Tarikh (al-Tabari) 2397
The Year 95
فِيمَا رُوِيَ عَنْهُ مِنَ الْكَلِمَاتِ النَّاقِصَةِ وَالْجَرَاءَةِ الْبَالِغَةِ قَالَ أَبُو دَاوُدَ: بسنده عَنْ عَاصِمٍ قَالَ: سَمِعْتُ الْحَجَّاجَ، وَهُوَ عَلَى الْمِنْبَرِ يَقُولُ: اتَّقَوْا اللَّهَ مَا اسْتَطَعْتُمْ لَيْسَ فِيهَا مَثْنَوِيَّةٌ وَاسْمَعُوا وَأَطِيعُوا لَيْسَ فِيهَا مَثْنَوِيَّةٌ لِأَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ، وَاللَّهِ لَوْ أَمَرْتُ النَّاسَ أَنْ يَخْرُجُوا مِنْ بَابِ الْمَسْجِدِ فَخَرَجُوا مِنْ بَابٍ آخَرَ لَحَلَّتْ لِي دِمَاؤُهُمْ وَأَمْوَالُهُمْ، وَاللَّهِ لَوْ أَخَذْتُ رَبِيعَةَ بِمُضَرَ لَكَانَ ذَلِكَ لِي مِنَ اللَّهِ حَلَالًا، وَمَا عَذِيرِي مِنْ عَبْدِ هُذَيْلٍ يَزْعُمُ أَنَّ قُرْآنَهُ مِنْ عِنْدِ اللَّهِ، وَاللَّهِ مَا هِيَ إِلَّا رَجَزٌ مِنْ رَجَزِ الْأَعْرَابِ مَا أَنْزَلَهَا اللَّهُ عَلَى نَبِيِّهِ ﷺ، وَعَذِيرِي مِنْ هَذِهِ الْحَمْرَاءِ، يَزْعُمُ أَحَدُهُمْ يَرْمِي بِالْحَجَرِ فَيَقُولُ: إِلَى أَنْ يَقَعَ الْحَجَرُ حَدَثَ أَمْرٌ. فَوَاللَّهِ لَأَدَعَنَّهُمْ كَالْأَمْسِ الدَّابِرِ. قَالَ: فَذَكَرْتُهُ لِلْأَعْمَشِ، فَقَالَ: وَأَنَا وَاللَّهِ سَمِعْتُهُ مِنْهُ. وَهَذَا مِنْ جَرَاءَةِ الْحَجَّاجِ - قَبَّحَهُ اللَّهُ - وَإِقْدَامِهِ عَلَى الْكَلَامِ السَّيِّئِ وَالدِّمَاءِ الْحَرَامِ. وَإِنَّمَا نَقَمَ عَلَى قِرَاءَةِ ابْنِ مَسْعُودٍ ؓ لِكَوْنِهِ خَالَفَ الْقِرَاءَةَ عَلَى الْمُصْحَفِ الْإِمَامِ، الَّذِي جَمَعَ النَّاسَ عَلَيْهِ عُثْمَانُ، وَالظَّاهِرُ أَنَّ ابْنَ مَسْعُودٍ رَجَعَ إِلَى قَوْلِ عُثْمَانَ وَمُوَافِقِيهِ، وَاللَّهُ أَعْلَمُ. سب الحجاج لعبد الله بن مسعود ؓ وَقَالَ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ مُبَشِّرٍ، بسنده عن الصَّلْتُ بْنُ دِينَارٍ، سَمِعْتُ الْحَجَّاجَ عَلَى مِنْبَرِ وَاسِطٍ يَقُولُ: عَبْدُ اللَّهِ بْنُ مَسْعُودٍ رَأْسُ الْمُنَافِقِينَ، لَوْ أَدْرَكْتُهُ لَأَسْقَيْتُ الْأَرْضَ مِنْ دَمِهِ. قَالَ: وَسَمِعْتُهُ عَلَى مِنْبَرِ وَاسِطٍ وَتَلَا هَذِهِ الْآيَةَ: وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي قَالَ: وَاللَّهِ إِنْ كَانَ سُلَيْمَانُ لَحَسُودًا. وَهَذِهِ جَرَاءَةٌ عَظِيمَةٌ تُفْضِي بِهِ إِلَى الْكُفْرِ، قَبَّحَهُ اللَّهُ وَأَخْزَاهُ، وَأَبْعَدَهُ وَأَقْصَاهُ. وَمِنِ الطَّامَّاتِ أَيْضًا مَا رَوَاهُ أَبُو دَاوُدَ، بسنده عَنِ الْمُغِيرَةِ، عَنْ بَزِيعِ بْنِ خَالِدٍ الضَّبِّيِّ، قَالَ: سَمِعْتُ الْحَجَّاجَ يَخْطُبُ، فَقَالَ فِي خُطْبَتِهِ: رَسُولُ أَحَدِكُمْ فِي حَاجَتِهِ أَكْرَمُ عَلَيْهِ أَمْ خَلِيفَتُهُ فِي أَهْلِهِ؟ فَقُلْتُ فِي نَفْسِي: لِلَّهِ عَلَيَّ أَنْ لَا أُصَلِّيَ خَلْفَكَ صَلَاةً أَبَدًا، وَإِنْ وَجَدْتُ قَوْمًا يُجَاهِدُونَكَ لَأُجَاهِدَنَّكَ مَعَهُمْ. زَادَ إِسْحَاقُ فِي حَدِيثِهِ: فَقَاتَلَ فِي الْجَمَاجِمِ حَتَّى قُتِلَ. فَإِنْ صَحَّ هَذَا عَنْهُ فَظَاهِرُهُ كُفْرٌ إِنْ أَرَادَ تَفْضِيلَ مَنْصِبَ الْخِلَافَةِ عَلَى الرِّسَالَةِ، أَوْ أَرَادَ أَنَّ الْخَلِيفَةَ مِنْ بَنِي أُمَيَّةَ أَفْضَلُ مِنَ الرَّسُولِ. وَقَالَ الْأَصْمَعِيُّ: بسنده قَالَ: خَطَبَ الْحَجَّاجُ يَوْمًا فَأَقْبَلَ عَنْ يَمِينِهِ فَقَالَ: أَلَا إِنَّ الْحَجَّاجَ كَافِرٌ، ثُمَّ أَطْرَقَ فَقَالَ: إِنَّ الْحَجَّاجَ كَافِرٌ. ثُمَّ أَطْرَقَ فَأَقْبَلَ عَنْ يَسَارِهِ فَقَالَ: أَلَا إِنَّ الْحَجَّاجَ كَافِرٌ. فَعَلَ ذَلِكَ مِرَارًا، ثُمَّ قَالَ: كَافِرٌ يَا أَهْلَ الْعِرَاقِ بِاللَّاتِ وَالْعُزَّى. وَقَالَ حَنْبَلُ بْنُ إِسْحَاقَ: بسنده عَنْ مَالِكِ بْنِ دِينَارٍ قَالَ: بَيْنَمَا الْحَجَّاجُ يَخْطُبُنَا يَوْمًا، إِذْ قَالَ: الْحَجَّاجُ كَافِرٌ. قُلْنَا: مَا لَهُ؟ أَيُّ شَيْءٍ يُرِيدُ؟ قَالَ: الْحَجَّاجُ كَافِرٌ بِيَوْمِ الْأَرْبِعَاءِ وَالْبَغْلَةِ الشَّهْبَاءِ. وَقَالَ الْأَصْمَعِيُّ: قَالَ عَبْدُ الْمَلِكِ يَوْمًا لِلْحَجَّاجِ: إِنَّهُ مَا مِنْ أَحَدٍ إِلَّا وَهُوَ يَعْرِفُ عَيْبَ نَفْسِهِ، فَصِفْ لِي عَيْبَ نَفْسِكَ. فَقَالَ: اعْفِنِي يَا أَمِيرَ الْمُؤْمِنِينَ. فَأَبَى، فَقَالَ: أَنَا لَجُوجٌ حَقُودٌ حَسُودٌ. فَقَالَ عَبْدُ الْمَلِكِ: مَا فِي الشَّيْطَانِ شَرٌّ مِمَّا ذَكَرْتَ. وَفِي رِوَايَةٍ أَنَّهُ قَالَ: إذًا بَيْنَكَ وَبَيْنَ إِبْلِيسَ نَسَبٌ. الحجاج كان نقمة على أهل العراق وَبِالْجُمْلَةِ فَقَدْ كَانَ الْحَجَّاجُ نِقْمَةً عَلَى أَهْلِ الْعِرَاقِ بِمَا سَلَفَ لَهُمْ مِنَ الذُّنُوبِ، وَالْخُرُوجِ عَلَى الْأَئِمَّةِ، وَخُذْلَانِهِمْ لَهُمْ، وَعِصْيَانِهِمْ وَمُخَالَفَتِهِمْ، وَالِافْتِيَاتِ عَلَيْهِمْ. قَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنْ شُرَيْحِ بْنِ عُبَيْدٍ، عَنْ مَنْ حَدَّثَهُ، قَالَ: جَاءَ رَجُلٌ إِلَى عُمَرَ بْنِ الْخَطَّابِ ؓ، فَأَخْبَرَهُ أَنَّ أَهْلَ الْعِرَاقِ حَصَبُوا أَمِيرَهُمْ فَخَرَجَ غَضْبَانَ، فَصَلَّى لَنَا صَلَاةً، فَسَهَا فِيهَا حَتَّى جَعَلَ النَّاسُ يَقُولُونَ: سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ. فَلَمَّا سَلَّمَ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ: مَنْ هَاهُنَا مِنْ أَهْلِ الشَّامِ؟ فَقَامَ رَجُلٌ، ثُمَّ قَامَ آخَرُ، ثُمَّ قُمْتُ أَنَا ثَالِثًا أَوْ رَابِعًا، فَقَالَ: يَا أَهْلَ الشَّامِ، اسْتَعِدُّوا لِأَهْلِ الْعِرَاقِ، فَإِنَّ الشَّيْطَانَ قَدْ بَاضَ فِيهِمْ وَفَرَّخَ، اللَّهُمَّ إِنَّهُمْ قَدْ لَبَسُوا عَلَيْهِمْ فَالْبِسْ عَلَيْهِمْ، وَعَجِّلْ عَلَيْهِمْ بِالْغُلَامِ الثَّقَفِيِّ، يَحْكُمُ فِيهِمْ بِحُكْمِ الْجَاهِلِيَّةِ، لَا يَقْبَلُ مِنْ مُحْسِنِهِمْ، وَلَا يَتَجَاوَزُ عَنْ مُسِيئِهِمْ. وَقَالَ عَبْدُ الرَّزَّاقِ بسنده عَنِ الْحَسَنِ قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ اللَّهُمَّ كَمَا ائْتَمَنْتُهُمْ فَخَانُونِي وَنَصَحْتُ لَهُمْ فَغَشُّونِي، فَسَلِّطْ عَلَيْهِمْ فَتَى ثَقِيفٍ الذَّيَّالَ الْمَيَّالَ يَأْكُلُ خَضِرَتَهَا، وَيَلْبَسُ فَرْوَتَهَا، وَيَحْكُمُ فِيهَا بِحُكْمِ الْجَاهِلِيَّةِ. قَالَ: يَقُولُ الْحَسَنُ: وَمَا خُلِقَ الْحَجَّاجُ يَوْمَئِذٍ. وَرَوَاهُ مُعْتَمِرُ بْنُ سُلَيْمَانَ، بسنده عَنْ عَلِيٍّ أَنَّهُ قَالَ: الشَّابُّ الذَّيَّالُ أَمِيرُ الْمِصْرَيْنِ، يَلْبَسُ فَرْوَتَهَا، وَيَأْكُلُ خَضِرَتَهَا وَيَقْتُلُ أَشْرَافَ أَهْلِهَا، يَشْتَدُّ مِنْهُ الْفَرَقُ، وَيَكْثُرُ مِنْهُ الْأَرَقُ، وَيُسَلِّطُهُ اللَّهُ عَلَى شِيعَتِهِ. وَقَالَ الْحَافِظُ الْبَيْهَقِيُّ فِي " دَلَائِلِ النُّبُوَّةِ ": بسنده عن حَبِيبُ بْنُ أَبِي ثَابِتٍ، قَالَ: قَالَ عَلِيٌّ لِرَجُلٍ: لَا مِتَّ حَتَّى تُدْرِكَ فَتَى ثَقِيفٍ. قِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَمَا فَتَى ثَقِيفٍ؟ قَالَ: لَيُقَالَنَّ لَهُ يَوْمَ الْقِيَامَةِ: اكْفِنَا زَاوِيَةً مِنْ زَوَايَا جَهَنَّمَ. رَجُلٌ يَمْلِكُ عِشْرِينَ أَوْ بِضْعًا وَعِشْرِينَ - سَنَةً، لَا يَدَعُ لِلَّهِ مَعْصِيَةً إِلَّا ارْتَكَبَهَا، حَتَّى لَوْ لَمْ يَبْقَ إِلَّا مَعْصِيَةٌ وَاحِدَةٌ وَكَانَ بَيْنَهُ وَبَيْنَهَا بَابٌ مُغْلَقٌ لَكَسَرَهُ حَتَّى يَرْتَكِبَهَا، يَقْتُلُ بِمَنْ أَطَاعَهُ مَنْ عَصَاهُ. وَقَالَ الطَّبَرَانِيُّ، بسنده عَنْ أُمِّ حَكِيمٍ بِنْتِ عُمَرَ بْنِ سِنَانٍ الْجَدَلِيَّةِ قَالَتْ: اسْتَأْذَنَ الْأَشْعَثُ بْنُ قَيْسٍ عَلَى عَلِيٍّ فَرَدَّهُ قُنْبُرٌ فَأَدْمَى أَنْفَهُ، فَخَرَجَ عَلِيٌّ فَقَالَ: مَا لَكَ وَلَهُ يَا أَشْعَثُ؟ أَمَا وَاللَّهِ لَوْ بِعَبْدِ ثَقِيفٍ تَمَرَّسْتَ لَاقْشَعَرَّتْ شُعَيْرَاتُ اسْتِكَ. قِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَمَنْ عَبْدُ ثَقِيفٍ؟ قَالَ: غُلَامٌ يَلِيهِمْ لَا يُبْقِي أَهْلَ بَيْتٍ مِنَ الْعَرَبِ إِلَّا أَلْبَسَهُمْ ذُلًّا. قِيلَ: كَمْ يَمْلِكُ؟ قَالَ: عِشْرِينَ إِنْ بَلَغَ. وَقَالَ الْبَيْهَقِيُّ بسنده: قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ لَوْ جَاءَتْ كُلُّ أُمَّةٍ بِخَبِيثِهَا وَجِئْنَا بِالْحَجَّاجِ لَغَلَبْنَاهُمْ. وَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ عَاصِمِ بْنِ أَبِي النُّجُودِ أَنَّهُ قَالَ: مَا بَقِيَتْ لِلَّهِ عَزَّ وَجَلَّ حُرْمَةٌ إِلَّا وَقَدِ ارْتَكَبَهَا الْحَجَّاجُ. وَأَمَّا الْمُبِيرُ فَهُوَ الْحَجَّاجُ بْنُ يُوسُفَ هَذَا، وَقَدْ كَانَ نَاصِبِيًّا يُبْغِضُ عَلِيًّا وَشِيعَتَهُ فِي هَوَى آلِ مَرْوَانَ بَنِي أُمَيَّةَ، وَكَانَ جَبَّارًا عَنِيدًا مِقْدَامًا عَلَى سَفْكِ الدِّمَاءِ بِأَدْنَى شُبْهَةٍ. وَقَدْ رُوِيَ عَنْهُ أَلْفَاظٌ بَشِعَةٌ شَنِيعَةٌ ظَاهِرُهَا الْكُفْرُ كَمَا قَدَّمْنَا، فَإِنْ كَانَ قَدْ تَابَ مِنْهَا وَأَقْلَعَ عَنْهَا، وَإِلَّا فَهُوَ بَاقٍ فِي عُهْدَتِهَا، وَلَكِنْ قَدْ يُخْشَى أَنَّهَا رُوِيَتْ عَنْهُ بِنَوْعٍ مِنْ زِيَادَةٍ عَلَيْهِ; فَإِنَّ الشِّيعَةَ كَانُوا يُبْغِضُونَهُ جِدًّا لِوُجُوهٍ، وَرُبَّمَا حَرَّفُوا عَلَيْهِ بَعْضَ الْكَلِمِ، وَزَادُوا فِيمَا يَحْكُونَهُ عَنْهُ بَشَاعَاتٍ وَشَنَاعَاتٍ. وَقَدْ رُوِّينَا عَنْهُ، أَنَّهُ كَانَ يَتَدَيَّنُ بِتَرْكِ الْمُسْكِرِ، وَكَانَ يُكْثِرُ تِلَاوَةَ الْقُرْآنِ، وَيَتَجَنَّبُ الْمَحَارِمَ، وَلَمْ يَشْتَهِرْ عَنْهُ شَيْءٌ مِنَ التَّلَطُّخِ بِالْفُرُوجِ، وَإِنْ كَانَ مُتَسَرِّعًا فِي سَفْكِ الدِّمَاءِ. فَاللَّهُ تَعَالَى أَعْلَمُ بِالصَّوَابِ وَحَقَائِقِ الْأُمُورِ وَسَائِرِهَا، وَخَفِيَّاتِ الصُّدُورِ وَضَمَائِرِهَا. تطاول الحجاج بن يوسف على أنس بن مالك ؓ وَقَالَ الْمُعَافَى بْنُ زَكَرِيَّا الْجُرَيْرِيُّ الْمَعْرُوفُ بِابْنِ طَرَارَا الْبَغْدَادِيُّ: بسنده قَالَ: دَخَلَ أَنَسُ بْنُ مَالِكٍ عَلَى الْحَجَّاجِ بْنِ يُوسُفَ، فَلَمَّا وَقَفَ بَيْنَ يَدَيْهِ سَلَّمَ عَلَيْهِ فَقَالَ لَهُ: إِيهٍ إِيهٍ يَا أُنَيْسُ، يَوْمٌ لَكَ مَعَ عَلِيٍّ، وَيَوْمٌ لَكَ مَعَ ابْنِ الزُّبَيْرِ، وَيَوْمٌ لَكَ مَعَ ابْنِ الْأَشْعَثِ، وَاللَّهِ لَأَسْتَأْصِلَنَّكَ كَمَا تُسْتَأْصَلُ الشَّأْفَةُ، وَلَأَدْمَغَنَّكَ كَمَا تُدْمَغُ الصَّمْغَةُ. فَقَالَ أَنَسٌ: إِيَّايَ يَعْنِي الْأَمِيرُ أَصْلَحَهُ اللَّهُ؟ قَالَ: إِيَّاكَ، سَكَّ اللَّهُ سَمْعَكَ. قَالَ أَنَسٌ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَاللَّهِ لَوْلَا الصِّبْيَةُ الصِّغَارُ مَا بَالَيْتُ أَيَّ قِتْلَةٍ قُتِلْتُ، وَلَا أَيَّ مِيتَةٍ مِتُّ. ثُمَّ خَرَجَ مِنْ عِنْدِ الْحَجَّاجِ فَكَتَبَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يُخْبِرُهُ بِمَا قَالَ لَهُ الْحَجَّاجُ، فَلَمَّا قَرَأَ عَبْدُ الْمَلِكِ كِتَابَ أَنَسٍ اسْتَشَاطَ غَضَبًا، وَصَفَّقَ عَجَبًا، وَتَعَاظَمَ ذَلِكَ مِنَ الْحَجَّاجِ، وَكَانَ كِتَابُ أَنَسٍ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ أَمِيرِ الْمُؤْمِنِينَ، مِنْ أَنَسِ بْنِ مَالِكٍ، أَمَّا بَعْدُ; فَإِنَّ الْحَجَّاجَ قَالَ لِي هُجْرًا، وَأَسْمَعَنِي نُكْرًا، وَلَمْ أَكُنْ لِذَلِكَ أَهْلًا، فَخُذْ لِي عَلَى يَدَيْهِ، فَإِنِّي أَمُتُّ بِخِدْمَتِي رَسُولَ اللَّهِ ﷺ وَصُحْبَتِي إِيَّاهُ، وَالسَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. فَبَعَثَ عَبْدُ الْمَلِكِ إِلَى إِسْمَاعِيلَ بْنِ عُبَيْدِ اللَّهِ بْنِ أَبِي الْمُهَاجِرِ وَكَانَ مُصَادِقًا لِلْحَجَّاجِ فَقَالَ لَهُ: دُونَكَ كِتَابَيَّ هَذَيْنِ فَخُذْهُمَا، وَارْكَبِ الْبَرِيدَ إِلَى الْعِرَاقِ، وَابْدَأْ بِأَنَسِ بْنِ مَالِكٍ صَاحِبِ رَسُولِ اللَّهِ ﷺ، فَادْفَعْ كِتَابِي إِلَيْهِ، وَأَبْلِغْهُ مِنِّي السَّلَامَ، وَقُلْ لَهُ: يَا أَبَا حَمْزَةَ، قَدْ كَتَبْتُ إِلَى الْحَجَّاجِ الْمَلْعُونِ كِتَابًا، إِذَا قَرَأَهُ كَانَ أَطْوَعَ لَكَ مِنْ أَمَتِكَ. وَكَانَ كِتَابُ عَبْدِ الْمَلِكِ إِلَى أَنَسِ بْنِ مَالِكٍ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، إِلَى أَنَسِ بْنِ مَالِكٍ خَادِمِ رَسُولِ اللَّهِ ﷺ، أَمَّا بَعْدُ; فَقَدْ قَرَأْتُ كِتَابَكَ، وَفَهِمْتُ مَا ذَكَرْتَ مِنْ شِكَايَتِكَ الْحَجَّاجَ، وَمَا سَلَّطْتُهُ عَلَيْكَ، وَلَا أَمَرْتُهُ بِالْإِسَاءَةِ إِلَيْكَ، فَإِنْ عَادَ لِمِثْلِهَا اكْتُبْ إِلَيَّ بِذَلِكَ أُنْزِلْ بِهِ عُقُوبَتِي، وَتَحْسُنْ لَكَ مَعُونَتِي، وَالسَّلَامُ. فَلَمَّا قَرَأَ أَنَسٌ كِتَابَهُ وَأُخْبِرَ بِرِسَالَتِهِ قَالَ: جَزَى اللَّهُ أَمِيرَ الْمُؤْمِنِينَ عَنِّي خَيْرًا، وَعَافَاهُ وَكَفَاهُ، وَكَافَأَهُ بِالْجَنَّةِ، فَهَذَا كَانَ ظَنِّي بِهِ وَالرَّجَاءَ مِنْهُ. فَقَالَ إِسْمَاعِيلُ بْنُ عُبَيْدِ اللَّهِ لِأَنَسٍ: يَا أَبَا حَمْزَةَ، إِنَّ الْحَجَّاجَ عَامِلُ أَمِيرِ الْمُؤْمِنِينَ، وَلَيْسَ بِكَ عَنْهُ غِنًى، وَلَا بِأَهْلِ بَيْتِكَ، وَلَوْ جُعِلَ لَكَ فِي جَامِعَةٍ ثُمَّ دُفِعَ إِلَيْكَ لَقَدَرَ أَنْ يَضُرَّ وَيَنْفَعَ، فَقَارِبْهُ وَدَارِهِ; تَعِشْ مَعَهُ بِخَيْرٍ وَسَلَامٍ. فَقَالَ أَنَسٌ: أَفْعَلُ إِنْ شَاءَ اللَّهُ. ثُمَّ خَرَجَ إِسْمَاعِيلُ مِنْ عِنْدِهِ فَدَخَلَ عَلَى الْحَجَّاجِ، فَلَمَّا رَآهُ الْحَجَّاجُ قَالَ: مَرْحَبًا بِرَجُلٍ أُحِبُّهُ وَكُنْتُ أُحِبُّ لِقَاءَهُ. فَقَالَ إِسْمَاعِيلُ: أَنَا وَاللَّهِ كُنْتُ أُحِبُّ لِقَاءَكَ فِي غَيْرِ مَا أَتَيْتُكَ بِهِ. فَتَغَيَّرَ لَوْنُ الْحَجَّاجِ، وَقَالَ: مَا أَتَيْتَنِي بِهِ؟ قَالَ: فَارَقْتُ أَمِيرَ الْمُؤْمِنِينَ وَهُوَ أَشَدُّ النَّاسِ عَلَيْكَ غَضَبًا، وَمِنْكَ بُعْدًا. قَالَ: فَاسْتَوَى الْحَجَّاجُ جَالِسًا مَرْعُوبًا فَرَمَى إِلَيْهِ إِسْمَاعِيلُ بِالطُّومَارِ، فَجَعَلَ الْحَجَّاجُ يَنْظُرُ فِيهِ مَرَّةً وَيَعْرَقُ، وَيَنْظُرُ إِلَى إِسْمَاعِيلَ أُخْرَى، فَلَمَّا نَقَضَهُ قَالَ: قُمْ بِنَا إِلَى أَبِي حَمْزَةَ نَعْتَذِرُ إِلَيْهِ وَنَتَرَضَّاهُ. فَقَالَ لَهُ إِسْمَاعِيلُ: لَا تَعْجَلْ. فَقَالَ: كَيْفَ لَا أَعْجَلُ، وَقَدْ أَتَيْتَنِي بِآبِدَةٍ؟ وَكَانَ فِي الطُّومَارِ: إِلَى الْحَجَّاجِ بْنِ يُوسُفَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ أَمِيرِ الْمُؤْمِنِينَ إِلَى الْحَجَّاجِ بْنِ يُوسُفَ، أَمَّا بَعْدُ; فَإِنَّكَ عَبْدٌ طَمَتْ بِكَ الْأُمُورُ فَسَمَوْتَ فِيهَا، وَعَدَوْتَ طَوْرَكَ، وَجَاوَزْتَ قَدْرَكَ، وَرَكِبْتَ دَاهِيَةً إِدًّا، وَأَرَدْتَ أَنْ تَبُورَنِي، فَإِنْ سَوَّغْتُكَهَا مَضَيْتَ قُدُمًا، وَإِنْ لَمْ أُسَوِّغْهَا رَجَعْتَ الْقَهْقَرَى، فَلَعَنَكَ اللَّهُ عَبْدًا أَخْفَشَ الْعَيْنَيْنِ، مَنْقُوصَ الْجَاعِرَتَيْنِ، أَنَسِيتَ مَكَاسِبَ آبَائِكَ بِالطَّائِفِ، وَحَفْرَهُمُ الْآبَارَ، وَنَقْلَهُمُ الصُّخُورَ عَلَى ظُهُورِهِمْ فِي الْمَنَاهِلِ؟ يَا ابْنَ الْمُسْتَفْرِمَةِ بِعُجْمِ الزَّبِيبِ، وَاللَّهِ لَأَغْمِزَنَّكَ غَمْزَ اللَّيْثِ الثَّعْلَبَ، وَالصَّقْرَ الْأَرْنَبَ، وَثَبْتَ عَلَى رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ بَيْنَ أَظْهُرِنَا، فَلَمْ تَقْبَلْ لَهُ إِحْسَانَهُ، وَلَمْ تَجَاوَزْ لَهُ إِسَاءَتَهُ، جُرْأَةً مِنْكَ عَلَى الرَّبِّ عَزَّ وَجَلَّ، وَاسْتِخْفَافًا مِنْكَ بِالْعَهْدِ، وَاللَّهِ لَوْ أَنَّ الْيَهُودَ وَالنَّصَارَى رَأَتْ رَجُلًا خَدَمَ عُزَيْرَ بْنَ عِزْرَا وَعِيسَى ابْنَ مَرْيَمَ لَعَظَّمَتْهُ وَشَرَّفَتْهُ وَأَكْرَمَتْهُ، فَكَيْفَ وَهَذَا أَنَسُ بْنُ مَالِكٍ خَادِمُ رَسُولِ اللَّهِ ﷺ ثَمَانِيَ سِنِينَ، يُطْلِعُهُ عَلَى سِرِّهِ، وَيُشَاوِرُهُ فِي أَمْرِهِ، ثُمَّ هُوَ مَعَ هَذَا بَقِيَّةٌ مِنْ بَقَايَا أَصْحَابِهِ، فَإِذَا قَرَأْتَ كِتَابِي هَذَا فَكُنْ أَطْوَعَ لَهُ مِنْ خُفِّهِ وَنَعْلِهِ، وَإِلَّا أَتَاكَ مِنِّي سَهْمٌ مُثْكَلٌ بِحَتْفٍ قَاضٍ، وَلِكُلِّ نَبَأٍ مُسْتَقَرٌّ، وَسَوْفَ تَعْلَمُونَ. وَقَدْ تَكَلَّمَ ابْنُ طَرَارَا عَلَى مَا وَقَعَ فِي هَذَا الْكِتَابِ مِنَ الْغَرِيبِ، وَكَذَلِكَ ابْنُ قُتَيْبَةَ وَغَيْرُهُمَا مِنْ أَئِمَّةِ اللُّغَةِ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنِ الزُّبَيْرِ يَعْنِي ابْنَ عَدِيٍّ قَالَ: شَكَوْنَا إِلَى أَنَسِ بْنِ مَالِكٍ مَا نَلْقَى مِنَ الْحَجَّاجِ، فَقَالَ: اصْبِرُوا; فَإِنَّهُ لَا يَأْتِي عَلَيْكُمْ عَامٌ أَوْ يَوْمٌ إِلَّا وَالَّذِي بَعْدَهُ شَرٌّ مِنْهُ، حَتَّى تَلْقَوْا رَبَّكُمْ عَزَّ وَجَلَّ، سَمِعْتُهُ مِنْ نَبِيِّكُمْ ﷺ. وعَنِ الشَّعْبِيِّ قَالَ: يَأْتِي عَلَى النَّاسِ زَمَانٌ يُصَلُّونَ فِيهِ عَلَى الْحَجَّاجِ. وَقَالَ أَبُو نُعَيْمٍ، بسنده قَالَ: قَالَ الشَّعْبِيُّ: وَاللَّهِ لَئِنْ بَقِيتُمْ لَتَمَنَّوُنَّ الْحَجَّاجَ. الحجاج والحسن البصري وَقَالَ الْأَصْمَعِيُّ: قِيلَ لِلْحَسَنِ: إِنَّكَ تَقُولُ: الْآخِرُ شَرٌّ مِنَ الْأَوَّلِ. وَهَذَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بَعْدَ الْحَجَّاجِ. فَقَالَ الْحَسَنُ: لَا بُدَّ لِلنَّاسِ مِنْ تَنْفِيسَاتٍ. وَقَالَ مَيْمُونُ بْنُ مِهْرَانَ بَعَثَ الْحَجَّاجُ إِلَى الْحَسَنِ وَقَدْ هَمَّ بِهِ، فَلَمَّا قَامَ بَيْنَ يَدَيْهِ، قَالَ: يَا حَجَّاجُ، كَمْ بَيْنَكَ وَبَيْنَ آدَمَ مِنْ أَبٍ؟ قَالَ: كَثِيرٌ. قَالَ: فَأَيْنَ هُمْ ؟ قَالَ: مَاتُوا. قَالَ: فَنَكَّسَ الْحَجَّاجُ رَأْسَهُ، وَخَرَجَ الْحَسَنُ. وَقَالَ أَيُّوبُ السِّخْتِيَانِيُّ: إِنَّ الْحَجَّاجَ أَرَادَ قَتْلَ الْحَسَنِ مِرَارًا، فَعَصَمَهُ اللَّهُ مِنْهُ. وَقَدْ ذَكَرَ لَهُ مَعَهُ مُنَاظَرَاتٍ، عَلَى أَنَّ الْحَسَنَ لَمْ يَكُنْ مِمَّنْ يَرَى الْخُرُوجَ عَلَيْهِ، وَكَانَ يَنْهَى أَصْحَابَ ابْنِ الْأَشْعَثِ عَنْ ذَلِكَ، وَإِنَّمَا خَرَجَ مَعَهُمْ مُكْرَهًا، كَمَا قَدَّمْنَا، وَكَانَ الْحَسَنُ يَقُولُ: إِنَّمَا هُوَ نِقْمَةٌ، فَلَا تُقَابَلُ نِقْمَةُ اللَّهِ بِالسَّيْفِ، وَعَلَيْكُمْ بِالصَّبْرِ وَالسَّكِينَةِ وَالتَّضَرُّعِ. رأي الخوارج في الحجاج بن يوسف وَقَالَ ابْنُ دُرَيْدٍ بسنده عَنِ ابْنِ عَائِشَةَ قَالَ: أُتِيَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ بِرَجُلٍ مِنَ الْخَوَارِجِ، فَقِيلَ لَهُ: مَا تَقُولُ فِي أَبِي بَكْرٍ وَعُمَرَ؟ فَأَثْنَى خَيْرًا، قَالَ: فَعُثْمَانَ؟ فَأَثْنَى خَيْرًا، حَتَّى قِيلَ لَهُ: فَمَا تَقُولُ فِي عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ؟ فَقَالَ: الْآنَ جَاءَتِ الْمَسْأَلَةُ، مَا أَقُولُ فِي رَجُلٍ الْحَجَّاجُ خَطِيئَةٌ مِنْ خَطَايَاهُ؟ وَقَالَ الْأَصْمَعِيُّ، عَنْ عَلِيِّ بْنِ مُسْلِمٍ الْبَاهِلِيِّ، قَالَ: أُتِيَ الْحَجَّاجُ بِامْرَأَةٍ مِنَ الْخَوَارِجِ، فَجَعَلَ يُكَلِّمُهَا وَهِيَ لَا تَنْظُرُ إِلَيْهِ، وَلَا تَرُدُّ عَلَيْهِ كَلَامًا، فَقَالَ لَهَا بَعْضُ الشُّرَطِ: يُكَلِّمُكِ الْأَمِيرُ وَأَنْتِ مُعْرِضَةٌ عَنْهُ؟ فَقَالَتْ: إِنِّي لَأَسْتَحِي مِنَ اللَّهِ أَنْ أَنْظُرَ إِلَى مَنْ لَا يَنْظُرُ اللَّهُ إِلَيْهِ. فَأَمَرَ بِهَا فَقُتِلَتْ. عدد قتلى الحجاج بن يوسف وَقَدْ قَالَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ بسنده عَنْ قَتَادَةَ قَالَ: قِيلَ لِسَعِيدِ بْنِ جُبَيْرٍ: خَرَجْتَ عَلَى الْحَجَّاجِ؟ قَالَ: إِنِّي وَاللَّهِ مَا خَرَجْتُ عَلَيْهِ حَتَّى كَفَرَ. وَيُقَالُ: إِنَّهُ لَمْ يَقْتُلْ بَعْدَهُ إِلَّا رَجُلًا وَاحِدًا اسْمُهُ مَاهَانُ، وَكَانَ قَدْ قَتَلَ قَبْلَهُ خَلْقًا كَثِيرًا، أَكْثَرُهُمْ مِمَّنْ خَرَجَ مَعَ ابْنِ الْأَشْعَثِ. وَقَالَ أَبُو عِيسَى التِّرْمِذِيُّ بسنده عَنْ هِشَامِ بْنِ حَسَّانَ، قَالَ: أَحْصَوْا مَا قَتَلَ الْحَجَّاجُ صَبْرًا فَبَلَغَ مِائَةَ أَلْفٍ وَعِشْرِينَ أَلْفًا. قَالَ الْأَصْمَعِيُّ: بسنده عَنْ عَبَّادِ بْنِ كَثِيرٍ، عَنْ قَحْذَمٍ، قَالَ: أَطْلَقَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ فِي غَدَاةٍ وَاحِدَةٍ أَحَدًا وَثَمَانِينَ أَلْفَ أَسِيرٍ، وَعُرِضَتِ السُّجُونُ بَعْدَ الْحَجَّاجِ فَوَجَدُوا فِيهَا ثَلَاثَةً وَثَلَاثِينَ أَلْفًا، لَمْ يَجِبْ عَلَى أَحَدٍ مِنْهُمْ قَطْعٌ وَلَا صَلْبٌ، وَكَانَ فِي مَنْ حُبِسَ أَعْرَابِيٌّ وُجِدَ يَبُولُ فِي أَصْلِ رَبَضِ مَدِينَةِ وَاسِطٍ، وَكَانَ فِي مَنْ أُطْلِقُ، فَأَنْشَأَ يَقُولُ: إِذَا نَحْنُ جَاوَزْنَا مَدِينَةَ وَاسِطٍ خَرَيْنَا وَصَلَّيْنَا بِغَيْرِ حِسَابِ وَقَدْ كَانَ الْحَجَّاجُ مَعَ هَذَا الْعُنْفِ الشَّدِيدِ لَا يَسْتَخْرِجُ مِنْ خَرَاجِ الْعِرَاقِ كَبِيرَ أَمْرٍ. قَالَ ابْنُ أَبِي الدُّنْيَا وَإِبْرَاهِيمُ الْحَرْبِيُّ: بسنديهما قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: لَوْ تَخَابَثَتِ الْأُمَمُ وَجِئْنَا بِالْحَجَّاجِ لَغَلَبْنَاهُمْ، وَمَا كَانَ يَصْلُحُ لِدُنْيَا وَلَا لِآخِرَةٍ، لَقَدْ وَلِيَ الْعِرَاقَ وَهُوَ أَوْفَرُ مَا يَكُونُ فِي الْعِمَارَةِ، فَأَخَسَّ بِهِ حَتَّى صَيَّرَهُ إِلَى أَرْبَعِينَ أَلْفَ أَلْفٍ، وَلَقَدْ أُدِّيَ إِلَيَّ فِي عَامِي هَذَا ثَمَانُونَ أَلْفَ أَلْفٍ، وَإِنْ بَقِيتُ إِلَى قَابِلٍ رَجَوْتُ أَنْ يُؤَدَّى إِلَيَّ مَا أُدِّيَ إِلَى عُمَرَ بْنِ الْخَطَّابِ مِائَةُ أَلْفِ أَلْفٍ وَعَشَرَةُ آلَافِ أَلْفٍ. وَقَالَ أَبُو بَكْرِ بْنُ الْمُقْرِئِ: بسنده قَالَ: كَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى عَدِيِّ بْنِ أَرْطَاةَ: بَلَغَنِي أَنَّكَ تَسْتَنُّ بِسَنَنِ الْحَجَّاجِ فَلَا تَسْتَنَّ بِسَنَنِهِ، فَإِنَّهُ كَانَ يُصَلِّي الصَّلَاةَ لِغَيْرِ وَقْتِهَا، وَيَأْخُذُ الزَّكَاةَ مِنْ غَيْرِ حَقِّهَا، وَكَانَ لِمَا سِوَى ذَلِكَ أَضْيَعَ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: بسنده عَنِ الرَّيَّانِ بْنِ مُسْلِمٍ قَالَ: بَعَثَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بِآلِ أَبِي عَقِيلٍ أَهْلِ بَيْتِ الْحَجَّاجِ إِلَى صَاحِبِ الْيَمَنِ، وَكَتَبَ إِلَيْهِ: أَمَّا بَعْدُ، فَإِنِّي قَدْ بَعَثْتُ بِآلِ أَبِي عَقِيلٍ وَهُمْ شَرُّ بَيْتٍ فِي الْعَرَبِ، فَفَرِّقْهُمْ فِي الْعَمَلِ عَلَى قَدْرِ هَوَانِهِمْ عَلَى اللَّهِ وَعَلَيْنَا، وَعَلَيْكَ السَّلَامُ. وَإِنَّمَا نَفَاهُمْ. وَقَالَ الْأَوْزَاعِيُّ: سَمِعْتُ الْقَاسِمَ بْنَ مُخَيْمِرَةَ يَقُولُ: كَانَ الْحَجَّاجُ يَنْقُضُ عُرَى الْإِسْلَامِ. وَذَكَرَ حِكَايَةً. وَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ عَاصِمٍ: لَمْ يُبْقِ لِلَّهِ حُرْمَةً إِلَّا ارْتَكَبَهَا الْحَجَّاجُ بْنُ يُوسُفَ. الاختلاف في أمر الحجاج وَقَالَ يَحْيَى بْنُ عِيسَى الرَّمْلِيُّ، عَنِ الْأَعْمَشِ: اخْتَلَفُوا فِي الْحَجَّاجِ، فَسَأَلُوا مُجَاهِدًا، فَقَالَ: تَسْأَلُونِي عَنِ الشَّيْخِ الْكَافِرِ؟ وَرَوَى ابْنُ عَسَاكِرَ، عَنِ الشَّعْبِيِّ أَنَّهُ قَالَ: الْحَجَّاجُ مُؤْمِنٌ بِالْجِبْتِ وَالطَّاغُوتِ، كَافِرٌ بِاللَّهِ الْعَظِيمِ. كَذَا قَالَ، وَاللَّهُ أَعْلَمُ. وَقَالَ الثَّوْرِيُّ، بسنده عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، قَالَ: عَجَبًا لِإِخْوَانِنَا مِنْ أَهْلِ الْعِرَاقِ; يُسَمُّونَ الْحَجَّاجَ مُؤْمِنًا ! وَقَالَ الثَّوْرِيُّ، عَنِ ابْنِ عَوْنٍ: سَمِعْتُ أَبَا وَائِلٍ يُسْأَلُ عَنِ الْحَجَّاجِ: أَتَشْهَدُ أَنَّهُ مِنْ أَهْلِ النَّارِ؟ قَالَ: أَتَأْمُرُونِي أَنْ أَشْهَدَ عَلَى اللَّهِ الْعَظِيمِ. وَقَالَ الثَّوْرِيُّ، عَنْ مَنْصُورٍ، سَأَلْتُ إِبْرَاهِيمَ عَنْ لَعْنِ الْحَجَّاجِ أَوْ بَعْضِ الْجَبَابِرَةِ، فَقَالَ: أَلَيْسَ اللَّهُ يَقُولُ: أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ ( هُودٍ: 18 ) ؟ وَبِهِ; قَالَ إِبْرَاهِيمُ: وَكَفَى بِالرَّجُلِ عَمًى أَنْ يَعْمَى عَنْ أَمْرِ الْحَجَّاجِ. وَقَالَ سَلَامُ بْنُ أَبِي مُطِيعٍ: لَأَنَا لِلْحَجَّاجِ أَرْجَى مِنِّي لِعَمْرِو بْنِ عُبَيْدٍ; لَأَنَّ الْحَجَّاجَ قَتَلَ النَّاسَ عَلَى الدُّنْيَا، وَعَمْرُو بْنُ عُبَيْدٍ أَحْدَثَ لِلنَّاسِ بِدْعَةً، فَقَتَلَ النَّاسُ بَعْضُهُمْ بَعْضًا. وَقَالَ الزِّبْرِقَانُ: سَبَبْتُ الْحَجَّاجَ يَوْمًا عِنْدَ أَبِي وَائِلٍ، فَقَالَ: لَا تَسُبُّهُ; لَعَلَّهُ قَالَ يَوْمًا: اللَّهُمَّ ارْحَمْنِي. فَيَرْحَمُهُ، إِيَّاكَ وَمُجَالَسَةَ مَنْ يَقُولُ: أَرَأَيْتَ أَرَأَيْتَ. وَقَالَ عَوْفٌ: ذُكِرَ الْحَجَّاجُ عِنْدَ مُحَمَّدِ بْنِ سِيرِينَ، فَقَالَ: مِسْكِينٌ أَبُو مُحَمَّدٍ; إِنْ يُعَذِّبْهُ اللَّهُ عَزَّ وَجَلَّ فَبِذَنْبِهِ، وَإِنْ يَغْفِرْ لَهُ فَهَنِيئًا لَهُ، وَإِنْ يَلْقَ اللَّهَ بِقَلْبٍ سَلِيمٍ، فَقَدْ أَصَابَ الذُّنُوبَ مَنْ هُوَ خَيْرٌ مِنْهُ. فَقِيلَ لَهُ: مَا الْقَلْبُ السَّلِيمُ؟ قَالَ: أَنْ تَعْلَمَ أَنَّ اللَّهَ حَقٌّ، وَأَنَّ السَّاعَةَ حَقٌّ قَائِمَةٌ، وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ. وَقَالَ أَبُو قَاسِمٍ الْبَغَوِيُّ بسنده قَالَ: قَالَ رَجُلٌ لِسُفْيَانَ الثَّوْرِيِّ: اشْهَدْ عَلَى الْحَجَّاجِ وَعَلَى أَبِي مُسْلِمٍ أَنَّهُمَا فِي النَّارِ. قَالَ: لَا، إِذَا أَقَرَّا بِالتَّوْحِيدِ. وَقَالَ الرِّيَاشِيُّ: بسنده قَالَ: مَرَّ الْحَجَّاجُ فِي يَوْمِ جُمُعَةٍ فَسَمِعَ اسْتِغَاثَةً، فَقَالَ: مَا هَذَا؟ فَقِيلَ لَهُ: أَهْلُ السُّجُونِ يَقُولُونَ: قَتَلَنَا الْحَرُّ. فَقَالَ: قُولُوا لَهُمْ: اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونَ. قَالَ: فَمَا عَاشَ بَعْدَ ذَلِكَ إِلَّا أَقَلَّ مِنْ جُمُعَةٍ. وَقَالَ بَعْضُهُمْ: رَأَيْتُهُ وَهُوَ يَأْتِي الْجُمُعَةَ، وَقَدْ كَادَ يَهْلِكُ مِنَ الْعِلَّةِ. مرض ووفاة الحجاج وَقَالَ الْأَصْمَعِيُّ: لَمَّا مَرِضَ الْحَجَّاجُ أَرْجَفَ النَّاسُ بِمَوْتِهِ، فَقَالَ فِي خُطْبَتِهِ: إِنْ طَائِفَةً مِنْ أَهْلِ الشِّقَاقِ وَالنِّفَاقِ نَزَغَ الشَّيْطَانُ بَيْنَهُمْ، فَقَالُوا: مَاتَ الْحَجَّاجُ، وَمَاتَ الْحَجَّاجُ. فَمَهْ، وَهَلْ يَرْجُو الْحَجَّاجُ الْخَيْرَ إِلَّا بَعْدَ الْمَوْتِ؟ وَاللَّهُ مَا يَسُرُّنِي أَنْ لَا أَمُوتَ وَأَنَّ لِيَ الدُّنْيَا وَمَا فِيهَا، وَمَا رَأَيْتُ اللَّهَ رَضِيَ التَّخْلِيدَ إِلَّا لِأَهْوَنِ خَلْقِهِ عَلَيْهِ إِبْلِيسَ، قَالَ اللَّهُ لَهُ: إِنَّكَ مِنَ الْمُنْظَرِينَ [ الْأَعْرَافِ: 15 ]. فَأَنْظَرَهُ إِلَى يَوْمِ الدِّينِ، وَلَقَدْ دَعَا اللَّهُ الْعَبْدَ الصَّالِحَ، فَقَالَ: وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي [ ص: 35 ]. فَأَعْطَاهُ اللَّهُ ذَلِكَ إِلَّا الْبَقَاءَ، فَمَا عَسَى أَنْ يَكُونَ أَيُّهَا الرَّجُلُ، وَكُلُّكُمْ ذَلِكَ الرَّجُلُ، كَأَنِّي وَاللَّهِ بِكُلِّ حَيٍّ مِنْكُمْ مَيِّتًا، وَبِكُلِّ رَطْبٍ يَابِسًا، ثُمَّ نُقِلَ فِي ثِيَابِ أَكْفَانِهِ إِلَى ثَلَاثَةِ أَذْرُعٍ طُولًا فِي ذِرَاعٍ عَرْضًا، فَأَكَلَتِ الْأَرْضُ لَحْمَهُ، وَمَصَّتْ صَدِيدَهُ، وَانْصَرَفَ الْحَبِيبُ مِنْ وَلَدِهِ يَقْسِمُ الْحَبِيبَ مِنْ مَالِهِ، إِنَّ الَّذِينَ يَعْقِلُونَ يَعْقِلُونَ مَا أَقُولُ. ثُمَّ نَزَلَ. وَقَالَ إِبْرَاهِيمُ بْنُ هِشَامِ بْنِ يَحْيَى بْنِ يَحْيَى الْغَسَّانِيُّ، بسنده عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّهُ قَالَ: مَا حَسَدْتُ الْحَجَّاجَ عَدُوَّ اللَّهِ عَلَى شَيْءٍ حَسَدِي إِيَّاهُ عَلَى حُبِّهِ الْقُرْآنَ وَإِعْطَائِهِ أَهْلَهُ، وَقَوْلِهِ حِينَ حَضَرَتْهُ الْوَفَاةُ: اللَّهُمَّ اغْفِرْ لِي، فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّكَ لَا تَفْعَلُ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا: بسنده عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يُبْغِضُ الْحَجَّاجَ، فَنَفَسَ عَلَيْهِ بِكَلِمَةٍ قَالَهَا عِنْدَ الْمَوْتِ: اللَّهُمَّ اغْفِرْ لِي فَإِنَّهُمْ زَعَمُوا أَنَّكَ لَا تَفْعَلُ. قَالَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ، قَالَ: قِيلَ لِلْحَسَنِ: إِنَّ الْحَجَّاجَ قَالَ عِنْدَ الْمَوْتِ كَذَا وَكَذَا قَالَ: أَقَالَهَا؟ قَالُوا: نَعَمْ. قَالَ: عَسَى. وَقَالَ أَبُو الْعَبَّاسِ الْمُبَرِّدُ، عَنِ الرِّيَاشِيِّ، عَنِ الْأَصْمَعِيِّ قَالَ: لَمَّا حَضَرَتِ الْحَجَّاجَ الْوَفَاةُ أَنْشَأَ يَقُولُ: يَا رَبِّ قَدْ حَلَفَ الْأَعْدَاءُ وَاجْتَهَدُوا بِأَنَّنِي رَجُلٌ مِنْ سَاكِنِي النَّارِ أَيَحْلِفُونَ عَلَى عَمْيَاءَ وَيْحَهُمُ مَا عِلْمُهُمْ بِعَظِيمِ الْعَفْوِ غَفَّارِ قَالَ: فَأُخْبِرَ بِذَلِكَ الْحَسَنُ فَقَالَ: تَاللَّهِ إِنْ نَجَا فَبِهِمَا. وَزَادَ بَعْضُهُمْ فِي ذَلِكَ: إِنَّ الْمَوَالِيَ إِذَا شَابَتْ عَبِيدُهُمْ فِي رِقِّهِمْ عَتَقُوهُمْ عِتْقَ أَبْرَارِ وَأَنْتَ يَا خَالِقِي أَوْلَى بِذَا كَرَمًا قَدْ شِبْتُ فِي الرِّقِّ فَاعْتِقْنِي مِنَ النَّارِ وَقَالَ ابْنُ أَبِي الدُّنْيَا ثَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ التَّيْمِيُّ، قَالَ: لَمَّا مَاتَ الْحَجَّاجُ لَمْ يُعْلَمْ بِمَوْتِهِ حَتَّى أَشْرَفَتْ جَارِيَةٌ فَبَكَتْ، فَقَالَتْ: أَلَا إِنَّ مُطْعِمَ الطَّعَامِ وَمُفَلِّقَ الْهَامِ، وَسَيِّدَ أَهْلِ الشَّامِ قَدْ مَاتَ، ثُمَّ أَنْشَأَتْ تَقُولُ: الْيَوْمَ يَرْحَمُنَا مَنْ كَانَ يَغْبِطُنَا وَالْيَوْمَ يَأْمَنُنَا مَنْ كَانَ يَخْشَانَا وَرَوَى عَبْدُ الرَّزَّاقِ، بسنده عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ أَنَّهُ أُخْبِرَ بِمَوْتِ الْحَجَّاجِ مِرَارًا، فَلَمَّا تَحَقَّقَ وَفَاتَهُ قَالَ: فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ( الْأَنْعَامِ: 45 ). وَرَوَى غَيْرُ وَاحِدٍ أَنَّ الْحَسَنَ لَمَّا بُشِّرَ بِمَوْتِ الْحَجَّاجِ سَجَدَ شُكْرًا لِلَّهِ تَعَالَى، وَكَانَ مُخْتَفِيًا فَظَهَرَ، وَقَالَ: اللَّهُمَّ أَمَتَّهُ فَأَذْهِبْ عَنَّا سُنَّتَهُ. وَقَالَ حَمَّادُ بْنُ أَبِي سُلَيْمَانَ: لَمَّا أَخْبَرْتُ إِبْرَاهِيمَ النَّخَعِيَّ بِمَوْتِ الْحَجَّاجِ بَكَى مِنَ الْفَرَحِ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ: بسنده قَالَ: قَالَ زِيَادُ بْنُ الرَّبِيعِ الْحَارِثِيُّ لِأَهْلِ السِّجْنِ: يَمُوتُ الْحَجَّاجُ فِي مَرَضِهِ هَذَا فِي لَيْلَةِ كَذَا وَكَذَا. فَلَمَّا كَانَتْ تِلْكَ اللَّيْلَةُ لَمْ يَنَمْ أَهْلُ السِّجْنِ فَرَحًا، جَلَسُوا يَنْتَظِرُونَ حَتَّى سَمِعُوا الْوَاعِيَةَ، وَذَلِكَ لَيْلَةَ سَبْعٍ وَعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ، وَقِيلَ: كَانَ ذَلِكَ لِخَمْسٍ بَقِينَ مِنْ رَمَضَانَ. وَقِيلَ: فِي شَوَّالٍ مِنْ هَذِهِ السَّنَةِ. وَكَانَ عُمْرُهُ إِذْ ذَاكَ خَمْسًا وَخَمْسِينَ سَنَةً; لِأَنَّ مَوْلِدَهُ كَانَ عَامَ الْجَمَاعَةِ سَنَةَ أَرْبَعِينَ. وَقِيلَ: بَعْدَهَا بِسَنَةٍ. وَقِيلَ: قَبْلَهَا بِسَنَةٍ. فَاللَّهُ أَعْلَمُ. مَاتَ بِوَاسِطٍ، وَعُفِيَ قَبْرُهُ، وَأُجْرِيَ عَلَيْهِ الْمَاءُ لِكَيْلَا يُنْبَشَ وَيُحْرَقَ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْأَصْمَعِيُّ: مَا كَانَ أَعْجَبَ الْحَجَّاجَ، مَا تَرَكَ إِلَّا ثَلَاثَمِائَةِ دِرْهَمٍ. وَقَالَ الْوَاقِدِيُّ: بسنده عن عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ قَرِيبٍ، ثَنَا عَمِّي قَالَ: زَعَمُوا أَنَّ الْحَجَّاجَ مَاتَ وَلَمْ يَتْرُكْ إِلَّا ثَلَاثَمِائَةِ دِرْهَمٍ، وَمُصْحَفًا، وَسَيْفًا، وَسَرْجًا، وَرَحْلًا، وَمِائَةَ دِرْعٍ مَوْقُوفَةٍ. وَقَالَ شِهَابُ بْنُ خِرَاشٍ: حَدَّثَنِي عَمِّي يَزِيدُ بْنُ حَوْشَبٍ قَالَ: بَعَثَ إِلَيَّ أَبُو جَعْفَرٍ الْمَنْصُورُ فَقَالَ: حَدِّثْنِي بِوَصِيَّةِ الْحَجَّاجِ بْنِ يُوسُفَ. فَقُلْتُ: اعْفِنِي يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: حَدِّثْنِي بِهَا. فَقُلْتُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا مَا أَوْصَى بِهِ الْحَجَّاجُ بْنُ يُوسُفَ، أَنَّهُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنْ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّهُ لَا يَعْرِفُ إِلَّا طَاعَةَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ عَلَيْهَا يَحْيَا، وَعَلَيْهَا يَمُوتُ، وَعَلَيْهَا يُبْعَثُ، وَأَوْصَى بِتِسْعِمِائَةِ دِرْعٍ حَدِيدٍ; سِتِّمِائَةٍ مِنْهَا لِمُنَافِقِي أَهْلِ الْعِرَاقِ يَغْزُونَ بِهَا، وَثَلَاثِمِائَةٍ لِلتُّرْكِ. قَالَ: فَرَفَعَ أَبُو جَعْفَرٍ رَأْسَهُ إِلَى أَبِي الْعَبَّاسِ الطُّوسِيِّ وَكَانَ قَائِمًا عَلَى رَأْسِهِ فَقَالَ: هَذِهِ وَاللَّهِ الشِّيعَةُ لَا شِيعَتُكُمْ. وَقَالَ الْأَصْمَعِيُّ عَنْ أَبِيهِ قَالَ: رَأَيْتُ الْحَجَّاجَ فِي الْمَنَامِ فَقُلْتُ: مَا فَعَلَ اللَّهُ بِكَ؟ فَقَالَ: قَتَلَنِي بِكُلِّ قَتْلَةٍ قَتَلْتُ بِهَا إِنْسَانًا. قَالَ: ثُمَّ رَأَيْتُهُ بَعْدَ الْحَوْلِ فَقُلْتُ: يَا أَبَا مُحَمَّدٍ، مَا صَنَعَ اللَّهُ بِكَ؟ فَقَالَ: يَا مَاصَّ بَظْرِ أُمِّهِ، أَمَا سَأَلْتَ عَنْ هَذَا عَامَ أَوَّلَ؟ وَقَالَ الْقَاضِي أَبُو يُوسُفَ كُنْتُ عِنْدَ الرَّشِيدِ فَدَخَلَ عَلَيْهِ رَجُلٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَأَيْتُ الْحَجَّاجَ الْبَارِحَةَ فِي النَّوْمِ، قَالَ: فِي أَيِّ زِيٍّ رَأَيْتَهُ؟ قَالَ: فِي زِيٍّ قَبِيحٍ. فَقُلْتُ لَهُ: مَا فَعَلَ اللَّهُ بِكَ؟ فَقَالَ: مَا أَنْتَ وَذَاكَ يَا مَاصَّ بَظْرِ أُمِّهِ؟ فَقَالَ هَارُونُ: صَدَقْتَ وَاللَّهِ، أَنْتَ رَأَيْتَ الْحَجَّاجَ حَقًّا، مَا كَانَ أَبُو مُحَمَّدٍ لِيَدَعَ صَرَامَتَهُ حَيًّا وَمَيِّتًا. وَقَالَ حَنْبَلُ بْنُ إِسْحَاقَ بسنده عَنْ أَشْعَثَ الْحُدَّانِيِّ. قَالَ: رَأَيْتُ الْحَجَّاجَ فِي الْمَنَامِ فِي حَالَةٍ سَيِّئَةٍ، فَقُلْتُ: يَا أَبَا مُحَمَّدٍ مَا صَنَعَ بِكَ رَبُّكَ؟ قَالَ: مَا قَتَلْتُ أَحَدًا قِتْلَةً إِلَّا قَتَلَنِي بِهَا. فَقُلْتُ: ثُمَّ مَهْ. قَالَ: ثُمَّ أَمَرَ بِي إِلَى النَّارِ. قُلْتُ: ثُمَّ مَهْ. قَالَ: ثُمَّ أَرْجُو مَا يَرْجُو أَهْلُ لَا إِلَهَ إِلَّا اللَّهُ. قَالَ: وَكَانَ ابْنُ سِيرِينَ يَقُولُ: إِنِّي لَأَرْجُو لَهُ. فَبَلَغَ ذَلِكَ الْحَسَنَ فَقَالَ: أَمَا وَاللَّهِ لَيُخْلِفَنَّ اللَّهُ رَجَاءَهُ فِيهِ. وَقَالَ أَحْمَدُ بْنُ أَبِي الْحَوَارِيِّ: سَمِعْتُ أَبَا سُلَيْمَانَ الدَّارَانِيَّ يَقُولُ: كَانَ الْحَسَنُ الْبَصْرِيُّ لَا يَجْلِسُ مَجْلِسًا إِلَّا ذَكَرَ فِيهِ الْحَجَّاجَ فَدَعَا عَلَيْهِ، قَالَ: فَرَآهُ فِي مَنَامِهِ فَقَالَ لَهُ: أَنْتَ الْحَجَّاجُ؟ قَالَ: أَنَا الْحَجَّاجُ. قَالَ: مَا فَعَلَ اللَّهُ بِكَ؟ قَالَ: قُتِلْتُ بِكُلِّ قَتِيلٍ قَتَلْتُهُ، ثُمَّ عُزِلْتُ مَعَ الْمُوَحِّدِينَ. قَالَ: فَأَمْسَكَ الْحَسَنُ بَعْدَ ذَلِكَ عَنْ شَتْمِهِ. وَاللَّهُ أَعْلَمُ.
Translation
✧ Regarding what is related of his defective words and extreme audacity Abū Dāwūd said: with his chain of narration from ʿĀṣim, who said: I heard al-Ḥajjāj while he was on the pulpit saying: “Fear Allah as much as you are able” — in it there is no exception — “and hear and obey” — in it there is no exception — “the Commander of the Faithful ʿAbd al-Malik. By Allah, if I commanded the people to go out from one gate of the mosque and they went out from another gate, their blood and their wealth would become lawful for me. By Allah, if I took Rabīʿah to account for Muḍar, that would be lawful for me from Allah. What excuse do I have from ʿAbd Hudhayl, who claims that his Qurʾān is from Allah? By Allah, it is nothing but a rajaz poem of the rajaz poems of the Bedouins; Allah did not send it down upon His Prophet ﷺ. And what excuse do I have from these fair-skinned ones? One of them claims that he throws a stone and says: before the stone lands something has happened. By Allah, I will leave them like yesterday that has passed.” He said: I mentioned it to al-Aʿmash, and he said: “By Allah, I too heard it from him.” This is part of al-Ḥajjāj’s audacity — may Allah disfigure him — and his boldness in evil speech and forbidden blood. He only objected to the reading of Ibn Masʿūd ؓ because it contradicted the reading according to the master muṣḥaf upon which ʿUthmān united the people. It is apparent that Ibn Masʿūd returned to the position of ʿUthmān and those who agreed with him, and Allah knows best. Al-Ḥajjāj’s reviling of ʿAbdullāh b. Masʿūd ؓ And ʿAlī b. ʿAbdillāh b. Mubashshir said: with his chain of narration from al-Ṣalt b. Dīnār: I heard al-Ḥajjāj on the pulpit of Wāsiṭ saying: “ʿAbdullāh b. Masʿūd is the head of the hypocrites. Had I caught him, I would have made the earth drink from his blood.” He said: And I heard him on the pulpit of Wāsiṭ reciting this verse: “And grant me a kingdom such as shall not belong to anyone after me” then saying: “By Allah, Solomon was indeed envious.” This is great audacity that leads him to disbelief — may Allah disfigure him, disgrace him, banish him, and remove him far. Among the catastrophes also is what Abū Dāwūd narrated with his chain of narration from al-Mughīrah, from Bazīʿ b. Khālid al-Ḍabbī, who said: I heard al-Ḥajjāj delivering a sermon, and he said in his sermon: “Is the messenger of one of you for his need more honored by him, or his vicegerent among his family?” I said to myself: By Allah, I vow never to pray behind you ever, and if I find people fighting you, I will fight you alongside them. Isḥāq added in his narration: He fought at al-Jamājim until he was killed. If this is authentically reported from him, its apparent meaning is disbelief if he intended to prefer the rank of the caliphate over the prophethood, or intended that the caliph from the Banū Umayyah is superior to the Messenger. Al-Aṣmaʿī said with his chain of narration: Al-Ḥajjāj delivered a sermon one day and turned to his right and said: “Indeed al-Ḥajjāj is a disbeliever.” Then he lowered his head and said: “Indeed al-Ḥajjāj is a disbeliever.” Then he lowered his head and turned to his left and said: “Indeed al-Ḥajjāj is a disbeliever.” He did that several times, then said: “A disbeliever, O people of Iraq, in al-Lāt and al-ʿUzzā.” Ḥanbal b. Isḥāq said with his chain of narration from Mālik b. Dīnār: While al-Ḥajjāj was delivering a sermon to us one day, he said: “Al-Ḥajjāj is a disbeliever.” We said: What is the matter with him? What does he want? He said: “Al-Ḥajjāj is a disbeliever in Wednesday and the gray mule.” Al-Aṣmaʿī said: ʿAbd al-Malik said one day to al-Ḥajjāj: “There is no one who does not know the fault of his own self, so describe to me the fault of your self.” He said: “Excuse me, O Commander of the Faithful.” He refused, so he said: “I am obstinate, rancorous, envious.” ʿAbd al-Malik said: “There is no evil in Satan worse than what you have mentioned.” In another narration, he said: “Then there is a kinship between you and Iblīs.” Al-Ḥajjāj was a punishment for the people of Iraq In sum, al-Ḥajjāj was a punishment upon the people of Iraq because of their past sins, their rebellion against the imams, their abandonment of them, their disobedience and opposition, and their presumption against them. Yaʿqūb b. Sufyān said with his chain of narration from Shurayḥ b. ʿUbayd, from someone who narrated to him: A man came to ʿUmar b. al-Khaṭṭāb ؓ and told him that the people of Iraq had stoned their governor, and he went out angry and led us in a prayer in which he became distracted until the people began to say: “Subḥān Allāh, Subḥān Allāh.” When he finished, he turned to the people and said: “Who here is from the people of Syria?” A man stood up, then another stood up, then I stood up third or fourth. He said: “O people of Syria, prepare for the people of Iraq, for Satan has laid eggs among them and hatched. O Allah, they have confused matters for them, so confuse matters for them, and hasten upon them the Thaqafī youth, who will rule among them with the rule of ignorance, not accepting from their good-doer and not overlooking their evil-doer.” ʿAbd al-Razzāq said with his chain of narration from al-Ḥasan: ʿAlī b. Abī Ṭālib said: “O Allah, just as I entrusted them and they betrayed me, and I advised them and they deceived me, so set over them the young man of Thaqīf, the proudly strutting, the swaying, who will eat its green vegetation, wear its fur, and rule among them with the rule of ignorance.” He said: Al-Ḥasan said: Al-Ḥajjāj had not been created that day. Muʿtamir b. Sulaymān narrated it with his chain of narration from ʿAlī that he said: “The proudly strutting young man, commander of the two garrison cities, who will wear its fur and eat its green vegetation and kill the nobles of its people. Fear of him will intensify, and sleeplessness will increase because of him, and Allah will set him over his own partisans.” Al-Ḥāfiẓ al-Bayhaqī said in “Dalāʾil al-Nubuwwah” with his chain of narration from Ḥabīb b. Abī Thābit: ʿAlī said to a man: “You will not die until you meet the young man of Thaqīf.” It was said to him: “O Commander of the Faithful, who is the young man of Thaqīf?” He said: “It will be said to him on the Day of Resurrection: ‘Take charge of a corner of the corners of Hell for us.’ A man who will rule for twenty or twenty-some years, leaving no disobedience to Allah except that he commits it, until if only one disobedience remained and between him and it there was a locked door, he would break it down in order to commit it. He will kill with those who obey him those who disobey him.” Al-Ṭabarānī said with his chain of narration from Umm Ḥakīm bt. ʿUmar b. Sinān al-Jadalīyah: Al-Ashʿath b. Qays asked permission to enter upon ʿAlī, and Qunbur repelled him and bloodied his nose. ʿAlī came out and said: “What is between you and him, O Ashʿath? By Allah, if you had contended with the servant of Thaqīf, the little hairs of your backside would have bristled.” It was said to him: “O Commander of the Faithful, who is the servant of Thaqīf?” He said: “A lad who will govern them and will not leave a household of the Arabs except that he clothes them in humiliation.” It was said: “How long will he rule?” He said: “Twenty years, if he reaches that.” Al-Bayhaqī said with his chain of narration: ʿUmar b. ʿAbd al-ʿAzīz said: “If every nation brought its worst one and we brought al-Ḥajjāj, we would overcome them.” Abū Bakr b. ʿAyyāsh said from ʿĀṣim b. Abī al-Nujūd that he said: “There remains no sacred thing belonging to Allah, Mighty and Majestic, except that al-Ḥajjāj has violated it.” As for the destroyer, he is this al-Ḥajjāj b. Yūsuf. He was a Nāṣibī who hated ʿAlī and his partisans out of allegiance to the house of Marwān of the Banū Umayyah. He was a tyrannical, stubborn, bold shedder of blood on the slightest suspicion. Repugnant and abhorrent words have been reported from him whose apparent meaning is disbelief, as we have mentioned. If he repented of them and desisted from them, then fine; otherwise he remains responsible for them. But one may fear that they were reported from him with some addition, for the Shīʿah hated him intensely for several reasons, and perhaps they distorted some words against him and added repugnant and abhorrent things to what they reported from him. It has been narrated to us from him that he was religiously committed to abstaining from intoxicants, that he recited the Qurʾān often, and that he avoided forbidden things. Nothing is widely known of him regarding defilement with sexual immorality, although he was hasty in shedding blood. Allah, Exalted is He, knows best the truth and the realities of matters and their entirety, and the hidden things of hearts and their secrets. Al-Ḥajjāj b. Yūsuf’s insolence toward Anas b. Mālik ؓ Al-Muʿāfā b. Zakariyyā al-Jarīrī, known as Ibn Ṭarārā al-Baghdādī, said with his chain of narration: Anas b. Mālik entered upon al-Ḥajjāj b. Yūsuf. When he stood before him, he greeted him, and al-Ḥajjāj said to him: “So, so, O little Anas, one day with ʿAlī, one day with Ibn al-Zubayr, and one day with Ibn al-Ashʿath. By Allah, I will uproot you as a thorn is uprooted, and I will crush you as gum is crushed.” Anas said: “Does the emir mean me, may Allah set him aright?” He said: “Yes, you. May Allah deafen you.” Anas said: “Indeed we belong to Allah and to Him we return. By Allah, were it not for the small children, I would not care by what killing I was killed or by what death I died.” Then he left al-Ḥajjāj and wrote to ʿAbd al-Malik b. Marwān informing him of what al-Ḥajjāj had said to him. When ʿAbd al-Malik read Anas’s letter, he became extremely angry and clapped his hands in amazement, considering that a great matter from al-Ḥajjāj. Anas’s letter to ʿAbd al-Malik b. Marwān was: “In the name of Allah, the Most Merciful, the Most Compassionate. To ʿAbd al-Malik b. Marwān, Commander of the Faithful, from Anas b. Mālik. To proceed: al-Ḥajjāj said to me indecent speech and made me hear detestable words, and I was not deserving of that. So restrain him on my behalf, for I seek nearness through my service to the Messenger of Allah ﷺ and my companionship with him. Peace be upon you and the mercy of Allah and His blessings.” ʿAbd al-Malik sent for Ismāʿīl b. ʿUbaydillāh b. Abī al-Muhājir, who was a close friend of al-Ḥajjāj, and said to him: “Take these two letters of mine. Ride the postal service to Iraq. Begin with Anas b. Mālik, the Companion of the Messenger of Allah ﷺ, deliver my letter to him, convey my greeting, and say to him: ‘O Abū Ḥamzah, I have written to al-Ḥajjāj, the accursed, a letter which, when he reads it, will make him more obedient to you than your slave woman.’” ʿAbd al-Malik’s letter to Anas b. Mālik was: “In the name of Allah, the Most Merciful, the Most Compassionate. From ʿAbd al-Malik b. Marwān to Anas b. Mālik, servant of the Messenger of Allah ﷺ. To proceed: I have read your letter and understood what you mentioned of your complaint against al-Ḥajjāj. I did not give him authority over you, nor did I command him to mistreat you. If he returns to the like of it, write to me about that, and I will bring down my punishment upon him, and my support will be good for you. Peace.” When Anas read his letter and was told of his message, he said: “May Allah reward the Commander of the Faithful on my behalf with good, grant him well-being and sufficiency, and requite him with Paradise. This was my expectation of him and the hope from him.” Ismāʿīl b. ʿUbaydillāh said to Anas: “O Abū Ḥamzah, al-Ḥajjāj is the governor of the Commander of the Faithful, and you and your household cannot do without him. If he were put in a collar and handed over to you, he could still harm and benefit. So treat him with moderation and conciliate him; you will live with him in goodness and safety.” Anas said: “I will do so, if Allah wills.” Then Ismāʿīl left him and entered upon al-Ḥajjāj. When al-Ḥajjāj saw him, he said: “Welcome to a man whom I love and whose meeting I have been longing for.” Ismāʿīl said: “By Allah, I too was longing to meet you, but not for what I have brought you.” Al-Ḥajjāj’s color changed, and he said: “What have you brought me?” He said: “I left the Commander of the Faithful while he is the most intensely angry with you and the most distant from you among people.” He said: Al-Ḥajjāj sat up straight, terrified. Ismāʿīl threw the scroll at him, and al-Ḥajjāj began looking at it once and sweating, and looking at Ismāʿīl another time. When he had finished reading it, he said: “Let us go to Abū Ḥamzah to apologize to him and seek his satisfaction.” Ismāʿīl said to him: “Do not rush.” He said: “How can I not rush when you have brought me a calamity?” In the scroll was: “To al-Ḥajjāj b. Yūsuf. In the name of Allah, the Most Merciful, the Most Compassionate. From ʿAbd al-Malik b. Marwān, Commander of the Faithful, to al-Ḥajjāj b. Yūsuf. To proceed: You are a servant whom affairs have swelled until you rose high in them, overstepped your bounds, exceeded your measure, and committed a terrible calamity. You wanted to test me. If I let it pass for you, you would press forward; if I do not let it pass, you would retreat backwards. May Allah curse you, a servant with weak eyes and deficient buttocks. Have you forgotten your fathers’ earnings in al-Ṭāʾif, their digging of wells, and their carrying of rocks on their backs at the watering places? O son of the woman who sought satiety from the dregs of raisins, by Allah, I will squeeze you as the lion squeezes the fox and the hawk squeezes the hare. You have attacked a man among the Companions of the Messenger of Allah ﷺ in our midst, not accepting his good deeds and not overlooking his misdeeds, out of audacity toward the Lord, Mighty and Majestic, and contempt for the covenant. By Allah, if the Jews and Christians had seen a man who served Ezra son of Azariah and Jesus son of Mary, they would have honored him, dignified him, and treated him with respect. How then with this Anas b. Mālik, the servant of the Messenger of Allah ﷺ for eight years, to whom he confided his secrets and whom he consulted in his affairs, and who is, moreover, a remnant of the remnants of his Companions? When you read this letter of mine, be more obedient to him than his slipper and his sandal. Otherwise, a fatal arrow from me will come to you with a decisive death. For every event there is a fixed time, and you will come to know.” Ibn Ṭarārā has discussed the rare expressions in this letter, as have Ibn Qutaybah and others among the scholars of language. Allah knows best. Imam Aḥmad said with his chain of narration from al-Zubayr, meaning Ibn ʿAdī: We complained to Anas b. Mālik about what we were suffering from al-Ḥajjāj, and he said: “Be patient, for no year or day will come upon you except that the one after it is worse, until you meet your Lord, Mighty and Majestic. I heard it from your Prophet ﷺ.” And from al-Shaʿbī: “A time will come upon people when they will pray for mercy upon al-Ḥajjāj.” Abū Nuʿaym said with his chain of narration: Al-Shaʿbī said: “By Allah, if you remain, you will wish for al-Ḥajjāj.” Al-Ḥajjāj and al-Ḥasan al-Baṣrī Al-Aṣmaʿī said: It was said to al-Ḥasan: “You say that the latter is worse than the former, yet this is ʿUmar b. ʿAbd al-ʿAzīz after al-Ḥajjāj.” Al-Ḥasan said: “People must have times of relief.” Maymūn b. Mihrān said: Al-Ḥajjāj sent for al-Ḥasan when he had resolved to harm him. When he stood before him, he said: “O Ḥajjāj, how many fathers are between you and Adam?” He said: “Many.” He said: “Where are they?” He said: “They died.” He said: Then al-Ḥajjāj lowered his head, and al-Ḥasan left. Ayyūb al-Sakhtiyānī said: Al-Ḥajjāj wanted to kill al-Ḥasan several times, but Allah protected him from him. Disputations between them have been mentioned, although al-Ḥasan was not one who held the view of rebelling against him, and he used to forbid the supporters of Ibn al-Ashʿath from that. He only went out with them under compulsion, as we have mentioned. Al-Ḥasan used to say: “He is only a punishment, and the punishment of Allah is not met with the sword. You must be patient, calm, and humble in supplication.” The Khawārij’s view of al-Ḥajjāj b. Yūsuf Ibn Durayd said with his chain of narration from Ibn ʿĀʾishah: A man from the Khawārij was brought to al-Walīd b. ʿAbd al-Malik. It was said to him: “What do you say about Abū Bakr and ʿUmar?” He praised them well. He said: “And ʿUthmān?” He praised him well, until it was said to him: “What do you say about ʿAbd al-Malik b. Marwān?” He said: “Now the real question has come. What can I say about a man of whom al-Ḥajjāj is one of his sins?” Al-Aṣmaʿī said, on the authority of ʿAlī b. Muslim al-Bāhilī: A woman from the Khawārij was brought to al-Ḥajjāj, and he began to speak to her while she did not look at him nor answer him a word. One of the guards said to her: "The commander speaks to you and you turn away from him?" She said: "I am ashamed before God to look at one whom God does not look at." So he ordered that she be killed. The number of those killed by al-Ḥajjāj b. Yūsuf. Abū Bakr b. Abī Khaythama said with his chain on the authority of Qatāda: It was said to Saʿīd b. Jubayr: "You rebelled against al-Ḥajjāj?" He said: "By God, I did not rebel against him until he disbelieved." It is said that after him [Saʿīd], he [al-Ḥajjāj] killed only one man named Māhān. He had killed before him many people, most of them among those who rebelled with Ibn al-Ashʿath. Abū ʿĪsā al-Tirmidhī said with his chain on the authority of Hishām b. Ḥassān: They counted those whom al-Ḥajjāj killed by execution, and it reached one hundred and twenty thousand. Al-Aṣmaʿī said with his chain on the authority of ʿAbbād b. Kathīr, on the authority of Qaḥdham: Sulaymān b. ʿAbd al-Malik released in a single morning eighty-one thousand prisoners. The prisons were inspected after al-Ḥajjāj, and they found in them thirty-three thousand, none of whom deserved amputation or crucifixion. Among those imprisoned was a Bedouin who was found urinating at the base of the wall of the city of Wāsiṭ. He was among those released, and he began to say: When we pass beyond the city of Wāsiṭ, We defecate and pray without reckoning. Despite this extreme harshness, al-Ḥajjāj did not extract much from the land tax of Iraq. Ibn Abī al-Dunyā and Ibrāhīm al-Ḥarbī said with their chains: ʿUmar b. ʿAbd al-ʿAzīz said: "If the nations competed in wickedness and we brought al-Ḥajjāj, we would defeat them. He was not fit for this world or the next. He governed Iraq when it was at its peak of cultivation, and he reduced it until he brought it down to forty million. In this year of mine, eighty million has been delivered to me, and if I remain until next year, I hope that what was delivered to ʿUmar b. al-Khaṭṭāb will be delivered to me: one hundred and ten million." Abū Bakr b. al-Muqriʾ said with his chain: ʿUmar b. ʿAbd al-ʿAzīz wrote to ʿAdī b. Arṭāʾ: "It has reached me that you follow the practice of al-Ḥajjāj. Do not follow his practice, for he used to pray the prayer at other than its time, and he took zakāt from other than its rightful due, and he was most neglectful of everything besides." Yaʿqūb b. Sufyān said with his chain on the authority of al-Rayyān b. Muslim: ʿUmar b. ʿAbd al-ʿAzīz sent the family of Abū ʿAqīl, the household of al-Ḥajjāj, to the governor of Yemen, and wrote to him: "Now then, I have sent the family of Abū ʿAqīl, and they are the worst household among the Arabs. Disperse them in labor according to their contemptibility before God and before us. Peace be upon you." He only exiled them. Al-Awzāʿī said: I heard al-Qāsim b. Mukhaymira say: "Al-Ḥajjāj was undoing the bonds of Islam." And he mentioned a story. Abū Bakr b. ʿAyyāsh said, on the authority of ʿĀṣim: "He did not leave any sanctity of God but al-Ḥajjāj b. Yūsuf violated it." Disagreement about the affair of al-Ḥajjāj. Yaḥyā b. ʿĪsā al-Ramlī said, on the authority of al-Aʿmash: They disagreed about al-Ḥajjāj, so they asked Mujāhid, and he said: "Do you ask me about the disbelieving old man?" Ibn ʿAsākir narrated, on the authority of al-Shaʿbī, that he said: "Al-Ḥajjāj is a believer in al-jibt and al-ṭāghūt, a disbeliever in God the Almighty." Thus he said, and God knows best. Al-Thawrī said with his chain on the authority of Ibn Ṭāwūs, on the authority of his father: He said: "How strange for our brothers from the people of Iraq; they call al-Ḥajjāj a believer!" Al-Thawrī said, on the authority of Ibn ʿAwn: I heard Abū Wāʾil being asked about al-Ḥajjāj: "Do you testify that he is among the people of the Fire?" He said: "Do you command me to testify about God the Almighty?" Al-Thawrī said, on the authority of Manṣūr: I asked Ibrāhīm about cursing al-Ḥajjāj or some of the tyrants, and he said: "Does not God say: 'No doubt! The curse of God is upon the wrongdoers' (Hūd: 18)?" And with it, Ibrāhīm said: "It is enough blindness for a man that he is blind to the affair of al-Ḥajjāj." Salām b. Abī Muṭīʿ said: "I am more hopeful for al-Ḥajjāj than for ʿAmr b. ʿUbayd, because al-Ḥajjāj killed people for the sake of this world, while ʿAmr b. ʿUbayd introduced an innovation among the people, so people killed one another." Al-Zibriqān said: "I once cursed al-Ḥajjāj in the presence of Abū Wāʾil, and he said: 'Do not curse him; perhaps one day he said: O God, have mercy on me, and He will have mercy on him. Beware of sitting with those who say: What do you think? What do you think?'" ʿAwf said: "Al-Ḥajjāj was mentioned in the presence of Muḥammad b. Sīrīn, and he said: 'Poor Abū Muḥammad! If God, Mighty and Majestic, punishes him, it is for his sin; if He forgives him, then congratulations to him; and if he meets God with a sound heart, then those better than him have committed sins.' It was said to him: 'What is the sound heart?' He said: 'That you know that God is true, that the Hour is truly coming, and that God will resurrect those in the graves.'" Abū Qāsim al-Baghawī said with his chain: A man said to Sufyān al-Thawrī: "Testify that al-Ḥajjāj and Abū Muslim are in the Fire." He said: "No, if they affirmed monotheism." Al-Riyāshī said with his chain: Al-Ḥajjāj passed by on a Friday and heard cries for help. He said: "What is this?" It was said to him: "The people of the prisons are saying: The heat has killed us." He said: "Tell them: 'Remain despised therein and do not speak to Me' (cf. al-Muʾminūn: 108). He said: He did not live after that except less than a week. Some said: I saw him coming to Friday prayer when he was on the verge of perishing from illness. The illness and death of al-Ḥajjāj. Al-Aṣmaʿī said: When al-Ḥajjāj fell ill, people spread rumors of his death, so he said in his sermon: "A group of the people of discord and hypocrisy, among whom Satan stirred, said: Al-Ḥajjāj has died, al-Ḥajjāj has died. Enough! Does al-Ḥajjāj hope for good except after death? By God, it would not please me never to die even if I had this world and all it contains. I have not seen God approve immortality except for the most contemptible of His creation to Him, Iblīs. God said to him: 'You are of those reprieved' (al-Aʿrāf: 15), so He reprieved him until the Day of Judgment. And God called the righteous servant, so he said: 'Grant me a kingdom such as shall not belong to anyone after me' (Ṣād: 35), and God gave him that except permanence. So what can be, O man—and all of you are that man—as if I, by God, see every living one of you dead, and every moist thing dry, then he will be carried in the clothes of his shrouds to three cubits in length and one cubit in width, and the earth will eat his flesh and suck his pus, and the beloved of his children will depart dividing the beloved of his wealth. Those who understand, understand what I say." Then he descended. Ibrāhīm b. Hishām b. Yaḥyā b. Yaḥyā al-Ghassānī said with his chain on the authority of ʿUmar b. ʿAbd al-ʿAzīz that he said: "I have not envied al-Ḥajjāj, the enemy of God, for anything as I envied him for his love of the Qurʾān and his giving to its people, and his saying when death came to him: 'O God, forgive me, for the people claim that You will not do so.'" Abū Bakr b. Abī al-Dunyā said with his chain on the authority of Muḥammad b. al-Munkadir: He said: "ʿUmar b. ʿAbd al-ʿAzīz used to hate al-Ḥajjāj, but he envied him for a word he said at death: 'O God, forgive me, for they claimed that You will not do so.'" He said: And some people of knowledge told me: It was said to al-Ḥasan: "Al-Ḥajjāj said such and such at death." He said: "Did he say it?" They said: "Yes." He said: "Perhaps." Abū al-ʿAbbās al-Mubarrad said, on the authority of al-Riyāshī, on the authority of al-Aṣmaʿī: When death came to al-Ḥajjāj, he began to say: O Lord, the enemies have sworn and striven That I am a man from the inhabitants of the Fire. Do they swear blindly? Woe to them! What do they know of the immense forgiveness, O Forgiver? He said: Al-Ḥasan was informed of that, and he said: "By God, if he is saved, it will be by these two." Some of them added to that: When masters' slaves grow old in their bondage, They set them free, the freeing of the righteous. And You, O my Creator, are more worthy of that in generosity— I have grown old in bondage, so free me from the Fire. Ibn Abī al-Dunyā said: Aḥmad b. ʿAbd Allāh al-Taymī narrated to us, saying: When al-Ḥajjāj died, his death was not known until a slave girl looked out and wept, saying: "Indeed, the feeder of food, the splitter of skulls, and the master of the people of Syria has died." Then she began to say: Today those who envied us will have mercy on us, And today those who feared us will be safe from us. ʿAbd al-Razzāq narrated with his chain on the authority of Ibn Ṭāwūs, on the authority of his father, that he was told of the death of al-Ḥajjāj several times. When he verified his death, he said: "So the last remnant of the people who did wrong was cut off. Praise be to God, Lord of the worlds" (al-Anʿām: 45). More than one narrated that when al-Ḥasan was given the good news of al-Ḥajjāj's death, he prostrated in gratitude to God Almighty. He had been in hiding, and he came out and said: "O God, you have caused him to die, so remove from us his way." Ḥammād b. Abī Sulaymān said: When I told Ibrāhīm al-Nakhaʿī of the death of al-Ḥajjāj, he wept for joy. Abū Bakr b. Abī Khaythama said with his chain: Ziyād b. al-Rabīʿ al-Ḥārithī said to the people of the prison: "Al-Ḥajjāj will die in this illness of his on such and such a night." When that night came, the people of the prison did not sleep out of joy; they sat waiting until they heard the wailing. That was on the night of the twenty-seventh of the month of Ramaḍān. It is also said that it was when five days remained of Ramaḍān, and it is said in Shawwāl of this year. His age at that time was fifty-five years, because his birth was in the Year of the Community, in the year forty; it is said a year after that, and it is said a year before that. God knows best. He died in Wāsiṭ, and his grave was concealed, and water was made to flow over it so that it would not be exhumed and burned. And God knows best. Al-Aṣmaʿī said: How amazing was al-Ḥajjāj—he left nothing but three hundred dirhams. Al-Wāqidī said with his chain on the authority of ʿAbd al-Raḥmān b. ʿAbd Allāh b. Qarīb: My uncle narrated to me, saying: They claimed that al-Ḥajjāj died and left nothing but three hundred dirhams, a muṣḥaf, a sword, a saddle, a camel saddle, and one hundred coats of mail as an endowment. Shihāb b. Khirāsh said: My uncle Yazīd b. Ḥawshab narrated to me: Abū Jaʿfar al-Manṣūr sent for me and said: "Tell me the testament of al-Ḥajjāj b. Yūsuf." I said: "Excuse me, O Commander of the Faithful." He said: "Tell it to me." So I said: "In the name of God, the Most Gracious, the Most Merciful. This is what al-Ḥajjāj b. Yūsuf bequeathed: He bears witness that there is no god but God alone, with no partner, and that Muḥammad is His servant and Messenger, and that he knows no obedience except to al-Walīd b. ʿAbd al-Malik; upon it he lives, upon it he dies, and upon it he will be resurrected. He bequeathed nine hundred coats of iron mail: six hundred of them for the hypocrites of the people of Iraq, with which they raid, and three hundred for the Turks." He said: Abū Jaʿfar raised his head to Abū al-ʿAbbās al-Ṭūsī, who was standing at his head, and said: "This, by God, is the Shīʿa, not your Shīʿa." Al-Aṣmaʿī said, on the authority of his father: I saw al-Ḥajjāj in a dream and said: "What has God done with you?" He said: "He killed me for every killing with which I killed a human being." He said: Then I saw him after a year and said: "O Abū Muḥammad, what has God done with you?" He said: "O you who suck your mother's clitoris, did you not ask about this last year?" Al-Qāḍī Abū Yūsuf said: I was with al-Rashīd when a man entered upon him and said: "O Commander of the Faithful, I saw al-Ḥajjāj last night in a dream." He said: "In what appearance did you see him?" He said: "In an ugly appearance." I said to him: "What has God done with you?" He said: "What is it to you, O you who suck your mother's clitoris?" Hārūn said: "You spoke the truth, by God. You truly saw al-Ḥajjāj. Abū Muḥammad would not abandon his harshness, alive or dead." Ḥanbal b. Isḥāq said with his chain on the authority of Ashʿath al-Ḥuddānī: He said: I saw al-Ḥajjāj in a dream in a bad state, and I said: "O Abū Muḥammad, what has your Lord done with you?" He said: "I did not kill anyone with a killing but He killed me with it." I said: "Then what?" He said: "Then He ordered me to the Fire." I said: "Then what?" He said: "Then I hope for what the people of 'there is no god but God' hope for." He said: Ibn Sīrīn used to say: "I do hope for him." That reached al-Ḥasan, and he said: "By God, God will surely disappoint his hope in him." Aḥmad b. Abī al-Ḥawārī said: I heard Abū Sulaymān al-Dārānī say: "Al-Ḥasan al-Baṣrī would not sit in a gathering without mentioning al-Ḥajjāj and supplicating against him." He said: He saw him in a dream and said to him: "Are you al-Ḥajjāj?" He said: "I am al-Ḥajjāj." He said: "What has God done with you?" He said: "I was killed for every person I killed, then I was placed with the monotheists." He said: After that, al-Ḥasan refrained from reviling him. And God knows best.
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