Tarikh (al-Tabari) 2453
The Year 101
دُخُولِ يَزِيدَ بْنِ الْمُهَلَّبِ الْبَصْرَةَ وَخَلْعِهِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَفِي سنة إحدى ومائة خَرَجَ يَزِيدُ بْنُ الْمُهَلَّبِ فَخَلَعَ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ وَاسْتَحْوَذَ عَلَى الْبَصْرَةِ وَذَلِكَ أنه لَمَّا مَاتَ عُمَرُ وَبُويِعَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ كَتَبَ إِلَى عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ وَإِلَى عَدِيِّ بْنِ أَرْطَاةَ يَأْمُرُهُمَا بِالتَّحَرُّزِ مِنْ يَزِيدَ وَيُعَرِّفْهُمَا هَرَبَهُ، وَأَمَرَ عَدِيًّا أَنْ يَأْخُذَ مَنْ بِالْبَصْرَةِ مِنْ آلِ الْمُهَلَّبِ، فَأَخَذَهُمْ وَحَبَسَهُمْ، فِيهِمْ: الْمُفَضَّلُ، وَحَبِيبٌ، وَمَرْوَانُ بَنُو الْمُهَلَّبِ، وَأَقْبَلَ يَزِيدُ حَتَّى ارْتَفَعَ عَلَى الْقُطقُطَانَةِ، وَبَعَثَ عَبْدُ الْحَمِيدِ جُنْدًا إِلَيْهِمْ، عَلَيْهِمْ هِشَامُ بْنُ مُسَاحِقٍ الْعَامِرِيُّ، عَامِرُ بَنِي لُؤَيٍّ، فَسَارُوا حَتَّى نَزَلُوا الْعُذَيْبِ، وَمَرَّ يَزِيدُ قَرِيبًا مِنْهُمْ فَلَمْ يُقْدِمُوا عَلَيْهِ. وَمَضَى يَزِيدُ نَحْوَ الْبَصْرَةِ، وَقَدْ جَمَعَ عَدِيُّ بْنُ أَرْطَاةَ أَهْلَ الْبَصْرَةِ وَخَنْدَقَ عَلَيْهَا، وَبَعَثَ عَلَى خَيْلِ الْبَصْرَةِ الْمُغِيرَةَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي عَقِيلٍ الثَّقَفِيِّ، وَجَاءَ يَزِيدُ فِي أَصْحَابِهِ الَّذِينَ مَعَهُ، فَالتَّقَاهُ أَخُوهُ مُحَمَّدُ بْنُ الْمُهَلَّبِ فِيمَنِ اجْتَمَعَ إِلَيْهِ مِنْ أَهْلِهِ وَقَوْمِهِ وَمَوَالِيهِ، فَبَعَثَ عَدِيٌّ عَلَى كُلِّ خُمُسٍ مِنْ أَخْمَاسِ الْبَصْرَةِ رَجُلًا، فَبَعَثَ عَلَى الْأَزْدِ: الْمُغِيرَةَ بْنَ زِيَادِ بْنِ عَمْرٍو الْعَتَكِيَّ، وَبَعَثَ عَلَى تَمِيمٍ: مُحْرِزَ بْنَ حُمْرَانَ السَّعْدِيَّ، وَعَلَى خُمُسِ بَكْرٍ: مُفَرِّجَ بْنَ شَيْبَانَ بْنِ مَالِكِ بْنِ مِسْمَعٍ، وَعَلَى عَبْدِ الْقَيْسِ [ مَالِكَ بْنَ ] الْمُنْذِرِ بْنِ الْجَارُودِ، وَعَلَى أَهْلِ الْعَالِيَةِ: عَبْدَ الْأَعْلَى بْنَ عَبْدِ اللَّهِ بْنِ عَامِرٍ، وَأَهْلُ الْعَالِيَةِ قُرَيْشٌ، وَكِنَانَةُ وَالْأَزْدُ، وَبَجِيلَةُ، وَخَثْعَمُ، وَقَيْسُ عَيْلَانَ كُلُّهَا، وَمُزَيْنَةُ، وَأَهْلُ الْعَالِيَةِ وَالْكُوفَةِ يُقَالُ لَهُمْ رُبُعُ أَهْلِ الْمَدِينَةِ. فَأَقْبَلَ يَزِيدُ لَا يَمُرُّ بِخَيْلٍ ( مِنْ خَيْلِهِمْ، وَلَا قَبِيلَةٍ مِنْ قَبَائِلِهِمْ إِلَّا تَنَحَّوْا لَهُ عَنْ طَرِيقِهِ، وَأَقْبَلَ يَزِيدُ حَتَّى نَزَلَ دَارَهُ )، فَاخْتَلَفَ النَّاسُ إِلَيْهِ، فَأَرْسَلَ إِلَى عَدِيٍّ: أَنِ ابْعَثْ إِلَيَّ إِخْوَتِي، وَإِنِّي أُصَالِحُكَ عَلَى الْبَصْرَةِ، وَأُخَلِّيكَ وَإِيَّاهَا حَتَّى آخُذَ لِنَفْسِي مِنْ يَزِيدَ مَا أُحِبُّ. فَلَمْ يَقْبَلْ مِنْهُ، فَسَارَ حُمَيْدُ بْنُ عَبْدِ الْمَلِكِ بْنُ الْمُهَلَّبِ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَبَعَثَ مَعَهُ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ خَالِدًا الْقَسْرِيَّ، وَعَمْرَو بْنَ يَزِيدٍ الْحَكَمِيَّ بِأَمَانِ يَزِيدَ بْنِ الْمُهَلَّبِ وَأَهْلِهِ. وَأَخَذَ يَزِيدُ بْنُ الْمُهَلَّبِ يُعْطِي مَنْ أَتَاهُ قِطَعَ الذَّهَبِ وَالْفِضَّةِ، فَمَالَ النَّاسُ إِلَيْهِ، وَكَانَ عَدِيٌّ لَا يُعْطِي إِلَّا دِرْهَمَيْنِ دِرْهَمَيْنِ وَيَقُولُ: لَا يَحِلُّ لِي أَنْ أُعْطِيَكُمْ مِنْ بَيْتِ الْمَالِ دِرْهَمًا إِلَّا بِأَمْرِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، وَلَكِنْ تَبَلَّغُوا بِهَذِهِ حَتَّى يَأْتِيَ الْأَمْرُ فِي ذَلِكَ، وَفِي ذَلِكَ يَقُولُ الْفَرَزْدَقُ: أَظُنُّ رِجَالَ الدِّرْهَمَيْنِ تَقُودُهُمْ إِلَى الْمَوْتِ آجَالٌ لَهُمْ وَمُصَارِعُ وَأَكْيَسُهُمْ مَنْ قَرَّ فِي قَعْرِ بَيْتِهِ وَأَيْقَنَ أَنَّ الْمَوْتَ لَا بُدَّ وَاقِعُ وَخَرَجَتْ بَنُو عَمْرِو بْنِ تَمِيمٍ مِنْ أَصْحَابِ عَدِيٍّ فَنَزَلُوا الْمِرْبَدَ، وَبَعَثَ إِلَيْهِمْ يَزِيدُ بْنُ الْمُهَلَّبِ مَوْلًى لَهُ يُقَالُ لَهُ دَارِسٌ، فَحَمَلَ عَلَيْهِمْ فَهَزَمَهُمْ. وَخَرَجَ يَزِيدُ حِينَ اجْتَمَعَ النَّاسُ لَهُ حَتَّى نَزَلَ جَبَّانَةَ بَنِي يَشْكُرَ، وَهِيَ النِّصْفُ فِيمَا بَيْنَهُ وَبَيْنَ الْقَصْرِ، فَلَقِيَهُ قَيْسٌ وَتَمِيمٌ وَأَهْلُ الشَّامِ وَاقْتَتَلُوا هُنَيْهَةَ، وَحَمَلَ عَلَيْهِمْ أَصْحَابُ يَزِيدَ فَانْهَزَمُوا، وَتَبِعَهُمُ ابْنُ الْمُهَلَّبِ حَتَّى دَنَا مِنَ الْقَصْرِ، فَخَرَجَ إِلَيْهِمْ عَدِيٌّ بِنَفْسِهِ، فَقُتِلَ مِنْ أَصْحَابِهِ مُوسَى بْنُ الْوَجِيهِ الْحِمْيَرِيُّ، وَالْحَارِثُ بْنُ الْمُصَرِّفِ الْأَوْدِيُّ، وَكَانَ مِنْ فُرْسَانِ الْحَجَّاجِ وَأَشْرَافِ أَهْلِ الشَّامِ، وَانْهَزَمَ أَصْحَابُ عَدِيٍّ، وَسَمِعَ إِخْوَةُ يَزِيدَ، وَهُمْ فِي مَحْبِسِ عَدِيٍّ، الْأَصْوَاتَ تَدْنُو وَالنُّشَّابَ تَقَعُ فِي الْقَصْرِ، وَقَالَ لَهُمْ عَبْدُ الْمَلِكِ: إِنِّي أَرَى أَنَّ يَزِيدَ قَدْ ظَهَرَ، وَلَا آمَنُ مَنْ مَعَ عَدِيٍّ مِنْ مُضَرَ وَ [ أَهْلِ ] الشَّامِ أَنْ يَأْتُونَا فَيَقْتُلُونَا قَبْلَ أَنْ يَصِلَ إِلَيْنَا يَزِيدُ، فَأَغْلِقُوا الْبَابَ وَأَلْقُوا عَلَيْهِ الرَّحْلَ. فَفَعَلُوا، فَلَمْ يَلْبَثُوا أَنْ جَاءَهُمْ عَبْدُ اللَّهِ بْنُ دِينَارٍ مَوْلَى بَنِي عَامِرٍ، وَكَانَ عَلَى حَرَسِ عَدِيٍّ، فَجَاءَ يَشْتَدُّ إِلَى الْبَابِ هُوَ وَأَصْحَابُهُ، وَأَخَذُوا يُعَالِجُونَ الْبَابَ، فَلَمْ يُطِيقُوا قَلْعَهُ، وَأَعْجَلَهُمُ النَّاسُ فَخَلَّوْا عَنْهُمْ. وَجَاءَ يَزِيدُ بْنُ الْمُهَلَّبِ حَتَّى نَزَلَ دَارًا لِسُلَيْمَانَ بْنِ زِيَادِ بْنِ أَبِيهِ، إِلَى جَنْبِ الْقَصْرِ، وَأَتَى بِالسَّلَالِيمِ وَفَتَحَ الْقَصْرَ، وَأُتِيَ بِعَدِيِّ بْنِ أَرْطَاةَ، فَحَبَسَهُ، وَقَالَ لَهُ: لَوْلَا حَبْسُكَ إِخْوَتِي لَمَا حَبَسْتُكَ. فَلَمَّا ظَهَرَ يَزِيدُ هَرَبَ رُءُوسُ أَهْلِ الْبَصْرَةِ مِنْ تَمِيمٍ، وَقَيْسٍ، وَمَالِكِ بْنِ الْمُنْذِرِ، فَلَحِقُوا بِالْكُوفَةِ، وَلَحِقَ بَعْضُهُمْ بِالشَّامِ، وَخَرَجَ الْمُغِيرَةُ بْنُ زِيَادِ ( بْنِ عَمْرٍو الْعَتَكِيُّ نَحْوَ الشَّامِ، فَلَقِيَ خَالِدًا الْقَسْرِيَّ، وَعَمْرَو بْنَ يَزِيدَ الْحَكَمِيَّ، وَمَعَهُمَا حُمَيْدَ بْنَ ) عَبْدِ الْمَلِكِ بْنِ الْمُهَلَّبِ قَدْ أَقْبَلُوا بِأَمَانِ يَزِيدَ بْنِ الْمُهَلَّبِ، وَكُلِّ شَيْءٍ أَرَادَهُ، فَسَأَلَاهُ عَنِ الْخَبَرِ، فَخَلَا بِهِمَا سِرًّا مِنْ حُمَيْدٍ، وَأَخْبَرَهُمَا وَقَالَ: أَيْنَ تُرِيدَانِ ؟ فَأَخْبَرَاهُ بِأَمَانِ يَزِيدَ. فَقَالَ: إِنْ يَزِيدَ قَدْ ظَهَرَ عَلَى الْبَصْرَةِ، وَقَتَلَ الْقَتْلَى وَحَبَسَ عَدِيًّا، فَارْجِعَا. فَرَجِعَا، وَأَخَذَا حُمَيْدًا مَعَهُمَا، فَقَالَ لَهُمَا حُمَيْدُ: أَنْشُدُكُمَا اللَّهُ أَنَّ تُخَالِفَا مَا بُعِثْتُمَا بِهِ، فَإِنَّ ابْنَ الْمُهَلَّبِ قَابِلٌ مِنْكُمَا، وَإِنَّ هَذَا وَأَهْلَ بَيْتِهِ لَمْ يَزَالُوا لَنَا أَعْدَاءً، فَلَا تَسْمَعَا مَقَالَتَهُ. فَلَمْ يَقْبَلَا قَوْلَهُ وَرَجَعَا بِهِ. وَأَخَذَ عَبْدُ الْحَمِيدِ بْنُ عَبْدِ الرَّحْمَنِ بِالْكُوفَةِ خَالِدَ بْنَ يَزِيدَ بْنَ الْمُهَلَّبِ، وَحَمَّالَ بْنَ زَحْرٍ، وَلَمْ يَكُونَا فِي شَيْءٍ مِنَ الْأَمْرِ، فَأَوْثَقَهُمَا وَسَيَّرَهُمَا إِلَى الشَّامِ، فَحَبَسَهُمَا يَزِيدُ بْنُ عَبْدِ الْمَلِكِ، فَلَمْ يُفَارِقَا السِّجْنَ حَتَّى هَلَكَا فِيهِ. إرسال يزيد بن عبد الملك جيشا إلى العراق وَأَرْسَلَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ إِلَى الْكُوفَةِ شَيْئًا عَلَى أَهْلِهَا وَيُمَنِّيهِمُ الزِّيَادَةَ. وَجَهَّزَ أَخَاهُ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ، وَابْنَ أَخِيهِ الْعَبَّاسَ بْنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فِي سَبْعِينَ أَلْفَ مُقَاتِلٍ مِنْ أَهْلِ الشَّامِ وَالْجَزِيرَةِ، وَقِيلَ: كَانُوا ثَمَانِينَ أَلْفًا، فَسَارُوا إِلَى الْعِرَاقِ. وَكَانَ مَسْلَمَةُ يَعِيبُ الْعَبَّاسَ وَيَذُمُّهُ، فَوَقَعَ بَيْنَهُمَا اخْتِلَافٌ، فَكَتَبَ إِلَيْهِ الْعَبَّاسُ: أَلَا نَفْسِي فِدَاكَ أَبَا سَعِيدٍ وَتَقْصُرُ عَنْ مُلَاحَاتِي وَعَذْلِي فَلَوْلَا أَنَّ أَصْلَكَ حِينَ يُنْمَى وَفَرْعَكَ مُنْتَهَى فَرْعِي وَأَصْلِي وَأَنِّي إِنْ رَمَيْتُكَ هُضْتُ عَظْمِي وَنَالَتْنِي إِذَا نَالَتْكَ نَبْلِي لَقَدْ أَنْكَرْتَنِي إِنْكَارَ خَوْفٍ يُقَصِّرُ مِنْكَ عَنْ شَتْمِي وَأَكْلِي كَقَوْلِ الْمَرْءِ عَمْرٌو فِي الْقَوَافِي أُرِيدُ حَيَاتَهُ وَيُرِيدُ قَتْلِي قِيلَ: إِنَّ هَذِهِ الْأَبْيَاتَ لِلْعَبَّاسِ، وَقِيلَ: إِنَّمَا تَمَثَّلَ بِهَا. فَبَلَغَ ذَلِكَ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ، فَأَرْسَلَ إِلَيْهِمَا وَأَصْلَحَ بَيْنَهُمَا، وَقَدِمَا الْكُوفَةَ وَنَزَلَا بِالنُّخَيْلَةِ، فَقَالَ مَسْلَمَةُ: لَيْتَ هَذَا الْمَزُونِيَّ، يَعْنِي ابْنَ الْمُهَلَّبِ، لَا كَلَّفَنَا اتِّبَاعَهُ فِي هَذَا الْبَرْدِ. فَقَالَ حَيَّانُ النَّبَطِيُّ مَوْلًى لِشَيْبَانَ: أَنَا أَضْمَنُ لَكَ أَنَّهُ لَا يَبْرَهُ الْأَرْصَةَ، يُرِيدُ أَضْمَنُ أَنَّهُ لَا يَبْرَحُ الْعَرْصَةَ. فَقَالَ لَهُ الْعَبَّاسُ: لَا أُمَّ لَكَ أَنْتَ بِالنَّبَطِيَّةِ أَبْصَرُ مِنْكَ بِهَذَا ! فَقَالَ حَيَّانُ: أَنَبَطَ اللَّهُ وَجْهَكَ أَسْقَرَ أَهَمَرَ لَيْسَ أَلَيْهِ طَابَئُ الْخِلَافَةِ، يُرِيدُ: أَشْقَرَ أَحْمَرَ لَيْسَ عَلَيْهِ طَابَعُ الْخِلَافَةِ. قَالَ مَسْلَمَةُ: يَا أَبَا سُفْيَانَ لَا يَهُولَنَّكَ كَلَامُ الْعَبَّاسِ. فَقَالَ: إِنَّهُ أَهْمَقُ، يُرِيدُ أَحْمَقَ. وَلَمَّا سَمِعَ أَصْحَابُ بْنُ الْمُهَلَّبِ وُصُولَ مَسْلَمَةَ وَأَهْلِ الشَّامِ رَاعَهُمْ ذَلِكَ، فَبَلَغَ ابْنَ الْمُهَلَّبِ، فَخَطَبَ النَّاسَ وَقَالَ: قَدْ رَأَيْتُ أَهْلَ الْعَسْكَرِ وَخَوْفَهُمْ، يَقُولُونَ: جَاءَ أَهْلُ الشَّامِ وَمَسْلَمَةُ، وَمَا أَهْلُ الشَّامِ ؟ هَلْ هُمْ إِلَّا تِسْعَةُ أَسْيَافٍ، سَبْعَةٌ مِنْهَا إِلَيَّ وَسَيْفَانِ عَلَيَّ ؟ وَمَا مَسْلَمَةُ إِلَّا جَرَادَةٌ صَفْرَاءُ، أَتَاكُمْ فِي بَرَابِرَةٍ، وَجَرَامِقَةٍ، وَجَرَاجِمَةٍ، وَأَنْبَاطٍ، وَأَبْنَاءِ فَلَّاحِينَ وَأَوْبَاشٍ، وَأَخْلَاطٍ، أَوَلَيْسُوا بَشَرًا يَأْلَمُونَ كَمَا تَأْلَمُونَ، وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ ؟ أَعِيرُونِي سَوَاعِدَكُمْ تُصَفِّقُونَ بِهَا وُجُوهَهُمْ وَقَدْ وَلَّوُا الْأَدْبَارَ. وَاسْتَوْسَقُوا أَهْلُ الْبَصْرَةِ لِيَزِيدَ بْنِ الْمُهَلَّبِ، وَبَعَثَ عُمَّالَهُ عَلَى الْأَهْوَازِ وَفَارِسَ وَكَرْمَانَ، وَبَعَثَ إِلَى خُرَاسَانَ مُدْرِكَ بْنَ الْمُهَلَّبِ، وَعَلَيْهَا عَبْدُ الرَّحْمَنِ بْنُ نُعَيْمٍ، فَقَالَ لِأَهْلِهَا: هَذَا مُدْرِكٌ قَدْ أَتَاكُمْ لِيُلْقِيَ بَيْنَكُمُ الْحَرْبَ وَأَنْتُمْ فِي بِلَادِ عَافِيَةٍ وَطَاعَةٍ، فَسَارَ بَنُو تَمِيمٍ لِيَمْنَعُوهُ، وَبَلَغَ الْأَزْدَ بِخُرَاسَانَ ذَلِكَ، فَخَرَجَ مِنْهُمْ نَحْوُ أَلْفَيْ فَارِسٍ، فَلَقُوا مُدْرِكًا عَلَى رَأْسِ الْمَفَازَةِ، فَقَالُوا لَهُ: إِنَّكَ أَحَبُّ النَّاسِ إِلَيْنَا، وَقَدْ خَرَجَ أَخُوكَ، فَإِنْ يَظْهَرْ، فَإِنَّمَا ذَلِكَ لَنَا، وَنَحْنُ أَسْرَعُ النَّاسِ إِلَيْكُمْ وَأَحَقُّهُ بِذَلِكَ، وَإِنْ تَكُنِ الْأُخْرَى، فَمَا لَكَ فِي أَنْ تُغَشِّيَنَا الْبَلَاءَ رَاحَةً. فَانْصَرَفَ عَنْهُمْ، فَلَمَّا اسْتَجْمَعَ أَهْلُ الْبَصْرَةِ لِيَزِيدَ خَطْبَهُمْ، وَأَخْبَرَهُمْ أَنَّهُ يَدْعُوهُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ وَيَحُثُّهُمْ عَلَى الْجِهَادِ، وَيَزْعُمُ أَنَّ جِهَادَ أَهْلِ الشَّامِ أَعْظَمُ ثَوَابًا مِنْ جِهَادِ التُّرْكِ وَالدَّيْلَمِ. وَكَانَ الْحَسَنُ الْبَصْرِيُّ يَسْمَعُ، فَرَفَعَ صَوْتَهُ يَقُولُ: وَاللَّهِ لَقَدْ رَأَيْنَاكَ وَالِيًا وَمُولًى عَلَيْكَ، فَمَا يَنْبَغِي لَكَ ذَلِكَ. وَوَثَبَ أَصْحَابُهُ فَأَخَذُوا بِفَمِهِ وَأَجْلَسُوهُ، ثُمَّ خَرَجُوا مِنَ الْمَسْجِدِ وَعَلَى بَابِ الْمَسْجِدِ النَّضْرُ بْنُ أَنَسِ بْنِ مَالِكٍ يَقُولُ: يَا عِبَادَ اللَّهِ مَا تَنْقِمُونَ مِنْ أَنْ تُجِيبُوا إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، فَوَاللَّهِ مَا رَأَيْنَا ذَلِكَ [ وَلَا رَأَيْتُمُوهُ ] ( مُنْذُ وُلِدْتُمْ إِلَّا هَذِهِ الْأَيَّامَ ) [ مِنْ إِمَارَةِ ] عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. فَقَالَ الْحَسَنُ: وَالنَّضْرُ أَيْضًا قَدْ شَهِدَ. فَدَخَلَ الْحَسَنُ الْبَصْرِيُّ إِلَى الْمَسْجِدِ فَقَالَ لِصَاحِبِهِ: انْظُرْ هَلْ تَرَى وَجْهَ رَجُلٍ تَعْرِفُهُ؟ فَقَالَ: لَا وَاللَّهِ، فَقَالَ: فَوَ اللَّهِ هَؤُلَاءِ الْغُثَاءُ، فَدَنَا مِنَ الْمِنْبَرِ وَإِذَا هُوَ يَدْعُو إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ ﷺ، فَقَالَ الْحَسَنُ: يَزِيدُ يَدْعُو إِلَى كِتَابِ اللَّهِ، وَاللَّهِ لَقَدْ رَأَيْنَاكَ وَالِيًا وَمُوَلَّيًا عَلَيْهِ، فَجَعَلَ أَصْحَابُهُ يَأْخُذُونَ عَلَى فِيهِ لِئَلَّا يَتَكَلَّمَ، فَقَالَ الْحَسَنُ: إِنَّمَا كَانَ يَزِيدُ بِالْأَمْسِ يَضْرِبُ رِقَابَ هَؤُلَاءِ وَيَسْرَحُ بِهَا إِلَى بَنِي مَرْوَانَ يُرِيدُ رِضَاهُمْ، فَلَمَّا غَضِبَ نَصَّبَ هَؤُلَاءِ وَقَالَ: أَدْعُوكُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ الْعُمَرَيْنِ، وَإِنَّ مِنْ سُنَّةِ الْعُمَرَيْنِ أَنْ يُوضَعَ قَيْدٌ فِي رِجْلِهِ ثُمَّ يُرَدُّ إِلَى مَحْبَسِ عُمَرَ. فَقَالَ رَجُلٌ: يَا أَبَا سَعِيدٍ، كَأَنَّكَ رَاضٍ عَنْ أَهْلِ الشَّامِ، فَقَالَ: أَنَا رَاضٍ عَنْ أَهْلِ الشَّامِ، قَبَّحَهُمُ اللَّهُ وَبَرَّحَهُمْ، أَلَيْسُوا الَّذِينَ أَحَلُّوا حَرَمَ رَسُولِ اللَّهِ ﷺ وَقَتَلُوا أَهْلَهُ ثُمَّ خَرَجُوا إِلَى بَيْتِ اللَّهِ الْحَرَامِ فَهَدَمُوا الْكَعْبَةَ وَأَوْقَدُوا النَّارَ بَيْنَ أَحْجَارِهَا وَأَسْتَارِهَا، عَلَيْهِمْ لَعْنَةُ اللَّهِ. ثُمَّ إِنَّ يَزِيدَ سَارَ مِنَ الْبَصْرَةِ، وَاسْتَعْمَلَ عَلَيْهَا أَخَاهُ مَرْوَانَ بْنَ الْمُهَلَّبِ، وَأَتَى وَاسِطًا، وَكَانَ قَدِ اسْتَشَارَ أَصْحَابَهُ حِينَ تَوَجَّهَ نَحْوَ وَاسِطَ، فَقَالَ لَهُ أَخُوهُ حَبِيبٌ وَغَيْرُهُ: نَرَى أَنْ نَخْرُجَ وَنَنْزِلَ بِفَارِسَ، فَنَأْخُذَ بِالشِّعَابِ وَالْعِقَابِ، وَنَدْنُو مِنْ خُرَاسَانَ، وَنُطَاوِلُ أَهْلَ الشَّامِ، فَإِنَّ أَهْلَ الْجِبَالِ يَأْتُونَ إِلَيْكَ، وَفِي يَدِكَ الْقِلَاعُ وَالْحُصُونُ. فَقَالَ: لَيْسَ هَذَا بِرَأْيٍ، تُرِيدُونَ أَنْ تَجْعَلُونِي طَائِرًا عَلَى رَأْسِ جَبَلٍ. فَقَالَ حَبِيبٌ: إِنَّ الرَّأْيَ الَّذِي كَانَ يَنْبَغِي أَنْ يَكُونَ أَوَّلَ الْأَمْرِ قَدْ فَاتَ، قَدْ أَمَرْتُكَ حَيْثُ ظَهَرْتَ عَلَى الْبَصْرَةِ أَنْ تُوَجِّهَ خَيْلًا عَلَيْهَا بَعْضُ أَهْلِكَ إِلَى الْكُوفَةِ، وَإِنَّمَا بِهَا عَبْدُ الْحَمِيدِ، مَرَرْتَ بِهِ فِي سَبْعِينَ رَجُلًا فَعَجَزَ عَنْكَ، فَهُوَ عَنْ خَيْلِكَ أَعْجَزُ، فَسَبَقَ إِلَيْهَا أَهْلُ الشَّامِ، وَأَكْثَرُ أَهْلِهَا يَرَوْنَ رَأْيَكَ، وَلَأَنْ تَلِيَ عَلَيْهِمْ أَحَبُّ إِلَيْهِمْ مِنْ أَنْ يَلِيَ عَلَيْهِمْ أَهْلُ الشَّامِ، ( فَلَمْ تُطِعْنِي، وَأَنَا أُشِيرُ الْآنَ بِرَأْيٍ، سَرِّحْ مَعَ بَعْضِ أَهْلِكَ خَيْلًا كَثِيرَةً مِنْ خَيْلِكَ، فَتَأْتِيَ الْجَزِيرَةَ وَتُبَادِرَ إِلَيْهَا حَتَّى يَنْزِلُوا حِصْنًا مِنْ حُصُونِهِمْ، وَتَسِيرَ فِي أَثَرِهِمْ، فَإِذَا أَقْبَلَ أَهْلُ الشَّامِ ) يُرِيدُونَكَ، لَمْ يَدَعُوَا جُنْدَكَ بِالْجَزِيرَةِ يُقْبِلُونَ إِلَيْكَ فَيُقِيمُونَ عَلَيْهِمْ، فَيَحْبِسُونَهُمْ عَنْكَ حَتَّى تَأْتِيَهُمْ، وَيَأْتِيَكَ مَنْ بِالْمَوْصِلِ مِنْ قَوْمِكَ، وَيَنْفَضَّ إِلَيْكَ أَهْلُ الْعِرَاقِ وَأَهْلُ الثُّغُورِ، وَتَقَاتِلُهُمْ فِي أَرْضٍ رَخِيصَةِ السِّعْرِ، وَقَدْ جَعَلْتَ الْعِرَاقَ كُلَّهُ وَرَاءَ ظَهْرِكَ. قَالَ: أَكْرَهُ أَنْ أُقَطِّعَ جَيْشِي. فَلَمَّا نَزَلَ وَاسِطًا أَقَامَ بِهَا أَيَّامًا يَسِيرَةً، وَخَرَجَتِ السَّنَةُ.
Translation
✧ The Entry of Yazīd b. al-Muhallab into al-Baṣrah and His Renunciation of Yazīd b. ʿAbd al-Malik In the year one hundred and one, Yazīd b. al-Muhallab went forth and renounced Yazīd b. ʿAbd al-Malik, and took possession of al-Baṣrah. That was because when ʿUmar died and Yazīd b. ʿAbd al-Malik was given the oath of allegiance, he wrote to ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān and to ʿAdī b. Arṭāh, commanding them to be on guard against Yazīd, and informing them of his flight. He ordered ʿAdī to seize those of the family of al-Muhallab who were in al-Baṣrah, so he seized them and imprisoned them, among them al-Mufaḍḍal, Ḥabīb, and Marwān, the sons of al-Muhallab. Yazīd advanced until he rose over al-Quṭquṭānah, and ʿAbd al-Ḥamīd sent an army against them, commanded by Hishām b. Musāḥiq al-ʿĀmirī, of ʿĀmir of Banū Luʾayy. They marched until they encamped at al-ʿUdhayb, and Yazīd passed near them, but they did not advance against him. Yazīd went on toward al-Baṣrah, while ʿAdī b. Arṭāh had gathered the people of al-Baṣrah and dug a trench around it. He put al-Mughīrah b. ʿAbd Allāh b. Abī ʿAqīl al-Thaqafī in command of the cavalry of al-Baṣrah. Yazīd came with his companions who were with him, and his brother Muḥammad b. al-Muhallab met him with those of his family, his people, and his clients who had gathered to him. ʿAdī appointed a man over each fifth of the fifths of al-Baṣrah: over al-Azd he appointed al-Mughīrah b. Ziyād b. ʿAmr al-ʿAtakī; over Tamīm, Muḥriz b. Ḥumrān al-Saʿdī; over the fifth of Bakr, Mufarrij b. Shaybān b. Mālik b. Mismaʿ; over ʿAbd al-Qays, Mālik b. al-Mundhir b. al-Jārūd; and over the people of al-ʿĀliyah, ʿAbd al-Aʿlā b. ʿAbd Allāh b. ʿĀmir. The people of al-ʿĀliyah are Quraysh, Kinānah, al-Azd, Bajīlah, Khathʿam, Qays ʿAylān altogether, Muzaynah, and the people of al-ʿĀliyah and al-Kūfah are called the quarter of the people of al-Madīnah. Yazīd advanced, not passing by any cavalry of their cavalry or any tribe of their tribes but that they moved aside for him from his path. Yazīd advanced until he alighted at his house, and people began coming and going to him. He sent word to ʿAdī: "Send my brothers to me, and I will make peace with you regarding al-Baṣrah, and leave you and it, until I take for myself from Yazīd what I desire." But ʿAdī would not accept that from him. So Ḥumayd b. ʿAbd al-Malik b. al-Muhallab traveled to Yazīd b. ʿAbd al-Malik, and Yazīd b. ʿAbd al-Malik sent with him Khālid al-Qasrī and ʿAmr b. Yazīd al-Ḥakamī with a guarantee of safety for Yazīd b. al-Muhallab and his family. Yazīd b. al-Muhallab began giving pieces of gold and silver to whoever came to him, so the people inclined to him. ʿAdī, on the other hand, gave only two dirhams at a time, saying: "It is not lawful for me to give you a dirham from the public treasury except by the command of Yazīd b. ʿAbd al-Malik; but make do with these until the order comes regarding that." About that al-Farazdaq said: I think the men of the two dirhams are being driven by their appointed times and their places of falling to death; and the shrewdest of them is he who stayed in the bottom of his house and was certain that death must inevitably occur. Banū ʿAmr b. Tamīm went out from among ʿAdī's companions and encamped at al-Mirbad. Yazīd b. al-Muhallab sent against them a client of his called Dāris, who charged them and put them to flight. Yazīd went out when the people had gathered to him until he encamped at the cemetery of Banū Yashkur, which is halfway between him and the palace. Qays, Tamīm, and the people of Syria met him, and they fought for a little while. Yazīd's companions charged them and they were defeated. Ibn al-Muhallab pursued them until he drew near the palace, and ʿAdī came out against them in person. Among his companions, Mūsā b. al-Wajīh al-Ḥimyarī and al-Ḥārith b. al-Muṣarrif al-Awdī were killed; the latter had been one of the horsemen of al-Ḥajjāj and one of the nobles of the people of Syria. ʿAdī's companions were defeated. Yazīd's brothers, who were in ʿAdī's prison, heard the sounds drawing near and the arrows falling in the palace. ʿAbd al-Malik said to them: "I think Yazīd has prevailed, and I do not feel safe from those with ʿAdī, of Muḍar and the people of Syria, that they may come to us and kill us before Yazīd reaches us. Lock the door and put the saddle against it." They did so, and it was not long before ʿAbd Allāh b. Dīnār, a client of Banū ʿĀmir who was in charge of ʿAdī's guard, came rushing to the door with his companions. They began working on the door but could not force it open, and the people hurried them on, so they left them alone. Yazīd b. al-Muhallab came and alighted at a house belonging to Sulaymān b. Ziyād b. Abīhi, beside the palace. He brought ladders, opened the palace, and ʿAdī b. Arṭāh was brought to him. He imprisoned him and said to him: "Were it not for your imprisoning my brothers, I would not have imprisoned you." When Yazīd prevailed, the chiefs of the people of al-Baṣrah of Tamīm, Qays, and Mālik b. al-Mundhir fled and joined al-Kūfah, and some of them joined Syria. Al-Mughīrah b. Ziyād b. ʿAmr al-ʿAtakī went out toward Syria and met Khālid al-Qasrī and ʿAmr b. Yazīd al-Ḥakamī, who together with Ḥumayd b. ʿAbd al-Malik b. al-Muhallab had set out with the guarantee of safety for Yazīd b. al-Muhallab and all that he desired. They asked him for the news, and he drew them aside secretly from Ḥumayd and told them, saying: "Where do you intend to go?" They informed him of the guarantee of safety for Yazīd. He said: "Yazīd has prevailed over al-Baṣrah, has killed those killed, and has imprisoned ʿAdī. Turn back." So they turned back and took Ḥumayd with them. Ḥumayd said to them: "I adjure you by God not to go against what you were sent with, for Ibn al-Muhallab will accept it from you, and this man and his household have always been enemies to us; do not listen to what he says." But they would not accept his words and turned back with him. In al-Kūfah, ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān seized Khālid b. Yazīd b. al-Muhallab and Ḥammāl b. Zaḥr, although they had had no part in the affair. He bound them and sent them to Syria, and Yazīd b. ʿAbd al-Malik imprisoned them. They did not leave the prison until they perished in it. Yazīd b. ʿAbd al-Malik's Sending an Army to Iraq Yazīd b. ʿAbd al-Malik sent to al-Kūfah something for its people, promising them increase. He equipped his brother Maslamah b. ʿAbd al-Malik and his nephew al-ʿAbbās b. al-Walīd b. ʿAbd al-Malik with seventy thousand fighting men from the people of Syria and al-Jazīrah—it is said they were eighty thousand—and they marched to Iraq. Maslamah used to find fault with al-ʿAbbās and disparage him, and disagreement fell between them. Al-ʿAbbās wrote to him: Would that my soul be your ransom, Abū Saʿīd, and that you would cease from reproaching me and blaming me. Were it not that your root, when lineage is traced, and your branch are the utmost of my branch and my root, and that if I cast at you I would break my own bone, and my arrow would strike me when it struck you, you would have found me denying you with the denial of one who fears, which would make you fall short of reviling me and consuming me, like the saying of the man ʿAmr regarding rhymes: I desire his life, and he desires my killing. It is said these verses are by al-ʿAbbās, and it is said he merely quoted them. That reached Yazīd b. ʿAbd al-Malik, so he sent to them and made peace between them. They arrived at al-Kūfah and encamped at al-Nukhaylah. Maslamah said: "If only this man from al-Mazūn—meaning Ibn al-Muhallab—would not make us follow him in this cold." Ḥayyān al-Nabaṭī, a client of Shaybān, said: "I guarantee for you that he will not leave the courtyard," meaning: I guarantee that he will not depart from the open ground. Al-ʿAbbās said to him: "May you have no mother! You, with your Nabataean speech, are more discerning of this than you are." Ḥayyān said: "May God make your face Nabataean, fair-haired and reddish, not bearing the stamp of the caliphate," meaning: fair-skinned and red, not bearing the stamp of the caliphate. Maslamah said: "O Abū Sufyān, do not let the words of al-ʿAbbās alarm you." He said: "He is a fool," meaning: a fool. When Ibn al-Muhallab's companions heard of the arrival of Maslamah and the people of Syria, that alarmed them. It reached Ibn al-Muhallab, so he addressed the people and said: "I have seen the people of the camp and their fear, saying: 'The people of Syria and Maslamah have come.' And what are the people of Syria? Are they anything but nine swords, seven of them on my side and two against me? And what is Maslamah but a yellow locust? He has come to you with Berbers, Jarāmiqah, Jarājimah, Nabataeans, sons of peasants, rabble, and mixed riffraff. Are they not human beings who feel pain as you feel pain, and you hope from God what they do not hope? Lend me your forearms with which you will slap their faces, for they have turned their backs." The people of al-Baṣrah united in support of Yazīd b. al-Muhallab. He sent his governors over al-Ahwāz, Fārs, and Kirmān, and he sent Mudrik b. al-Muhallab to Khurāsān, over which ʿAbd al-Raḥmān b. Nuʿaym was governor. He said to its people: "This Mudrik has come to you to cast war among you while you are in a land of security and obedience." Banū Tamīm marched to prevent him, and the news reached al-Azd in Khurāsān, and about two thousand horsemen of them went out and met Mudrik at the edge of the desert. They said to him: "You are the most beloved of people to us, and your brother has gone forth. If he prevails, then that is for us, and we are the swiftest of people to you and the most deserving of it. But if it is the other way, then there is no comfort for you in covering us with affliction." So he turned away from them. When the people of al-Baṣrah had fully gathered to Yazīd, he addressed them and informed them that he was calling them to the Book of God and the Sunnah of His Prophet, and he urged them to jihād, claiming that jihād against the people of Syria was greater in reward than jihād against the Turks and the Daylamites. Al-Ḥasan al-Baṣrī was listening, and he raised his voice saying: "By God, we have seen you as a governor and as one governed over you, and that is not befitting for you." His companions leapt up, seized him by the mouth, and made him sit. Then they left the mosque, and at the door of the mosque was al-Naḍr b. Anas b. Mālik saying: "O servants of God, what do you find blameworthy in responding to the Book of God and the Sunnah of His Prophet? By God, we have not seen that, nor have you seen it, since you were born except in these days, from the rule of ʿUmar b. ʿAbd al-ʿAzīz." Al-Ḥasan said: "And al-Naḍr too has testified." Al-Ḥasan al-Baṣrī entered the mosque and said to his companion: "Look, do you see the face of any man you know?" He said: "No, by God." He said: "Then, by God, these are the scum." He drew near the pulpit, and there he was calling to the Book of God and the Sunnah of His Prophet ﷺ. Al-Ḥasan said: "Yazīd calls to the Book of God? By God, we have seen you as a governor and as one appointed over it." His companions began taking hold of his mouth so that he would not speak. Al-Ḥasan said: "Only yesterday Yazīd was striking the necks of these people and sending them to the Banū Marwān, seeking their approval. Then when he grew angry, he set up these people and said: 'I call you to the Book of God and the Sunnah of the two ʿUmars.' Yet part of the Sunnah of the two ʿUmars is that a shackle be placed on his leg and then he be returned to the prison of ʿUmar." A man said: "O Abū Saʿīd, it is as though you are pleased with the people of Syria." He said: "I am pleased with the people of Syria? May God disfigure them and vex them! Are they not the ones who violated the sanctuary of the Messenger of God ﷺ and killed his family, then went out to the Sacred House of God and demolished the Kaʿbah and lit fire among its stones and its coverings? Upon them be the curse of God." Then Yazīd marched from al-Baṣrah, appointing his brother Marwān b. al-Muhallab over it, and came to Wāsiṭ. He had consulted his companions when he headed toward Wāsiṭ. His brother Ḥabīb and others said to him: "We think you should depart and encamp in Fārs, and take the mountain passes and defiles, and draw near to Khurāsān, and prolong the struggle against the people of Syria. For the people of the mountains will come to you, and in your hand will be the fortresses and strongholds." He said: "This is not sound judgment. You want to make me a bird on top of a mountain." Ḥabīb said: "The right course that should have been taken at the beginning of the affair has been missed. When you prevailed over al-Baṣrah, I ordered you to send cavalry under one of your family to al-Kūfah, for there was only ʿAbd al-Ḥamīd there; you passed by him with seventy men and he was unable to stop you, so he is even more unable against your cavalry. But the people of Syria got there first, and most of its people share your view, and for you to rule over them is dearer to them than for the people of Syria to rule over them. But you did not obey me. Now I advise you with a plan: send with one of your family a large force of your cavalry to al-Jazīrah, and hasten to it until they occupy one of their fortresses, and march in their wake. Then when the people of Syria come against you, they will not leave your army in al-Jazīrah alone, but will advance against you, and you will set them against them, and they will hold them back from you until you come to them. And those of your people in al-Mawṣil will come to you, and the people of Iraq and the people of the frontier fortresses will disperse to you. You will fight them in a land of cheap prices, and you will have put all of Iraq behind your back." He said: "I dislike dividing my army." When he encamped at Wāsiṭ, he stayed there a few days, and the year came to an end.
Grades by grader
No grade is recorded for this wording.