Tarikh (al-Tabari) 2426
The Year 99
مَوْتِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وفي سَنَةُ تِسْعٍ وَتِسْعِينَ كَانَتْ وَفَاةُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ ، أَمِيرِ الْمُؤْمِنِينَ، يَوْمَ الْجُمُعَةِ لِعَشْرٍ مَضَيْنَ وَقِيلَ: بَقِينَ مِنْ صَفَرٍ مِنْهَا، عَنْ خَمْسٍ وَأَرْبَعِينَ سَنَةً. وَقِيلَ: عَنْ ثَلَاثٍ وَأَرْبَعِينَ. وَقِيلَ: إِنَّهُ لَمْ يُجَاوِزِ الْأَرْبَعِينَ. وَكَانَتْ خِلَافَتُهُ سَنَتَيْنِ وَثَمَانِيَةَ أَشْهُرٍ، وَزَعَمَ أَبُو أَحْمَدَ الْحَاكِمُ أَنَّهُ تُوُفِّيَ يَوْمَ الْجُمُعَةِ لِثَلَاثَ عَشْرَةَ بَقِيَتْ مِنْ رَمَضَانَ مِنْهَا، وَأَنَّهُ اسْتَكْمَلَ فِي خِلَافَتِهِ ثَلَاثَ سِنِينَ وَثَلَاثَةَ أَشْهُرٍ وَخَمْسَةَ أَيَّامٍ، وَلَهُ مِنَ الْعُمْرِ تِسْعٌ وَثَلَاثُونَ سَنَةً. وَالصَّحِيحُ قَوْلُ الْجُمْهُورِ، وَهُوَ الْقَوْلُ الْأَوَّلُ. وَاللَّهُ أَعْلَمُ. نسب سليمان بن عبد الملك ومولده ونشأته وَهُوَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ الْقُرَشِيُّ الْأُمَوِيُّ أَبُو أَيُّوبَ. كَانَ مَوْلِدُهُ بِالْمَدِينَةِ فِي بَنِي جَزِيلَةَ، وَنَشَأَ بِالشَّامِ عِنْدَ أَبِيهِ، وَرَوَى الْحَدِيثَ عَنْ أَبِيهِ، عَنْ جِدِّهِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ فِي قِصَّةِ الْإِفْكِ، رَوَاهُ ابْنُ عَسَاكِرَ، مِنْ طَرِيقِ ابْنِهِ عَبْدِ الْوَاحِدِ بْنِ سُلَيْمَانَ عَنْهُ. وَرَوَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُنَيْدَةَ أَنَّهُ صَحِبَ عَبْدَ اللَّهِ بْنَ عُمَرَ إِلَى الْغَابَةِ، قَالَ: فَسَكَتُّ، فَقَالَ لِي ابْنُ عُمَرَ: مَا لَكَ؟ فَقُلْتُ: كُنْتُ أَتَمَنَّى، فَهَلْ تَتَمَنَّى يَا أَبَا عَبْدِ الرَّحْمَنِ؟ فَقَالَ: لَوْ أَنَّ لِي أُحُدًا هَذَا ذَهَبًا أَعْلَمُ عَدَدَهُ وَأُخْرِجُ زَكَاتَهُ مَا كَرِهْتُ ذَلِكَ، أَوْ قَالَ: مَا خَشِيتُ أَنْ يَضُرَّنِي. قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: وَكَانَتْ دَارُهُ بِدِمَشْقَ مَوْضِعَ مِيضَأَةِ جَيْرُونَ الْآنَ فِي تِلْكَ السَّاحَةِ جَمِيعِهَا، وَبَنَى دَارًا كَبِيرَةً مِمَّا يَلِي بَابَ الصَّغِيرِ مَوْضِعَ الدَّرْبِ الْمَعْرُوفِ بِدَرْبِ مُحْرِزٍ وَجَعَلَهَا دَارَ الْإِمَارَةِ وَعَمِلَ فِيهَا قُبَّةً صَفْرَاءَ تَشْبِيهًا بِالْقُبَّةِ الْخَضْرَاءِ. قَالَ: وَكَانَ فَصِيحًا مُؤْثِرًا لِلْعَدْلِ مُحِبًّا لِلْغَزْوِ، وَقَدْ أَنْفَذَ الْجَيْشَ لِحِصَارِ الْقُسْطَنْطِينِيَّةِ حَتَّى صَالَحُوهُمْ عَلَى بِنَاءِ الْجَامِعِ بِهَا. وَقَدْ رَوَى أَبُو بَكْرٍ الصُّولِيُّ، أَنَّ عَبْدَ الْمَلِكِ جَمَعَ بَنِيهِ الْوَلِيدَ وَسُلَيْمَانَ وَمَسْلَمَةَ بَيْنَ يَدَيْهِ، فَاسْتَقْرَأَهُمُ الْقُرْآنَ فَأَجَادُوا الْقِرَاءَةَ، ثُمَّ اسْتَنْشَدَهُمُ الشِّعْرَ فَأَجَادُوا، غَيْرَ أَنَّهُمْ لَمْ يُكْمِلُوا أَوْ يُحْكِمُوا شِعْرَ الْأَعْشَى، فَلَامَهُمْ عَلَى ذَلِكَ ثُمَّ قَالَ: لِيُنْشِدْنِي كُلُّ رَجُلٍ مِنْكُمْ أَرَقَّ بَيْتٍ قَالَتْهُ الْعَرَبُ وَلَا يُفْحِشُ، هَاتِ يَا وَلِيدُ: فَقَالَ الْوَلِيدُ: مَا مَرْكَبٌ وَرُكُوبُ الْخَيْلِ يُعْجِبُنِي كَمَرْكَبٍ بَيْنَ دُمْلُوجٍ وَخَلْخَالِ فَقَالَ عَبْدُ الْمَلِكِ: وَهَلْ يَكُونُ مِنَ الشِّعْرِ أَرَفْثُ مِنْ هَذَا؟ هَاتِ يَا سُلَيْمَانَ، فَقَالَ: حَبَّذَا رَجْعُهَا يَدَيْهَا إِلَيْهَا فِي يَدِى دِرْعُهَا تَحُلُّ الْإِزَارَا فَقَالَ: لَمْ تُصِبْ، هَاتِ يَا مَسْلَمَةُ، فَأَنْشَدَهُ قَوْلَ امْرِئِ الْقَيْسِ: وَمَا ذَرَفَتْ عَيْنَاكِ إِلَّا لِتَضْرِبِي بِسَهْمَيْكِ فِي أَعْشَارِ قَلْبٍ مُقَتَّلِ فَقَالَ: كَذَبَ امْرُؤُ الْقَيْسِ وَلَمْ يُصِبْ، إِذَا ذَرَفَتْ عَيْنَاهَا بِالْوَجْدِ فَمَا بَقِيَ إِلَّا اللِّقَاءُ، وَإِنَّمَا يَنْبَغِي لِلْعَاشِقِ أَنْ يَقْتَضِيَ مِنْهَا الْجَفَاءَ وَيَكْسُوَهَا الْمَوَدَّةَ. ثُمَّ قَالَ: أَنَا مُؤَجِّلُكُمْ فِي هَذَا الْبَيْتِ ثَلَاثَةَ أَيَّامٍ، فَمَنْ أَتَانِي بِهِ فَلَهُ حُكْمُهُ أَيْ مَهْمَا طَلَبَ أَعْطَيْتُهُ فَنَهَضُوا مِنْ عِنْدِهِ، فَبَيْنَمَا سُلَيْمَانُ فِي مَوْكِبٍ إِذَا هُوَ بِأَعْرَابِيٍّ يَسُوقُ إِبِلَهُ وَهُوَ يَقُولُ: لَوْ حَزَّ بِالسَّيْفِ رَأْسِي فِي مَوَدَّتِهَا لَمَالَ يَهْوِي سَرِيعًا نَحْوَهَا رَأْسِي فَأَمَرَ سُلَيْمَانُ بِالْأَعْرَابِيِّ فَاعْتُقِلَ، ثُمَّ جَاءَ إِلَى أَبِيهِ فَقَالَ: قَدْ جِئْتُكَ بِمَا سَأَلْتَ. فَقَالَ: هَاتِ. فَأَنْشَدَهُ الْبَيْتَ، فَقَالَ: أَحْسَنْتَ، وَأَنَّى لَكَ هَذَا؟ فَأَخْبَرَهُ خَبَرَ الْأَعْرَابِيِّ، فَقَالَ: سَلْ حَاجَتَكَ وَلَا تَنْسَ صَاحِبَكَ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ قَدْ عَهِدْتَ بِالْأَمْرِ مِنْ بَعْدِكَ لِلْوَلِيدِ، وَإِنِّي أُحِبُّ أَنْ أَكُونَ وَلِيَّ الْعَهْدِ مِنْ بَعْدِهِ. فَأَجَابَهُ إِلَى ذَلِكَ، وَبَعَثَهُ عَلَى الْحَجِّ فِي سَنَةِ إِحْدَى وَثَمَانِينَ، وَأَطْلَقَ لَهُ مِائَةَ أَلْفِ دِرْهَمٍ، فَأَعْطَاهَا سُلَيْمَانُ لِذَلِكَ الْأَعْرَابِيِّ الَّذِي قَالَ ذَلِكَ الْبَيْتَ مِنَ الشِّعْرِ، فَلَمَّا مَاتَ أَبُوهُ سَنَةَ سِتٍّ وَثَمَانِينَ، وَصَارَتِ الْخِلَافَةُ إِلَى أَخِيهِ الْوَلِيدِ، كَانَ بَيْنَ يَدَيْهِ كَالْوَزِيرِ وَالْمُشِيرِ، وَكَانَ هُوَ الْمُسْتَحِثَّ عَلَى عِمَارَةِ جَامِعِ دِمَشْقَ مبايعة سليمان بن عبد الملك فَلَمَّا تُوُفِّيَ أَخُوهُ الْوَلِيدُ يَوْمَ السَّبْتِ لِلنِّصْفِ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ سِتٍّ وَتِسْعِينَ، وَكَانَ سُلَيْمَانُ بِالرَّمْلَةِ، فَلَمَّا أَقْبَلَ تَلَقَّاهُ الْأُمَرَاءُ وَوُجُوهُ النَّاسِ، وَقِيلَ: إِنَّهُمْ سَارُوا إِلَيْهِ إِلَى بَيْتِ الْمَقْدِسِ فَبَايَعُوهُ هُنَاكَ. وَعَزَمَ عَلَى الْإِقَامَةِ بِالْقُدْسِ، وَأَتَتْهُ الْوُفُودُ إِلَى بَيْتِ الْمَقْدِسِ فَلَمْ يَرَوْا وِفَادَةً، فَكَانَ يَجْلِسُ فِي قُبَّةٍ فِي صَحْنِ الْمَسْجِدِ مِمَّا يَلِي الصَّخْرَةَ مِنْ جِهَةِ الشَّمَالِ، وَتَجْلِسُ أَكَابِرُ النَّاسِ عَلَى الْكَرَاسِيِّ وَتُقَسَّمُ فِيهِمُ الْأَمْوَالُ، ثُمَّ عَزَمَ عَلَى الْمَجِيءِ إِلَى دِمَشْقَ فَدَخَلَهَا وَكَمَّلَ عِمَارَةَ الْجَامِعِ. من أعمال سليمان بن عبد الملك وَفِي أَيَّامِهِ جُدِّدَتِ الْمَقْصُورَةُ، وَاتَّخَذَ ابْنَ عَمِّهِ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ مُسْتَشَارًا وَوَزِيرًا، وَقَالَ لَهُ: إِنَّا قَدْ وُلِّينَا مَا تَرَى، وَلَيْسَ لَنَا عِلْمٌ بِتَدْبِيرِهِ، فَمَا رَأَيْتَ مِنْ مَصْلَحَةِ الْعَامَّةِ فَمُرْ بِهِ فَلْيُكْتَبْ. وَكَانَ مِنْ ذَلِكَ عَزْلُ نُوَّابِ الْحَجَّاجِ، وَإِخْرَاجُ أَهْلِ السُّجُونِ مِنْهَا، وَإِطْلَاقُ الْأُسَرَاءِ وَبَذْلُ الْأَعْطِيَةِ بِالْعِرَاقِ وَرَدُّ الصَّلَاةِ إِلَى مِيقَاتِهَا الْأَوَّلِ، بَعْدَ مَا كَانَ مَنْ كَانَ قَبْلَهُ يُؤَخِّرُونَهَا إِلَى آخَرِ وَقْتِهَا، مَعَ أُمُورٍ حَسَنَةٍ كَانَ يَسْمَعُهَا مِنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، رَحِمَهُمَا اللَّهُ. وَأَمَرَ بِغَزْوِ الْقُسْطَنْطِينِيَّةِ فَبَعَثَ إِلَيْهَا مِنْ أَهْلِ الشَّامِ وَالْجَزِيرَةِ وَالْمَوْصِلِ فِي الْبَرِّ نَحْوًا مِنْ مِائَةِ أَلْفٍ وَعِشْرِينَ أَلْفَ مُقَاتِلٍ، وَبَعَثَ مِنْ أَهْلِ مِصْرَ وَإِفْرِيقِيَّةَ أَلْفَ مَرْكَبٍ فِي الْبَحْرِ، عَلَيْهِمْ عُمَرُ بْنُ هُبَيْرَةَ، وَعَلَى جَمَاعَةِ النَّاسِ كُلِّهِمْ أَخُوهُ مَسْلَمَةُ وَمَعَهُ ابْنُهُ دَاوُدُ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فِي جَمَاعَةٍ مِنْ أَهْلِ بَيْتِهِ، وَذَلِكَ كُلُّهُ عَنْ مَشُورَةِ مُوسَى بْنِ نُصَيْرٍ، حِينَ قَدِمَ عَلَيْهِ مِنْ بِلَادِ الْمَغْرِبِ. وَالصَّحِيحُ أَنَّهُ قَدِمَ فِي أَيَّامِ أَخِيهِ الْوَلِيدِ. وَاللَّهُ أَعْلَمُ. قَالَ ابْنُ أَبِي الدُّنْيَا بسنده عَنْ جَابِرِ بْنِ عَوْنٍ الْأَسَدِيِّ، قَالَ: أَوَّلُ كَلَامٍ تَكَلَّمَ بِهِ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ حِينَ وَلِيَ الْخِلَافَةَ أَنْ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي مَا شَاءَ صَنَعَ، وَمَا شَاءَ رَفَعَ، وَمَا شَاءَ وَضَعَ، وَمَنْ شَاءَ أَعْطَى، وَمَنْ شَاءَ مَنَعَ، إِنَّ الدُّنْيَا دَارُ غُرُورٍ، وَمَنْزِلُ بَاطِلٍ، وَزِينَةُ تَقَلُّبٍ، تُضْحِكُ بَاكِيًا، وَتُبْكِي ضَاحِكًا، وَتُخِيفُ آمِنًا، وَتُؤَمِّنُ خَائِفًا، تُفْقِرُ مُثْرِيهَا، وَتُثْرِي فَقِيرَهَا، مَيَّالَةٌ لَاعِبَةٌ بِأَهْلِهَا، يَا عِبَادَ اللَّهِ، اتَّخِذُوا كِتَابَ اللَّهِ إِمَامًا وَارْضَوْا بِهِ حَكَمًا وَاجْعَلُوهُ لَكُمْ قَائِدًا فَإِنَّهُ نَاسِخٌ لِمَا قَبْلَهُ وَلَنْ يَنْسَخْهُ كِتَابٌ بَعْدَهُ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ هَذَا الْقُرْآنَ يَجْلُو كَيْدَ الشَّيْطَانِ وَضَغَائِنَهُ كَمَا يَجْلُو ضَوْءُ الصُّبْحِ إِذَا تَنَفَّسَ إِدْبَارَ اللَّيْلِ إِذَا عَسْعَسَ. وَقَالَ يَحْيَى بْنُ مَعِينٍ، بسنده عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ: سَمِعْتُ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ يَقُولُ فِي خُطْبَتِهِ: فَضْلُ الْقُرْآنِ عَلَى سَائِرِ الْكَلَامِ كَفَضْلِ اللَّهِ عَلَى خَلْقِهِ. وَقَالَ حَمَّادُ بْنُ زَيْدٍ عَنْ يَزِيدَ بْنِ حَازِمٍ قَالَ: كَانَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ يَخْطُبُنَا كُلَّ جُمُعَةٍ لَا يَدَعُ أَنْ يَقُولَ فِي خُطْبَتِهِ: وَإِنَّمَا أَهْلُ الدُّنْيَا عَلَى رَحِيلٍ، لَمْ تَمْضِ بِهِمْ نِيَّةٌ، وَلَمْ تَطْمَئِنَّ لَهُمْ دَارٌ حَتَّى يَأْتِيَ أَمْرُ وَعْدِ اللَّهِ وَهُمْ عَلَى ذَلِكَ كَذَلِكَ لَا يَدُومُ نَعِيمُهَا، وَلَا تُؤْمَنُ فَجَائِعُهَا، وَلَا يُتَّقَى مِنْ شَرِّ أَهْلِهَا ثُمَّ يَتْلُو: أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ مَا أَغْنَى عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ [ الشُّعَرَاءِ: 205 207 ]. وَرَوَى الْأَصْمَعِيُّ أَنَّ نَقْشَ خَاتَمِهِ: آمَنْتُ بِاللَّهِ مُخْلِصًا. وَقَالَ أَبُو مُسْهِرٍ، عَنْ أَبِي مُسْلِمٍ سَلَمَةَ بْنِ الْعَيَّارِ الْفَزَارِيِّ قَالَ: قَالَ مُحَمَّدُ بْنُ سِيرِينَ: يَرْحَمُ اللَّهُ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ، افْتَتَحَ خِلَافَتَهُ بِخَيْرٍ، وَخَتَمَهَا بِخَيْرٍ; افْتَتَحَهَا بِإِحْيَائِهِ الصَّلَاةَ لِمَوَاقِيتِهَا، وَخَتَمَهَا بِاسْتِخْلَافِهِ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ قَدْ أَجْمَعَ عُلَمَاءُ السِّيَرِ وَالتَّوَارِيخِ أَنَّهُ حَجَّ بِالنَّاسِ فِي سَنَةِ سَبْعٍ وَتِسْعِينَ وَهُوَ خَلِيفَةٌ. وقِيلَ: حَجَّ سُلَيْمَانُ وَحَجَّ الشُّعَرَاءُ، فَلَمَّا كَانَ بِالْمَدِينَةِ قَافِلًا تَلَقَّوْهُ بِنَحْوِ أَرْبَعِمِائَةِ أَسِيرٍ مِنَ الرُّومِ، فَقَعَدَ سُلَيْمَانُ وَأَقْرَبُهُمْ مِنْهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَقَدَّمَ بِطْرِيقَهُمْ، فَقَالَ: يَا عَبْدَ اللَّهِ اضْرِبْ عُنُقَهُ ! فَأَخَذَ سَيْفًا مِنْ حَرَسِيٍّ فَضَرَبَهُ، فَأَبَانَ الرَّأْسَ، وَأَطَنَّ السَّاعِدَ وَبَعْضَ الْغُلِّ، وَدَفَعَ الْبَقِيَّةَ إِلَى الْوُجُوهِ يَقْتُلُونَهُمْ، وَدَفَعَ إِلَى جَرِيرٍ رَجُلًا مِنْهُمْ، فَأَعْطَاهُ بَنُو عَبْسٍ سَيْفًا جَيِّدًا، فَضَرَبَهُ فَأَبَانَ رَأْسَهُ، وَدَفَعَ إِلَى الْفَرَزْدَقِ أَسِيرًا فَأَعْطَوْهُ سَيْفًا رَدِيًّا لَا يَقْطَعُ، فَضَرَبَ بِهِ الْأَسِيرَ ضَرَبَاتٍ، فَلَمْ يَصْنَعْ شَيْئًا، فَضَحِكَ سُلَيْمَانُ وَالْقَوْمُ، وَشَمِتَتْ بِهِ بَنُو عَبْسٍ أَخْوَالُ سُلَيْمَانَ، وَأَلْقَى السَّيْفَ وَأَنْشَأَ يَقُولُ: وَإِنْ يَكُ سَيْفٌ خَانَ أَوْ قَدَرٌ أَتَى بِتَأْخِيرِ نَفْسٍ حَتْفُهَا غَيْرُ شَاهِدِ فَسَيْفُ بَنِي عَبْسٍ وَقَدْ ضَرَبُوا بِهِ نَبَا بِيَدَيْ وَرْقَاءَ عَنْ رَأْسِ خَالِدِ كَذَاكَ سُيُوفُ الْهِنْدِ تَنْبُو ظُبَاتُهَا وَتَقْطَعُ أَحْيَانًا مَنَاطَ الْقَلَائِدِ وَرْقَاءُ هُوَ وَرْقَاءُ بْنُ زُهَيْرِ بْنِ جَذِيمَةَ الْعَبْسِيُّ، ضَرَبَ خَالِدَ بْنَ جَعْفَرِ بْنِ كِلَابٍ، وَخَالِدٌ قَدْ أَكَبَّ عَلَى [ أَبِيهِ ] زُهَيْرٍ وَضَرَبَهُ بِالسَّيْفِ فَصَرَعَهُ، فَأَقْبَلَ وَرْقَاءُ فَضَرَبَ خَالِدًا ضَرَبَاتٍ، فَلَمْ يَصْنَعْ شَيْئًا، فَقَالَ وَرْقَاءُ بْنُ زُهَيْرٍ: رَأَيْتُ زُهَيْرًا تَحْتَ كَلْكَلِ خَالِدٍ فَأَقْبَلْتُ أَسْعَى كَالْعُجُولِ أُبَادِرُ فَشُلَّتْ يَمِينِي يَوْمَ أَضْرِبُ خَالِدًا وَيَمْنَعُهُ مِنِّي الْحَدِيدُ الْمُظَاهَرُ قَالَ الْهَيْثَمُ بْنُ عَدِيٍّ قَالَ الشَّعْبِيُّ: حَجَّ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ، فَلَمَّا رَأَى النَّاسَ بِالْمَوْسِمِ، قَالَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ: أَلَا تَرَى هَذَا الْخَلْقَ الَّذِي لَا يُحْصِي عَدَدَهُمْ إِلَّا اللَّهُ، وَلَا يَسَعُ رِزْقَهُمْ غِيْرُهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَؤُلَاءِ رَعِيَّتُكَ الْيَوْمَ وَهُمْ غَدًا خُصَمَاؤُكَ. فَبَكَى سُلَيْمَانُ بُكَاءً شَدِيدًا ثُمَّ قَالَ: بِاللَّهِ أَسْتَعِينُ. وَقَالَ ابْنُ أَبِي الدُّنْيَا بسنده عَنْ عَطَاءِ بْنِ السَّائِبِ قَالَ: كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فِي سَفَرٍ مَعَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فَأَصَابَتْهُمُ السَّمَاءُ بِرَعْدٍ وَبَرْقٍ وَظُلْمَةٍ وَرِيحٍ شَدِيدَةٍ، حَتَّى فَزِعُوا لِذَلِكَ، وَجَعَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَضْحَكُ فَقَالَ لَهُ سُلَيْمَانُ: مَا أَضْحَكَكَ يَا عُمَرُ؟ أَمَا تَرَى مَا نَحْنُ فِيهِ؟ فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ آثَارُ رَحْمَتِهِ فِيهِ شَدَائِدُ مَا تَرَى، فَكَيْفَ بِآثَارِ سَخَطِهِ وَغَضَبِهِ؟! وَمِنْ كَلَامِهِ الْحَسَنِ، رَحِمَهُ اللَّهُ، قَوْلُهُ: الصَّمْتُ مَنَامُ الْعَقْلِ وَالنُّطْقُ يَقَظَتُهُ وَلَا يَتِمُّ هَذَا إِلَّا بِهَذَا. وَدَخَلَ عَلَيْهِ رَجُلٌ فَكَلَّمَهُ، فَأَعْجَبَهُ مَنْطِقُهُ، ثُمَّ فَتَّشَهُ فَلَمْ يَحْمَدْ عَقْلَهُ، فَقَالَ: فَضْلُ مَنْطِقِ الرَّجُلِ عَلَى عَقْلِهِ خُدْعَةٌ، وَفَضْلُ عَقْلِهِ عَلَى مَنْطِقِهِ هُجْنَةٌ، وَخَيْرُ ذَلِكَ مَا أَشْبَهَ بَعْضُهُ بَعْضًا. وَقَالَ: الْعَاقِلُ أَحْرَصُ عَلَى إِقَامَةِ لِسَانِهِ مِنْهُ عَلَى طَلَبِ مَعَاشِهِ. وَقَالَ أَيْضًا: إِنَّ مَنْ تَكَلَّمَ فَأَحْسَنَ قَادِرٌ عَلَى أَنْ يَسْكُتَ فَيُحْسِنَ، وَلَيْسَ كُلُّ مَنْ سَكَتَ فَأَحْسَنَ قَادِرًا عَلَى أَنْ يَتَكَلَّمَ فَيُحْسِنَ. من شعر سليمان بن عبد الملك وَمِنْ شِعْرِهِ يَتَسَلَّى عَنْ صَدِيقٍ لَهُ مَاتَ: وَهَوَّنَ وَجْدِي فِي شَرَاحِيلَ أَنَّنِي مَتَى شِئْتُ لَاقَيْتُ امْرَءًا مَاتَ صَاحِبُهْ وَمِنْ شِعْرِهِ أَيْضًا: وَمِنْ شِيمَتِي أَنْ لَا أُفَارِقَ صَاحِبِي وَإِنْ مَلَّنِي إِلَّا سَأَلْتُ لَهُ رُشْدَا وَإِنْ دَامَ لِي بِالْوُدِّ دُمْتُ وَلَمْ أَكُنْ كَآخَرِ لَا يَرْعَى ذِمَامًا وَلَا عَهْدَا وَقَالَ الشَّافِعِيُّ: دَخَلَ أَعْرَابِيٌّ عَلَى سُلَيْمَانَ، فَدَعَاهُ إِلَى أَكْلِ الْفَالُوذَجِ، وَقَالَ لَهُ: إِنَّ أَكْلَهَا يَزِيدُ فِي الدِّمَاغِ. فَقَالَ الْأَعْرَابِيُّ: لَوْ كَانَ هَذَا صَحِيحًا لَكَانَ يَنْبَغِي أَنْ يَكُونَ رَأْسُ أَمِيرِ الْمُؤْمِنِينَ مِثْلَ رَأْسِ الْبَغْلِ. وَذَكَرُوا أَنَّ سُلَيْمَانَ كَانَ نَهِمًا فِي الْأَكْلِ، وَقَدْ نَقَلُوا عَنْهُ أَشْيَاءَ فِي ذَلِكَ غَرِيبَةً; فَمِنْ ذَلِكَ أَنَّهُ اصْطَبَحَ فِي بَعْضِ الْأَيَّامِ بِأَرْبَعِينَ دَجَاجَةً مَشْوِيَّةً، وَأَرْبَعٍ وَثَمَانِينَ كُلْوَةً بِشَحْمِهَا، وَثَمَانِينَ جَرْدَقَةً، ثُمَّ أَكَلَ مَعَ النَّاسِ عَلَى الْعَادَةِ فِي السِّمَاطِ الْعَامِّ. وَقَدْ رُوِيَ أَنَّهُ عَرَضَتْ لَهُ حُمَّى أَدَّتْهُ إِلَى الْمَوْتِ. وَقَدْ قِيلَ: إِنَّ سَبَبَ مَرَضِهِ كَانَ مِنْ أَكْلِ أَرْبَعِمِائَةِ بَيْضَةٍ، وَسَلَّتَيْنِ مِنْ تِينٍ. فَاللَّهُ أَعْلَمُ. وَذَكَرَ الْفَضْلُ بْنُ الْمُهَلَّبِ وَغَيْرُهُ، أَنَّهُ لَبِسَ فِي يَوْمِ جُمُعَةٍ حُلَّةً صَفْرَاءَ، ثُمَّ نَزَعَهَا وَلَبِسَ بَدَلَهَا حُلَّةً خَضْرَاءَ، وَاعْتَمَّ بِعِمَامَةٍ خَضْرَاءَ، وَجَلَسَ عَلَى فِرَاشٍ أَخْضَرَ، وَقَدْ بُسِطَ مَا حَوْلَهُ بِالْخُضْرَةِ، ثُمَّ نَظَرَ فِي الْمِرْآةِ فَأَعْجَبَهُ حُسْنُهُ، وَشَمَّرَ عَنْ ذِرَاعَيْهِ وَقَالَ: أَنَا الْخَلِيفَةُ الشَّابُّ. وَقِيلَ: إِنَّهُ كَانَ يَنْظُرُ فِي الْمِرْآةِ مِنْ فَرْقِهِ إِلَى قَدَمِهِ وَيَقُولُ: أَنَا الْمَلِكُ الشَّابُّ. وَفِي رِوَايَةٍ أَنَّهُ كَانَ يَنْظُرُ فِيهَا وَيَقُولُ: كَانَ مُحَمَّدٌ نَبِيًّا ﷺ، وَكَانَ أَبُو بَكْرٍ صِدِّيقًا، وَكَانَ عُمَرُ فَارُوقًا، وَكَانَ عُثْمَانُ حَيِيًّا، وَكَانَ عَلِيٌّ شُجَاعًا، وَكَانَ مُعَاوِيَةُ حَلِيمًا، وَكَانَ يَزِيدُ صَبُورًا، وَكَانَ عَبْدُ الْمَلِكِ سَائِسًا، وَكَانَ الْوَلِيدُ جَبَّارًا، وَأَنَا الْمَلِكُ الشَّابُّ. قَالُوا: فَمَا دَارَ عَلَيْهِ شَهْرٌ وَفِي رِوَايَةٍ: جُمُعَةٌ حَتَّى مَاتَ. قَالُوا: وَلَمَّا حُمَّ شَرَعَ يَتَوَضَّأُ، فَدَعَا بِجَارِيَةٍ، فَصَبَّتْ عَلَيْهِ مَاءَ الْوُضُوءِ، ثُمَّ أَنْشَدَتْهُ: أَنْتَ نِعْمَ الْمَتَاعُ لَوْ كُنْتَ تَبْقَى غَيْرَ أَنْ لَا بَقَاءَ لِلْإِنْسَانِ لَيْسَ فِيمَا عَلِمْتُهُ فِيكَ عَيْبٌ كَانَ فِي النَّاسِ غَيْرَ أَنَّكَ فَانِ قَالُوا: فَصَاحَ بِهَا وَقَالَ: عَزَّتْنِي فِي نَفْسِي. وَصَرَفَهَا ثُمَّ أَمَرَ خَالَهُ الْوَلِيدَ بْنَ الْقَعْقَاعِ الْعَنْسِيَّ أَنْ يَصُبَّ عَلَيْهِ وَقَالَ: قَرِّبْ وُضُوءَكَ يَا وَلِيدُ فَإِنَّمَا هَذِي الْحَيَاةُ تَعِلَّةٌ وَمَتَاعُ فَقَالَ الْوَلِيدُ: فَاعْمَلْ لِنَفْسِكَ فِي حَيَاتِكَ صَالِحًا فَالدَّهْرُ فِيهِ فُرْقَةٌ وَجِمَاعُ وَيُرْوَى أَنَّ الْجَارِيَةَ لَمَّا جَاءَتْهُ بِالطَّسْتِ، جَعَلَتْ تَضْطَرِبُ مِنَ الْحُمَّى فَقَالَ: أَيْنَ فُلَانَةُ؟ فَقَالَتْ: مَحْمُومَةٌ. قَالَ: فَفُلَانَةُ؟ قَالَتْ: مَحْمُومَةٌ. وَكَانَ بِمَرْجِ دَابِقٍ مِنْ أَرْضِ قِنَّسْرِينَ فَأَمَرَ خَالَهُ فَوَضَّأَهُ، ثُمَّ خَرَجَ يُصَلِّي بِالنَّاسِ، فَأَخَذَتْهُ بُحَّةٌ فِي الْخُطْبَةِ، ثُمَّ نَزَلَ وَقَدْ أَصَابَتْهُ الْحُمَّى، فَاسْتَمَرَّ فِيهَا حَتَّى مَاتَ فِي الْجُمُعَةِ الْمُقْبِلَةِ. وَيُقَالُ: إِنَّهُ أَصَابَهُ ذَاتُ الْجَنْبِ، فَمَاتَ بِهَا، رَحِمَهُ اللَّهُ. وَكَانَ قَدْ أَقْسَمَ أَنَّهُ لَا يَبْرَحُ دَابِقًا حَتَّى يَرْجِعَ إِلَيْهِ الْخَبَرُ بِفَتْحِ الْقُسْطَنْطِينِيَّةِ أَوْ يَمُوتَ قَبْلَ ذَلِكَ، فَمَاتَ قَبْلَ ذَلِكَ، رَحِمَهُ اللَّهُ وَأَكْرَمَ مَثْوَاهُ. قَالُوا: وَجَعَلَ يَلْهَجُ فِي مَرَضِهِ وَيَقُولُ: إِنْ بَنِيَّ صِبْيَةٌ صِغَارُ أَفْلَحَ مَنْ كَانَ لَهُ كِبَارُ فَيَقُولُ لَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: قَدْ أَفْلَحَ الْمُؤْمِنُونَ يَا أَمِيرَ الْمُؤْمِنِينَ. ثُمَّ يَقُولُ: إِنَّ بَنِيَّ صِبْيَةٌ صَيْفِيُّونَ أَفْلَحَ مَنْ كَانَ لَهُ شِتْوِيُّونَ وَيُرْوَى أَنَّ هَذَا آخِرُ مَا تَكَلَّمَ بِهِ، وَالصَّحِيحُ أَنَّ آخِرَ مَا تَكَلَّمَ بِهِ أَنْ قَالَ: أَسْأَلُكَ مُنْقَلَبًا كَرِيمًا. ثُمَّ قَضَى. الوصية بالولاية لعمر بن عبد العزيز وَرَوَى ابْنُ جَرِيرٍ، عَنْ رَجَاءِ بْنِ حَيْوَةَ وَكَانَ وَزِيرَ صِدْقٍ لِبَنِي أُمَيَّةَ قَالَ: اسْتَشَارَنِي سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ وَهُوَ مَرِيضٌ أَنْ يُوَلِّيَ ابْنًا لَهُ صَغِيرًا لَمْ يَبْلُغِ الْحُلُمَ، فَقُلْتُ: إِنَّ مِمَّا يَحْفَظُ الْخَلِيفَةَ فِي قَبْرِهِ أَنْ يُوَلِّيَ عَلَى الْمُسْلِمِينَ مِنْ بَعْدِهِ الرَّجُلَ الصَّالِحَ، ثُمَّ شَاوَرَنِي فِي وِلَايَةِ ابْنِهِ دَاوُدَ، فَقُلْتُ لَهُ: إِنَّهُ غَائِبٌ عَنْكَ بِالْقُسْطَنْطِينِيَّةِ، وَلَا تَدْرِي أَحَيٌّ هُوَ أَمْ مَيِّتٌ؟ فَقَالَ: فَمَنْ تَرَى؟ فَقُلْتُ: رَأْيَكَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: كَيْفَ تَرَى فِي عُمَرَ بْنِ عَبْدِ الْعَزِيزِ؟ فَقُلْتُ: أَعْلَمُهُ وَاللَّهِ خَيِّرًا فَاضِلًا مُسْلِمًا. فَقَالَ: هُوَ وَاللَّهِ عَلَى ذَلِكَ، وَلَكِنْ أَتَخَوَّفُ إِخْوَتِي لَا يَرْضُونَ بِذَلِكَ. فَأَشَارَ رَجَاءٌ أَنْ يَجْعَلَ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ وَلِيَّ الْعَهْدِ مِنْ بَعْدِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ لِيُرْضِيَ بِذَلِكَ بَنِي مَرْوَانَ، فَكَتَبَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا كِتَابٌ مِنْ عَبْدِ اللَّهِ سُلَيْمَانَ أَمِيرِ الْمُؤْمِنِينَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ، إِنِّي قَدْ وَلَّيْتُكَ الْخِلَافَةَ مِنْ بَعْدِي، وَمِنْ بَعْدِهِ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ، فَاسْمَعُوا لَهُ وَأَطِيعُوا، وَاتَّقُوا اللَّهَ وَلَا تَخْتَلِفُوا فَيُطْمَعَ فِيكُمْ. وَخَتَمَ الْكِتَابَ وَأَرْسَلَ إِلَى كَعْبِ بْنِ حَامِدٍ الْعَبْسِيِّ صَاحِبِ الشُّرَطَةِ، فَقَالَ لَهُ: اجْمَعْ أَهْلَ بَيْتِي، فَمُرْهُمْ فَلْيُبَايِعُوا عَلَى مَا فِي هَذَا الْكِتَابِ مَخْتُومًا، فَمَنْ أَبَى مِنْهُمْ فَاضْرِبْ عُنُقَهُ، فَاجْتَمَعُوا وَدَخَلَ رِجَالٌ مِنْهُمْ فَسَلَّمُوا عَلَى أَمِيرِ الْمُؤْمِنِينَ، فَقَالَ لَهُمْ: هَذَا الْكِتَابُ عَهْدِي إِلَيْكُمْ فَاسْمَعُوا لَهُ وَأَطِيعُوا وَبَايِعُوا مَنْ وَلَّيْتُ فِيهِ. فَبَايَعُوا رَجُلًا رَجُلًا. قَالَ رَجَاءٌ: فَلَمَّا تَفَرَّقُوا جَاءَنِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَقَالَ: أَنْشُدُكَ اللَّهَ وَحُرْمَتِي وَمَوَدَّتِي إِلَّا أَعْلَمْتَنِي إِنْ كَانَ كَتَبَ لِي ذَلِكَ حَتَّى أَسْتَعْفِيَهُ الْآنَ قَبْلَ أَنْ يَأْتِيَ حَالٌ لَا أَقْدِرُ فِيهَا عَلَى مَا أَقْدِرُ عَلَيْهِ السَّاعَةَ! فَقُلْتُ: وَاللَّهِ لَا أُخْبِرُكَ حَرْفًا وَاحِدًا. قَالَ: وَلَقِيَنِي هِشَامُ بْنُ عَبْدِ الْمَلِكِ فَقَالَ: يَا رَجَاءُ، إِنَّ لِي بِكَ حُرْمَةً وَمَوَدَّةً قَدِيمَةً، فَأَخْبِرْنِي هَذَا الْأَمْرَ، فَإِنْ كَانَ إِلَيَّ عَلِمْتُ، وَإِنْ كَانَ إِلَى غَيْرِي تَكَلَّمْتُ، فَمَا مِثْلِي قُصِّرَ بِهِ. فَقُلْتُ: وَاللَّهِ لَا أُخْبِرُكَ حَرْفًا وَاحِدًا مِمَّا أَسَرَّ إِلَيَّ. قَالَ رَجَاءٌ: وَدَخَلْتُ عَلَى سُلَيْمَانَ، فَإِذَا هُوَ يَمُوتُ، فَجَعَلْتُ إِذَا أَخَذَتْهُ السَّكْرَةُ مِنْ سَكَرَاتِ الْمَوْتِ أَحُرِّفُهُ إِلَى الْقِبْلَةِ، فَإِذَا أَفَاقَ يَقُولُ: لَمْ يَأْنِ لِذَلِكَ بَعْدُ يَا رَجَاءُ. فَفَعَلْتُ ذَلِكَ مَرَّتَيْنِ، فَلَمَّا كَانَتِ الثَّالِثَةُ قَالَ: مِنَ الْآنَ يَا رَجَاءُ إِنْ كُنْتَ تُرِيدُ شَيْئًا، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، قَالَ: فَحَرَّفْتُهُ إِلَى الْقِبْلَةِ وَمَاتَ، فَغَطَّيْتُهُ بِقَطِيفَةٍ خَضْرَاءَ، وَأَغْلَقْتُ الْبَابَ عَلَيْهِ، وَأَرْسَلْتُ إِلَى كَعْبِ بْنِ حَامِدٍ، فَجَمَعَ النَّاسَ فِي مَسْجِدِ دَابِقٍ فَقُلْتُ: بَايِعُوا لِمَنْ فِي هَذَا الْكِتَابِ. فَقَالُوا: قَدْ بَايَعْنَا. فَقُلْتُ: بَايِعُوا ثَانِيَةً. فَفَعَلُوا، ثُمَّ قُلْتُ: قُومُوا إِلَى صَاحِبِكُمْ فَقَدْ مَاتَ. وَقَرَأْتُ الْكِتَابَ عَلَيْهِمْ، فَلَمَّا انْتَهَيْتُ إِلَى ذِكْرِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، تَغَيَّرَتْ وُجُوهُ بَنِي مَرْوَانَ، فَلَمَّا قَرَأْتُ: وَإِنَّ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ مِنْ بَعْدِهِ، تَرَاجَعُوا بَعْضَ الشَّيْءِ، وَنَادَى هِشَامٌ: لَا نُبَايِعُهُ أَبَدًا. فَقُلْتُ: أَضْرِبُ وَاللَّهِ عُنُقَكَ، قُمْ فَبَايِعْ. وَنَهَضَ النَّاسُ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَهُوَ فِي مُؤَخَّرِ الْمَسْجِدِ، فَلَمَّا تَحَقَّقَ ذَلِكَ قَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَلَمْ تَحْمِلْهُ رِجْلَاهُ حَتَّى أَخَذُوا بِضَبْعَيْهِ، فَأَصْعَدُوهُ عَلَى الْمِنْبَرِ، فَسَكَتَ حِينًا، فَقَالَ رَجَاءُ بْنُ حَيْوَةَ: أَلَا تَقُومُونَ إِلَى أَمِيرِ الْمُؤْمِنِينَ فَتُبَايِعُوهُ! فَنَهَضَ الْقَوْمُ فَبَايَعُوهُ، ثُمَّ قَامَ إِلَيْهِ هِشَامٌ فَصَعِدَ الْمِنْبَرَ لِيُبَايِعَ وَهُوَ يَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. فَقَالَ عُمَرُ: نَعَمْ! إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، الَّذِي صِرْتُ أَنَا وَأَنْتَ نَتَنَازَعُ هَذَا الْأَمْرَ. ثُمَّ قَامَ فَخَطَبَ النَّاسَ خُطْبَةً بَلِيغَةً وَبَايَعُوهُ، فَكَانَ مِمَّا قَالَ فِي خُطْبَتِهِ: أَيُّهَا النَّاسُ لَسْتُ بِمُبْتَدِعٍ وَلَكِنِّي مُتَّبِعٌ، وَإِنَّ مَنْ حَوْلَكُمْ مِنَ الْأَمْصَارِ وَالْمُدُنِ إِنْ هُمْ أَطَاعُوا كَمَا أَطَعْتُمْ فَأَنَا وَالِيكُمْ، وَإِنْ هُمْ أَبَوْا فَلَسْتُ لَكُمْ بِوَالٍ. تجهيز سليمان بن عبد الملك والصلاة عليه ودفنه ثُمَّ نَزَلَ فَشَرَعُوا فِي جِهَازِ سُلَيْمَانَ. قَالَ الْأَوْزَاعِيُّ: فَلَمْ يَفْرَغُوا مِنْهُ حَتَّى دَخَلَ وَقْتُ الْمَغْرِبِ، فَصَلَّى عُمَرُ بِالنَّاسِ صَلَاةَ الْمَغْرِبِ ثُمَّ صَلَّى عَلَى سُلَيْمَانَ وَدُفِنَ بَعْدَ الْمَغْرِبِ، فَلَمَّا انْصَرَفَ عُمَرُ أُتِيَ بِمَرَاكِبِ الْخِلَافَةِ فَلَمْ يَرْكَبْهَا، وَرَكِبَ دَابَّتَهُ، ثُمَّ سَارَ مَعَ النَّاسِ حَتَّى أَتَوْا دِمَشْقَ فَمَالُوا بِهِ نَحْوَ دَارِ الْخِلَافَةِ فَقَالَ: لَا أَنْزِلُ إِلَّا فِي مَنْزِلِي حَتَّى تَفْرُغَ دَارُ أَبِي أَيُّوبَ، فَاسْتُحْسِنَ ذَلِكَ مِنْهُ، ثُمَّ اسْتَدْعَى بِالْكَاتِبِ، فَجَعَلَ يُمْلِي عَلَيْهِ نُسْخَةَ الْكِتَابِ الَّذِي يُبَايِعُ عَلَيْهِ الْأَمْصَارَ قَالَ رَجَاءٌ: فَمَا رَأَيْتُ أَفْصَحَ مِنْهُ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَكَانَ وَفَاةُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ بِدَابِقٍ مِنْ أَرْضِ قِنَّسْرِينَ يَوْمَ الْجُمُعَةِ لِعَشْرِ لَيَالٍ خَلَتْ مِنْ صَفَرٍ سَنَةَ تِسْعٍ وَتِسْعِينَ، عَلَى رَأْسِ سَنَتَيْنِ وَتِسْعَةِ أَشْهُرٍ وَعِشْرِينَ يَوْمًا مِنْ مُتَوَفَّى الْوَلِيدِ. وَكَذَا قَالَ الْجُمْهُورُ فِي تَارِيخِ وَفَاتِهِ، وَمِنْهُمْ مَنْ يَقُولُ: لِعَشَرٍ بَقِينَ مِنْ صَفَرٍ. وَقَالُوا: كَانَتْ وِلَايَتُهُ سَنَتَيْنِ وَثَمَانِيَةَ أَشْهُرٍ، زَادَ بَعْضُهُمْ إِلَّا خَمْسَةَ أَيَّامٍ. وَاللَّهُ أَعْلَمُ. وَقَوْلُ الْحَاكِمِ أَبِي أَحْمَدَ: إِنَّهُ تُوُفِّيَ يَوْمَ الْجُمُعَةِ لِثَلَاثَ عَشْرَةَ بَقِيَتْ مِنْ رَمَضَانَ سَنَةَ تِسْعٍ وَتِسْعِينَ، وَكَانَتْ خِلَافَتُهُ ثَلَاثَ سِنِينَ وَثَلَاثَةَ أَشْهُرٍ وَخَمْسَةَ أَيَّامٍ، وَتُوُفِّيَ وَهُوَ ابْنُ تِسْعٍ وَثَلَاثِينَ سَنَةً. فَقَدْ حَكَاهُ ابْنُ عَسَاكِرَ، وَهُوَ غَرِيبٌ جِدًّا وَقَدْ خَالَفَهُ الْجُمْهُورُ فِي كُلِّ مَا قَالَهُ، وَعِنْدَهُمْ أَنَّهُ جَاوَزَ الْأَرْبَعِينَ فَقِيلَ: بِثَلَاثٍ. وَقِيلَ: بِخَمْسٍ. وَاللَّهُ أَعْلَمُ. قَالُوا: وَكَانَ طَوِيلًا جَمِيلًا أَبْيَضَ نَحِيفًا، حَسَنَ الْوَجْهِ، مَقْرُونَ الْحَاجِبَيْنِ، وَكَانَ فَصِيحًا بَلِيغًا يُحْسِنُ الْعَرَبِيَّةَ، وَيَرْجِعُ إِلَى دِينٍ وَخَيْرٍ وَمَحَبَّةٍ لِلْحَقِّ وَأَهْلِهِ، وَاتِّبَاعِ الْقُرْآنِ وَالسُّنَّةِ، وَإِظْهَارِ الشَّرَائِعِ الْإِسْلَامِيَّةِ، رَحِمَهُ اللَّهُ. وَقَدْ ذَكَرَ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ شَرَاحِيلَ بْنِ عُبَيْدَةَ بْنِ قَيْسٍ الْعُقَيْلِيِّ مَا مَضْمُونُهُ، أَنَّ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ لَمَّا ضَيَّقَ بِمُحَاصَرَتِهِ عَلَى أَهْلِ الْقُسْطَنْطِينِيَّةِ وَتَتَبَّعَ الْمَسَالِكَ، وَاسْتَحْوَذَ عَلَى أَكْثَرِ مَا هُنَالِكَ مِنَ الْمَمَالِكِ، كَتَبَ إِلْيُونُ مَلِكُ الرُّومِ إِلَى مَلِكِ الْبُرْجَانِ يَسْتَنْصِرُهُ عَلَى مَسْلَمَةَ، وَيَقُولُ: إِنَّ هَؤُلَاءِ الْقَوْمَ لَيْسَ لَهُمْ هِمَّةٌ إِلَّا فِي الدَّعْوَةِ إِلَى دِينِهِمْ، الْأَقْرَبُ مِنْهُمْ فَالْأَقْرَبُ، وَإِنَّهُمْ مَتَى فَرَغُوا مِنِّي خَلَصُوا إِلَيْكَ، فَمَهْمَا كُنْتَ صَانِعًا حِينَئِذٍ فَاصْنَعْهُ الْآنَ. فَعِنْدَ ذَلِكَ شَرَعَ لَعَنَهُ اللَّهُ فِي الْمَكْرِ وَالْخَدِيعَةِ، فَكَتَبَ إِلَى مَسْلَمَةَ يَقُولُ لَهُ: إِنَّ إِلْيُونَ كَتَبَ إِلَيَّ يَسْتَنْصِرُنِي عَلَيْكَ، وَأَنَا مَعَكَ فَمُرْنِي بِمَا شِئْتَ فَكَتَبَ إِلَيْهِ مَسْلَمَةُ: إِنِّي لَا أُرِيدُ مِنْكَ رِجَالًا وَلَا عُدَدًا وَلَكِنْ أَرْسِلْ إِلَيَّ بِالْمِيرَةِ، فَقَدْ قَلَّ مَا عِنْدَنَا مِنَ الْأَزْوَادِ. فَكَتَبَ إِلَيْهِ: إِنِّي قَدْ أَرْسَلْتُ إِلَيْكَ بِسُوقٍ عَظِيمَةٍ إِلَى مَكَانِ كَذَا وَكَذَا، فَأَرْسِلْ مَنْ يَتَسَلَّمُهَا وَيَشْتَرِي مِنْهَا. فَأَذِنَ مَسْلَمَةُ لِمَنْ شَاءَ مِنَ الْجَيْشِ أَنْ يَذْهَبَ إِلَى هُنَاكَ فَيَشْتَرِي لَهُ مَا يَحْتَاجُ إِلَيْهِ، فَذَهَبَ خَلْقٌ كَثِيرٌ فَوَجَدُوا هُنَالِكَ سُوقًا هَائِلَةً، فِيهَا مِنْ أَنْوَاعِ الْبَضَائِعِ وَالْأَمْتِعَةِ وَالْأَطْعِمَةِ، فَأَقْبَلُوا يَشْتَرُونَ، وَاشْتَغَلُوا بِذَلِكَ، وَلَا يَشْعُرُونَ بِمَا أَرْصَدَ لَهُمُ الْخَبِيثُ مِنَ الْكَمَائِنِ بَيْنَ تِلْكَ الْجِبَالِ الَّتِي هُنَالِكَ، فَخَرَجُوا عَلَيْهِمْ بَغْتَةً، فَقَتَلُوا خَلْقًا كَثِيرًا مِنَ الْمُسْلِمِينَ وَأَسَرُوا آخَرِينَ، وَمَا رَجَعَ إِلَى مَسْلَمَةَ إِلَّا الْقَلِيلُ مِنْهُمْ فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. فَكَتَبَ مَسْلَمَةُ بِذَلِكَ إِلَى أَخِيهِ سُلَيْمَانَ يُخْبِرُهُ بِمَا وَقَعَ مِنْ ذَلِكَ، فَأَرْسَلَ جَيْشًا كَثِيفًا صُحْبَةَ شَرَاحِيلَ بْنِ عُبَيْدَةَ هَذَا، وَأَمَرَهُمْ أَنْ يَعْبُرُوا خَلِيجَ الْقُسْطَنْطِينِيَّةِ أَوَّلًا فَيُقَاتِلُوا مَلِكَ الْبُرْجَانِ، ثُمَّ يَعُودُوا إِلَى مَسْلَمَةَ فَذَهَبُوا إِلَى بِلَادِ الْبُرْجَانِ وَقَطَعُوا إِلَيْهِمْ تِلْكَ الْخُلْجَانِ فَاقْتَتَلُوا مَعَهُمْ قِتَالًا شَدِيدًا، فَهَزَمَهُمُ الْمُسْلِمُونَ بِإِذْنِ اللَّهِ، وَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَسَبَوْا وَأَسَرُوا خَلْقًا كَثِيرًا، وَخَلَّصُوا أَسْرَى الْمُسْلِمِينَ، ثُمَّ تَحَيَّزُوا إِلَى مَسْلَمَةَ، فَكَانُوا عِنْدَهُ حَتَّى اسْتَقْدَمَ الْجَمِيعَ عُمَرُ بْنُ عَبْدِ الْعَزِيز; خَوْفًا عَلَيْهِمْ مِنْ غَائِلَةِ الرُّومِ وَبِلَادِهِمْ، وَمِنْ ضِيقِ الْعَيْشِ، وَقَدْ كَانَ لَهُمْ قَبْلَ ذَلِكَ هُنَالِكَ مُدَّةٌ طَوِيلَةٌ. أَثَابَهُمُ اللَّهُ تَعَالَى.
Translation
✧ The Death of Sulaymān b. ʿAbd al-Malik In the year ninety-nine the death of Sulaymān b. ʿAbd al-Malik, Commander of the Faithful, occurred on Friday, when ten nights had passed—or, it is said, remained—of Ṣafar of that year, at the age of forty-five. It is also said: at forty-three. And it is said that he did not exceed forty. His caliphate lasted two years and eight months. Abū Aḥmad al-Ḥākim claimed that he died on Friday, when thirteen nights remained of Ramaḍān of that year, and that he completed in his caliphate three years, three months, and five days, and that he was thirty-nine years old. The sound view is the saying of the majority, which is the first view. And God knows best. The lineage of Sulaymān b. ʿAbd al-Malik, his birth, and his upbringing He is Sulaymān b. ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayya b. ʿAbd Shams, the Qurashī, the Umayyad, Abū Ayyūb. His birth was in Madinah among the Banū Jazīla, and he grew up in Syria with his father. He transmitted ḥadīth from his father, from his grandfather, from ʿĀʾisha, Mother of the Believers, concerning the story of the slander (al-ifk). Ibn ʿAsākir related it through the path of his son ʿAbd al-Wāḥid b. Sulaymān from him. He also related from ʿAbd al-Raḥmān b. Hunayda that he accompanied ʿAbd Allāh b. ʿUmar to al-Ghāba. He said: I fell silent, and Ibn ʿUmar said to me, “What is the matter with you?” I said, “I was wishing. Do you wish, O Abū ʿAbd al-Raḥmān?” He said, “If I had all of Uḥud in gold, knowing its amount, and gave its zakāh, I would not dislike that”—or he said, “I would not fear that it would harm me.” Al-Ḥāfiẓ Ibn ʿAsākir said: His residence in Damascus occupied the site of the ablution area of Jayrūn now, in that entire courtyard. He also built a large residence adjacent to the Little Gate (Bāb al-Ṣaghīr) at the site of the alley known as Darb Muḥriz, and made it the seat of governorship. In it he built a yellow dome in imitation of the green dome. He said: He was eloquent, preferred justice, and loved raiding. He dispatched the army to besiege Constantinople until they made peace with its people on condition of building the mosque there. Abū Bakr al-Ṣūlī related that ʿAbd al-Malik gathered his sons al-Walīd, Sulaymān, and Maslama before him, and had them recite the Qurʾān, and they recited well. Then he asked them to recite poetry, and they did well, except that they did not complete or master the poetry of al-Aʿshā. He blamed them for that and then said: Let each man of you recite to me the most delicate verse the Arabs have composed, without obscenity. Come, O Walīd. Al-Walīd recited: No mount—riding horses pleases me— is like a mount between a bracelet and an anklet. ʿAbd al-Malik said: Is there any poetry more obscene than this? Come, O Sulaymān. He recited: How lovely is the returning of her hands to her, in my hand her shift, loosening the waist-wrapper. He said: You have not hit it. Come, O Maslama. He recited to him the saying of Imruʾ al-Qays: Your eyes did not shed tears except to strike with your two arrows the tithes of a slain heart. He said: Imruʾ al-Qays lied and did not hit it. When her eyes shed tears from passion, nothing remains but meeting. The lover should only demand from her coldness and clothe her with affection. Then he said: I give you three days' grace for this verse. Whoever brings it to me shall have his request—that is, whatever he asks I shall give him. So they departed from him. While Sulaymān was in a procession, he came upon a bedouin driving his camels and saying: If a sword gashed my head out of love for her, my head would fall swiftly toward her. Sulaymān ordered the bedouin to be detained. Then he came to his father and said: I have brought you what you asked. He said: Recite. He recited the verse to him. He said: You have done well. How did you get this? He told him the story of the bedouin. He said: Ask your need, and do not forget your companion. He said: O Commander of the Faithful, you have made the covenant of succession after you to al-Walīd. I would love to be heir apparent after him. He granted him that, and sent him on the pilgrimage in the year eighty-one, and gave him one hundred thousand dirhams. Sulaymān gave them to that bedouin who spoke that verse of poetry. When his father died in the year eighty-six and the caliphate passed to his brother al-Walīd, he was before him like a vizier and counselor, and he was the one urging the construction of the mosque of Damascus. The pledge of allegiance to Sulaymān b. ʿAbd al-Malik When his brother al-Walīd died on Saturday, the middle of Jumādā al-Ākhira in the year ninety-six, Sulaymān was at al-Ramla. When he came, the commanders and leading men met him. It is said that they traveled to him to Jerusalem and pledged allegiance to him there. He resolved to stay in Jerusalem, and delegations came to him in Jerusalem but found no reception. He would sit in a dome in the courtyard of the mosque, on the northern side facing the Rock, while the great men sat on chairs and wealth was distributed among them. Then he resolved to come to Damascus and entered it, and completed the construction of the mosque. Some of the deeds of Sulaymān b. ʿAbd al-Malik In his days the enclosure (maqṣūra) was renovated. He took his cousin ʿUmar b. ʿAbd al-ʿAzīz as counselor and vizier, and said to him: We have been entrusted with what you see, and we have no knowledge of managing it. Whatever you see as the welfare of the common people, command it and let it be written down. Among that was the dismissal of al-Ḥajjāj's deputies, the release of prisoners from the prisons, the freeing of captives, the distribution of stipends in Iraq, and restoring prayer to its original appointed times, after those before him had delayed it until the end of its time—along with other good matters he heard from ʿUmar b. ʿAbd al-ʿAzīz, may God have mercy on them both. He ordered the raid on Constantinople. He sent against it from the people of Syria, the Jazīra, and Mosul by land about one hundred and twenty thousand fighting men, and he sent from the people of Egypt and Ifrīqiyya a thousand ships by sea, under ʿUmar b. Hubayra, while over all the people was his brother Maslama, accompanied by his son Dāwūd b. Sulaymān b. ʿAbd al-Malik with a group of his household. All that was on the advice of Mūsā b. Nuṣayr when he came to him from the lands of the Maghrib. The sound view is that he came during the days of his brother al-Walīd. And God knows best. Ibn Abī al-Dunyā said with his chain from Jābir b. ʿAwn al-Asadī, who said: The first words Sulaymān b. ʿAbd al-Malik spoke when he assumed the caliphate were: Praise be to God, who does what He wills, raises what He wills, lowers what He wills, gives to whom He wills, and withholds from whom He wills. This world is an abode of delusion, a dwelling of falsehood, and an ornament of change. It makes a weeper laugh, makes a laugher weep, frightens the secure, and secures the fearful. It impoverishes its rich and enriches its poor. It is inclined to play with its people. O servants of God, take the Book of God as your leader, accept it as judge, and make it your guide. It abrogates what came before it, and no book after it will abrogate it. Know, O servants of God, that this Qurʾān polishes away the cunning of Satan and his grudges as the light of dawn polishes away the approach of night when it darkens. Yaḥyā b. Maʿīn said with his chain from Muḥammad b. Qays, who said: I heard Sulaymān b. ʿAbd al-Malik say in his sermon: The excellence of the Qurʾān over all other speech is like the excellence of God over His creation. Ḥammād b. Zayd said, from Yazīd b. Ḥāzim, who said: Sulaymān b. ʿAbd al-Malik used to address us every Friday, and he would not fail to say in his sermon: The people of this world are only on a journey. No intention has carried them through, and no abode has become settled for them, until the matter of God's promise comes while they are still thus. Its bliss does not last, its calamities are not safe from, and one cannot be protected from the evil of its people. Then he would recite: “Have you considered: if We let them enjoy themselves for years, then there comes to them what they were promised, what will their enjoyment avail them?” [al-Shuʿarāʾ: 205–207]. Al-Aṣmaʿī related that the inscription of his signet ring was: “I have believed in God sincerely.” Abū Mushir said, from Abū Muslim Salama b. al-ʿAyyār al-Fazārī, who said: Muḥammad b. Sīrīn said: May God have mercy on Sulaymān b. ʿAbd al-Malik. He opened his caliphate with good and sealed it with good. He opened it by reviving prayer at its proper times, and sealed it by appointing ʿUmar b. ʿAbd al-ʿAzīz as successor. The scholars of biography and history agree that he led the people in the pilgrimage in the year ninety-seven while he was caliph. It is said: Sulaymān performed the pilgrimage, and the poets performed it. When he was at Madinah on his return, they met him with about four hundred captives from the Byzantines. Sulaymān sat down, and the closest of them to him was ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib. He brought forward their patrician and said: O ʿAbd Allāh, strike his neck! He took a sword from one of his guards and struck him, severing the head, cutting through the forearm and part of the shackle. He handed the rest to the leading men to kill them. He gave one of them to Jarīr, and the Banū ʿAbs gave him a good sword. He struck and severed his head. He gave a captive to al-Farazdaq, and they gave him a poor sword that would not cut. He struck the captive several times but did nothing. Sulaymān and the people laughed, and the Banū ʿAbs, the maternal uncles of Sulaymān, gloated over him. He threw down the sword and began to say: If a sword failed or a decree came delaying a soul whose death is not witnessed, the sword of Banū ʿAbs, with which they struck, bounced in the hand of Warqāʾ from the head of Khālid. Thus Indian swords: their edges sometimes bounce, and sometimes cut the cords of necklaces. Warqāʾ is Warqāʾ b. Zuhayr b. Jadhīma al-ʿAbsī. He struck Khālid b. Jaʿfar b. Kilāb, while Khālid had bent over [his father] Zuhayr and struck him with the sword, bringing him down. Warqāʾ came and struck Khālid several times but did nothing. So Warqāʾ b. Zuhayr said: I saw Zuhayr beneath the chest of Khālid, and I came running like a calf, hastening. May my right hand be paralyzed on the day I strike Khālid, while layered iron protects him from me. Al-Haytham b. ʿAdī said that al-Shaʿbī said: Sulaymān b. ʿAbd al-Malik performed the pilgrimage, and when he saw the people at the season, he said to ʿUmar b. ʿAbd al-ʿAzīz: Do you not see this creation, whose number none can count but God, and whose provision none but He can encompass? He said: O Commander of the Faithful, these are your subjects today, and tomorrow they will be your adversaries. Sulaymān wept bitterly, then said: In God I seek help. Ibn Abī al-Dunyā said with his chain from ʿAṭāʾ b. al-Sāʾib, who said: ʿUmar b. ʿAbd al-ʿAzīz was on a journey with Sulaymān b. ʿAbd al-Malik when rain fell upon them with thunder, lightning, darkness, and a strong wind, so that they were terrified. ʿUmar b. ʿAbd al-ʿAzīz began to laugh. Sulaymān said to him: What makes you laugh, O ʿUmar? Do you not see what we are in? He said: O Commander of the Faithful, these are the traces of His mercy, and in them are the hardships you see. How then would the traces of His displeasure and wrath be? Among his fine sayings, may God have mercy on him, is his saying: Silence is the sleep of the intellect, and speech is its waking, and neither is complete without the other. A man entered upon him and spoke to him, and his manner of speaking pleased him. Then he examined him and did not approve of his intellect. He said: The excess of a man's speech over his intellect is a deception, and the excess of his intellect over his speech is a defect. The best of that is when one resembles the other. He said: The intelligent man is more eager to set his tongue aright than to seek his livelihood. He also said: One who speaks and does so well is able to be silent and do well, but not everyone who is silent and does well is able to speak and do well. Some of the poetry of Sulaymān b. ʿAbd al-Malik Among his poetry, consoling himself over a friend of his who died: My grief for Sharāḥīl was made easy because I, whenever I wish, meet a man whose friend has died. Among his poetry also: It is part of my nature not to abandon my companion, even if he tires of me, unless I ask guidance for him. If his affection lasts for me, I last, and I am not like another who guards neither protection nor covenant. Al-Shāfiʿī said: A bedouin entered upon Sulaymān, and he invited him to eat fālūdhaj, saying to him: Eating it increases the brain. The bedouin said: If that were true, the head of the Commander of the Faithful ought to be like the head of a mule. They mentioned that Sulaymān was gluttonous in eating, and they have transmitted strange things from him concerning that. Among them is that one day he breakfasted on forty roasted chickens, eighty-four kidneys with their fat, and eighty loaves of white bread. Then he ate with the people as usual at the common table. It has been related that a fever came upon him and brought him to death. It has also been said that the cause of his illness was from eating four hundred eggs and two baskets of figs. And God knows best. Al-Faḍl b. al-Muhallab and others mentioned that on a Friday he wore a yellow robe, then took it off and wore instead a green robe, and put on a green turban, and sat on a green couch, with the area around him spread with green. Then he looked in the mirror and was pleased with his beauty. He bared his forearms and said: I am the young caliph. It is said that he would look in the mirror from the parting of his hair to his feet and say: I am the young king. In another narration, he would look into it and say: Muḥammad was a prophet ﷺ, Abū Bakr was a truthful one, ʿUmar was a discerner, ʿUthmān was modest, ʿAlī was brave, Muʿāwiya was forbearing, Yazīd was patient, ʿAbd al-Malik was a governor, al-Walīd was a tyrant, and I am the young king. They said: No month passed over him—and in another narration: a Friday—before he died. They said: When he fell feverish, he began to perform ablution. He called for a slave girl, and she poured ablution water over him. Then she recited to him: You are an excellent possession, if only you would remain; but there is no remaining for man. There is no fault in you, as far as I know, that was in people, except that you are perishable. They said: He shouted at her and said: She has subdued me in my own self. He dismissed her, and then ordered his maternal uncle al-Walīd b. al-Qaʿqāʿ al-ʿAnsī to pour water over him, saying: Bring near your ablution water, O Walīd, for indeed this life is only a diversion and a possession. Al-Walīd said: So do righteous deeds for yourself in your life, for time contains both separation and union. It is related that when the slave girl brought him the basin, she began to tremble from the fever. He said: Where is so-and-so? She said: Feverish. He said: And so-and-so? She said: Feverish. He was at Marj Dābiq in the land of Qinnasrīn. He ordered his maternal uncle, and he helped him perform ablution. Then he went out to lead the people in prayer. A hoarseness came upon him during the sermon. Then he descended, and the fever had struck him. It continued with him until he died the following Friday. It is said that he was afflicted with pleurisy and died of it, may God have mercy on him. He had sworn that he would not leave Dābiq until news returned to him of the conquest of Constantinople, or he died before that. So he died before that, may God have mercy on him and honor his resting place. They said: During his illness he kept repeating and saying: “My sons are little children; he who has grown-up ones has prospered.” ʿUmar b. ʿAbd al-ʿAzīz says to him: “The believers have prospered, O Commander of the Faithful.” Then he says: “My sons are summer children; he who has winter ones has prospered.” It is related that this was the last thing he spoke. The correct view is that the last thing he spoke was saying: “I ask You for a noble departure.” Then he passed away. The bequest of the succession to ʿUmar b. ʿAbd al-ʿAzīz Ibn Jarīr related, from Rajāʾ b. Ḥaywah, who was a truthful minister to the Umayyads, saying: Sulaymān b. ʿAbd al-Malik consulted me while he was ill about appointing a young son of his who had not reached puberty. I said: “Among the things that protect the caliph in his grave is to appoint over the Muslims after him the righteous man.” Then he consulted me about the appointment of his son Dāwūd. I said to him: “He is absent from you at Constantinople, and you do not know whether he is alive or dead.” He said: “Whom do you think?” I said: “Your opinion, O Commander of the Faithful.” He said: “What do you think of ʿUmar b. ʿAbd al-ʿAzīz?” I said: “I know him, by God, to be good, virtuous, and a Muslim.” He said: “He is, by God, like that, but I fear my brothers will not be pleased with that.” Rajāʾ suggested that he make Yazīd b. ʿAbd al-Malik the heir apparent after ʿUmar b. ʿAbd al-ʿAzīz, in order to please the Banū Marwān. So he wrote: “In the name of God, the Compassionate, the Merciful. This is a letter from the servant of God, Sulaymān, Commander of the Faithful, to ʿUmar b. ʿAbd al-ʿAzīz. I have appointed you to the caliphate after me, and after him Yazīd b. ʿAbd al-Malik. So listen to him and obey, fear God, and do not differ lest others covet you.” He sealed the letter and sent to Kaʿb b. Ḥāmid al-ʿAbsī, the chief of police, saying to him: “Assemble my household and order them to pledge allegiance to what is in this sealed letter. Whoever refuses, strike his neck.” They assembled, and some men entered and greeted the Commander of the Faithful. He said to them: “This letter is my covenant to you, so listen to it and obey, and pledge allegiance to the one I have appointed in it.” So they pledged allegiance one by one. Rajāʾ said: When they dispersed, ʿUmar b. ʿAbd al-ʿAzīz came to me and said: “I adjure you by God and by my sanctity and friendship, tell me if he wrote that for me, so that I may ask to be excused now, before a state comes in which I cannot do what I can do at this hour!” I said: “By God, I will not tell you a single letter.” He said: Hishām b. ʿAbd al-Malik met me and said: “O Rajāʾ, I have with you an old sanctity and friendship. Tell me this matter. If it is to me, I know it; if it is to someone else, I will speak. Someone like me should not be passed over.” I said: “By God, I will not tell you a single letter of what he confided to me.” Rajāʾ said: I entered upon Sulaymān, and he was dying. When the agony of death seized him, I turned him toward the qiblah; when he recovered, he said: “Not yet, O Rajāʾ.” I did that twice. The third time he said: “From now on, O Rajāʾ, if you want something: I bear witness that there is no god but God, and I bear witness that Muḥammad is His servant and Messenger.” He said: I turned him toward the qiblah and he died. I covered him with a green velvet cloak, locked the door on him, and sent to Kaʿb b. Ḥāmid. He gathered the people in the mosque of Dābiq. I said: “Pledge allegiance to the one in this letter.” They said: “We have already pledged.” I said: “Pledge a second time.” They did. Then I said: “Arise to your master, for he has died.” I read the letter to them. When I reached the mention of ʿUmar b. ʿAbd al-ʿAzīz, the faces of the Banū Marwān changed. When I read: “and Yazīd b. ʿAbd al-Malik after him,” they somewhat relented. Hishām cried out: “We will never pledge allegiance to him.” I said: “I will strike your neck, by God. Arise and pledge.” The people went to ʿUmar b. ʿAbd al-ʿAzīz, who was at the back of the mosque. When he realized it, he said: “To God we belong and to Him we return.” His legs could not carry him until they took him by the arms and raised him to the pulpit. He was silent for a while. Rajāʾ b. Ḥaywah said: “Will you not arise to the Commander of the Faithful and pledge allegiance to him?” The people arose and pledged allegiance to him. Then Hishām came to him, ascended the pulpit to pledge, saying: “To God we belong and to Him we return.” ʿUmar said: “Yes! To God we belong and to Him we return, that you and I should dispute this matter.” Then he stood and delivered an eloquent sermon to the people, and they pledged allegiance to him. Among what he said in his sermon: “O people, I am not an innovator, but a follower. The garrisons and cities around you, if they obey as you have obeyed, then I am your governor; if they refuse, then I am not a governor for you.” The preparation of Sulaymān b. ʿAbd al-Malik, prayer over him, and his burial Then he descended, and they began preparing Sulaymān. Al-Awzāʿī said: They had not finished with him until the time of sunset prayer entered. ʿUmar prayed the sunset prayer with the people, then prayed over Sulaymān, and he was buried after sunset. When ʿUmar departed, the mounts of the caliphate were brought to him, but he did not ride them. He rode his own beast and traveled with the people until they came to Damascus. They turned toward the palace of the caliphate, but he said: “I will not alight except in my own house, until the house of Abū Ayyūb is vacated.” That was deemed good of him. Then he summoned the scribe and began dictating to him the text of the letter by which the garrisons would pledge allegiance. Rajāʾ said: I have never seen anyone more eloquent than him. Muḥammad b. Isḥāq said: The death of Sulaymān b. ʿAbd al-Malik was at Dābiq in the land of Qinnasrīn on Friday, ten nights having passed of Ṣafar, in the year ninety-nine, two years, nine months, and twenty days after the death of al-Walīd. This is what the majority say about the date of his death. Some say: ten nights remaining of Ṣafar. They said: his reign was two years and eight months; some add: except five days. God knows best. As for the statement of al-Ḥākim Abū Aḥmad that he died on Friday, thirteen nights remaining of Ramaḍān, in the year ninety-nine, and that his caliphate was three years, three months, and five days, and that he died at the age of thirty-nine—Ibn ʿAsākir related it, and it is very strange. The majority contradicted him in everything he said. According to them, he was over forty: some say by three years, some by five. God knows best. They said: He was tall, handsome, fair, slender, of beautiful face, with joined eyebrows. He was eloquent and persuasive, well-versed in Arabic, inclined to religion, goodness, love of truth and its people, adherence to the Qurʾān and the Sunnah, and the manifestation of Islamic laws. May God have mercy on him. The ḥāfiẓ Ibn ʿAsākir mentioned in the biography of Sharāḥīl b. ʿUbaydah b. Qays al-ʿUqaylī, in substance, that when Maslamah b. ʿAbd al-Malik tightened his siege on the people of Constantinople, pursued the routes, and gained control over most of the lands there, Elyon, king of the Byzantines, wrote to the king of the Bulgars seeking his aid against Maslamah, saying: “These people have no concern except calling to their religion, the nearest then the next nearest. If they finish with me, they will reach you. Whatever you would do then, do now.” At that, the accursed one began to plot and deceive. He wrote to Maslamah saying: “Elyon wrote to me seeking my aid against you. I am with you, so command me as you wish.” Maslamah wrote to him: “I do not want men or equipment from you, but send me provisions, for our supplies are low.” He wrote to him: “I have sent you a great market to such-and-such a place. Send someone to receive it and buy from it.” Maslamah permitted whoever wished from the army to go there and buy what he needed. A great many went and found there a huge market with all kinds of goods, merchandise, and food. They began buying and became occupied with that, unaware of what the villain had prepared for them in the way of ambushes among those mountains. They fell upon them suddenly, killed many Muslims, and captured others. Only a few of them returned to Maslamah. To God we belong and to Him we return. Maslamah wrote to his brother Sulaymān informing him of what had happened. He sent a dense army accompanied by Sharāḥīl b. ʿUbaydah, this man, and ordered them to cross the strait of Constantinople first and fight the king of the Bulgars, then return to Maslamah. They went to the land of the Bulgars, crossed those straits to them, and fought them fiercely. The Muslims defeated them by God's permission, killed a great number of them, took many captives, and freed the Muslim prisoners. Then they withdrew to Maslamah and remained with him until ʿUmar b. ʿAbd al-ʿAzīz summoned them all back, fearing for them from the treachery of the Byzantines and their lands and from the hardship of living. They had been there for a long time before that. May God Almighty reward them.
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