Tarikh (al-Tabari) 2408
The Year 96
خِلَافَةِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وَبَيْعَتِهِ بُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ مَوْتِ أَخِيهِ الْوَلِيدِ يَوْمَ مَاتَ، وَكَانَ يَوْمَ السَّبْتِ لِلنِّصْفِ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ سِتٍّ وَتِسْعِينَ، وَكَانَ سُلَيْمَانُ بِالرَّمْلَةِ، وَكَانَ وَلِيُّ الْعَهْدِ مِنْ بَعْدِ أَخِيهِ عَنْ وَصِيَّةِ أَبِيهِمَا عَبْدِ الْمَلِكِ. وَقَدْ كَانَ الْوَلِيدُ قَدْ عَزَمَ قَبْلَ مَوْتِهِ عَلَى خَلْعِ أَخِيهِ سُلَيْمَانَ، وَأَنْ يَجْعَلَ وِلَايَةَ الْعَهْدِ مِنْ بَعْدِهِ لِوَلَدِهِ عَبْدِ الْعَزِيزِ بْنِ الْوَلِيدِ، وَقَدْ كَانَ الْحَجَّاجُ طَاوَعَهُ عَلَى ذَلِكَ، وَكَذَلِكَ قُتَيْبَةُ بْنُ مُسْلِمٍ، وَجَمَاعَةٌ مِنْ أَهْلِ الشَّامِ وَقَدْ أَنْشَدَ فِي ذَلِكَ جَرِيرٌ وَغَيْرُهُ مِنَ الشُّعَرَاءِ قَصَائِدَ فَلَمْ يَنْتَظِمْ ذَلِكَ لَهُ حَتَّى مَاتَ، وَانْعَقَدَتِ الْبَيْعَةُ إِلَى سُلَيْمَانَ، فَخَافَهُ قُتَيْبَةُ بْنُ مُسْلِمٍ وَعَزَمَ عَلَى أَنْ لَا يُبَايِعَهُ، فَعَزَلَهُ سُلَيْمَانُ، وَوَلَّى عَلَى إِمْرَةِ الْعِرَاقِ ثُمَّ خُرَاسَانَ يَزِيدَ بْنَ الْمُهَلَّبِ; فَأَعَادَهُ إِلَى إِمْرَتِهَا بَعْدَ عَشْرِ سِنِينَ، وَأَمَرَهُ بِمُعَاقَبَةِ آلِ الْحَجَّاجِ بْنِ يُوسُفَ، وَكَانَ الْحَجَّاجُ هُوَ الَّذِي عَزَلَ يَزِيدَ عَنْ خُرَاسَانَ. وَلِسَبْعٍ بَقِينَ مِنْ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ عَزَلَ سُلَيْمَانُ عَنْ إِمْرَةِ الْمَدِينَةِ عُثْمَانَ بْنَ حَيَّانَ، وَوَلَّى عَلَيْهَا أَبَا بَكْرِ بْنَ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، وَكَانَ أَحَدَ الْعُلَمَاءِ. وَقَدْ كَانَ قُتَيْبَةُ بْنُ مُسْلِمٍ حِينَ بَلَغَهُ وِلَايَةُ سُلَيْمَانَ الْخِلَافَةَ كَتَبَ إِلَيْهِ كِتَابًا يُعَزِّيهِ فِي أَخِيهِ، وَيُهَنِّئُهُ بِوِلَايَتِهِ، وَيَذْكُرُ فِيهِ بَلَاءَهُ وَعَنَاءَهُ وَقِتَالَهُ وَهَيْبَتَهُ فِي صُدُورِ الْأَعْدَاءِ، وَمَا فَتَحَ اللَّهُ مِنَ الْبِلَادِ وَالْمُدُنِ وَالْأَقَالِيمِ الْكِبَارِ عَلَى يَدَيْهِ، وَأَنَّهُ لَهُ عَلَى مِثْلِ مَا كَانَ لِلْوَلِيدِ مِنْ قَبْلِهِ مِنَ الطَّاعَةِ وَالنَّصِيحَةِ، إِنْ لَمْ يَعْزِلْهُ عَنْ خُرَاسَانَ وَنَالَ فِي هَذَا الْكِتَابِ مِنْ يَزِيدَ بْنِ الْمُهَلَّبِ، ثُمَّ كَتَبَ كِتَابًا ثَانِيًا يَذْكُرُ فِيهِ مَا فَعَلَ مِنَ الْقِتَالِ وَالْفُتُوحَاتِ وَهَيْبَتَهُ فِي صُدُورِ الْمُلُوكِ وَالْأَعَاجِمِ، وَيَذُمُّ يَزِيدَ بْنَ الْمُهَلَّبِ أَيْضًا، وَيُقْسِمُ فِيهِ لَئِنْ عَزَلَهُ وَوَلَّى يَزِيدَ لَيَخْلَعَنَّ سُلَيْمَانَ عَنِ الْخِلَافَةِ، وَكَتَبَ كِتَابًا ثَالِثًا فِيهِ خَلْعُ سُلَيْمَانَ بِالْكُلِّيَّةِ، وَبَعَثَ بِهَا مَعَ الْبَرِيدِ، وَقَالَ لَهُ: ادْفَعْ إِلَيْهِ الْكِتَابَ الْأَوَّلَ فَإِنْ قَرَأَهُ وَدَفَعَهُ إِلَى يَزِيدَ بْنِ الْمُهَلَّبِ فَادْفَعْ إِلَيْهِ الثَّانِيَ، فَإِنْ قَرَأَهُ وَدَفَعَهُ إِلَى يَزِيدَ، فَادْفَعْ إِلَيْهِ الثَّالِثَ، فَلَمَّا قَرَأَ سُلَيْمَانُ الْكِتَابَ الْأَوَّلَ وَاتَّفَقَ حُضُورُ يَزِيدَ عِنْدَ سُلَيْمَانَ دَفَعَهُ إِلَى يَزِيدَ، فَقَرَأَهُ، فَنَاوَلَهُ الْبَرِيدُ الْكِتَابَ الثَّانِيَ، فَقَرَأَهُ وَدَفَعَهُ إِلَى يَزِيدَ، فَنَاوَلَهُ الْبَرِيدُ الْكِتَابَ الثَّالِثَ فَقَرَأَهُ فَإِذَا فِيهِ التَّصْرِيحُ بِعَزْلِهِ وَخَلْعِهِ، فَتَغَيَّرَ وَجْهُهُ ثُمَّ خَتَمَهُ وَأَمْسَكَهُ بِيَدِهِ وَلَمْ يَدْفَعْهُ إِلَى يَزِيدَ، وَأَمَرَ بِإِنْزَالِ الْبَرِيدِ فِي دَارِ الضِّيَافَةِ، فَلَمَّا كَانَ مِنَ اللَّيْلِ بَعَثَ إِلَى الْبَرِيدِ فَأَحْضَرَهُ، وَدَفَعَ إِلَيْهِ ذَهَبًا وَكِتَابًا فِيهِ وِلَايَةُ قُتَيْبَةَ عَلَى خُرَاسَانَ، وَأَرْسَلَ مَعَ ذَلِكَ الْبَرِيدِ بَرِيدًا آخَرَ مِنْ جِهَتِهِ لِيُقَرِّرَهُ عَلَيْهَا، فَلَمَّا وَصَلَا بِلَادَ خُرَاسَانَ بَلَغَهُمَا أَنَّ قُتَيْبَةَ قَدْ خَلَعَ الْخَلِيفَةَ، فَدَفَعَ بَرِيدُ سُلَيْمَانَ الْكِتَابَ الَّذِي مَعَهُ إِلَى بَرِيدِ قُتَيْبَةَ، ثُمَّ بَلَغَهُمَا مَقْتَلُ قُتَيْبَةَ قَبْلَ أَنْ يَرْجِعَ بَرِيدُ سُلَيْمَانَ. وَجاء سليمان إِلَى دِمَشْقَ، فَوَرَدَ عَلَى فَاقَةٍ مِنَ النَّاسِ إِلَيْهِ لِمَا كَانُوا فِيهِ مِنْ جَوْرِ الْوَلِيدِ وَعَسْفِهِ، فَأَحْسَنَ السِّيرَةَ، وَرَدَّ الْمَظَالِمَ، وَفَكَّ الْأَسْرَى، وَأَطْلَقَ أَهْلَ السُّجُونِ، وَاتَّخَذَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ وَزِيرًا، ثُمَّ عَهِدَ إِلَيْهِ. وَكَانَ طَوِيلًا أَسَمَرًا أَعْرَجَ أَكُولًا، نَشَأَ بِالْبَادِيَةِ عِنْدَ أَخْوَالِهِ، فَلَمَّا قَدِمَ صَعِدَ الْمِنْبَرَ، فَخَنَقَتْهُ الْعَبْرَةُ، ثُمَّ قَالَ: رَكْبٌ تَخِبُّ بِهِ الْمُطِيُّ فَغَافِلٌ عَنْ سَيْرِهِ وَمُشَمِّرٌ لَمْ يَغْفُلْ لَا بُدَّ أَنْ يَرِدَ الْمُقَصِّرُ وَالَّذِي حُبُّ النَّجَاءِ مَحَلَّهُ لَمْ تَحْلُلْ يَا أَيُّهَا النَّاسُ، رَحِمَ اللَّهُ مَنْ ذُكِّرَ فَاذَّكَرَ، فَإِنَّ الْعِظَةَ تَجْلُو الْعَمَى، إِنَّكُمْ أَوْطَنْتُمْ أَنْفُسَكُمْ دَارَ الرِّحْلَةِ، وَاطْمَأْنَنْتُمْ إِلَى دَارِ الْغُرُورِ فَأَلْهَاكُمُ الْأَمَلُ وَغَرَّتْكُمُ الْأَمَانِيُّ، فَأَنْتُمْ سَفْرٌ وَإِنْ أَقَمْتُمْ، وَمُرْتَحِلُونَ وَإِنْ وُطِّنْتُمْ، لَا تَشْتَكِي مَطَايَاكُمْ أَلَمَ الْكَلَالِ، وَلَا يُتْعِبُهَا دَأْبُ السَّيْرِ، لَيْلٌ يُدْلِجُ بِكُمْ وَأَنْتُمْ نَائِمُونَ، وَنَهَارٌ يَجِدُّ بِكُمْ وَأَنْتُمْ غَافِلُونَ، لَكُمْ فِي كُلِّ يَوْمٍ مُشَيَّعٌ لَا يَسْتَقْبِلُ، وَمُوَدَّعٌ لَا يَؤُوبُ. أَوَلَا تَرَوْنَ - رَحِمَكُمُ اللَّهُ - إِلَى مَا أَنْتُمْ فِيهِ مُنَافِسُونَ، وَعَلَيْهِ مُوَاظِبُونَ، وَلَهُ مُؤْثِرُونَ، مِنْ كَثِيرٍ يَفْنَى، وَجَدِيدٍ يَبْلَى، كَيْفَ أُخِذَ بِهِ الْمُخَلِّفُونَ لَهُ، وَحُوسِبُوا عَلَيْهِ دُونَ الْمُتَنَعِّمِ بِهِ، فَأَصْبَحَ كُلٌّ مِنْهُمْ رَهْنًا بِمَا كَسَبَتْ يَدَاهُ. وَمَا اللَّهُ بِظَلَّامٍ لِلْعَبِيدِ. فَيَا أَيُّهَا اللَّبِيبُ الْمُسْتَبْصِرُ فِيهِمْ تَذْهَبُ أَيَّامُكَ ضَيَاعًا؟ وَعَمَّا قَلِيلٍ يَقَعُ مَحْذُورُكَ، وَيَنْزِلُ بِكَ مَا اطَّرَحَتْهُ وَرَاءَ ظَهْرِكَ، فَأَسْلَمَكَ عَشِيرُكَ، وَفَرَّ مِنْكَ قَرِيبُكَ، فَنُبِذْتَ بِالْعَرَاءِ، وَانْفَضَّتْ عَنْكَ الدُّنْيَا. فَامْهَدْ لِنَفْسِكَ أَيُّهَا الْمَغْرُورُ، وَاعْمَلْ قَبْلَ رُكُوبِ الْمَضِيقِ وَسَدِّ الطَّرِيقِ، فَكَأَنِّي بِكَ قَدْ أُدْرِجْتَ فِي أَطْمَارِكَ، وَأُودِعْتَ مَلْحَدَكَ، وَتَصَدَّعَ عَنْكَ أَقْرَبُوكَ، وَاقْتَسَمَ مَالَكَ بَنُوكَ، وَرَجَعَ الْقَوْمُ يَرْعَوْنَ فِي زَهَرَاتِ مَوْبِقِ دُنْيَاكَ الَّتِي كَدَحْتَ لَهَا وَارْتَحَلَتْ عَنْهَا، فَأَنْتَ كَمَا قَالَ الشَّاعِرُ: سَتَرْحَلُ عَنْ دُنْيَا قَلِيلٌ بَقَاؤُهَا عَلَيْكَ، وَإِنْ تَبْقَى فَإِنَّكَ فَانٍ إِنَّ لِلَّهِ عِبَادًا فَرُّوا مِنْهُ إِلَيْهِ فَجَالَتْ فِكْرَتُهُمْ فِي مَلَكُوتِ الْعَظَمَةِ، فَعَزَفَتْ عَنِ الدُّنْيَا نُفُوسُهُمْ. أَيُّهَا النَّاسُ، أَيْنَ الْوَلِيدُ وَأَبُو الْوَلِيدِ وَجَدُّ الْوَلِيدِ خُلَفَاءُ اللَّهِ، وَأُمَرَاءُ الْمُؤْمِنِينَ، وَسَاسَةُ الرَّعِيَّةِ؟ أَسْمَعَهُمُ الدَّاعِي، وَقَبَضَ الْعَارِيَةَ مُعِيرُهَا، فَاضْمَحَلَّ مَا كَانَ كَأَنْ لَمْ يَكُنْ، وَأَتَى مَا كَأَنَّهُ لَمْ يَزُلْ، وَبَلَغُوا الْأَمَدَ، وَانْقَضَتْ بِهِمُ الْمُدَّةُ، وَرَفَضَتْهُمُ الْأَيَّامُ وَشَمَّرَتْهُمُ الْحَادِثَاتُ، فَسُلِبُوا عَنِ السَّلْطَنَةِ، وَنَفَضُوا لَدَّةَ الْمُلْكِ، وَذَهَبَ عَنْهُمْ طِيبُ الْحَيَاةِ، فَارَقُوا وَاللَّهِ الْقُصُورَ وَسَكَنُوا الْقُبُورَ، وَاسْتَبْدَلُوا بِلِينَةِ الْوِطَاءِ خُشُونَةَ الثَّرَى، فَهُمْ رَهَائِنُ التُّرَابِ إِلَى يَوْمِ الْحِسَابِ. فَرَحِمَ اللَّهُ عَبْدًا مَهَّدَ لِنَفْسِهِ، وَاجْتَهَدَ لِدِينِهِ، وَأَخَذَ بِحَظِّهِ، وَعَمِلَ فِي حَيَاتِهِ، وَسَعَى لِصَلَاحِهِ، وَعَمِلَ لِيَوْمٍ ( تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ أَيُّهَا النَّاسُ، إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ الْمَوْتَ حَتْمًا سَبَقَ بِهِ حُكْمُهُ، وَنَفَذَ بِهِ قَدَرُهُ، لِئَلَّا يَطْمَعُ أَحَدٌ فِي الْخُلُودِ، وَلَا يُطْغِي الْمُعَمَّرَ عُمْرُهُ، وَلِيَعْلَمَ الْمُخَلَّفُ بَعْدَ الْمُقَدَّمِ أَنَّهُ غَيْرُ مُخَلَّدٍ. وَقَدْ جَعَلَ اللَّهُ الدُّنْيَا دَارًا لَا تَقُومُ إِلَّا بِأَئِمَّةِ الْعَدْلِ، وَدُعَاةِ الْحَقِّ، وَإِنَّ لِلَّهِ عِبَادًا يُمَلِّكُهُمْ أَرْضَهُ، وَيَسُوسُ بِهِمْ عِبَادَهُ، وَيُقِيمُ بِهِمْ حُدُودَهُ، وَيَجْعَلُهُمْ رُعَاةَ عِبَادِهِ، وَقَدْ أَصْبَحْتُ فِي هَذَا الْمَقَامِ الَّذِي أَنَا بِهِ غَيْرُ رَاغِبٍ فِيهِ، وَلَا مُنَافِسٍ عَلَيْهِ، وَلَكِنَّهَا إِحْدَى الرِّبَقِ أَعْلَقَهَا الْوَاهِقُ مَسَاغَ الْمُزْدَرَدِ وَمَخْرَجَ النَّفَسِ، وَلَوْلَا أَنَّ الْخِلَافَةَ تُحْفَةٌ مِنَ اللَّهِ كُفْرٌ بِاللَّهِ [خُلْفُهَا] لَتَمَنَّيْتُ أَنِّي كَأَحَدِ الْمُسْلِمِينَ يُضْرَبُ لِي بِسَهْمِي. فَعَلَى رِسْلِكُمْ بَنِي الْوَلِيدِ، فَإِنِّي شِبْلُ عَبْدِ الْمَلِكِ، وَنَابُ مَرْوَانَ، لَا تُظْلِعُنِي حَمْلُ النَّائِبَةِ، وَلَا يُفْزِعُنِي صَرِيفُ الْأَجْفَرِ. وَقَدْ وَلِيتُ مِنْ أَمْرِكُمْ مَا كُنْتُ لَهُ مَكْفِيًّا، وَأَصْبَحْتُ خَلِيفَةً وَأَمِيرًا، وَمَا هُوَ إِلَّا الْعَدْلُ أَوِ النَّارُ، وَلِيَجِدَنِي الْمُمَارِسُ لِي أَخْشَنَ مِنْ مُضَرَّسٍ الْكَذَّابِ، فَمَنْ سَلَكَ الْمَحَجَّةَ حَذَى نَعْلَ السَّلَامَةِ، وَمَنْ عَدَلَ عَنِ الطَّرِيقِ وَقَعَ فِي وَادِي الْهَلَكَةِ وَالضَّلَالَةِ. أَلَا فَإِنَّ اللَّهَ سَائِلٌ كُلًّا عَنْ كُلٍّ، فَمَنْ صَحَّتْ نِيَّتُهُ وَلَزِمَ طَاعَتَهُ كَانَ اللَّهُ لَهُ بِصِرَاطِ التَّوْفِيقِ، وَبِرَصْدِ الْمَعُونَةِ، وَكُتَبَ لَهُ بِسَبِيلِ الشُّكْرِ وَالْمُكَافَأَةِ، فَاقْبَلُوا الْعَافِيَةَ فَقَدْ رُزِقْتُمُوهَا، وَالْزَمُوا السَّلَامَةَ فَقَدْ وَجَدْتُمُوهَا، فَمَنْ سَلِمْنَا مِنْهُ سَلِمَ مِنَّا، وَمَنْ تَارَكَنَا تَارَكْنَاهُ، وَمَنْ نَازَعْنَا نَازَعْنَاهُ. فَارْغَبُوا إِلَى اللَّهِ فِي صَلَاحِ نِيَّاتِكُمْ وَقَبُولِ أَعْمَالِكُمْ، وَطَاعَةِ سُلْطَانِكُمْ، فَإِنِّي وَاللَّهِ غَيْرُ مُبْطِلٍ حَدًّا، وَلَا تَارِكٍ لَهُ حَقًّا حَتَّى أَنْكُثَهَا عُثْمَانِيَّةً عُمَرِيَّةً، وَقَدْ عَزَلْتُ كُلَّ أَمِيرٍ كَرِهَتْهُ رَعِيَّتُهُ، وَوَلَّيْتُ أَهْلَ كُلِّ بَلَدٍ مَنْ أَجْمَعَ عَلَيْهِ خِيَارُهُمْ وَاتَّفَقَتْ عَلَيْهِ كَلِمَتُهُمْ، وَقَدْ جَعَلْتُ الْغَزْوَ أَرْبَعَةَ أَشْهُرٍ، وَفَرَضْتُ لِذُرِّيَّةِ الْغَازِينَ سَهْمَ الْمُقِيمِينَ، وَأَمَرْتُ بِقِسْمَةِ صَدَقَةِ كُلِّ مِصْرَ فِي أَهْلِهِ إِلَّا سَهْمَ الْعَامِلِ عَلَيْهَا، وَفِي سَبِيلِ اللَّهِ، وَابْنِ السَّبِيلِ، فَإِنَّ ذَلِكَ لِي وَأَنَا أَوْلَى بِالنَّظَرِ فِيهِ، فَرَحِمَ اللَّهُ امْرَأً عَرَفَ مِنَّا سَهْوَ الْمَغْفَلِ عَنْ مَفْرُوضِ حَقٍّ أَوْ وَاجِبٍ فَأَعَانَ بِرَأْيٍ، وَأَنَا أَسْأَلُ اللَّهَ الْعَوْنَ عَلَى صَلَاحِكُمْ فَإِنَّهُ مُجِيبُ السَّائِلِينَ، جَعَلَنَا اللَّهُ وَإِيَّاكُمْ مِمَّنْ يَنْتَفِعُ بِمَوْعِظَتِهِ، وَيُوفِي بِعَهْدِهِ فَإِنَّهُ سَمِيعُ الدُّعَاءِ، وَأَسْتَغْفِرُ اللَّهُ لِي وَلَكُمْ. ذِكْرُ طَرَفٍ مِنْ أَخْبَارِهِ وَسِيرَتِهِ عَنْ سُلَيْمَانَ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، قَالَ: كَانَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ أَكُولًا، وَكَانَتْ بَيْنَهُ وَبَيْنَ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ وَصُلَةٌ. قَالَ: قَالَ لَنَا سُلَيْمَانُ يَوْمًا: إِنِّي قَدْ أَمَرْتُ قَيِّمَ بُسْتَانٍ لِي أَنْ يَحْبِسَ عَلَيَّ الْفَاكِهَةَ وَلَا يَجْنِيَ مِنْهَا شَيْئًا حَتَّى يُدْرِكَ، فَاغْدُوَا عَلَيَّ مَعَ الْفَجْرِ - يَقُولُ لِأَصْحَابِهِ الَّذِينَ كَانَ يَأْنَسُ بِهِمْ - لِنَأْكُلَ الْفَاكِهَةَ فِي بَرْدِ النَّهَارِ. فَغَدَوْنَا فِي ذَلِكَ الْوَقْتِ، وَصَلَّى الصُّبْحَ وَصَلَّيْنَا، فَدَخَلْنَا مَعَهُ فَإِذَا الْفَاكِهَةُ مُتَهَدِّلَةٌ عَلَى أَغْصَانِهَا، وَإِذَا كُلُّ فَاكِهَةٍ مُخْتَارَةٍ قَدْ أَدْرَكَتْ كُلُّهَا، فَقَالَ: كُلُوا. ثُمَّ أَقْبَلَ عَلَيْهَا وَأَكَلْنَا بِمِقْدَارِ الطَّاقَةِ، وَأَقْبَلْنَا نَقُولُ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذَا الْعُنْقُودُ، فَيَخْرُطُهُ فِي فِيهِ، يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ التُّفَّاحَةُ، وَكُلَّمَا رَأَيْنَا شَيْئًا نَضِيجًا أَوْمَأْنَا إِلَيْهِ فَيَأْخُذُهُ فَيَأْكُلُهُ حَتَّى ارْتَفَعَ الضُّحَى وَارْتَفَعَ النَّهَارُ ثُمَّ أَقْبَلَ عَلَى قَيِّمِ الْبُسْتَانِ، فَقَالَ: وَيْحَكَ يَا فُلَانُ إِنِّي قَدِ اسْتَجَعْتُ فَهَلْ عِنْدَكَ شَيْءُ تُطْعِمُنِيهِ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ عَنَاقٌ حَوْلِيَّةٌ حَمْرَاءُ، قَالَ: آتِنِي بِهَا، وَلَا تَأْتِنِي مَعَهَا بِخُبْزٍ. فَجَاءَ بِهَا عَلَى خِوَانٍ لَا قَوَائِمَ لَهُ وَقَدْ مَلَأَتِ الْخِوَانَ، فَأَقْبَلَ يَأْخُذُ الْعُضْوَ فَيَجِيءُ مَعَهُ فَيَخْرُطُهُ فِي فِيهِ وَيُلْقِي الْعَظْمَ حَتَّى أَتَى عَلَيْهَا، ثُمَّ عَادَ لِأَكْلِ الْفَاكِهَةِ، فَأَكَلَ فَأَكْثَرَ، ثُمَّ قَالَ لِلْقَيِّمِ: وَيَحَكَ مَا عِنْدَكَ شَيْءُ تُطْعِمُنِيهِ؟ قَالَ: بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ دَجَاجَتَانِ بَحْرِيَّتَانِ قَدْ عَمِيَتَا شَحْمًا، قَالَ: ائْتِنِي بِهِمَا، فَأَتَى بِهِمَا فَفَعَلَ بِهِمَا كَمَا فَعَلَ بِالْعَنَاقِ، ثُمَّ عَادَ لِأَكْلِ الْفَاكِهَةِ، فَأَكَلَ مَلِيًّا، ثُمَّ قَالَ لِلْقَيِّمِ: هَلْ عِنْدَكَ شَيْءٌ تُطْعِمُنِيهِ فَإِنِّي قَدْ جُعْتُ؟ قَالَ: عِنْدِي سَوِيقٌ [كَأَنَّهُ قِطَعُ الْأَوْتَارِ]، وَسَمْنٌ، وَسُكَّرٌ. قَالَ: أَفَلَا أَعْلَمَتَنِي قَبْلَ هَذَا بِهِ، ائْتِنِي بِهِ وَأَكْثِرْ، فَأَتَاهُ بِقَعْبٍ يَقْعُدُ فِيهِ الرَّجُلُ وَقَدْ مَلَأَهُ مِنَ السَّوِيقِ وَقَدْ خَلَطَهُ بِالسُّكَّرِ وَصَبَّ عَلَيْهِ السَّمْنَ، وَأَتَى بِجَرَّةٍ مِنْ مَاءٍ بَارِدٍ وَكُوزٍ، فَأَخَذَ الْقَعْبَ عَلَى كَفِّهِ وَأَقْبَلَ الْقَيِّمُ يَصُبُّ عَلَيْهِ الْمَاءَ [فَيُحَرِّكُهُ وَيَأْكُلُهُ - أَوْ قَالَ] - وَيَشْرَبُهُ حَتَّى كَفَاهُ عَلَى وَجْهِهِ فَارِغًا، ثُمَّ عَادَ لِلْفَاكِهَةِ، فَأَكَلَ مَلِيًّا حَتَّى عَلَتِ الشَّمْسُ، وَدَخَلَ وَأَمَرَنَا أَنْ نَدْخُلَ إِلَى مَجْلِسِهِ، فَدَخَلْنَا وَجَلَسْنَا، فَمَا مَكَثَ أَنْ خَرَجَ عَلَيْنَا، فَلَمَّا جَلَسَ قَامَ كَبِيرُ الطَّبَّاخِينَ حِيَالَهُ يُؤْذِنُهُ بِالْغَدَاءِ، فَأَوْمَأَ إِلَيْهِ أَنِ ائْتِ بِالْغَدَاءِ، فَأَتَاهُ بِهِ فَوَضَعَ يَدَهُ فَأَكَلَ، فَمَا فَقَدْنَا مِنْ أَكْلِهِ شَيْئًا. وعَنْ مَعْنِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ: كَانَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ فِي نَادِيَةٍ لَهُ، فَسَمَرَ لَيْلَةً عَلَى ظَهْرِ سَطْحٍ، ثُمَّ تَفَرَّقَ عَنْهُ جُلَسَاؤُهُ، فَدَعَا بِوَضُوءٍ، فَجَاءَتْ بِهِ جَارِيَةٌ لَهُ، فَبَيْنَا هِيَ تَصُبُّ عَلَيْهِ إِذِ اسْتَمَدَّهَا بِيَدِهِ وَأَشَارَ إِلَيْهَا فَإِذَا هِيَ سَاهِيَةٌ مُصْغِيَةٌ بِسَمْعِهَا مَائِلَةٌ بِجَسَدِهَا كُلِّهِ إِلَى صَوْتِ غِنَاءٍ تَسْمَعُهُ فِي نَاحِيَةِ الْعَسْكَرِ، فَأَمَرَهَا فَتَنَحَّتْ وَاسْتَمَعَ هُوَ الصَّوْتَ، فَإِذَا صَوْتُ رَجُلٍ يُغَنِّي، فَأَنْصَتَ لَهُ حَتَّى [إِذَا] فَهِمَ مَا يُغَنِّي بِهِ مِنَ الشِّعْرِ، ثُمَّ دَعَا جَارِيَةً مِنْ جَوَارِيهِ غَيْرَهَا، فَتَوَضَّأَ. فَلَمَّا أَصْبَحَ أَذِنَ لِلنَّاسِ إِذْنًا عَامًّا، فَلَمَّا أَخَذُوا مَجَالِسَهُمْ أَجْرَى ذِكْرَ الْغِنَاءِ وَمَنْ كَانَ يَسْمَعُهُ وَلِينَ فِيهِ حَتَّى ظَنَّ الْقَوْمُ أَنَّهُ يَشْتَهِيهِ، فَأَفَاضُوا فِي ذَلِكَ فِي التَّلْيِينِ وَالتَّحْلِيلِ وَالتَّسْهِيلِ، وَذَكَرُوا مَنْ كَانَ يَسْمَعُهُ مِنْ أَهْلِ الْمُرُوءَاتِ وَسَرَوَاتِ النَّاسِ، ثُمَّ قَالَ: هَلْ بَقِيَ أَحَدٌ يُسْمَعُ مِنْهُ؟ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: عِنْدِي رَجُلَانِ مِنْ أَهْلِ أَيْلَةَ حَاذِقَانِ، فَقَالَ: أَيْنَ مَنْزِلُكَ مِنَ الْعَسْكَرِ، فَأَوْمَأَ إِلَى النَّاحِيَةِ الَّتِي كَانَ فِيهَا الْغِنَاءُ. فَقَالَ سُلَيْمَانُ: يُبْعَثُ إِلَيْهِمَا، فَوَجَدَ الرَّسُولُ أَحَدَهُمَا فَأَقْبَلَ بِهِ حَتَّى أَدْخَلَهُ عَلَى سُلَيْمَانَ، فَقَالَ لَهُ: مَا اسْمُكَ؟ قَالَ: سَمِيرٌ، قَالَ: فَسَأَلَهُ عَنِ الْغِنَاءِ كَيْفَ هُوَ فِيهِ؟ قَالَ: حَاذِقٌ مُحْكِمٌ، قَالَ: فَمَتَى عَهْدُكَ بِهِ؟ قَالَ: فِي لَيْلَتِي هَذِهِ الْمَاضِيَةِ، قَالَ: وَفِي أَيِّ نَوَاحِي الْعَسْكَرِ كُنْتَ؟ فَذَكَرَ لَهُ النَّاحِيَةَ الَّتِي سَمِعَ فِيهَا الصَّوْتَ، قَالَ: فَمَا غَنَّيْتَ؟ قَالَ: فَذَكَرَ الشِّعْرَ الَّذِي سَمِعَ سُلَيْمَانُ، فَأَقْبَلَ سُلَيْمَانُ، يَقُولُ: هَدَرَ الْجَمَلُ فَضَبَعَتِ النَّاقَةُ، وَهَبَّ التَّيْسُ فَشَكَرَتِ الشَّاةُ، وَهَدَرَ الْحَمَامُ فَرَافَتْ، وَغَنَّى الرَّجُلُ فَطَرِبَتِ الْمَرْأَةُ. ثُمَّ أَمَرَ بِهِ فَخُصِيَ. وَسَأَلَ عَنِ الْغِنَاءِ أَيْنَ أَصْلُهُ، وَأَكْثَرُ مَا يَكُونُ؟ قَالُوا: بِالْمَدِينَةِ وَهُوَ فِي الْمُخَنَّثِينَ وَهُمُ الْحُذَّاقُ بِهِ وَالْأَئِمَّةُ فِيهِ، فَكَتَبَ إِلَى عَامِلِهِ بِالْمَدِينَةِ وَهُوَ أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ أَنِ اخْصِ مَنْ قِبَلَكَ مِنَ الْمُخَنَّثِينَ. قَالَ الزُّبَيْرُ: وَكَانَ ابْنُ أَبِي عَبْلَةَ وَسُلَيْمَانُ بْنُ حَرْبٍ يَقُصَّانِ عِنْدَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ. [مُشَادَّةٌ بَيْنَ مَرْوَانَ وَسُلَيْمَانَ وَتَدَخُّلُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ] يُرْوَى: (أَنَّ مَرْوَانَ بْنَ عَبْدِ الْمَلِكِ وَقَعَ بَيْنَهُ وَبَيْنَ سُلَيْمَانَ فِي خِلَافَتِهِ كَلَامٌ، فَقَالَ لَهُ سُلَيْمَانُ: يَابْنَ اللَّخْنَاءِ، فَفَتَحَ مَرْوَانُ فَاهُ لِيُجِيبَهُ، فَأَمْسَكَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بِفِيهِ وَقَالَ: أَنْشُدُكَ اللَّهَ؛ إِمَامُكَ وَأَخُوكَ وَلَهُ السِّنُّ! فَسَكَتَ، وَقَالَ: قَتَلْتَنِي وَاللَّهِ؛ لَقَدْ زِدْتَ فِي جَوْفِي أَحَرَّ مِنَ النَّارِ، فَمَا أَمْسَى حَتَّى مَاتَ). وَأَخْرَجَ ابْنُ أَبِي الدُّنْيَا، عَنْ زِيَادِ بْنِ عُثْمَانَ: أَنَّهُ دَخَلَ عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ لَمَّا مَاتَ ابْنُهُ أَيُّوبُ، فَقَالَ: (يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ كَانَ يَقُولُ: مَنْ أَحَبَّ الْبَقَاءَ... فَلْيُوَطِّنْ نَفْسَهُ عَلَى الْمَصَائِبِ).
Translation
✧ The Caliphate of Sulaymān b. ʿAbd al-Malik and His Pledge of Allegiance He was given the pledge of allegiance as caliph after the death of his brother al-Walīd on the day he died, which was Saturday, the middle of Jumādā al-Ākhirah in the year ninety-six. Sulaymān was in al-Ramlah, and he was the heir apparent after his brother according to the testament of their father ʿAbd al-Malik. Al-Walīd had resolved before his death to depose his brother Sulaymān and to make the succession after him belong to his son ʿAbd al-ʿAzīz b. al-Walīd. Al-Ḥajjāj had complied with him in that, as had Qutaybah b. Muslim and a group of the people of Syria. Jarīr and other poets composed odes about that, but it was not accomplished for him before he died. The pledge of allegiance was then concluded for Sulaymān, so Qutaybah b. Muslim feared him and resolved not to pledge allegiance to him. Sulaymān dismissed him and appointed Yazīd b. al-Muhallab to the governorship of Iraq and then Khurāsān, restoring him to its command after ten years, and commanded him to punish the family of al-Ḥajjāj b. Yūsuf, for al-Ḥajjāj was the one who had dismissed Yazīd from Khurāsān. With seven nights remaining of Ramaḍān of this year, Sulaymān dismissed ʿUthmān b. Ḥayyān from the governorship of Madinah and appointed over it Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm, who was one of the scholars. When news of Sulaymān's accession to the caliphate reached Qutaybah b. Muslim, he wrote him a letter condoling him on his brother and congratulating him on his accession, mentioning in it his trials, toils, fighting, and the awe he inspired in the breasts of the enemies, and what God had opened through his hands of lands, cities, and great regions. He stated that he would show him the same obedience and good counsel as he had shown al-Walīd before him, if he did not dismiss him from Khurāsān. In this letter he attacked Yazīd b. al-Muhallab. Then he wrote a second letter in which he mentioned what he had done of fighting and conquests and the awe he inspired in the breasts of kings and non-Arabs, and he also disparaged Yazīd b. al-Muhallab, swearing in it that if Sulaymān dismissed him and appointed Yazīd, he would surely depose Sulaymān from the caliphate. He wrote a third letter containing the complete deposition of Sulaymān. He sent them with the courier and said to him: "Deliver to him the first letter; if he reads it and hands it to Yazīd b. al-Muhallab, deliver to him the second; if he reads it and hands it to Yazīd, deliver to him the third." When Sulaymān read the first letter, and it happened that Yazīd was present with Sulaymān, he handed it to Yazīd, who read it. The courier then handed him the second letter; he read it and handed it to Yazīd. The courier then handed him the third letter; he read it and found in it explicit deposition and removal. His face changed, then he sealed it and held it in his hand and did not hand it to Yazīd. He ordered the courier to be lodged in the guest house. When night came, he sent for the courier and brought him, gave him gold and a letter containing the appointment of Qutaybah over Khurāsān, and sent with that courier another courier from his side to confirm him in it. When they reached the land of Khurāsān, news reached them that Qutaybah had deposed the caliph. Sulaymān's courier then delivered the letter he had to Qutaybah's courier, and then news of Qutaybah's killing reached them before Sulaymān's courier returned. Sulaymān came to Damascus, and the people came to him in need because of what they had suffered from al-Walīd's tyranny and harshness. He conducted himself well, restored rights that had been usurped, released captives, set free the people of the prisons, and took ʿUmar b. ʿAbd al-ʿAzīz as his wazīr, then made him his heir apparent. He was tall, dark-complexioned, lame, and a great eater. He grew up in the desert with his maternal uncles. When he arrived, he ascended the pulpit, and tears choked him; then he said: A rider whom mounts carry swiftly—one is heedless of his journey, and one who has rolled up his sleeves and is not heedless. The negligent one and the one who loves escape must inevitably arrive at a place where he has not alighted. O people, may God have mercy on one who is reminded and takes heed, for admonition clears away blindness. You have made yourselves reside in the abode of departure, and you have felt at ease in the abode of delusion. Hope has distracted you and wishes have deceived you. You are travelers even if you stay, and you are departing even if you settle. Your mounts do not complain of the pain of exhaustion, and the toil of travel does not weary them. A night journeys with you while you sleep, and a day presses on with you while you are heedless. Every day you have one who is escorted away and does not return, and one who is bid farewell and does not come back. Do you not see—may God have mercy on you—what you are competing for, persisting in, and preferring, of much that perishes and new that wears out? How those who left it behind were seized by it and were called to account for it, not those who enjoyed it. Thus each of them became a pledge for what his hands earned. And God is not unjust to His servants. O you intelligent and discerning one, among them your days pass in waste? And after a little while what you feared will befall you, and what you cast behind your back will descend upon you. Your kinsmen will abandon you, and your near ones will flee from you, and you will be cast into the open, and the world will slip away from you. So prepare a smooth path for yourself, O you who are deceived, and act before you mount the narrow pass and the blocking of the road. It is as if I see you wrapped in your shrouds, placed in your grave, your closest ones split from you, your sons dividing your wealth, and the people returning to graze in the flowers of the destructive world of yours for which you toiled and from which you departed. You are as the poet said: You shall depart from a world whose stay upon you is short, and if you remain, you shall perish. God has servants who fled from it to Him; their thoughts roamed in the dominion of majesty, and their souls turned away from the world. O people, where is al-Walīd, Abū al-Walīd, and the grandfather of al-Walīd—God's caliphs, the commanders of the believers, and the rulers of the subjects? The caller summoned them, and the lender took back the loan. What was vanished as if it had never been, and what came is as if it had never ceased. They reached the term, and the period ended with them. The days cast them aside, and events rolled them up. They were stripped of authority, shook off the pleasure of kingship, and the sweetness of life left them. By God, they parted from palaces and inhabited graves, and exchanged soft bedding for the roughness of the earth. They are hostages of the dust until the Day of Reckoning. May God have mercy on a servant who prepared for himself, strove for his religion, took his share, acted in his life, sought his own welfare, and worked for a day when every soul will find what good it did brought forward and what evil it did—it will wish there were between it and that a great distance. And God warns you of Himself. O people, God, mighty and glorious, made death an inescapable decree by which His judgment preceded and His destiny was executed, so that no one might hope for immortality, and a long life might not make the aged one tyrannical, and so that the one left behind after the one sent ahead might know that he is not immortal. God made the world an abode that stands only through just leaders and callers to truth. God has servants whom He makes owners of His earth, through whom He governs His servants, by whom He establishes His limits, and whom He makes shepherds of His servants. I have come to this station in which I am without desiring it or competing for it, but it is one of the nooses which the one who casts it has fastened around the passage of the throat and the outlet of breath. Were it not that the caliphate is a gift from God and rejecting it would be disbelief in God, I would wish to be like one of the Muslims for whom my share is struck. So take your time, O sons of al-Walīd, for I am the cub of ʿAbd al-Malik and the fang of Marwān. The burden of calamity does not trouble me, and the grinding of the stallion does not frighten me. I have taken charge of your affair for which I was sufficient, and I have become caliph and commander. It is nothing but justice or the Fire. Whoever grapples with me will find me rougher than the molar of al-Kadhdhāb. Whoever follows the clear road has put on the sandal of safety, and whoever turns from the path falls into the valley of destruction and error. Indeed God will ask everyone about everything. Whoever's intention is sound and who adheres to obedience to Him, God will guide him on the path of success and lay in wait with help for him, and will record for him the way of gratitude and reward. So accept well-being, for you have been granted it, and cling to safety, for you have found it. Whoever is safe from us is safe from us, and whoever leaves us alone we leave alone, and whoever contends with us we contend with. So turn to God for the soundness of your intentions, the acceptance of your deeds, and obedience to your sultan. By God, I will not nullify any prescribed punishment, nor abandon any right, even if I have to break it like ʿUthmān or ʿUmar. I have dismissed every governor whom his subjects disliked, and I have appointed over each land the one upon whom their best people agreed and whose word they united. I have made raiding four months, and I have assigned to the descendants of the raiders the share of those who stay. I have commanded that the alms of each city be distributed among its people, except the share of the collector, and in the way of God, and the wayfarer. That is for me, and I am most entitled to look into it. May God have mercy on a man who recognizes from us the inadvertence of the heedless regarding an obligatory right or duty and assists with an opinion. I ask God for help in your welfare, for He answers the supplicants. May God make us and you among those who benefit from His admonition and fulfill His covenant, for He hears supplication. I ask God's forgiveness for myself and for you. Mention of Some of His Reports and Conduct From Sulaymān b. ʿAbd Allāh, from his father ʿAbd Allāh b. ʿAbd Allāh b. al-Ḥārith, who said: Sulaymān b. ʿAbd al-Malik was a great eater, and there was a bond between him and ʿAbd Allāh b. ʿAbd Allāh. He said: Sulaymān said to us one day: "I have ordered the keeper of a garden of mine to withhold the fruit from me and not pick any of it until it ripens. So come to me at dawn—he said to his companions whose company he enjoyed—so that we may eat fruit in the cool of the day." We went at that time, and he prayed the morning prayer and we prayed, then we entered with him, and there was the fruit hanging from its branches, and every choice fruit had ripened completely. He said: "Eat." Then he attacked it, and we ate as much as we could. We began saying: "O Commander of the Believers, this cluster," and he would strip it into his mouth; "O Commander of the Believers, this apple," and whenever we saw something ripe we pointed to it, and he would take it and eat it, until the forenoon rose and the day advanced. Then he turned to the keeper of the garden and said: "Woe to you, O so-and-so, I have become hungry. Do you have anything to feed me?" He said: "Yes, O Commander of the Believers, a yearling red kid." He said: "Bring it to me, and do not bring bread with it." He brought it on a tray without legs, and it filled the tray. He began taking a limb and it came with him, and he stripped it into his mouth and threw away the bone, until he finished it. Then he returned to eating fruit and ate much. Then he said to the keeper: "Woe to you, do you have anything to feed me?" He said: "Yes, O Commander of the Believers, two sea hens that have become blind with fat." He said: "Bring them to me." He brought them, and he did to them as he had done to the kid. Then he returned to eating fruit and ate for a long while. Then he said to the keeper: "Do you have anything to feed me, for I have become hungry?" He said: "I have sawīq [like pieces of bowstrings], and clarified butter, and sugar." He said: "Why did you not tell me about this before? Bring it to me, and make it plenty." He brought him a large bowl in which a man could sit, filled with sawīq mixed with sugar, and he poured clarified butter over it, and he brought a jar of cold water and a jug. He took the bowl on his palm, and the keeper began pouring water over it [and he stirred it and ate it—or he said]—and drank it until he turned it over his face empty. Then he returned to the fruit and ate for a long while until the sun rose high. Then he went inside and ordered us to enter his assembly. We entered and sat down. It was not long before he came out to us. When he sat down, the chief of the cooks stood before him to announce lunch. He gestured to him to bring lunch. He brought it, and he put his hand and ate, and we did not miss anything of his eating. From Maʿn b. ʿAbd al-Raḥmān b. Abī al-Zinād, from his father, who said: Sulaymān b. ʿAbd al-Malik was in one of his gatherings, and he stayed up conversing one night on a roof. Then his companions dispersed, and he called for water for ablution. A slave girl of his brought it. While she was pouring for him, he reached out with his hand and gestured to her, and there she was, distracted, inclining her ear and leaning her whole body toward the sound of singing that she heard in a part of the camp. He ordered her to step aside, and he himself listened to the sound, and it was the voice of a man singing. He listened to him until he understood the poetry he was singing. Then he called another slave girl of his, and performed ablution. When morning came, he granted the people a general audience. When they had taken their seats, he brought up the mention of singing and those who listened to it and were lenient about it, until the people thought that he desired it. They then spoke at length about leniency, permissibility, and ease, and mentioned those among people of virtue and the nobles who listened to it. Then he said: "Is there anyone left from whom it can be heard?" A man from the people said: "I have two skillful men from the people of Aylah." He said: "Where is your dwelling in the camp?" He pointed to the area where the singing had been. Sulaymān said: "Send for them." The messenger found one of them and brought him until he entered him upon Sulaymān. He said to him: "What is your name?" He said: "Samīr." He asked him about singing and how skilled he was in it. He said: "Skillful and proficient." He said: "When was your last practice of it?" He said: "Last night." He said: "In which part of the camp were you?" He mentioned the area in which he had heard the sound. He said: "What did you sing?" He mentioned the poetry that Sulaymān had heard. Sulaymān then said: "The camel bellowed and the she-camel yearned; the he-goat stirred and the ewe responded; the pigeon cooed and the dove fluttered; the man sang and the woman was enraptured." Then he ordered him to be castrated. He asked where singing originated and where it was most common. They said: "In Madinah, and it is among the effeminates, who are its experts and imams." So he wrote to his governor in Madinah, who was Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm: "Castrate the effeminates who are with you." Al-Zubayr said: Ibn Abī ʿAblah and Sulaymān b. Ḥarb used to tell stories in the presence of Sulaymān b. ʿAbd al-Malik. [A Dispute between Marwān and Sulaymān and the Intervention of ʿUmar b. ʿAbd al-ʿAzīz] It is related: Marwān b. ʿAbd al-Malik had words with Sulaymān during his caliphate. Sulaymān said to him: "O son of the foul-smelling woman." Marwān opened his mouth to answer him, but ʿUmar b. ʿAbd al-ʿAzīz grabbed his mouth and said: "I adjure you by God; he is your imam and your brother, and he is older!" So he fell silent, and said: "By God, you have killed me; you have increased in my belly something hotter than fire." He did not reach evening before he died. Ibn Abī al-Dunyā narrated, from Ziyād b. ʿUthmān: that he entered upon Sulaymān b. ʿAbd al-Malik when his son Ayyūb died, and he said: (O Commander of the Faithful; ʿAbd al-Raḥmān b. Abī Bakrah used to say: Whoever loves to remain... let him accustom himself to calamities).
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