ثُمَّ خَرَجَ الْحَجَّاجُ إِلَى بَعْضِ الْمَحَالِّ لِيُنْفِذَ جَيْشًا إِلَى الْأَكْرَادِ، وَاسْتَصْحَبَهُمْ مَعَهُ، فَخَنْدَقَ حَوْلَهُمْ، وَوَكَّلَ بِهِمُ الْحَرَسَ، فَلَمَّا كَانَ فِي بَعْضِ اللَّيَالِي أَمَرَ يَزِيدُ بْنُ الْمُهَلَّبِ بِطَعَامٍ كَثِيرٍ فَصُنِعَ لِلْحَرَسِ، فَاشْتَغَلُوا بِهِ، ثُمَّ تَنَكَّرَ فِي هَيْئَةِ بَعْضِ الطَّبَّاخِينَ، وَجَعَلَ لِحْيَتَهُ لِحْيَةً بَيْضَاءَ، ثُمَّ خَرَجَ، فَرَآهُ بَعْضُ الْحَرَسِ فَقَالَ: مَا رَأَيْتُ مِشْيَةً أَشْبَهَ بِمِشْيَةِ يَزِيدَ بْنِ الْمُهَلَّبِ مِنْ هَذَا. ثُمَّ اتَّبَعَهُ يَتَحَقَّقُهُ، فَلَمَّا رَأَى بَيَاضَ لِحْيَتِهِ انْصَرَفَ عَنْهُ، ثُمَّ لَحِقَهُ أَخَوَاهُ، فَرَكِبُوا السُّفُنَ، وَسَارُوا نَحْوَ الشَّامِ، فَلَمَّا بَلَغَ الْحَجَّاجَ هَرَبُهُمُ انْزَعَجَ لِذَلِكَ، وَذَهَبَ وَهْمُهُ أَنَّهُمْ سَارُوا إِلَى خُرَاسَانَ، فَكَتَبَ إِلَى قُتَيْبَةَ بْنِ مُسْلِمٍ يُحَذِّرُهُ قُدُومَهُمْ، وَيَأْمُرُهُ بِالِاسْتِعْدَادِ لَهُمْ، وَأَنْ يَرْصُدَهُمْ فِي كُلِّ مَكَانٍ، وَيَكْتُبَ إِلَى أُمَرَاءِ الثُّغُورِ وَالْكُوَرِ بِتَحْصِيلِهِمْ، وَكَتَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ يُخْبِرُهُ بِهَرَبِهِمْ، وَأَنَّهُ لَا يَرَاهُمْ هَرَبُوا إِلَّا إِلَى خُرَاسَانَ، وَخَافَ الْحَجَّاجُ مِنْ يَزِيدَ بْنِ الْمُهَلَّبِ، أَنْ يَصْنَعَ كَمَا صَنَعَ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ مِنَ الْخُرُوجِ عَلَيْهِ، وَجَمْعِ النَّاسِ لَهُ. وَأَمَّا يَزِيدُ بْنُ الْمُهَلَّبِ فَإِنَّهُ سَلَكَ عَلَى الْبَطَائِحِ، وَجَاءَتْهُ خُيُولٌ كَانَ قَدْ أَعَدَّهَا لَهُ أَخُوهُ مَرْوَانُ بْنُ الْمُهَلَّبِ لِهَذَا الْيَوْمِ، فَرَكِبَهَا وَسَلَكَ بِهِ دَلِيلٌ مِنْ بَنِي كَلْبٍ يُقَالُ لَهُ: عَبْدُ الْجَبَّارِ بْنُ يَزِيدَ. فَأَخَذَ بِهِمْ عَلَى السَّمَاوَةِ. وَجَاءَ الْخَبَرُ إِلَى الْحَجَّاجِ بَعْدَ يَوْمَيْنِ أَنَّ يَزِيدَ قَدْ سَلَكَ نَحْوَ الشَّامِ، فَكَتَبَ إِلَى الْوَلِيدِ يُعْلِمُهُ بِذَلِكَ، وَسَارَ يَزِيدُ حَتَّى نَزَلَ الْأُرْدُنَّ، عَلَى وُهَيْبِ بْنِ عَبْدِ الرَّحْمَنِ الْأَزْدِيِّ وَكَانَ كَرِيمًا عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ فَسَارَ وُهَيْبٌ إِلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ فَقَالَ لَهُ: إِنَّ يَزِيدَ بْنَ الْمُهَلَّبِ وَأَخَوَيْهِ فِي مَنْزِلِي، قَدْ جَاءُوا مُسْتَعِيذِينَ بِكَ مِنَ الْحَجَّاجِ. قَالَ: فَاذْهَبْ فَائْتِنِي بِهِمْ، فَهُمْ آمِنُونَ مَا دُمْتُ حَيًّا. فَجَاءَهُمْ، فَذَهَبَ بِهِمْ حَتَّى أَدْخَلَهُمْ عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فَأَمَّنَهُمْ سُلَيْمَانُ، وَكَتَبَ إِلَى أَخِيهِ الْوَلِيدِ: إِنَّ آلَ الْمُهَلَّبِ قَدْ أَمَّنْتُهُمْ، وَإِنَّمَا بَقِيَ لِلْحَجَّاجِ عِنْدَهُمْ ثَلَاثَةُ آلَافِ أَلْفٍ، وَهِيَ عِنْدِي. فَكَتَبَ إِلَيْهِ: لَا وَاللَّهِ لَا أُؤَمِّنُهُ حَتَّى تَبْعَثَ بِهِ إِلَيَّ. فَكَتَبَ إِلَيْهِ: لَا وَاللَّهِ لَا أَبْعَثُهُ حَتَّى أَجِيءَ مَعَهُ، فَأَنْشُدُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تَفْضَحَنِي أَوْ تُخْفِرَنِي فِي جِوَارِي. فَكَتَبَ إِلَيْهِ: لَا وَاللَّهِ لَا تَجِئْ مَعَهُ وَابْعَثْ بِهِ إِلَيَّ فِي وَثَاقٍ. فَقَالَ يَزِيدُ: ابْعَثْنِي إِلَيْهِ، فَمَا أُحِبُّ أَنْ أُوقِعَ بَيْنَكَ وَبَيْنَهُ عَدَاوَةً وَحَرْبًا، فَابْعَثْنِي إِلَيْهِ، وَابْعَثْ مَعِي ابْنَكَ، وَاكْتُبْ إِلَيْهِ بِأَلْطَفِ عِبَارَةٍ تَقْدِرُ عَلَيْهَا. فَبَعَثَهُ وَبَعَثَ مَعَهُ ابْنَهُ أَيُّوبَ، وَقَالَ لِابْنِهِ: إِذَا دَخَلْتَ فِي الدِّهْلِيزِ فَادْخُلْ مَعَ يَزِيدَ فِي السِّلْسِلَةِ، وَادْخُلَا عَلَيْهِ كَذَلِكَ. فَلَمَّا رَأَى الْوَلِيدُ ابْنَ أَخِيهِ فِي السِّلْسِلَةِ، قَالَ: وَاللَّهِ لَقَدْ بَلَغْنَا مِنْ سُلَيْمَانَ. وَدَفَعَ أَيُّوبُ كِتَابَ أَبِيهِ إِلَى عَمِّهِ، وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، نَفْسِي فِدَاؤُكَ لَا تَخْفِرْ ذِمَّةَ أَبِي، وَأَنْتَ أَحَقُّ مَنْ مَنَعَهَا، وَلَا تَقْطَعْ مِنَّا رَجَاءَ مَنْ رَجَا السَّلَامَةَ فِي جِوَارِنَا لِمَكَانِنَا مِنْكَ، وَلَا تُذِلَّ مَنْ رَجَا الْعِزَّ فِي الِانْقِطَاعِ إِلَيْنَا لِعِزِّنَا بِكَ. ثُمَّ قَرَأَ الْوَلِيدُ كِتَابَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ فَإِذَا فِيهِ: أَمَّا بَعْدُ يَا أَمِيرَ الْمُؤْمِنِينَ، فَوَاللَّهِ إِنْ كُنْتُ لَأَظُنُّ لَوِ اسْتَجَارَ بِي عَدُوٌّ قَدْ نَابَذَكَ وَجَاهَدَكَ فَأَنْزَلْتُهُ وَأَجْرَتْهُ، أَنَّكَ لَا تُذِلُّ جَارِي، وَلَا تَخْفِرُ جِوَارِي، بَلْ لَمْ أُجِرْ إِلَّا سَامِعًا مُطِيعًا، حَسَنَ الْبَلَاءِ وَالْأَثَرِ فِي الْإِسْلَامِ، هُوَ وَأَبُوهُ وَأَهْلُ بَيْتِهِ، وَقَدْ بَعَثْتُ بِهِ إِلَيْكَ، فَإِنْ كُنْتَ إِنَّمَا تُعِدُّ قَطِيعَتِي وَالْإِخْفَارَ بِذِمَّتِي وَالْإِبْلَاغَ فِي مَسَاءَتِي، فَقَدْ قَدَرْتَ إِنْ أَنْتَ فَعَلْتَ، وَأَنَا أُعِيذُكَ بِاللَّهِ مِنِ احْتِرَادِ قَطِيعَتِي، وَانْتِهَاكِ حُرْمَتِي، وَتَرْكِ بِرِّي وَصِلَتِي، فَوَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَدْرِي مَا بَقَائِي وَبَقَاؤُكَ، وَلَا مَتَى يُفَرِّقُ الْمَوْتُ بَيْنِي وَبَيْنَكَ، فَإِنِ اسْتَطَاعَ أَمِيرُ الْمُؤْمِنِينَ أَدَامَ اللَّهُ سُرُورَهُ أَنْ لَا يَأْتِيَ أَجَلُ الْوَفَاةِ عَلَيْنَا إِلَّا وَهُوَ لِي وَاصِلٌ، وَلِحَقِّي مُؤَدٍّ، وَعَنْ مَسَاءَتِي نَازِعٌ، فَلْيَفْعَلْ، وَوَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَصْبَحْتُ بِشَيْءٍ مِنْ أَمْرِ الدُّنْيَا بَعْدَ تَقْوَى اللَّهِ بِأَسَرَّ مِنِّي بِرِضَاكَ وَسُرُورِكَ، وَإِنَّ رِضَاكَ وَسُرُورَكَ مِمَّا أَلْتَمِسُ بِهِ رِضْوَانَ اللَّهِ عَزَّ وَجَلَّ، وَإِنْ كُنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ يَوْمًا مِنَ الدَّهْرِ تُرِيدُ مَسَرَّتِي وَصِلَتِي وَكَرَامَتِي وَإِعْظَامَ حَقِّي فَتَجَاوَزْ لِي عَنْ يَزِيدَ، وَكُلُّ مَا طَلَبْتَهُ بِهِ فَهُوَ عَلَيَّ. فَلَمَّا قَرَأَ الْوَلِيدُ كِتَابَهُ قَالَ: لَقَدْ أَشْفَقْنَا عَلَى سُلَيْمَانَ. ثُمَّ دَعَا ابْنَ أَخِيهِ، فَأَدْنَاهُ مِنْهُ، وَتَكَلَّمَ يَزِيدُ بْنُ الْمُهَلَّبِ فَحَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ، وَصَلَّى عَلَى رَسُولِهِ، ثُمَّ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ بَلَاءَكُمْ عِنْدَنَا أَحْسَنُ الْبَلَاءِ، فَمَنْ يَنْسَى ذَلِكَ فَلَسْنَا نَاسِيهِ، وَمَنْ يَكْفُرُهُ فَلَسْنَا بِكَافِرِيهِ، وَقَدْ كَانَ مِنْ بَلَائِنَا أَهْلَ الْبَيْتِ فِي طَاعَتِكُمْ وَالطَّعْنِ فِي أَعْيُنِ أَعْدَائِكُمْ فِي الْمَوَاطِنِ الْعِظَامِ فِي الْمَشَارِقِ وَالْمَغَارِبِ مَا إِنَّ الْمِنَّةَ عَلَيْنَا فِيهِ عَظِيمَةٌ. فَقَالَ لَهُ: اجْلِسْ. فَجَلَسَ، فَأَمَّنَهُ، وَكَفَّ عَنْهُ، وَرَدَّهُ إِلَى سُلَيْمَانَ، فَكَانَ عِنْدَهُ يُعَلِّمُهُ الْهَيْئَةَ، وَيَصِفُ لَهُ أَلْوَانَ الْأَطْعِمَةِ الطَّيِّبَةِ، وَكَانَ حَظِيًّا عِنْدَهُ لَا يُهْدَى إِلَيْهِ بِهَدِيَّةٍ إِلَّا بَعَثَ إِلَيْهِ بِنِصْفِهَا، وَتَقَرَّبَ يَزِيدُ بْنُ الْمُهَلَّبِ إِلَى سُلَيْمَانَ بِأَنْوَاعِ الْهَدَايَا وَالتُّحَفِ وَالتَّقَادُمِ. وَكَتَبَ الْوَلِيدُ إِلَى الْحَجَّاجِ: إِنِّي لَمْ أَصِلْ إِلَى يَزِيدَ بْنِ الْمُهَلَّبِ، وَأَهْلِ بَيْتِهِ مَعَ أَخِي سُلَيْمَانَ، فَاكْفُفْ عَنْهُمْ، وَالْهَ عَنِ الْكِتَابِ إِلَيَّ فِيهِمْ. فَكَفَّ الْحَجَّاجُ عَنْ آلِ الْمُهَلَّبِ، وَتَرَكَ مَا كَانَ يُطَالِبُهُمْ بِهِ مِنَ الْأَمْوَالِ، حَتَّى تَرَكَ لِأَبِي عُيَيْنَةَ بْنِ الْمُهَلَّبِ أَلْفَ أَلْفِ دِرْهَمٍ، وَلَمْ يَزَلْ يَزِيدُ بْنُ الْمُهَلَّبِ عِنْدَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ حَتَّى هَلَكَ الْحَجَّاجُ فِي سَنَةِ خَمْسٍ وَتِسْعِينَ، ثُمَّ وَلِيَ يَزِيدُ بِلَادَ الْعِرَاقِ بَعْدَ الْحَجَّاجِ، كَمَا أَخْبَرَهُ الرَّاهِبُ. من حج بالناس في هذه السنة وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَكَانَ أَمِيرًا عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ. وَكَانَ عَلَى الْعِرَاقِ وَالْمَشْرِقِ كُلِّهِ الْحَجَّاجُ بْنُ يُوسُفَ، وَعَامِلُهُ عَلَى الْبَصْرَةِ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ الْحَكَمِيُّ، وَعَلَى قَضَائِهَا عَبْدُ الرَّحْمَنِ بْنُ أُذَيْنَةَ، وَعَلَى خُرَاسَانَ قُتَيْبَةُ بْنُ مُسْلِمٍ، وَعَلَى مِصْرَ قُرَّةُ بْنُ شَرِيكٍ.
Translation
✧ Maslamah b. ʿAbd al-Malik's campaign into the land of the Rūm Then the year ninety of the Hijrah began In it Maslamah b. ʿAbd al-Malik and al-ʿAbbās b. al-Walīd raided the lands of the Rūm. They conquered fortresses, killed a multitude of the Rūm, and took abundant booty and many captives. The Rūm capture Khālid b. Kaysān, the commander of the sea In it the Rūm captured Khālid b. Kaysān, the commander of the sea, and took him to their king. The king of the Rūm then sent him as a gift to al-Walīd b. ʿAbd al-Malik. The dismissal of ʿAbd Allāh b. ʿAbd al-Malik from the governorship of Egypt In it al-Walīd dismissed his brother ʿAbd Allāh b. ʿAbd al-Malik from the governorship of Egypt, and appointed over it Qurrah b. Sharīk. Qutaybah b. Muslim conquers the city of Bukhārā In it Qutaybah b. Muslim conquered the city of Bukhārā, and defeated a gathering of the enemy from among the Turks there. Episodes occurred between them whose mention would be lengthy, and which Ibn Jarīr has related in full. Qutaybah's peace agreement with Ṭarkhūn In it Ṭarkhūn, king of al-Ṣughd, after the conquest of Bukhārā, asked Qutaybah to make peace with him on the basis of wealth he would pay every year. Qutaybah agreed to that, and took a pledge from him for it. Wardān seeks help from the Turks and the conquest of al-Ṭālaqān In it Wardān Khudhāh sought help from the Turks, and they came to him from all directions. He was the lord of Bukhārā after Qutaybah took it. Wardān Khudhāh went out and attacked the Muslims, and they crushed them. Then the Muslims returned against them and killed a great slaughter among them. Qutaybah made peace with the king of al-Ṣughd, conquered Bukhārā and its fortresses, and returned with the army to his land. Al-Ḥajjāj gave him permission to do so. When he had gone to his land, news reached him that the lord of al-Ṣughd had said to the kings of the Turks: 'The Arabs are like thieves: if they are given something they go away. Qutaybah is like this: he aims at kings; if they give him something he takes it and turns away from them. Qutaybah is no king, and he does not seek kingship.' Qutaybah heard his words, so he returned to them. Nīzak, king of the Turks, wrote to the kings of what lies beyond the river, among them the king of al-Ṭālaqān, who had made peace with Qutaybah. He broke the peace that was between him and Qutaybah, and summoned against him all the kings. Many kings who had covenanted with Qutaybah for peace came to him, and all of them broke their covenants and became one hand against Qutaybah. They set a time for the spring, and made mutual oaths and pacts that they would all assemble and fight together in the season of spring of the coming year. Qutaybah killed among them at that time a very great slaughter the like of which had not been heard, and he crucified from them two rows along a distance of four farsakhs in a single line. That was among the things that broke all their gatherings. The flight of Yazīd b. al-Muhallab and his brothers from al-Ḥajjāj's prison In this year Yazīd b. al-Muhallab and his brothers al-Mufaḍḍal and ʿAbd al-Malik fled from al-Ḥajjāj's prison and joined Sulaymān b. ʿAbd al-Malik, who gave them protection from al-Ḥajjāj. That was because al-Ḥajjāj had previously confined them and punished them with a great punishment, and took from them six million. The most steadfast of them under punishment was Yazīd b. al-Muhallab: no sound was heard from him no matter what they did to him. That enraged al-Ḥajjāj, until someone said to al-Ḥajjāj: 'In his leg there is the mark of an arrow whose head remains in it, and whenever anything touches it he cannot control himself from crying out.' Al-Ḥajjāj ordered that that spot be subjected to torment. He cried out. When his sister Hind bt. al-Muhallab, who was married to al-Ḥajjāj, heard his voice, she wept and wailed over him, so al-Ḥajjāj divorced her. Then he placed them in prison. Then al-Ḥajjāj went out to one of the places to send an army against the Kurds, and he took them along with him. He dug a trench around them and appointed guards over them. One night Yazīd b. al-Muhallab ordered much food to be prepared for the guards, and they became occupied with it. Then he disguised himself in the appearance of one of the cooks and made his beard a white beard. Then he went out. One of the guards saw him and said: 'I have never seen a gait more like the gait of Yazīd b. al-Muhallab than this one.' Then he followed him to make sure, but when he saw the whiteness of his beard he turned away from him. Then his brothers caught up with him, and they boarded ships and traveled toward Syria. When news of their flight reached al-Ḥajjāj, he was alarmed by it, and his thought went to the idea that they had gone to Khurāsān. He wrote to Qutaybah b. Muslim warning him of their coming, and ordering him to prepare for them, and to watch for them in every place, and to write to the commanders of the frontiers and the provinces to seize them. He wrote to the Commander of the Faithful al-Walīd b. ʿAbd al-Malik informing him of their flight, and that he did not think they had fled except to Khurāsān. Al-Ḥajjāj feared from Yazīd b. al-Muhallab that he might do as ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath had done in rebelling against him and gathering people to himself. As for Yazīd b. al-Muhallab, he took the route through the marshlands. Horses that his brother Marwān b. al-Muhallab had prepared for this day came to him, and he mounted them. A guide from the Banū Kalb called ʿAbd al-Jabbār b. Yazīd led them, and he took them across the Samāwah. News came to al-Ḥajjāj after two days that Yazīd had taken the road toward Syria. He wrote to al-Walīd informing him of that. Yazīd traveled until he stopped in al-Urdunn at the home of Wuhayb b. ʿAbd al-Raḥmān al-Azdī, who was held in honor by Sulaymān b. ʿAbd al-Malik. Wuhayb went to Sulaymān b. ʿAbd al-Malik and said to him: 'Yazīd b. al-Muhallab and his brothers are in my house; they have come seeking your protection from al-Ḥajjāj.' He said: 'Go and bring them to me; they are safe as long as I live.' He went to them and brought them until he brought them in to Sulaymān b. ʿAbd al-Malik. Sulaymān gave them protection, and wrote to his brother al-Walīd: 'The family of al-Muhallab: I have granted them protection. There remains with them for al-Ḥajjāj three million, and it is with me.' He wrote to him: 'No, by God, I will not grant him protection until you send him to me.' He wrote to him: 'No, by God, I will not send him until I come with him. I adjure you by God, O Commander of the Faithful, not to disgrace me or violate my protection.' He wrote to him: 'No, by God, do not come with him; send him to me in bonds.' Yazīd said: 'Send me to him, for I do not like to cause enmity and war between you and him. Send me to him, and send your son with me, and write to him in the gentlest wording you can.' So he sent him, and sent his son Ayyūb with him, and said to his son: 'When you enter the vestibule, enter with Yazīd in the chain, and enter upon him thus.' When al-Walīd saw his nephew in the chain, he said: 'By God, we have been hard on Sulaymān.' Ayyūb handed his father's letter to his uncle and said: 'O Commander of the Faithful, may I be your ransom, do not violate my father's protection, for you are the most entitled to safeguard it. Do not cut off from us the hope of one who hopes for safety in our protection because of our standing with you, and do not humiliate one who hopes for honor in joining us because of our honor through you.' Then al-Walīd read Sulaymān b. ʿAbd al-Malik's letter, and in it was: 'To proceed, O Commander of the Faithful. By God, I used to think that if an enemy who had opposed you and fought you sought my protection and I lodged him and granted him refuge, you would not humiliate my neighbor or violate my protection. Indeed, I have not granted protection except to one who hears and obeys, of excellent service and mark in Islam, he and his father and the people of his house. I have sent him to you. If you intend only to sever ties with me, violate my protection, and go to the utmost in harming me, then you are able if you do so. I seek refuge for you with God from desiring to sever ties with me, from violating my sacred honor, and from abandoning kindness and connection to me. By God, O Commander of the Faithful, you do not know how long I or you will remain, or when death will separate me and you. If the Commander of the Faithful, may God perpetuate his joy, can ensure that the appointed time of death does not come upon us except while he is maintaining ties with me, fulfilling my right, and refraining from harming me, let him do so. By God, O Commander of the Faithful, after piety toward God I am not more pleased with anything in the affairs of this world than with your approval and joy. Your approval and joy are among the things by which I seek the good pleasure of God, mighty and glorious. If ever, O Commander of the Faithful, you wish to please me, maintain ties with me, honor me, and magnify my right, then overlook for me the matter of Yazīd. Whatever you demand of him is upon me.' When al-Walīd read his letter, he said: 'We have been too harsh on Sulaymān.' Then he summoned his nephew and drew him near. Yazīd b. al-Muhallab spoke, praising God and lauding Him, and invoking blessings upon His Messenger, then said: 'O Commander of the Faithful, your beneficence toward us is the best beneficence. Whoever forgets it, we do not forget it. Whoever denies it, we are not among those who deny it. Among the services of us, the people of the House, in obedience to you and in striking at the eyes of your enemies in the great battles in the east and the west, is that for which the favor upon us is immense.' He said to him: 'Sit.' He sat. Then he granted him protection, refrained from him, and sent him back to Sulaymān. With him he used to teach him how to behave and describe to him the kinds of fine foods. He was in favor with him: no gift was given to him but that he sent half of it to him. Yazīd b. al-Muhallab drew near to Sulaymān with various gifts, rarities, and presents. Al-Walīd wrote to al-Ḥajjāj: 'I have not been able to get at Yazīd b. al-Muhallab and the people of his house while they are with my brother Sulaymān, so hold off from them and occupy yourself with something other than writing to me about them.' So al-Ḥajjāj held off from the family of al-Muhallab, and abandoned the wealth he had been demanding from them, until he left to Abū ʿUyaynah b. al-Muhallab a million dirhams. Yazīd b. al-Muhallab remained with Sulaymān b. ʿAbd al-Malik until al-Ḥajjāj died in the year ninety-five. Then Yazīd governed the lands of Iraq after al-Ḥajjāj, as the monk had told him. Who led the people in the pilgrimage this year In this year ʿUmar b. ʿAbd al-ʿAzīz led the people in the pilgrimage. He was governor over Makkah, al-Madīnah, and al-Ṭāʾif. Over Iraq and all the east was al-Ḥajjāj b. Yūsuf. His governor over al-Baṣrah was al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī, and over its judiciary was ʿAbd al-Raḥmān b. Udhaynah. Over Khurāsān was Qutaybah b. Muslim, and over Egypt was Qurrah b. Sharīk.
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