Tarikh (al-Tabari) 2396
The Year 95
قَالَ الْقَاضِي الْمُعَافَى بْنُ زَكَرِيَّا بسنده عَنْ عَاصِمٍ قَالَ: خَطَبَ الْحَجَّاجُ أَهْلَ الْعِرَاقِ بَعْدَ دَيْرِ الْجَمَاجِمِ فَقَالَ: يَا أَهْلَ الْعِرَاقِ، إِنَّ الشَّيْطَانَ قَدِ اسْتَبْطَنَكُمْ فَخَالَطَ اللَّحْمَ وَالدَّمَ وَالْعَصَبَ وَالْمَسَامِعَ وَالْأَطْرَافَ ثُمَّ أَفْضَى إِلَى الْأَسْمَاخِ وَالْأَمْخَاخِ وَالْأَشْبَاحِ وَالْأَرْوَاحِ، ثُمَّ ارْتَفَعَ فَعَشَّشَ، ثُمَّ بَاضَ وَفَرَّخَ، ثُمَّ دَبَّ وَدَرَجَ، فَحَشَاكُمْ نِفَاقًا وَشِقَاقًا، وَأَشْعَرَكُمْ خِلَافًا، اتَّخَذْتُمُوهُ دَلِيلًا تَتَّبِعُونَهُ، وَقَائِدًا تُطِيعُونَهُ، وَمُؤَامِرًا تُشَاوِرُونَهُ وَتَسْتَأْمِرُونَهُ، فَكَيْفَ تَنْفَعُكُمْ تَجْرِبَةٌ أَوْ يَنْفَعُكُمْ بَيَانٌ؟ أَلَسْتُمْ أَصْحَابِي بِالْأَهْوَازِ حَيْثُ رُمْتُمُ الْمَكْرَ وَأَجْمَعْتُمْ عَلَى الْكُفْرِ، وَظَنَنْتُمْ أَنَّ اللَّهَ يَخْذُلُ دِينَهُ وَخِلَافَتَهُ؟ وَأَنَا أَرْمِيكُمْ بِطَرْفِي وَأَنْتُمْ تَتَسَلَّلُونَ لِوَاذًا، وَتَنْهَزِمُونَ سِرَاعًا. يَوْمُ الزَّاوِيَةِ وَمَا يَوْمُ الزَّاوِيَةِ؟ مِمَّا كَانَ مِنْ فَشَلِكُمْ وَتَنَازُعِكُمْ وَتَخَاذُلِكُمْ وَبَرَاءَةِ اللَّهِ مِنْكُمْ وَنُكُوسِ قُلُوبِكُمْ; إِذْ وَلَّيْتُمْ كَالْإِبِلِ الشَّارِدَةِ عَنْ أَوْطَانِهَا النَّوَازِعِ، لَا يَسْأَلُ الْمَرْءُ عَنْ أَخِيهِ، وَلَا يَلْوِي الشَّيْخُ عَلَى بَنِيهِ حِينَ عَضَّكُمُ السِّلَاحُ وَنَخَسَتْكُمُ الرِّمَاحُ. يَوْمُ دَيْرِ الْجَمَاجِمِ وَمَا يَوْمُ دَيْرِ الْجَمَاجِمِ ! بِهَا كَانَتِ الْمَعَارِكُ وَالْمَلَاحِمُ، بِضَرْبٍ يُزِيلُ الْهَامَ عَنْ مَقِيلِهِ، وَيُذْهِلُ الْخَلِيلَ عَنْ خَلِيلِهِ، يَا أَهْلَ الْعِرَاقِ، يَا أَهْلَ الْكَفَرَاتِ بَعْدَ الْفَجَرَاتِ، وَالْغَدَرَاتِ بَعْدَ الْخَتَرَاتِ، وَالنَّزْوَةِ بَعْدَ النَّزَوَاتِ، إِنْ بَعَثْنَاكُمْ إِلَى ثُغُورِكُمْ غَلَلْتُمْ وَخُنْتُمْ، وَإِنْ أَمِنْتُمْ أَرَجَفْتُمْ، وَإِنْ خِفْتُمْ نَافَقْتُمْ، لَا تَذْكُرُونَ نِعْمَةً وَلَا تَشْكُرُونَ مَعْرُوفًا، هَلِ اسْتَخَفَّكُمْ نَاكِثٌ أَوِ اسْتَغْوَاكُمْ غَاوٍ، أَوِ اسْتَنْقَذَكُمْ عَاصٍ، أَوِ اسْتَنْصَرَكُمْ ظَالِمٌ، أَوِ اسْتَعْضَدَكُمْ خَالِعٌ إِلَّا لَبَّيْتُمْ دَعْوَتَهُ، وَأَجَبْتُمْ صَيْحَتَهُ، وَنَفَرْتُمْ إِلَيْهِ خِفَافًا وَثِقَالًا، وَفُرْسَانًا وَرِجَالًا؟ يَا أَهْلَ الْعِرَاقِ، هَلْ شَغَبَ شَاغِبٌ أَوْ نَعَبَ نَاعِبٌ، أَوْ زَفَرَ زَافِرٌ إِلَّا كُنْتُمْ أَتْبَاعَهُ وَأَنْصَارَهُ؟ يَا أَهْلَ الْعِرَاقِ، أَلَمْ تَنْفَعْكُمُ الْمَوَاعِظُ؟ أَلَمْ تَزْجُرْكُمُ الْوَقَائِعُ؟ أَلَمْ يُشَدِّدِ اللَّهُ عَلَيْكُمْ وَطْأَتَهُ، وَيُذِقْكُمْ حَرَّ سَيْفِهِ، وَأَلِيمَ بَأْسِهِ وَمَثُلَاتِهِ؟ ثُمَّ الْتَفَتَ إِلَى أَهْلِ الشَّامِ فَقَالَ: يَا أَهْلَ الشَّامِ، إِنَّمَا أَنَا لَكُمْ كَالظَّلِيمِ الرَّامِحِ عَنْ فِرَاخِهِ، يَنْفِي عَنْهَا الْقَذَرَ، وَيُبَاعِدُ عَنْهَا الْحَجَرَ، وَيُكِنُّهَا مِنَ الْمَطَرِ، وَيَحْمِيهَا مِنَ الضَّبَابِ، وَيَحْرُسُهَا مِنَ الذُّبَابِ، يَا أَهْلَ الشَّامِ، أَنْتُمْ الْجُنَّةُ وَالرِّدَاءُ، وَأَنْتُمُ الْمُلَاءَةُ وَالْحِذَاءُ، أَنْتُمُ الْأَوْلِيَاءُ وَالْأَنْصَارُ، وَالشِّعَارُ وَالدِّثَارُ، بِكُمْ يُذَبُّ عَنِ الْبَيْعَةِ وَالْحَوْزَةِ، وَبِكُمْ تُرْمَى كَتَائِبُ الْأَعْدَاءِ، وَيُهْزَمُ مَنْ عَانَدَ وَتَوَلَّى. قَالَ ابْنُ أَبِي الدُّنْيَا: بسنده عن أَبِي بَكْرٍ التَّيْمِيِّ، قَالَ: كَانَ الْحَجَّاجُ يَقُولُ فِي خُطْبَتِهِ وَكَانَ لَسِنًا: إِنَّ اللَّهَ خَلَقَ آدَمَ وَذُرِّيَّتَهُ مِنَ الْأَرْضِ فَأَمْشَاهُمْ عَلَى ظَهْرِهَا، فَأَكَلُوا ثِمَارَهَا، وَشَرِبُوا أَنْهَارَهَا، وَهَتَكُوهَا بِالْمَسَاحِي وَالْمُرُورِ، ثُمَّ أَدَالَ اللَّهُ الْأَرْضَ مِنْهُمْ فَرَدَّهُمْ إِلَيْهَا، فَأَكَلَتْ لُحُومَهُمْ كَمَا أَكَلُوا ثِمَارَهَا، وَشَرِبَتْ دِمَاءَهُمْ كَمَا شَرِبُوا أَنْهَارَهَا، وَقَطَّعَتْهُمْ فِي جَوْفِهَا، وَفَرَّقَتْ أَوْصَالَهُمْ كَمَا هَتَكُوهَا بِالْمَسَاحِي وَالْمُرُورِ. وَمِمَّا رَوَاهُ غَيْرُ وَاحِدٍ عَنِ الْحَجَّاجِ أَنَّهُ قَالَ فِي خُطْبَتِهِ فِي الْمَوَاعِظِ: أَيُّهَا الرَّجُلُ، وَكُلُّكُمْ ذَلِكَ الرَّجُلُ، رَجُلٌ خَطَمَ نَفْسَهُ وَزَمَّهَا فَقَادَهَا بِخِطَامِهَا إِلَى طَاعَةِ اللَّهِ، وَكَفَّهَا بِزِمَامِهَا عَنْ مَعَاصِي اللَّهِ، رَحِمَ اللَّهُ امْرَأً رَدَّ نَفْسَهُ، امْرَأً اتَّهَمَ نَفْسَهُ، امْرَأً اتَّخَذَ نَفْسَهُ عَدُوَّهُ، امْرَأً حَاسَبَ نَفْسَهُ قَبْلَ أَنْ يَكُونَ الْحِسَابُ إِلَى غَيْرِهِ، امْرَأً نَظَرَ إِلَى مِيزَانِهِ، امْرَأً نَظَرَ إِلَى حِسَابِهِ، امْرَأً وَزَنَ عَمَلَهُ، امْرَأً فَكَّرَ فِيمَا يَقْرَأُ غَدًا فِي صَحِيفَتِهِ، وَيَرَاهُ فِي مِيزَانِهِ، وَكَانَ عِنْدَ قَلْبِهِ زَاجِرًا، وَعِنْدَ هَمِّهِ آمِرًا، امْرَأً أَخَذَ بِعِنَانِ عَمَلِهِ كَمَا يَأْخُذُ بِعِنَانِ جَمَلِهِ، فَإِنْ قَادَهُ إِلَى طَاعَةِ اللَّهِ تَبِعَهُ وَإِنْ قَادَهُ إِلَى مَعْصِيَةِ اللَّهِ كَفَّ، امْرَأً عَقَلَ عَنِ اللَّهِ أَمْرَهُ، امْرَأً فَاقَ وَاسْتَفَاقَ وَأَبْغَضَ الْمَعَاصِيَ وَالنِّفَاقَ، وَكَانَ إِلَى مَا عِنْدَ اللَّهِ بِالْأَشْوَاقِ. فَمَا زَالَ يَقُولُ امْرَأً امْرَأً. حَتَّى بَكَى مَالِكُ بْنُ دِينَارٍ. وَقَالَ الْمَدَائِنِيُّ، بسنده عن الشَّعْبِيُّ قال: سَمِعْتُ الْحَجَّاجَ تَكَلَّمَ بِكَلَامٍ مَا سَبَقَهُ إِلَيْهِ أَحَدٌ; يَقُولُ: أَمَّا بَعْدُ، فَإِنَّ اللَّهَ تَعَالَى كَتَبَ عَلَى الدُّنْيَا الْفَنَاءَ، وَعَلَى الْآخِرَةِ الْبَقَاءَ، فَلَا فَنَاءَ لِمَا كُتِبَ عَلَيْهِ الْبَقَاءُ، وَلَا بَقَاءَ لِمَا كُتِبَ عَلَيْهِ الْفَنَاءُ، فَلَا يَغُرَنَّكُمْ شَاهِدُ الدُّنْيَا عَنْ غَائِبِ الْآخِرَةِ، وَاقْهَرُوا طُولَ الْأَمَلِ بِقِصَرِ الْأَجَلِ. وَقَالَ الْمَدَائِنِيُّ، بسنده عن الْحَسَنَ الْبَصْرِيَّ يَقُولُ: وَقَذَتْنِي كَلِمَةٌ سَمِعْتُهَا مِنَ الْحَجَّاجِ، سَمِعْتُهُ يَقُولُ عَلَى هَذِهِ الْأَعْوَادِ: إِنَّ امْرَأً ذَهَبَتْ سَاعَةٌ مِنْ عُمْرِهِ فِي غَيْرِ مَا خُلِقَ لَهُ لَحَرِيٌّ أَنْ تَطُولَ عَلَيْهَا حَسْرَتُهُ إِلَى يَوْمِ الْقِيَامَةِ. وَقَالَ شَرِيكٌ الْقَاضِي، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: قَالَ الْحَجَّاجُ يَوْمًا: مَنْ كَانَ لَهُ بَلَاءٌ أَعْطَيْنَاهُ عَلَى قَدْرِهِ. فَقَامَ رَجُلٌ فَقَالَ: أَعْطِنِي فَإِنِّي قَتَلْتُ الْحُسَيْنَ. فَقَالَ: وَكَيْفَ قَتَلْتَهُ؟ قَالَ: دَسَرْتُهُ بِالرُّمْحِ دَسْرًا، وَهَبَرْتُهُ بِالسَّيْفِ هَبْرًا، وَمَا أَشْرَكْتُ مَعِي فِي قَتْلِهِ أَحَدًا. فَقَالَ: اذْهَبْ، فَوَاللَّهِ لَا تَجْتَمِعُ أَنْتَ وَهُوَ فِي مَوْضِعٍ وَاحِدٍ. وَلَمْ يُعْطِهِ شَيْئًا. مواقف للحجاج بن يوسف الثقفي وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: جَاءَ رَجُلٌ إِلَى الْحَجَّاجِ فَقَالَ: إِنَّ أَخِي خَرَجَ مَعَ ابْنِ الْأَشْعَثِ، فَضُرِبَ عَلَى اسْمِي فِي الدِّيوَانِ، وَمُنِعْتُ الْعَطَاءَ، وَقَدْ هُدِمَتْ دَارِي. فَقَالَ الْحَجَّاجُ: أَمَا سَمِعْتَ قَوْلَ الشَّاعِرِ: جَانِيكَ مَنْ يَجْنِي عَلَيْكَ وَقَدْ تُعْدِي الصِّحَاحَ مَبَارِكُ الْجُرْبِ وَلَرُبَّ مَأْخُوذٍ بِذَنْبِ قَرِيبِهِ وَنَجَا الْمُقَارِفُ صَاحِبُ الذَّنْبِ فَقَالَ الرَّجُلُ: أَيُّهَا الْأَمِيرُ، إِنِّي سَمِعْتُ اللَّهَ يَقُولُ غَيْرَ هَذَا، وَقَوْلُ اللَّهِ أَصْدَقُ مِنْ هَذَا. قَالَ: وَمَا قَالَ؟ قَالَ: قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ قَالَ مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ [ يُوسُفَ: 78، 79 ]. قَالَ: يَا غُلَامُ، أَعِدِ اسْمَهُ فِي الدِّيوَانِ، وَابْنِ دَارَهُ، وَأَعْطِهِ عَطَاءَهُ، وَمُرْ مُنَادِيًا يُنَادِي: صَدَقَ اللَّهُ وَكَذَبَ الشَّاعِرُ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ، عَنِ ابْنِ عَيَّاشٍ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ أَنِ ابْعَثْ إِلَيَّ بِرَأْسِ أَسْلَمَ بْنِ عَبْدٍ الْبَكْرِيِّ; لِمَا بَلَغَنِي عَنْهُ. فَأَحْضَرَهُ الْحَجَّاجُ، فَقَالَ: أَيُّهَا الْأَمِيرُ، أَنْتَ الشَّاهِدُ وَأَمِيرُ الْمُؤْمِنِينَ الْغَائِبُ، وَقَالَ اللَّهُ تَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ ( الْحُجُرَاتِ: 6 ) وَمَا بَلَغَهُ عَنِّي فَبَاطِلٌ، وَإِنِّي أَعُولُ أَرْبَعَةً وَعِشْرِينَ امْرَأَةً مَا لَهُنَّ كَاسِبٌ غَيْرِي، وَهُنَّ بِالْبَابِ. فَأَمَرَ الْحَجَّاجُ بِإِحْضَارِهِنَّ، فَلَمَّا حَضَرْنَ جَعَلَتْ هَذِهِ تَقُولُ: أَنَا خَالَتُهُ. وَهَذِهِ: أَنَا عَمَّتُهُ. وَهَذِهِ: أَنَا أُخْتُهُ. وَهَذِهِ: أَنَا ابْنَتُهُ. وَهَذِهِ: أَنَا زَوْجَتُهُ. وَتَقَدَّمَتْ إِلَيْهِ جَارِيَةٌ فَوْقَ الثَّمَانِي وَدُونَ الْعَشَرَةِ، فَقَالَ لَهَا الْحَجَّاجُ: مَنْ أَنْتِ؟ فَقَالَتْ: أَنَا ابْنَتُهُ. ثُمَّ قَالَتْ: أَصْلَحَ اللَّهُ الْأَمِيرَ، وَجَثَتْ عَلَى رُكْبَتَيْهَا، وَقَالَتْ: أَحَجَّاجُ لَمْ تَشْهَدْ مَقَامَ بَنَاتِهِ وَعَمَّاتِهِ يَنْدُبْنَهُ اللَّيْلَ أَجْمَعَا أَحَجَّاجُ كَمْ تَقْتُلْ بِهِ إِنْ قَتَلْتَهُ ثَمَانًا وَعَشْرًا وَاثْنَتَيْنِ وَأَرْبَعَا أَحَجَّاجُ مَنْ هَذَا يَقُومُ مَقَامَهُ عَلَيْنَا فَمَهْلًا أَنْ تَزِدْنَا تَضَعْضُعَا أَحَجَّاجُ إِمَّا أَنْ تَجُودَ بِنِعْمَةٍ عَلَيْنَا وَإِمَّا أَنْ تُقَتِّلَنَا مَعَا قَالَ: فَبَكَى الْحَجَّاجُ، وَقَالَ: وَاللَّهِ لَا أَعَنْتُ عَلَيْكُنَّ، وَلَا زِدْتُكُنَّ تَضَعْضُعًا، ثُمَّ كَتَبَ إِلَى عَبْدِ الْمَلِكِ بِمَا قَالَ الرَّجُلُ، وَبِمَا قَالَتِ ابْنَتُهُ هَذِهِ، فَكَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ يَأْمُرُهُ بِإِطْلَاقِهِ وَحُسْنِ صِلَتِهِ، وَبِالْإِحْسَانِ إِلَى هَذِهِ الْجَارِيَةِ، وَتَفَقُّدِهَا فِي كُلِّ وَقْتٍ. وَقِيلَ: إِنَّ الْحَجَّاجَ خَطَبَ يَوْمًا فَقَالَ: أَيُّهَا النَّاسُ، الصَّبْرُ عَنْ مَحَارِمِ اللَّهِ أَيْسَرُ مِنَ الصَّبْرِ عَلَى عَذَابِ اللَّهِ. فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ لَهُ: وَيْحَكَ يَا حَجَّاجُ، مَا أَصْفَقَ وَجْهَكَ، وَأَقَلَّ حَيَاءَكَ، تَفْعَلُ مَا تَفْعَلُ وَتَقُولُ مِثْلَ هَذَا الْكَلَامِ؟ خِبْتَ وَضَلَّ سَعْيُكَ. فَقَالَ لِلْحَرَسِ: خُذُوهُ. فَلَمَّا فَرَغَ مِنْ خُطْبَتِهِ قَالَ لَهُ: مَا الَّذِي جَرَّأَكَ عَلَيَّ؟ فَقَالَ: وَيْحَكَ يَا حَجَّاجُ أَنْتَ تَجْتَرِئُ عَلَى اللَّهِ وَلَا أَجْتَرِئُ أَنَا عَلَيْكَ! وَمَنْ أَنْتَ حَتَّى لَا أَجْتَرِئَ عَلَيْكَ، وَأَنْتَ تَجْتَرِئُ عَلَى اللَّهِ رَبِّ الْعَالَمِينَ؟ فَقَالَ: خَلُّوا سَبِيلَهُ. فَأُطْلِقَ. وَقَالَ الْمَدَائِنِيُّ: أُتِيَ الْحَجَّاجُ بِأَسِيرَيْنِ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ، فَأَمَرَ بِقَتْلِهِمَا، فَقَالَ أَحَدُهُمَا: إِنَّ لِي عِنْدَكَ يَدًا. قَالَ: وَمَا هِيَ؟ قَالَ: ذَكَرَ ابْنُ الْأَشْعَثِ يَوْمًا أُمَّكَ، فَرَدَدْتُ عَلَيْهِ. فَقَالَ: وَمَنْ يَشْهَدُ لَكَ؟ قَالَ: صَاحِبِي هَذَا. فَسَأَلَهُ، فَقَالَ: نَعَمْ. فَقَالَ: مَا مَنَعَكَ أَنْ تَفْعَلَ كَمَا فَعَلَ؟ قَالَ: بُغْضُكَ. قَالَ: أَطْلِقُوا هَذَا لِصِدْقِهِ، وَهَذَا لِفِعْلِهِ، فَأَطْلَقُوهُمَا. وَحَكَى الْوَاقِدِيُّ أَنَّ الْحَجَّاجَ نَادَى فِي الْبَلَدِ; أَنَّ مَنْ خَرَجَ بَعْدَ الْعِشَاءِ الْآخِرَةِ مِنْ بَيْتِهِ قُتِلَ، فَأُتِيَ لَيْلَةً بِرَجُلٍ، فَقَالَ: مَا أَخْرَجَكَ مِنْ بَيْتِكَ هَذِهِ السَّاعَةَ مِنْ بَعْدِ مَا سَمِعْتَ الْمُنَادِيَ؟ فَقَالَ: أَمَا وَاللَّهِ إِنِّي لَا أَكْذِبُ الْأَمِيرَ، إِنَّ أُمِّي مَرِيضَةٌ هَالِكَةٌ، وَأَنَا عِنْدَهَا مُنْذُ ثَلَاثَةِ أَيَّامٍ، فَلَمَّا كَانَ السَّاعَةُ أَفَاقَتْ، وَقَالَتْ: يَا بُنَيَّ إِنِّي أَعْزِمُ عَلَيْكَ بِحَقِّي عَلَيْكَ إِلَّا مَضَيْتَ إِلَى أَهْلِكَ وَأَوْلَادِكَ، فَإِنَّهُمْ مَغْمُومُونَ بِتَخَلُّفِكَ عَنْهُمْ. فَخَرَجْتُ مِنْ عِنْدِهَا، فَأَخَذَنِي الْعَسَسُ وَأَتَوْا بِي إِلَيْكَ. فَقَالَ الْحَجَّاجُ: نَنْهَاكُمْ وَتَعْصُونَنَا. ثُمَّ أَمَرَ فَضُرِبَتْ عُنُقُهُ. قَالَ: ثُمَّ أُتِيَ بِآخَرَ، فَقَالَ لَهُ الْحَجَّاجُ: مَا أَخْرَجَكَ هَذِهِ السَّاعَةَ؟ فَقَالَ: وَاللَّهِ مَا أَكْذِبُكَ، إِنَّهُ كَانَ عِنْدِي لِرَجُلٍ دَرَاهِمُ فَأَقْعَدَنِي عَلَى بَابِهِ وَلَزِمَنِي، وَقَالَ: لَا أُفَارِقُكَ إِلَّا بِحَقِّي. فَلَمَّا كَانَ هَذِهِ السَّاعَةُ دَخَلَ إِلَى مَنْزِلِهِ، وَأَغْلَقَ بَابَهُ، وَتَرَكَنِي عَلَى بَابِهِ، فَجَاءَنِي طَائِفُكَ فَأَخَذَنِي إِلَيْكَ. فَقَالَ الْحَجَّاجُ: اضْرِبُوا عُنُقَهُ. قَالَ: ثُمَّ أُتِيَ بِآخَرَ، فَقَالَ لَهُ: مَا أَخْرَجَكَ هَذِهِ السَّاعَةَ؟ فَقَالَ: كُنْتُ أَشْرَبُ مَعَ قَوْمٍ، فَلَمَّا سَكِرْتُ خَرَجْتُ مِنْ عِنْدِهِمْ وَأَنَا لَا أَدْرِي، فَأَخَذُونِي إِلَيْكَ. فَقَالَ الْحَجَّاجُ لِرَجُلٍ كَانَ عِنْدَهُ: مَا أَرَاهُ إِلَّا صَادَقًا. ثُمَّ قَالَ: خَلُّوا سَبِيلَهُ. فَخَلَّوْا سَبِيلَهُ. وَذَكَرَ مُحَمَّدُ بْنُ زِيَادِ بْنِ الْأَعْرَابِيِّ فِيمَا بَلَغَهُ أَنَّهُ كَانَ رَجُلٌ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ: جَحْدَرُ بْنُ مَالِكٍ. وَكَانَ فَاتِكًا بِأَرْضِ الْيَمَامَةِ، فَأَرْسَلَ الْحَجَّاجُ إِلَى نَائِبِهَا يُؤَنِّبُهُ وَيَلُومُهُ عَلَى عَدَمِ أَخْذِهِ، فَمَا زَالَ نَائِبُهَا فِي طَلَبِهِ حَتَّى أَسَرَهُ، وَبَعَثَ بِهِ إِلَى الْحَجَّاجِ، فَقَالَ لَهُ الْحَجَّاجُ: مَا حَمَلَكَ عَلَى مَا كُنْتَ تَصْنَعُهُ؟ فَقَالَ: جَرَاءَةُ الْجَنَانِ، وَجَفَاءُ السُّلْطَانِ، وَكَلْبُ الزَّمَانِ، وَلَوِ اخْتَبَرَنِي الْأَمِيرُ لَوَجَدَنِي مِنْ صَالِحِ الْأَعْوَانِ، وَبُهْمِ الْفُرْسَانِ، وَلَوَجَدَنِي مِنْ أَصْلَحِ رَعِيَّتِهِ، وَذَلِكَ أَنِّي مَا لَقِيتُ فَارِسًا قَطُّ إِلَّا كُنْتُ عَلَيْهِ فِي نَفْسِي مُقْتَدِرًا. فَقَالَ لَهُ الْحَجَّاجُ: إِنَّا قَاذِفُوكَ فِي حَائِرٍ فِيهِ أَسَدٌ عَاقِرٌ، فَإِنْ قَتَلَكَ كَفَانَا مُؤْنَتَكَ، وَإِنْ قَتَلْتَهُ خَلَّيْنَا سَبِيلَكَ. ثُمَّ أَوْدَعَهُ السِّجْنَ مُقَيَّدًا مَغْلُولَةً يَدُهُ الْيُمْنَى إِلَى عُنُقِهِ، وَكَتَبَ الْحَجَّاجُ إِلَى نَائِبِهِ بِكَسْكَرَ أَنْ يَبْعَثَ إِلَيْهِ بِأَسَدٍ عَظِيمٍ ضَارٍ، وَقَدْ قَالَ جَحْدَرٌ هَذَا فِي مَحْبَسِهِ هَذَا أَشْعَارًا يَتَحَزَّنُ فِيهَا عَلَى امْرَأَتِهِ سُلَيْمَى أَمِّ عَمْرٍو، يَقُولُ فِي بَعْضِهَا: أَلَيْسَ اللَّيْلُ يَجْمَعُ أُمَّ عَمْرٍو وَإِيَّانَا فَذَاكَ بِنَا تَدَانِي بَلَى وَنَرَى الْهِلَالَ كَمَا تَرَاهُ وَيَعْلُوهَا النَّهَارُ إِذَا عَلَانِي إِذَا جَاوَزْتُمَا نَخَلَاتِ حَجْرٍ وَأَوْدِيَةَ الْيَمَامَةِ فَانْعَيَانِي وَقُولَا جَحْدَرٌ أَمْسَى رَهِينًا يُحَاذِرُ وَقْعَ مَصْقُولٍ يَمَانِي فَلَمَّا قَدِمَ الْأَسَدُ عَلَى الْحَجَّاجِ أَمَرَ بِهِ فَجُوِّعَ ثَلَاثَةَ أَيَّامٍ، ثُمَّ أُبْرِزَ إِلَى حَائِرٍ وَهُوَ الْبُسْتَانُ وَأَمَرَ بِجَحْدَرٍ، فَأُخْرِجَ فِي قُيُودِهِ وَيَدُهُ الْيُمْنَى مَغْلُولَةٌ بِحَالِهَا، وَأُعْطِيَ سَيْفًا فِي يَدِهِ الْيُسْرَى، وَخُلِّيَ بَيْنَهُ وَبَيْنَ الْأَسَدِ، وَجَلَسَ الْحَجَّاجُ وَأَصْحَابُهُ فِي مَنْظَرَةٍ، وَأَقْبَلَ جَحْدَرٌ نَحْوَ الْأَسَدِ، وَهُوَ يَقُولُ: لَيْثٌ وَلَيْثٌ فِي مَجَالِ ضَنْكِ كِلَاهُمَا ذُو أَنَفٍ وَمَحْكِ وَشِدَّةٍ فِي نَفْسِهِ وَفَتْكِ إِنْ يَكْشِفِ اللَّهُ قِنَاعَ الشَّكِّ فَهْوَ أَحَقُّ مَنْزِلٍ بِتَرْكِ فَلَمَّا نَظَرَ إِلَيْهِ الْأَسَدُ زَأَرَ زَأْرَةً شَدِيدَةً، وَتَمَطَّى وَأَقْبَلَ نَحْوَهُ، فَلَمَّا صَارَ مِنْهُ عَلَى قَدْرِ رُمْحٍ وَثَبَ الْأَسَدُ عَلَى جَحْدَرٍ وَثْبَةً شَدِيدَةً، فَتَلَقَّاهُ جَحْدَرٌ بِالسَّيْفِ، فَضَرَبَهُ ضَرْبَةً حَتَّى خَالَطَ ذُبَابُ السَّيْفِ لَهَوَاتِهِ، فَخَرَّ الْأَسَدُ كَأَنَّهُ خَيْمَةٌ قَدْ صَرَعَتْهَا الرِّيحُ، مِنْ شِدَّةِ الضَّرْبَةِ، وَسَقَطَ جَحْدَرٌ مِنْ شِدَّةِ وَثْبَةِ الْأَسَدِ; وَشِدَّةِ مَوْضِعِ الْقُيُودِ عَلَيْهِ، فَكَبَّرَ الْحَجَّاجُ وَكَبَّرَ أَصْحَابُهُ، وَأَنْشَأَ جَحْدَرٌ يَقُولُ: يَا جُمْلُ إِنَّكِ لَوْ رَأَيْتِ كَرِيهَتِي فِي يَوْمِ هَوْلٍ مُسْدِفٍ وَعَجَاجِ وَتَقَدُّمِي لِلَّيْثِ أَرْسُفُ مُوَثَقًا كَيْمَا أُثَاوِرَهُ عَلَى الْأَحْرَاجِ شَثْنٌ بَرَاثِنُهُ كَأَنَّ نُيُوبَهُ زُرْقُ الْمَعَاوِلِ أَوْ شِبَاهُ زُجَاجِ يَسْمُو بِنَاظِرَتَيْنِ تَحْسَبُ فِيهِمَا لَهَبًا أَحَدُّهُمَا شُعَاعُ سِرَاجِ وَكَأَنَّمَا خِيطَتْ عَلَيْهِ عَبَاءَةٌ بَرْقَاءُ أَوْ خِرَقٌ مِنَ الدِّيبَاجِ لَعَلِمْتِ أَنِّي ذُو حِفَاظٍ مَاجِدٌ مِنْ نَسْلِ أَقْوَامٍ ذَوِي أَبْرَاجِ ثُمَّ الْتَفَتَ إِلَى الْحَجَّاجِ، فَقَالَ: عَلِمَ النِّسَاءُ بِأَنَّنِي لَا أَنْثَنِي إِذْ لَا يَثِقْنَ بِغَيْرَةِ الْأَزْوَاجِ وَعَلِمْتُ أَنِّي إِنْ كَرِهْتُ نِزَالَهُ أَنِّي مِنَ الْحَجَّاجِ لَسْتُ بِنَاجِ فَعِنْدَ ذَلِكَ خَيَّرَهُ الْحَجَّاجُ إِنْ شَاءَ أَقَامَ عِنْدَهُ، وَإِنْ شَاءَ انْطَلَقَ إِلَى بِلَادِهِ، فَاخْتَارَ الْمَقَامَ عِنْدَ الْحَجَّاجِ، فَأَحْسَنَ جَائِزَتَهُ وَأَعْطَاهُ أَمْوَالًا. وَقَدْ كَانَ الْحَجَّاجُ مَعَ فَصَاحَتِهِ وَبَلَاغَتِهِ يَلْحَنُ فِي حُرُوفٍ مِنَ الْقُرْآنِ أَنْكَرَهَا يَحْيَى بْنُ يَعْمُرَ; مِنْهَا أَنَّهُ كَانَ يُبْدِلُ " إِنِ " الْمَكْسُورَةَ بِ " أَنِ " الْمَفْتُوحَةِ، وَعَكْسُهُ، وَكَانَ يَقْرَأُ: قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ إِلَى قَوْلِهِ: أَحَبَّ إِلَيْكُمْ ( التَّوْبَةِ: 24 ) فَيَقْرَؤُهَا بِرَفْعِ " أَحَبَّ ". وَأَنْكَرَ يَوْمًا أَنْ يَكُونَ الْحُسَيْنُ مِنْ ذُرِّيَّةِ رَسُولِ اللَّهِ ﷺ ; لِكَوْنِهِ ابْنَ بِنْتِهِ، فَقَالَ لَهُ يَحْيَى بْنُ يَعْمُرَ: كَذَبْتَ. فَقَالَ الْحَجَّاجُ: لَتَأْتِيَنِّي عَلَى مَا قُلْتَ بِبَيِّنَةٍ مِنْ كِتَابِ اللَّهِ أَوْ لَأَضْرِبَنَّ عُنُقَكَ. فَقَالَ: قَالَ اللَّهُ: وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ إِلَى قَوْلِهِ: وَزَكَرِيَّا وَيَحْيَى وَعِيسَى ( الْأَنْعَامِ: 84، 85 ) فَعِيسَى مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ، وَهُوَ إِنَّمَا يُنْسَبُ إِلَى أُمِّهِ مَرْيَمَ، وَالْحُسَيْنُ ابْنُ بِنْتِ رَسُولِ اللَّهِ ﷺ. فَقَالَ الْحَجَّاجُ: صَدَقْتَ. وَنَفَاهُ إِلَى خُرَاسَانَ. وَقَالَ الْأَصْمَعِيُّ وَغَيْرُهُ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ يَسْأَلُهُ عَنْ أَمْسِ وَالْيَوْمَ وَغَدٍ، فَقَالَ لِلرَّسُولِ: أَكَانَ خُوَيْلِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ عِنْدَهُ؟ قَالَ: نَعَمْ. فَكَتَبَ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ: أَمَّا أَمْسِ فَأَجَلٌ، وَأَمَّا الْيَوْمَ فَعَمَلٌ، وَأَمَّا غَدًا فَأَمَلٌ. توسعة الحجاج على أهل العراق في العطاء بعد قتله ابن الأشعث وَقَالَ ابْنُ دُرَيْدٍ، عَنْ أَبِي حَاتِمٍ السِّجِسْتَانِيِّ، عَنْ أَبِي عُبَيْدَةَ مَعْمَرِ بْنِ الْمُثَنَّى قَالَ: لَمَّا قَتَلَ الْحَجَّاجُ ابْنَ الْأَشْعَثِ، وَصَفَتْ لَهُ الْعِرَاقُ وَسَّعَ عَلَى النَّاسِ فِي الْعَطَاءِ، فَكَتَبَ إِلَيْهِ عَبْدُ الْمَلِكِ: أَمَّا بَعْدُ، فَقَدْ بَلَغَ أَمِيرَ الْمُؤْمِنِينَ أَنَّكَ تُنْفِقُ فِي الْيَوْمِ مَا لَا يُنْفِقُهُ أَمِيرُ الْمُؤْمِنِينَ فِي الْأُسْبُوعِ، وَتُنْفِقُ فِي الْأُسْبُوعِ مَا لَا يُنْفِقُهُ أَمِيرُ الْمُؤْمِنِينَ فِي الشَّهْرِ، ثُمَّ قَالَ مُنْشِدًا: عَلَيْكَ بِتَقْوَى اللَّهِ فِي الْأَمْرِ كُلِّهِ وَكُنْ لِوَعِيدِ اللَّهِ تَخْشَى وَتَضْرَعُ وَوَفِّرْ خَرَاجَ الْمُسْلِمِينَ وَفَيْئَهُمْ وَكُنْ لَهُمُ حِصْنًا تُجِيرُ وَتَمْنَعُ فَكَتَبَ إِلَيْهِ الْحَجَّاجُ: لَعَمْرِي لَقَدْ جَاءَ الرَّسُولُ بِكُتْبِكُمْ قَرَاطِيسَ تُمْلَى ثُمَّ تُطْوَى فَتُطْبَعُ كِتَابٌ أَتَانِي فِيهِ لِينٌ وَغِلْظَةٌ وَذُكِّرْتُ وَالذِّكْرَى لِذِي اللُّبِّ تَنْفَعُ وَكَانَتْ أُمُورٌ تَعْتَرِينِي كَثِيرَةٌ فَأَرْضَخُ أَوْ أَعْتَلُّ حِينًا فَأَمْنَعُ إِذَا كُنْتُ سَوْطًا مِنْ عَذَابٍ عَلَيْهِمُ وَلَمْ يَكُ عِنْدِي بِالْمَنَافِعِ مَطْمَعُ أَيَرْضَى بِذَاكَ النَّاسُ أَوْ يَسْخَطُونَهُ أَمُ احْمَدُ فِيهِمْ أَمْ أُلَامُ فَأُقْذَعُ وَكَانَتْ بِلَادٌ جِئْتُهَا حِينَ جِئْتُهَا بِهَا كُلُّ نِيرَانِ الْعَدَاوَةِ تَلْمَعُ فَقَاسَيْتُ مِنْهَا مَا عَلِمْتَ وَلَمْ أَزَلْ أُصَارِعُ حَتَّى كِدْتُ بِالْمَوْتِ أُصْرَعُ وَكَمْ أَرَجَفُوا مِنْ رَجْفَةٍ قَدْ سَمِعْتُهَا وَلَوْ كَانَ غَيْرِي طَارَ مِمَّا يُرَوَّعُ وَكُنْتُ إِذَا هَمُّوا بِإِحْدَى قَنَاتِهِمْ حَسَرْتُ لَهُمْ رَأْسِي وَلَا أَتَقَنَّعُ فَلَوْ لَمْ يَذُدْ عَنِّي صَنَادِيدُ مِنْهُمُ تُقَسِّمُ أَعْضَائِي ذِئَابٌ وَأَضْبُعُ قَالَ: فَكَتَبَ إِلَيْهِ عَبْدُ الْمَلِكِ أَنِ اعْمَلْ بِرَأْيِكَ. وَقَالَ التَّوْزِيُّ: عَنْ مُحَمَّدِ بْنِ الْمُسْتَوْرِدِ الْجُمَحِيِّ، قَالَ: أُتِيَ الْحَجَّاجُ بِسَارِقٍ، فَقَالَ لَهُ: لَقَدْ كُنْتَ غَنِيًّا أَنْ يَأْتِيَكَ الْحُكْمُ، فَيُبْطِلَ عَلَيْكَ عُضْوًا مِنْ أَعْضَائِكَ. فَقَالَ الرَّجُلُ: إِذَا قَلَّ ذَاتُ الْيَدِ سَخَتِ النَّفْسُ بِالْمَتَالِفِ. قَالَ: صَدَقْتَ، وَاللَّهِ لَوْ كَانَ حُسْنُ اعْتِذَارٍ يُبْطِلُ حَدًّا لَكُنْتُ لَهُ مُوضِعًا، يَا غُلَامُ، سَيْفٌ صَارِمٌ وَرَجُلٌ قَاطِعٌ. فَقَطَعَ يَدَهُ. وَقَالَ أَبُو بَكْرِ بْنِ مُجَاهِدٍ، بسنده عَنِ الْفَرَّاءِ قَالَ: تَغَدَّى الْحَجَّاجُ يَوْمًا مَعَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، فَلَمَّا انْقَضَى غَدَاؤُهُمَا دَعَاهُ الْوَلِيدُ إِلَى شُرْبِ النَّبِيذِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، الْحَلَالُ مَا أَحْلَلْتَ، وَلَكِنِّي أَنْهَى عَنْهُ أَهْلَ عَمَلِي، وَأَكْرَهُ أَنْ أُخَالِفَ قَوْلَ الْعَبْدِ الصَّالِحِ: وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ. وَقَالَ عُمَرُ بْنُ شَبَّةَ، عَنْ أَشْيَاخِهِ، قَالَ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ يَعْتِبُ عَلَيْهِ فِي إِسْرَافِهِ فِي صَرْفِ الْأَمْوَالِ وَسَفْكِ الدِّمَاءِ، وَيَقُولُ لَهُ: إِنَّمَا الْمَالُ مَالُ اللَّهِ وَنَحْنُ خُزَّانُهُ، وَسِيَّانَ مَنْعُ حَقٍّ وَإِعْطَاءُ بَاطِلٍ. وَكَتَبَ فِي أَسْفَلِ الْكِتَابِ: إِذَا أَنْتَ لَمْ تَتْرُكْ أُمُورًا كَرِهْتَهَا وَتَطْلُبْ رِضَائِي فِي الَّذِي أَنَا طَالِبُهْ وَتَخْشَى الَّذِي يَخْشَاهُ مِثْلُكَ هَارِبًا إِلَى اللَّهِ مِنْهُ ضَيَّعَ الدُّرَّ جَالِبُهْ فَإِنْ تَرَ مِنِّي غَفْلَةً قُرَشِيَّةً فَيَا رُبَّمَا قَدْ غَصَّ بِالْمَاءِ شَارِبُهْ وَإِنْ تَرَ مِنِّي وَثْبَةً أُمَوِيَّةً فَهَذَا وَهَذَا كُلُّهُ أَنَا صَاحِبُهْ فَلَا تَعْدُ مَا يَأْتِيكَ مِنِّي فَإِنْ تَعُدْ تَقُمْ فَاعْلَمَنْ يَوْمًا عَلَيْكَ نَوَادِبُهْ فَلَمَّا قَرَأَهُ الْحَجَّاجُ كَتَبَ: أَمَّا بَعْدُ فَقَدْ جَاءَنِي كِتَابُ أَمِيرِ الْمُؤْمِنِينَ، يَذْكُرُ فِيهِ سَرَفِي فِي الْأَمْوَالِ وَالدِّمَاءِ، فَوَاللَّهِ مَا بَالَغْتُ فِي عُقُوبَةِ أَهْلِ الْمَعْصِيَةِ وَلَا قَضَيْتُ حَقَّ أَهْلِ الطَّاعَةِ، فَإِنْ كَانَ ذَلِكَ سَرَفًا فَلْيُحِدَّ لِي أَمِيرُ الْمُؤْمِنِينَ حَدًّا أَنْتَهِي إِلَيْهِ، وَلَا أَتَجَاوَزُهُ. وَكَتَبَ فِي أَسْفَلِ الْكِتَابِ: إِذَا أَنَا لَمْ أَطْلُبْ رِضَاكَ وَأَتَّقِي أَذَاكَ فَيَوْمِي لَا تَوَارَتْ كَوَاكِبُهْ إِذَا قَارَفَ الْحَجَّاجُ فِيكَ خَطِيئَةً فَقَامَتْ عَلَيْهِ فِي الصَّبَاحِ نَوَادِبُهْ أُسَالِمُ مَنْ سَالَمْتَ مِنْ ذِي هَوَادَةٍ وَمَنْ لَمْ تُسَالِمْهُ فَإِنِّي مُحَارِبُهْ إِذَا أَنَا لَمْ أُدْنِ الشَّفِيقَ لِنُصْحِهِ وَأُقْصِ الَّذِي تَسْرِي إِلَيَّ عَقَارِبُهْ فَمَنْ يَتَّقِي يَوْمِي وَيَرْجُو إذًا غَدِي عَلَى مَا أَرَى وَالدَّهْرُ جَمٌّ عَجَائِبُهْ وَعَنِ الشَّافِعِيِّ أَنَّهُ قَالَ: قَالَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ لِلْغَازِ بْنِ رَبِيعَةَ أَنْ يَسْأَلَ الْحَجَّاجَ فِيمَا بَيْنَهُ وَبَيْنَهُ; هَلْ يَجِدُ فِي نَفْسِهِ مِمَّا أَصَابَ مِنَ الدِّمَاءِ شَيْئًا؟ فَسَأَلَهُ كَمَا أَمَرَهُ، فَقَالَ: وَاللَّهِ مَا أُحِبُّ أَنَّ لِي لُبْنَانَ أَوْ سَنِيرًا ذَهَبًا أُنْفِقُهُ فِي سَبِيلِ اللَّهِ مَكَانَ مَا أَبْلَانِي اللَّهُ مِنَ الطَّاعَةِ.
Translation
✧ Al-Qāḍī al-Muʿāfā b. Zakariyyā said with his chain of transmission from ʿĀṣim, who said: Al-Ḥajjāj addressed the people of Iraq after Dayr al-Jamājim and said: O people of Iraq, Satan has taken up residence within you and mingled with your flesh, blood, nerves, ears, and limbs, then reached into your ear canals, brains, bodies, and souls. Then he rose and nested, then laid eggs and hatched, then crawled and walked. He has filled you with hypocrisy and dissension and made discord your mark. You have taken him as a guide to follow, a leader to obey, and a counselor to consult and seek orders from. How then can experience benefit you, or can clarity benefit you? Are you not my companions at al-Ahwāz when you plotted treachery and resolved upon disbelief, and thought that Allah would forsake His religion and His caliphate? While I was watching you with my eye, you were slipping away stealthily and fleeing swiftly. The Day of al-Zāwiyah—and what a day was the Day of al-Zāwiyah! It was among the manifestations of your failure, your disputes, your mutual desertion, Allah's disavowal of you, and the turning back of your hearts. When you fled like stray camels, yearning toward their homelands, no man asked about his brother, and no elder turned to his sons, when the weapons bit you and the spears goaded you. The Day of Dayr al-Jamājim—and what a day was the Day of Dayr al-Jamājim! There the battles and the great slaughters took place, with a striking that tore heads from their resting place and made a close friend forget his close friend. O people of Iraq, O people of disbelief after acts of wickedness, treachery after deception, and one leap after another! If we send you to your frontiers, you steal and betray; if you are secure, you spread rumors; if you fear, you become hypocrites. You do not remember a blessing nor show gratitude for a kindness. Has a breaker of covenants sought to incite you, or a misguided one sought to lead you astray, or a disobedient one sought to rescue you, or an oppressor sought your aid, or a rebel sought your support, without you answering his call, responding to his cry, and rushing to him light and heavy, as horsemen and foot soldiers? O people of Iraq, has any rabble-rouser stirred or any croaker croaked or any bellower bellowed without you becoming his followers and supporters? O people of Iraq, have not the admonitions benefited you? Have not the calamities restrained you? Has not Allah made His tread heavy upon you, made you taste the heat of His sword and the painful might of His exemplary punishments? Then he turned to the people of Syria and said: O people of Syria, I am to you only like the male ostrich that strikes with its feet defending its chicks: it drives away filth from them, keeps stones away, shelters them from rain, protects them from mist, and guards them from flies. O people of Syria, you are the shield and the cloak; you are the sheet and the sandal; you are the allies and the supporters, the undergarment and the outer garment. Through you the pledge of allegiance and the protected domain are defended; through you the battalions of enemies are struck and those who oppose and turn away are routed. Ibn Abī al-Dunyā said with his chain of transmission from Abū Bakr al-Taymī, who said: Al-Ḥajjāj used to say in his sermon—and he was eloquent: Allah created Adam and his offspring from the earth and made them walk upon its surface. They ate its fruits and drank its rivers and tore it apart with spades and iron tools. Then Allah gave the earth its turn over them and returned them to it. It ate their flesh as they ate its fruits, drank their blood as they drank its rivers, cut them apart within its interior, and scattered their limbs as they had torn it apart with spades and iron tools. Among what more than one narrator related from al-Ḥajjāj is that he said in his sermon of admonitions: O man—and all of you are that man—a man who bridled his own self and reined it, leading it by its halter to obedience to Allah, restraining it by its reins from disobeying Allah. May Allah have mercy on a man who turned his self back, a man who accused his self, a man who took his self as his enemy, a man who called his self to account before the accounting was for another, a man who looked at his scale, a man who looked at his reckoning, a man who weighed his deeds, a man who reflected on what he would read tomorrow in his scroll and see in his scale, and who had within his heart a restrainer and over his concern a commander. A man who took hold of the rein of his action as he takes hold of the rein of his camel: if it led him to obedience to Allah he followed it, and if it led him to disobedience to Allah he restrained it. A man who comprehended Allah's command concerning him, a man who awoke and fully awoke, and hated disobedience and hypocrisy, and was full of longing for what is with Allah. And he kept saying, "A man, a man," until Mālik b. Dīnār wept. Al-Madāʾinī said with his chain of transmission from al-Shaʿbī, who said: I heard al-Ḥajjāj speak words that no one had preceded him in. He said: To proceed: Allah, exalted is He, decreed extinction for this world and permanence for the Hereafter. There is no extinction for what has been decreed permanence, and no permanence for what has been decreed extinction. Let not the present of this world delude you from the absent Hereafter. Overpower long hope with the shortness of life's term. Al-Madāʾinī said with his chain of transmission from al-Ḥasan al-Baṣrī, who said: A word I heard from al-Ḥajjāj wounded me. I heard him say upon that pulpit: A man from whose life an hour passes in other than what he was created for is worthy that his regret should last until the Day of Resurrection. Sharīk al-Qāḍī said, from ʿAbd al-Malik b. ʿUmayr, who said: One day al-Ḥajjāj said: Whoever has rendered a service, we shall give him according to its measure. A man stood up and said: Give me, for I killed al-Ḥusayn. He said: And how did you kill him? He said: I thrust him with the spear with a mighty thrust and hacked him with the sword with a mighty hack, and I shared with no one in killing him. He said: Go, for by Allah, you and he shall not be gathered in one place. And he gave him nothing. Occasions of al-Ḥajjāj b. Yūsuf al-Thaqafī. Al-Haytham b. ʿAdī said: A man came to al-Ḥajjāj and said: My brother went out with Ibn al-Ashʿath, so my name was struck from the register and I was denied the stipend, and my house has been demolished. Al-Ḥajjāj said: Have you not heard the poet's saying: The one who wrongs you is he who commits wrong, and sometimes the resting places of the mangy infect the healthy. And many a one is seized for the sin of his near one, while the guilty perpetrator of the sin escapes. The man said: O emir, I have heard Allah say other than this, and Allah's word is truer than this. He said: And what did He say? He said: They said, "O ʿAzīz, indeed he has a father, an old man, so take one of us in his place; indeed we see you among the doers of good." He said, "Allah forbid that we should take anyone but him with whom we found our property; indeed then we would be wrongdoers" [Yūsuf: 78, 79]. He said: O boy, restore his name to the register, rebuild his house, give him his stipend, and order a crier to proclaim: Allah has spoken truth and the poet has lied. Al-Haytham b. ʿAdī said, from Ibn ʿAyyāsh: ʿAbd al-Malik wrote to al-Ḥajjāj: Send me the head of Aslam b. ʿAbd al-Bakrī, because of what has reached me about him. Al-Ḥajjāj brought him and said: O emir, you are the one present and the Commander of the Faithful is absent. Allah, exalted is He, said: "O you who believe, if a transgressor comes to you with news, verify it, lest you harm a people in ignorance and become, over what you have done, regretful" [al-Ḥujurāt: 6]. What has reached him about me is false, and I support twenty-four women who have no earner but me, and they are at the door. Al-Ḥajjāj ordered that they be brought in. When they came, one said: I am his maternal aunt. Another: I am his paternal aunt. Another: I am his sister. Another: I am his daughter. Another: I am his wife. A young girl, over eight and under ten, stepped forward to him. Al-Ḥajjāj said to her: Who are you? She said: I am his daughter. Then she said: May Allah keep the emir righteous, and she knelt on her knees and said: O Ḥajjāj, you did not witness the standing of his daughters and his paternal aunts, wailing over him the whole night. O Ḥajjāj, how many will you kill by him if you kill him? Eight and ten and two and four. O Ḥajjāj, who is this who will take his place over us? So wait before adding us to abasement. O Ḥajjāj, either show us a kindness, or kill us all together. He said: Al-Ḥajjāj wept and said: By Allah, I will not aid against you, nor will I increase you in abasement. Then he wrote to ʿAbd al-Malik with what the man said and what this daughter of his said. ʿAbd al-Malik wrote to al-Ḥajjāj commanding him to release him and to treat him well with gifts, and to be kind to this girl and to look after her at all times. It was said: One day al-Ḥajjāj gave a sermon and said: O people, patience in abstaining from Allah's prohibitions is easier than patience upon Allah's punishment. A man stood up to him and said: Woe to you, O Ḥajjāj! How brazen your face and how little your modesty! You do what you do and yet say such words? May you fail and may your striving go astray. He said to the guards: Seize him. When he finished his sermon, he said to him: What emboldened you against me? He said: Woe to you, O Ḥajjāj! You are bold against Allah, and I should not be bold against you? Who are you that I should not be bold against you, when you are bold against Allah, Lord of the worlds? He said: Let him go. So he was released. Al-Madāʾinī said: Two prisoners from the companions of Ibn al-Ashʿath were brought to al-Ḥajjāj. He ordered them to be killed. One of them said: I have a favor owed to you. He said: And what is it? He said: One day Ibn al-Ashʿath mentioned your mother, and I refuted him. He said: And who will testify for you? He said: This companion of mine. He asked him, and he said: Yes. He said: What prevented you from doing as he did? He said: Hatred of you. He said: Release this one for his truthfulness, and this one for his deed. So they released both of them. Al-Wāqidī related that al-Ḥajjāj proclaimed in the city: Whoever leaves his house after the last evening prayer will be killed. One night a man was brought to him. He said: What brought you out of your house at this hour after you had heard the crier? He said: By Allah, I will not lie to the emir. My mother is ill and dying, and I have been with her for three days. At this hour she regained consciousness and said: O my son, I adjure you by my right upon you to go to your family and children, for they are distressed by your absence from them. So I left her, and the night patrol seized me and brought me to you. Al-Ḥajjāj said: We forbid you and you disobey us. Then he ordered and his neck was struck. He said: Then another was brought. Al-Ḥajjāj said to him: What brought you out at this hour? He said: By Allah, I will not lie to you. A man had money owed by me, and he made me sit at his door and kept me there, saying: I will not part from you except with my due. At this hour he went into his house and locked his door, leaving me at his door. Then your patrol came and seized me and brought me to you. Al-Ḥajjāj said: Strike his neck. He said: Then another was brought. He said to him: What brought you out at this hour? He said: I was drinking with a group, and when I became drunk I left them not knowing what I was doing, and they seized me and brought me to you. Al-Ḥajjāj said to a man who was with him: I think he is truthful. Then he said: Let him go. So they let him go. Muḥammad b. Ziyād b. al-Aʿrābī mentioned, according to what reached him, that there was a man from Banū Ḥanīfah called Jaḥdar b. Mālik. He was a bold raider in the land of al-Yamāmah. Al-Ḥajjāj sent to his deputy there rebuking and blaming him for failing to seize him. The deputy kept pursuing him until he captured him and sent him to al-Ḥajjāj. Al-Ḥajjāj said to him: What drove you to what you used to do? He said: Boldness of heart, harshness of the ruler, and the misfortune of time. If the emir tested me, he would find me among the righteous helpers and the brave horsemen, and he would find me among the most upright of his subjects. For I have never met a horseman but I felt able to overpower him. Al-Ḥajjāj said to him: We shall cast you into an enclosure containing a fierce lion. If it kills you, it will spare us your trouble; if you kill it, we shall set you free. Then he put him in prison, bound in chains, with his right hand shackled to his neck. Al-Ḥajjāj wrote to his deputy in Kaskar to send him a huge fierce lion. This Jaḥdar, in his prison, composed verses grieving for his wife Sulaymā, Umm ʿAmr, saying among them: Does not the night bring Umm ʿAmr and us together? For that is our nearness. Yes, and we see the crescent as she sees it, and daylight rises upon her as it rises upon me. When you two pass the palm groves of Ḥajr and the valleys of al-Yamāmah, then lament me. And say: Jaḥdar has become a hostage, fearing the blow of a polished Yemeni blade. When the lion arrived to al-Ḥajjāj, he ordered it starved for three days, then it was brought out into an enclosure—that is, a garden—and he ordered Jaḥdar brought out in his chains, his right hand shackled as it was, and he was given a sword in his left hand. He was left between himself and the lion. Al-Ḥajjāj and his companions sat in a lookout. Jaḥdar advanced toward the lion, saying: A lion and a lion in a narrow field, each possessing pride and discernment, and strength in himself and daring. If Allah lifts the veil of doubt, he is more worthy of a place to be left. When the lion saw him, it roared a mighty roar, stretched itself, and advanced toward him. When it was within a spear's length, the lion leaped at Jaḥdar with a violent leap. Jaḥdar met it with the sword and struck it a blow until the sword's point reached its throat. The lion fell as if it were a tent knocked down by the wind, from the force of the blow. Jaḥdar fell from the violence of the lion's leap and the weight of the chains upon him. Al-Ḥajjāj shouted "Allāhu akbar" and his companions shouted "Allāhu akbar." Jaḥdar began to say: O Jaml, if you had seen my ordeal on a day of dark horror and dust, my advancing to the lion, dragging my shackles, to fight him in the thicket, with rough paws, as if his fangs were blue pickaxes or like pieces of glass, rising with two eyes in which you would reckon a flame, or rather the gleam of a lamp, and as if a mottled cloak were sewn upon him, or rags of silk brocade, you would know that I am a protector, noble, from the stock of peoples of towers. Then he turned to al-Ḥajjāj and said: The women know that I do not turn back when they do not trust in the jealousy of husbands. And I knew that if I disliked fighting him, I would not escape al-Ḥajjāj. Then al-Ḥajjāj gave him the choice: if he wished he could stay with him, and if he wished he could go to his land. He chose to stay with al-Ḥajjāj, so he gave him a fine reward and gave him wealth. Al-Ḥajjāj, despite his eloquence and rhetoric, made grammatical errors in some words of the Qur'an which Yaḥyā b. Yaʿmur noted. Among them was that he would change the kasrah form "in" to the fatḥah form "an" and vice versa. He used to recite: "Say: If your fathers and your sons..." up to "...more beloved to you" [al-Tawbah: 24], and he would recite it with "aḥabba" in the nominative case. One day he denied that al-Ḥusayn was from the progeny of the Messenger of God ﷺ because he was the son of his daughter. Yaḥyā b. Yaʿmur said to him: “You have lied.” Al-Ḥajjāj said: “You must bring me clear proof from the Book of God for what you said, or I will strike your neck.” He said: “God said: ‘And from his progeny Dāwūd and Sulaymān’ up to His saying: ‘and Zakariyyā and Yaḥyā and ʿĪsā’ (al-Anʿām: 84, 85). Thus ʿĪsā is from the progeny of Ibrāhīm, while he is only attributed to his mother Maryam, and al-Ḥusayn is the son of the daughter of the Messenger of God ﷺ.” Al-Ḥajjāj said: “You have spoken the truth,” and he exiled him to Khurāsān. Al-Aṣmaʿī and others said: ʿAbd al-Malik wrote to al-Ḥajjāj asking him about yesterday, today, and tomorrow. He said to the messenger: “Was Khuwaylid b. Yazīd b. Muʿāwiyah with him?” He replied: “Yes.” So al-Ḥajjāj wrote to ʿAbd al-Malik: “As for yesterday, it is a appointed term; as for today, it is action; and as for tomorrow, it is hope.” Al-Ḥajjāj's expansion of the stipends to the people of Iraq after his killing of Ibn al-Ashʿath. Ibn Durayd said, on the authority of Abū Ḥātim al-Sijistānī, on the authority of Abū ʿUbaydah Maʿmar b. al-Muthannā, who said: When al-Ḥajjāj killed Ibn al-Ashʿath and Iraq became clear for him, he expanded the stipends to the people. ʿAbd al-Malik wrote to him: “Now then, the Commander of the Faithful has learned that you spend in a day what the Commander of the Faithful does not spend in a week, and you spend in a week what the Commander of the Faithful does not spend in a month.” Then he said, reciting: You must fear God in every matter, and be humble and fearful of God's threat. Preserve the land tax of the Muslims and their fayʾ, and be for them a fortress to protect and defend. Al-Ḥajjāj wrote to him: By my life, the messenger has come with your letter, sheets that are dictated, then folded and sealed. A letter came to me containing softness and harshness, and I was reminded; and reminding benefits the one of understanding. Many matters used to afflict me, so I would give a little or be indisposed at times and then withhold. If I were a whip of punishment upon them, and there was no hope in me for benefits, Would the people be pleased with that or displeased? Would I be praised among them or blamed and rebuked? There were lands I came to when I came to them, in which all the fires of enmity were flashing. I endured from them what you know, and I did not cease to wrestle until I almost fell dead. How many tremors did they cause that I heard, and had it been other than me he would have flown from what frightens. And when they intended one of their spears, I bared my head to them and did not veil myself. Had not chiefs among them defended me, my limbs would have been divided among wolves and hyenas. He said: Then ʿAbd al-Malik wrote to him: “Act according to your own judgment.” Al-Tawwazī said, on the authority of Muḥammad b. al-Mustawrid al-Jumaḥī, who said: A thief was brought to al-Ḥajjāj. He said to him: “You were rich enough that the judgment should not come to you and nullify a limb of your limbs.” The man said: “When the hand's possessions become few, the soul is generous with perils.” He said: “You have spoken the truth. By God, if a good excuse could nullify a punishment, I would be one to apply it. Boy, a sharp sword and a cutting man.” So he cut off his hand. Abū Bakr b. Mujāhid said, with his chain of transmission on the authority of al-Farrāʾ, who said: One day al-Ḥajjāj had lunch with al-Walīd b. ʿAbd al-Malik. When their lunch was finished, al-Walīd invited him to drink nabīdh. He said: “O Commander of the Faithful, the lawful is what you have made lawful, but I forbid it to the people of my province, and I dislike to contradict the saying of the righteous servant: ‘And I do not wish to differ from you in that which I forbid you’.” ʿUmar b. Shabbah said, on the authority of his elders, who said: ʿAbd al-Malik wrote to al-Ḥajjāj reproaching him for his extravagance in spending wealth and shedding blood, saying to him: “Wealth is only the wealth of God, and we are its treasurers. Withholding a right and giving falsely are equal.” He wrote at the bottom of the letter: If you do not abandon matters that you disliked, and seek my pleasure in that which I demand, And fear what one like you fears, fleeing to God from it, the importer of pearls wastes them. If you see from me a Qurayshī heedlessness, then many a drinker has choked on water. And if you see from me an Umayyad leap, then this and that, all of it, I am its master. Do not transgress what comes to you from me, for if you transgress, women will wail over you one day. When al-Ḥajjāj read it, he wrote: “Now then, the letter of the Commander of the Faithful has come to me, in which he mentions my extravagance in wealth and blood. By God, I have not exaggerated in punishing the people of disobedience, nor have I fulfilled the right of the people of obedience. If that is extravagance, then let the Commander of the Faithful set for me a limit to which I will stop and not exceed.” He wrote at the bottom of the letter: If I do not seek your pleasure and guard against your harm, then my day's stars will not set. If al-Ḥajjāj commits a sin regarding you, then wailing women will rise over him in the morning. I make peace with whom you make peace, among those of mildness, and whoever you do not make peace with, I am at war with him. If I do not bring close the sincere advisor for his counsel, and drive away the one whose scorpions creep toward me, Then who will fear my day and hope for my tomorrow, according to what I see, while time has many wonders. And from al-Shāfiʿī that he said: Al-Walīd b. ʿAbd al-Malik said to al-Ghāz b. Rabīʿah to ask al-Ḥajjāj privately: Does he find in himself anything concerning the blood he has shed? He asked him as he was ordered, and he said: “By God, I would not love to have Lubnān or Sanīr as gold to spend in the path of God in place of what God has bestowed upon me of obedience.”
Grades by grader
No grade is recorded for this wording.