Tarikh (al-Tabari) 2605
Then the Year 126 AH Began
ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَعِشْرِينَ وَمِائَةٍ ذِكْرُ قَتْلِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ فِي هَذِهِ السَّنَةِ قُتِلَ خَالِدُ بْنُ عَبْدِ اللَّهِ، وَقَدْ تَقَدَّمَ ذِكْرُ عَزْلِهِ عَنِ الْعِرَاقِ وَخُرَاسَانَ، وَكَانَ عَمَلُهُ خَمْسَ عَشْرَةَ سَنَةً فِيمَا قِيلَ. وهو خَالِدُ بْنُ عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ أَسَدِ بْنِ كُرْزِ بْنِ عَامِرِ بْنِ عَبْقَرِيٍّ، أَبُو الْهَيْثَمِ الْبَجَلِيُّ الْقَسْرِيُّ الدَّمَشْقِيُّ أَمِيرُ مَكَّةَ وَالْحِجَازِ لِلْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ ثُمَّ لِأَخِيهِ سُلَيْمَانَ، وَأَمِيرُ الْعِرَاقَيْنِ لِأَخِيهِمَا هِشَامٍ خَمْسَ عَشْرَةَ سَنَةً. قَالَ ابْنُ عَسَاكِرَ: كَانَتْ دَارُهُ بِدِمَشْقَ فِي مُرَبَّعَةِ الْقَزِّ وَتُعْرَفُ الْيَوْمَ بِدَارِ الشَّرِيفِ الزَّيْدِيِّ وَإِلَيْهِ يُنْسَبُ الْحَمَّامُ الَّذِي دَاخِلُ بَابِ تَوْمَاءَ. قَالَ الْمَدَائِنِيُّ: أَوَّلُ مَا عُرِفَ مِنْ رِيَاسَتِهِ أَنَّهُ أَوَطَأَ صَبِيًّا بِدِمَشْقَ بِفَرَسِهِ، فَحَمَلَهُ فَأَشْهَدَ طَائِفَةً مِنَ النَّاسِ أَنَّهُ هُوَ صَاحِبُهُ من آثار خالد بن عبد الله القسري قَالَ الْعُتْبِيُّ عَنْ أَبِيهِ: خَطَبَ خَالِدٌ الْقَسْرِيُّ يَوْمًا، فَارْتَجَّ عَلَيْهِ، فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ هَذَا الْكَلَامَ يَجِيءُ أَحْيَانًا، وَيَعْزُبُ أَحْيَانًا، فَيَتَسَبَّبُ عِنْدَ مَجِيئِهِ سَبَبُهُ، وَيَتَعَذَّرُ عِنْدَ عُزُوبِهِ مَطْلَبُهُ، وَقَدْ يُرَدُّ إِلَى السَّلِيطِ بَيَانُهُ، وَيُنِيبُ إِلَى الْحَصْرِ كَلَامُهُ، وَسَيَعُودُ إِلَيْنَا مَا تُحِبُّونَ، وَنَعُودُ لَكُمْ كَمَا تُرِيدُونَ. وَقَالَ الْأَصْمَعِيُّ وَغَيْرُهُ: خَطَبَ خَالِدٌ الْقَسْرِيُّ يَوْمًا بِوَاسِطَ فَقَالَ: يَا أَيُّهَا النَّاسُ، تَنَافَسُوا فِي الْمَكَارِمِ، وَسَارِعُوا إِلَى الْمَغَانِمِ، وَاشْتَرُوا الْحَمْدَ بِالْجُودِ، وَلَا تَكْتَسِبُوا بِالْمَطْلِ ذَمًّا، وَلَا تَعْتَدُّوا بِمَعْرُوفٍ لَمْ تُعَجِّلُوهُ، وَمَهْمَا يَكُنْ لِأَحَدٍ مِنْكُمْ نِعْمَةٌ عِنْدَ أَحَدٍ لَمْ يَبْلُغْ شُكْرَهَا، فَاللَّهُ أَحْسَنُ لَهُ جَزَاءً، وَأَجْزَلُ عَطَاءً، وَاعْلَمُوا أَنَّ حَوَائِجَ النَّاسِ إِلَيْكُمْ نِعَمٌ فَلَا تَمَلُّوهَا فَتُحَوَّلَ نِقَمًا، فَإِنَّ أَفْضَلَ الْمَالِ مَا أَكْسَبَ أَجْرًا وَأَوْرَثَ ذِكْرًا، وَلَوْ رَأَيْتُمُ الْمَعْرُوفَ لَرَأَيْتُمُوهُ رَجُلًا حَسَنًا جَمِيلًا يَسُرُّ النَّاظِرِينَ، وَيَفُوقُ الْعَالَمِينَ، وَلَوْ رَأَيْتُمُ الْبُخْلَ لَرَأَيْتُمُوهُ رَجُلًا مُشَوَّهًا قَبِيحًا تَنْفِرُ مِنْهُ الْقُلُوبُ، وَتُغَضُّ دُونَهُ الْأَبْصَارُ، إِنَّهُ مَنْ جَادَ سَادَ، وَمَنْ بَخِلَ ذَلَّ، وَأَكْرَمُ النَّاسِ مَنْ أَعْطَى مَنْ لَا يَرْجُوهُ، وَمَنْ عَفَا عَنْ قُدْرَةٍ، وَأَوْصَلُ النَّاسِ مَنْ وَصَلَ مَنْ قَطَعَهُ، وَمَنْ لَمْ يَطِبْ حَرْثُهُ لَمْ يَزْكُ نَبْتُهُ، وَالْفُرُوعُ عِنْدَ مَغَارِسِهَا تَنْمُو، وَبِأُصُولِهَا تَسْمُو. وَرَوَى الْأَصْمَعِيُّ، عَنْ عُمَرَ بْنِ الْهَيْثَمِ، أَنَّ أَعْرَابِيًّا قَدِمَ عَلَى خَالِدٍ فَأَنْشَدَهُ قَصِيدَةً امْتَدَحَهُ بِهَا يَقُولُ فِيهَا: إِلَيْكَ ابْنَ كُرْزِ الْخَيْرِ أَقْبَلْتُ رَاغِبًا لِتَجَبُرَ مِنِّي مَا وَهَى وَتَبَدَّدَا إِلَى الْمَاجِدِ الْبُهْلُولِ ذِي الْحِلْمِ وَالنَّدَى وَأَكْرَمِ خَلْقِ اللَّهِ فَرْعًا وَمَحْتِدَا إِذَا مَا أُنَاسٌ قَصَّرُوا بِفِعَالِهِمْ نَهَضَتْ فَلَمْ تُلْفَى هُنَالِكَ مُقْعَدَا فَيَالَكَ بَحْرًا يَغْمُرُ النَّاسَ مَوْجُهُ إِذَا يُسْأَلُ الْمَعْرُوفَ جَاشَ وَأَزْبَدَا بَلَوْتُ ابْنَ عَبْدِ اللَّهِ فِي كُلِّ مَوْطِنٍ فَأَلْفَيْتُ خَيْرَ النَّاسِ نَفْسًا وَأَمْجَدَا فَلَوْ كَانَ فِي الدُّنْيَا مِنَ النَّاسِ خَالِدٌ لِجُودٍ بِمَعْرُوفٍ لَكُنْتُ مُخَلَّدًا فَلَا تَحْرِمَنِّي مِنْكَ مَا قَدْ رَجَوْتُهُ فَيُصْبِحَ وَجْهِي كَالِحَ اللَّوْنِ أَرْبَدَا قَالَ: فَحَفِظَهَا خَالِدٌ فَلَمَّا اجْتَمَعَ النَّاسُ عِنْدَ خَالِدٍ قَامَ الْأَعْرَابِيُّ يَنْشُدُهَا، فَابْتَدَرَهُ إِلَيْهَا خَالِدٌ فَأَنْشَدَهَا قَبْلَهُ، وَقَالَ: أَيُّهَا الشَّيْخُ، إِنَّ هَذَا شِعْرٌ قَدْ سَبَقْنَاكَ إِلَيْهِ. فَنَهَضَ الشَّيْخُ، فَوَلَّى ذَاهِبًا، فَأَتْبَعَهُ خَالِدٌ مَنْ يَسْمَعُ مَا يَقُولُ، فَإِذَا هُوَ يُنْشِدُ هَذِهِ الْأَبْيَاتِ: أَلَا فِي سَبِيلِ اللَّهِ مَا كُنْتُ أَرْتَجِي لَدَيْهِ وَمَا لَاقَيْتُ مِنْ نَكَدِ الْجُهْدِ دَخَلْتُ عَلَى بَحْرٍ يَجُودُ بِمَالِهِ وَيُعْطِي كَثِيرَ الْمَالِ فِي طَلَبِ الْحَمْدِ فَخَالَفَنِي الْجَدُّ الْمَشُومُ لِشِقْوَتِي وَقَارَبَنِي نَحْسِي وَفَارَقَنِي سَعْدِي فَلَوْ كَانَ لِي رِزْقٌ لَدَيْهِ لَنِلْتُهُ وَلَكِنَّهُ أَمْرٌ مِنَ الْوَاحِدِ الْفَرْدِ فَرَدَّهُ إِلَى خَالِدٍ وَأَعْلَمَهُ بِمَا كَانَ يَقُولُ، فَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ. وَقَالَ الْأَصْمَعِيُّ: سَأَلَ أَعْرَابِيٌّ خَالِدًا الْقَسْرِيَّ أَنْ يَمْلَأَ لَهُ جِرَابَهُ دَقِيقًا، فَأَمَرَ بِمَلْئِهِ لَهُ دَرَاهِمَ، فَقِيلَ لِلْأَعْرَابِيِّ حِينَ خَرَجَ مِنْ عِنْدِهِ: مَا فَعَلَ مَعَكَ ؟ فَقَالَ: سَأَلْتُهُ مَا أَشْتَهِي، فَأَمَرَ لِي بِمَا يَشْتَهِي هُوَ. وَقَالَ بَعْضُهُمْ: بَيْنَمَا خَالِدٌ يَسِيرُ فِي مَوْكِبِهِ إِذْ تَلَقَّاهُ أَعْرَابِيٌّ، فَسَأَلَهُ أَنْ يَضْرِبَ عُنُقَهُ، فَقَالَ: وَيْحَكَ ! وَلِمَ ؟ أَقَطَعْتَ السَّبِيلَ ؟ أَأَخْرَجْتَ يَدًا مِنْ طَاعَةٍ ؟ فَكُلُّ ذَلِكَ يَقُولُ: لَا. قَالَ: فَلِمَ ؟ قَالَ: مِنَ الْفَقْرِ وَالْحَاجَةِ. فَقَالَ: سَلْ حَاجَتَكَ. فَقَالَ: ثَلَاثِينَ أَلْفًا. فَقَالَ خَالِدٌ: مَا رَبِحَ أَحَدٌ مِثَلَ مَا رَبِحْتُ الْيَوْمَ ; إِنِّي وَضَعْتُ فِي نَفْسِي أَنْ يَسْأَلَنِي مِائَةَ أَلْفٍ، فَسَأَلَ ثَلَاثِينَ، فَرَبِحْتُ سَبْعِينَ أَلْفًا، ارْجِعُوا بِنَا الْيَوْمَ. وَأَمَرَ لَهُ بِثَلَاثِينَ أَلْفًا. وَقَدْ رَوَى الْبُخَارِيُّ فِي كِتَابِ " أَفْعَالِ الْعِبَادِ " وَابْنُ أَبِي حَاتِمٍ فِي كِتَابِ " السُّنَّةِ "، وَغَيْرُ وَاحِدٍ مِمَّنْ صَنَّفَ فِي كُتُبِ السُّنَّةِ، أَنَّ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ خَطَبَ النَّاسَ فِي عِيدِ أَضْحًى، فَقَالَ: أَيُّهَا النَّاسُ، ضَحُّوا تَقَبَّلَ اللَّهُ ضَحَايَاكُمْ، فَإِنِّي مُضَحٍّ بِالْجَعْدِ بْنِ دِرْهَمٍ إِنَّهُ زَعَمَ أَنَّ اللَّهَ لَمْ يَتَّخِذْ إِبْرَاهِيمَ خَلِيلًا، وَلَمْ يُكَلِّمْ مُوسَى تَكْلِيمًا، تَعَالَى اللَّهُ عَمَّا يَقُولُ الْجَعْدُ بْنُ دِرْهَمٍ عُلُوًّا كَبِيرًا. ثُمَّ نَزَلَ فَذَبَحَهُ فِي أَصْلِ الْمِنْبَرِ. سَمِعْتُ أَبَا بَكْرِ بْنَ عَيَّاشٍ قَالَ: رَأَيْتُ خَالِدًا الْقَسْرِيَّ حِينَ أُتِيَ بِالْمُغِيرَةِ وَأَصْحَابِهِ، وَقَدْ وُضِعَ لَهُ سَرِيرٌ فِي الْمَسْجِدِ، فَجَلَسَ عَلَيْهِ، ثُمَّ أَمَرَ بِرَجُلٍ مِنْ أَصْحَابِهِ، فَضُرِبَتْ عُنُقُهُ، ثُمَّ قَالَ لِلْمُغِيرَةِ بْنِ سَعِيدٍ: أَحْيِهِ ! - وَكَانَ الْمُغِيرَةُ يَزْعُمُ أَنَّهُ يُحْيِي الْمَوْتَى، فَقَالَ: وَاللَّهِ، أَصْلَحَكَ اللَّهُ، مَا أُحْيِي الْمَوْتَى. قَالَ: لَتُحْيِيَنَّهُ أَوْ لَأَضْرِبَنَّ عُنُقَكَ. قَالَ: وَاللَّهِ مَا أَقْدِرُ عَلَى ذَلِكَ. ثُمَّ أَمَرَ بِطُنِّ قَصَبٍ، فَأَضْرَمُوا فِيهِ نَارًا، ثُمَّ قَالَ لِلْمُغِيرَةِ: اعْتَنِقْهُ. فَأَبَى، فَعَدَا رَجُلٌ مِنْ أَصْحَابِ الْمُغِيرَةِ فَاعْتَنَقَهُ، قَالَ أَبُو بَكْرٍ: فَرَأَيْتُ النَّارَ تَأْكُلُهُ وَهُوَ يُشِيرُ بِالسَّبَّابَةِ. قَالَ خَالِدٌ: هَذَا وَاللَّهِ أَحَقُّ بِالرِّئَاسَةِ مِنْكَ. ثُمَّ قَتَلَهُ وَقَتَلَ أَصْحَابَهُ. وَقَالَ الْمَدَائِنِيُّ: أُتِيَ خَالِدُ بْنُ عَبْدِ اللَّهِ بِرَجُلٍ تَنَبَّأَ بِالْكُوفَةِ فَقِيلَ لَهُ: مَا عَلَامَةُ نُبُوَّتِكَ ؟ قَالَ: قَدْ أُنْزِلَ عَلَيَّ قُرْآنٌ. قِيلَ: مَا هُوَ ؟ قَالَ: إِنَّا أَعْطَيْنَاكَ الْجَمَاهِرْ، فَصْلِ لِرَبِّكَ وَلَا تُجَاهِرْ. وَلَا تُطِعْ كُلَّ كَافِرٍ وَفَاجِرْ. فَأَمَرَ بِهِ، فَصُلِبَ، فَقَالَ وَهُوَ يُصْلَبُ: إِنَّا أَعْطَيْنَاكَ الْعَمُودْ، فَصَلِّ لِرَبِّكَ عَلَى عُودْ، فَأَنَا ضَامِنٌ لَكَ أَنْ لَا تَعُودْ. وَقَالَ الْمُبَرِّدُ: أُتِيَ خَالِدٌ بِشَابٍّ قَدْ وُجِدَ فِي دَارِ قَوْمٍ، وَادُّعِيَ عَلَيْهِ السَّرَقُ، فَسَأَلَهُ فَاعْتَرَفَ، فَأَمَرَ بِقَطْعِ يَدِهِ، فَتَقَدَّمَتْ فَتَاةٌ حَسْنَاءُ، فَقَالَتْ: أَخَالِدٌ قَدْ أَوَطَأْتَ وَاللَّهِ عُشْوَةً وَمَا الْعَاشِقُ الْمِسْكِينُ فِينَا بِسَارِقِ أَقَرَّ بِمَا لَمْ يَجْنِهِ غَيْرَ أَنَّهُ رَأَى الْقَطْعَ أُولَى مِنْ فَضِيحَةِ عَاشِقِ فَأَمَرَ خَالِدٌ بِإِحْضَارِ أَبِيهَا، فَزَوَّجَهَا مِنْ ذَلِكَ الْفَتَى، وَأَمْهَرَهَا عَنْهُ عَشَرَةَ آلَافِ دِرْهَمٍ. وَقَدْ قَالَ فِيهِ ابْنُ مَعِينٍ: كَانَ رَجُلُ سُوءٍ يَقَعُ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ، ؓ. قال ابن كثير رحمه الله تعالى: وَذَكَرَ الْأَصْمَعِيُّ عَنْ أَبِيهِ، أَنَّ خَالِدًا حَفَرَ بِئْرًا بِمَكَّةَ ادَّعَى فَضْلَهَا عَلَى زَمْزَمَ. وَلَهُ فِي رِوَايَةٍ عَنْهُ تَفْضِيلُ الْخَلِيفَةِ عَلَى الرَّسُولِ. وَهَذَا كُفْرٌ إِلَّا أَنْ يُرِيدَ بِكَلَامِهِ غَيْرَ مَا يَبْدُو مِنْهُ. وَاللَّهُ أَعْلَمُ وَلَعَلَّ هَذَا لَا يَصِحُّ عَنْهُ، وَقَدْ رَأَيْتُ صَاحِبَ " الْعِقْدِ " سَبَّ بِهِ، وَيُقَرِّرُهُ عَنْهُ ; لِأَنَّ صَاحِبَ الْعِقْدِ كَانَ فِيهِ تَشَيُّعٌ شَنِيعٌ، وَرُبَّمَا لَا يَفْهَمُهُ كُلُّ أَحَدٍ، وَقَدِ اغْتَرَّ بِهِ شَيْخُنَا الذَّهَبِيُّ فَمَدَحَهُ بِالْحِفْظِ وَغَيْرِهِ، وَلَمْ يَفْهَمْ تَشَيُّعَهُ. وَاللَّهُ أَعْلَمُ. حبس خالد بن عبد الله القسري زمن هشام بن عبد الملك ظلما وَلَمَّا عَزَلَهُ هِشَامٌ قَدِمَ عَلَيْهِ يُوسُفُ بْنُ عُمَرَ وَاسِطًا فَحَبَسَهُ بِهَا، ثُمَّ سَارَ يُوسُفُ إِلَى الْحِيرَةِ وَأَخَذَ خَالِدًا فَحَبَسَهُ بِهَا ثَمَانِيَةَ عَشَرَ شَهْرًا مَعَ أَخِيهِ إِسْمَاعِيلَ وَابْنِهِ يَزِيدَ بْنِ خَالِدٍ وَابْنِ أَخِيهِ الْمُنْذِرِ بْنِ أَسَدٍ. اسْتَأْذَنَ يُوسُفُ هِشَامًا فِي تَعْذِيبِهِ فَأَذِنَ لَهُ مَرَّةً وَاحِدَةً، وَأَقْسَمَ لَئِنْ هَلَكَ لَيَقْتُلَنَّهُ، فَعَذَّبَهُ يُوسُفُ ثُمَّ رَدَّهُ إِلَى حَبْسِهِ. وَقِيلَ: بَلْ عَذَّبَهُ عَذَابًا كَثِيرًا، وَكَتَبَ هِشَامٌ إِلَى يُوسُفَ يَأْمُرُهُ بِإِطْلَاقِهِ فِي شَوَّالٍ سَنَةَ إِحْدَى وَعِشْرِينَ، فَأَطْلَقَهُ، فَسَارَ فَأَتَى الْقَرْيَةَ الَّتِي بِإِزَاءِ الرُّصَافَةِ فَأَقَامَ بِهَا إِلَى صَفَرٍ سَنَةَ اثْنَتَيْنِ وَعِشْرِينَ، وَخَرَجَ زَيْدٌ فَقُتِلَ، فَكَتَبَ يُوسُفُ بْنُ عُمَرَ: إِنَّ بَنِي هَاشِمٍ قَدْ كَانُوا هَلَكُوا جُوعًا فَكَانَتْ هِمَّةُ أَحَدِهِمْ قُوتَ عِيَالِهِ، فَلَمَّا وَلِيَ خَالِدٌ الْعِرَاقَ أَعْطَاهُمُ الْأَمْوَالَ، فَتَاقَتْ أَنْفُسُهُمْ إِلَى الْخِلَافَةِ، وَمَا خَرَجَ زَيْدٌ إِلَّا عَنْ رَأْيِ خَالِدٍ. فَقَالَ هِشَامٌ: كَذَبَ يُوسُفُ ! وَضَرَبَ رَسُولَهُ وَقَالَ: لَسْنَا نَتَّهِمُ خَالِدًا فِي طَاعَةٍ. وَسَمِعَ خَالِدٌ فَسَارَ حَتَّى نَزَلَ دِمَشْقَ وَسَارَ إِلَى الصَّائِفَةِ. وَكَانَ عَلَى دِمَشْقَ يَوْمَئِذٍ كُلْثُومُ بْنُ عِيَاضٍ الْقُشَيْرِيُّ، وَكَانَ يُبْغِضُ خَالِدًا، فَظَهَرَ فِي دُورِ دِمَشْقَ حَرِيقٌ كُلَّ لَيْلَةٍ يَفْعَلُهُ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ يُقَالُ لَهُ ابْنُ الْعَمَرَّسِ، فَإِذَا وَقَعَ الْحَرِيقُ يَسْرِقُونَ، وَكَانَ أَوْلَادُ خَالِدٍ وَإِخْوَتُهُ بِالسَّاحِلِ لَحَدَثٍ كَانَ مِنَ الرُّومِ، فَكَتَبَ كُلْثُومٌ إِلَى هِشَامٍ يُخْبِرُهُ أَنَّ مَوَالِيَ خَالِدٍ يُرِيدُونَ الْوُثُوبَ عَلَى بَيْتِ الْمَالِ وَأَنَّهُمْ يُحْرِقُونَ الْبَلَدَ كُلَّ لَيْلَةٍ لِهَذَا الْفِعْلِ. فَكَتَبَ إِلَى هِشَامٍ يَأْمُرُهُ أَنْ يَحْبِسَ آلَ خَالِدٍ الصَّغِيرَ مِنْهُمْ وَالْكَبِيرَ وَمَوَالِيَهُمْ، فَأَنْفَذَ وَأَحْضَرَ أَوْلَادَ خَالِدٍ وَإِخْوَتَهُ مِنَ السَّاحِلِ فِي الْجَوَامِعِ وَمَعَهُمْ مَوَالِيهِمْ، وَحَبَسَ بَنَاتِ خَالِدٍ وَالنِّسَاءَ وَالصِّبْيَانَ، ثُمَّ ظَهَرَ عَلِيُّ بْنُ الْعَمَرَّسِ وَمَنْ كَانَ مَعَهُ، فَكَتَبَ الْوَلِيدُ بْنُ عَبْدِ الرَّحْمَنِ عَامِلُ الْخَرَاجِ إِلَى هِشَامٍ يُخْبِرُهُ بِأَخْذِ ابْنِ الْعَمَرَّسِ وَأَصْحَابِهِ بِأَسْمَائِهِمْ وَقَبَائِلِهِمْ، وَلَمْ يَذْكُرْ فِيهِمْ أَحَدًا مِنْ مَوَالِي خَالِدٍ. فَكَتَبَ هِشَامٌ إِلَى كُلْثُومٍ يَشْتُمُهُ وَيَأْمُرُهُ بِإِطْلَاقِ آلِ خَالِدٍ، فَأَطْلَقَهُمْ وَتَرَكَ الْمَوَالِيَ رَجَاءَ أَنْ يَشْفَعَ فِيهِمْ خَالِدٌ إِذَا قَدِمَ مِنَ الصَّائِفَةِ. موقف خالد بن عبد الله القسري من حبس حرمه وآل بيته ثُمَّ قَدِمَ خَالِدٌ فَنَزَلَ مَنْزِلَهُ فِي دِمَشْقَ فَأَذِنَ لِلنَّاسِ، فَقَامَ بَنَاتُهُ يَحْتَجِبْنَ، فَقَالَ: لَا تَحْتَجِبْنَ فَإِنَّ هِشَامًا كُلَّ يَوْمٍ يَسُوقُكُنَّ إِلَى الْحَبْسِ، فَدَخَلَ النَّاسُ، فَقَامَ أَوْلَادُهُ يَسْتُرُونَ النِّسَاءَ، فَقَالَ خَالِدٌ: خَرَجْتُ غَازِيًا سَامِعًا مُطِيعًا فَخُلِفْتُ فِي عَقِبِي وَأُخِذَ حُرَمِي وَأَهْلُ بَيْتِي فَحُبِسُوا مَعَ أَهْلِ الْجَرَائِمِ كَمَا يُفْعَلُ بِالْمُشْرِكِينَ، فَمَا مَنَعَ عِصَابَةً مِنْكُمْ أَنْ تَقُولُوا عَلَامَ حُبِسَ حُرَمُ هَذَا السَّامِعِ الْمُطِيعِ ؟ أَخِفْتُمْ أَنْ تُقْتَلُوا جَمِيعًا ؟ أَخَافَكُمُ اللَّهُ ! ثُمَّ قَالَ: مَا لِي وَلِهِشَامٍ ؟ لَيَكُفُّنَّ عَنِّي أَوْ لَأَدْعُوَنَّ إِلَى عِرَاقِيِّ الْهَوَى، شَامِيِّ الدَّارِ، حِجَازِيِّ الْأَصْلِ، يَعْنِي مُحَمَّدَ بْنَ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَقَدْ أَذِنْتُ لَكُمْ أَنْ تُبْلِغُوا هِشَامًا، فَلَمَّا بَلَغَهُ قَالَ: قَدْ خَرِفَ أَبُو الْهَيْثَمِ. طلب يوسف بن عمر يزيد بن خالد القسري وَتَتَابَعَتْ كُتُبُ يُوسُفَ بْنِ عُمَرَ إِلَى هِشَامٍ يَطْلُبُ مِنْهُ يَزِيدَبْنَ خَالِدِ بْنِ عَبْدِ اللَّهِ، فَأَرْسَلَ هِشَامٌ إِلَى كُلْثُومٍ يَأْمُرُهُ بِإِنْفَاذِ يَزِيدَبْنِ خَالِدِ بْنِ عَبْدِ اللَّهِ إِلَى يُوسُفَ بْنِ عُمَرَ، فَطَلَبَهُ، فَهَرَبَ، فَاسْتَدْعَى خَالِدًا فَحَضَرَ عِنْدَهُ، فَحَبَسَهُ، فَسَمِعَ هِشَامٌ فَكَتَبَ إِلَى كُلْثُومٍ يَلُومُهُ وَيَأْمُرُهُ بِتَخْلِيَتِهِ، فَأَطْلَقَهُ. وَكَانَ هِشَامٌ إِذَا أَرَادَ أَمْرًا أَمَرَ الْأَبْرَشَ الْكَلْبِيَّ فَكَتَبَ بِهِ إِلَى خَالِدٍ، فَكَتَبَ إِلَيْهِ الْأَبْرَشُ: إِنَّهُ بَلَغَ أَمِيرَ الْمُؤْمِنِينَ أَنَّ رَجُلًا قَالَ لَكَ يَا خَالِدُ إِنِّي لَأُحِبُّكَ لِعَشْرِ خِصَالٍ: إِنَّ اللَّهَ كَرِيمٌ وَأَنْتَ كَرِيمٌ، وَاللَّهُ جَوَادٌ وَأَنْتَ جَوَادٌ، وَاللَّهُ رَحِيمٌ وَأَنْتَ رَحِيمٌ، حَتَّى عَدَّ عَشْرًا، وَأَمِيرُ الْمُؤْمِنِينَ يُقْسِمُ بِاللَّهِ لَئِنْ تَحَقَّقَ ذَلِكَ عِنْدَهُ لَيَقْتُلَنَّكَ. فَكَتَبَ إِلَيْهِ خَالِدٌ: إِنَّ ذَلِكَ الْمَجْلِسَ كَانَ أَكْثَرَ أَهْلًا مِنْ أَنْ يَجُوزَ لِأَحَدٍ مِنْ أَهْلِ الْبَغْيِ وَالْفُجُورِ أَنْ يُحَرِّفَ مَا كَانَ فِيهِ، إِنَّمَا قَالَ لِي: يَا خَالِدُ إِنِّي لَأُحِبُّكَ لِعَشْرِ خِصَالٍ: إِنَّ اللَّهَ كَرِيمٌ يُحِبُّ كُلَّ كَرِيمٍ، وَاللَّهُ يُحِبُّكَ فَأَنَا أُحِبُّكَ، حَتَّى عَدَّ عَشْرَ خِصَالٍ. وَلَكِنْ أَعْظَمُ مِنْ ذَلِكَ قِيَامُ ابْنِ شَقِيٍّ الْحِمْيَرِيِّ إِلَى أَمِيرِ الْمُؤْمِنِينَ وَقَوْلُهُ: يَا أَمِيرَ الْمُؤْمِنِينَ خَلِيفَتُكَ فِي أَهْلِكَ أَكْرَمُ عَلَيْكَ أَمْ رَسُولُكَ فِي حَاجَتِكَ ؟ فَقَالَ: بَلْ خَلِيفَتِي فِي أَهْلِي. فَقَالَ ابْنُ شَقِيٍّ: فَأَنْتَ خَلِيفَةُ اللَّهِ وَمُحَمَّدٌ رَسُولُهُ، وَضَلَالُ رَجُلٍ مِنْ بَجِيلَةَ، يَعْنِي نَفْسَهُ، أَهْوَنُ عَلَى الْعَامَّةِ مِنْ ضَلَالِ أَمِيرِ الْمُؤْمِنِينَ. فَلَمَّا قَرَأَ هِشَامٌ كِتَابَهُ قَالَ: خَرِفَ أَبُو الْهَيْثَمِ ! حبس الوليد بن يزيد خالد القسري وتعذيبه فَأَقَامَ خَالِدٌ بِدِمَشْقَ حَتَّى هَلَكَ هِشَامٌ وَقَامَ الْوَلِيدُ، فَكَتَبَ إِلَيْهِ الْوَلِيدُ: مَا حَالُ الْخَمْسِينَ أَلْفَ أَلْفٍ الَّتِي تَعْلَمُ ؟ فَاقْدَمْ عَلَى أَمِيرِ الْمُؤْمِنِينَ، فَقَدِمَ عَلَيْهِ، فَأَرْسَلَ إِلَيْهِ الْوَلِيدُ وَهُوَ وَاقِفٌ بِبَابِ السُّرَادِقِ فَقَالَ: يَقُولُ أَمِيرُ الْمُؤْمِنِينَ أَيْنَ ابْنُكَ يَزِيدُ ؟ فَقَالَ: كَانَ هَرَبَ مِنْ هِشَامٍ وَكُنَّا نَرَاهُ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ حَتَّى اسْتَخْلَفَهُ اللَّهُ، فَلَمَّا لَمْ نَرَهُ ظَنَنَّاهُ بِبِلَادِ قَوْمِهِ مِنَ السَّرَاةِ. وَرَجَعَ الرَّسُولُ وَقَالَ: لَا وَلَكِنَّكَ خَلَّفْتَهُ طَالِبًا لِلْفِتْنَةِ. فَقَالَ: قَدْ عَلِمَ أَمِيرُ الْمُؤْمِنِينَ أَنَّا أَهْلُ بَيْتِ طَاعَةٍ. فَرَجَعَ الرَّسُولُ فَقَالَ: يَقُولُ لَكَ أَمِيرُ الْمُؤْمِنِينَ لَتَأْتِيَنَّ بِهِ أَوْ لَأُرْهِقَنَّ نَفْسَكَ. فَرَفَعَ خَالِدٌ صَوْتَهُ وَقَالَ: قُلْ لَهُ: هَذَا أَرَدْتُ، وَاللَّهِ لَوْ كَانَ تَحْتَ قَدَمِي مَا رَفَعْتُهَا عَنْهُ. فَأَمَرَ الْوَلِيدُ بِضَرْبِهِ، فَضُرِبَ، فَلَمْ يَتَكَلَّمْ، فَحَبَسَهُ حَتَّى قَدِمَ يُوسُفُ بْنُ عُمَرَ مِنَ الْعِرَاقِ بِالْأَمْوَالِ فَاشْتَرَاهُ مِنَ الْوَلِيدِ بِخَمْسِينَ أَلْفَ أَلْفٍ، فَأَرْسَلَ الْوَلِيدُ إِلَى خَالِدٍ: إِنَّ يُوسُفَ يَشْتَرِيكَ بِخَمْسِينَ أَلْفَ أَلْفٍ، فَإِنْ كُنْتَ تَضْمَنُهَا وَإِلَّا دَفَعْتُكَ إِلَيْهِ. فَقَالَ خَالِدٌ: مَا عَهِدْتُ الْعَرَبَ تُبَاعُ، وَاللَّهِ لَوْ سَأَلْتَنِي أَنْ أَضْمَنَ عُودًا مَا ضَمِنْتُهُ. فَدَفَعَهُ إِلَى يُوسُفَ، فَنَزَعَ ثِيَابَهُ وَأَلْبَسَهُ عَبَاءَةً وَحَمَلَهُ فِي مَحْمَلٍ بِغَيْرٍ وَطَاءٍ وَعَذَّبَهُ عَذَابًا شَدِيدًا، وَهُوَ لَا يُكَلِّمُهُ كَلِمَةً، ثُمَّ حَمَلَهُ إِلَى الْكُوفَةِ فَعَذَّبَهُ، ثُمَّ وَضَعَ الْمُضَرَّسَةَ عَلَى صَدْرِهِ فَقَتَلَهُ مِنَ اللَّيْلِ وَدَفَنَهُ مِنْ وَقْتِهِ بِالْحِيرَةِ فِي عَبَاءَتِهِ الَّتِي كَانَ فِيهَا، وَذَلِكَ فِي الْمُحَرَّمِ سَنَةَ سِتٍّ وَعِشْرِينَ. وَقِيلَ: بَلْ أَمَرَ يُوسُفُ فَوُضِعَ عَلَى رِجْلَيْهِ عُودٌ وَقَامَ عَلَيْهِ الرِّجَالُ حَتَّى تَكَسَّرَتْ قَدَمَاهُ وَمَا تَكَلَّمَ وَلَا عَبَسَ. ذكر سبب آخر في قتل خالد بن عبد الله القسري وَأَرَادَ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ عَلَى الْبَيْعَةِ لِابْنَيْهِ فَأَبَى، فَغَضِبَ عَلَيْهِ، فَقِيلَ لَهُ: لَا تَخَافُ أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: كَيْفَ أُبَايِعُ مَنْ لَا أُصَلِّي خَلْفَهُ وَلَا أَقْبَلُ شَهَادَتَهُ ؟ قَالُوا: فَتَقْبَلُ شَهَادَةَ الْوَلِيدِ مَعَ فِسْقِهِ ! قَالَ: أَمِيرُ الْمُؤْمِنِينَ غَائِبٌ عَنِّي وَإِنَّمَا هِيَ أَخْبَارُ النَّاسِ. فَفَسَدَتِ الْيَمَانِيَّةُ عَلَيْهِ وَفَسَدَتْ عَلَيْهِ قُضَاعَةُ، وَهُمْ وَالْيَمَنُ أَكْثَرُ جُنْدِ أَهْلِ الشَّامِ، فَأَتَى حُرَيْثٌ وَشَبِيبُ بْنُ أَبِي مَالِكٍ الْغَسَّانِيُّ وَمَنْصُورُ بْنُ جُمْهُورٍ الْكَلْبِيُّ وَابْنُ عَمِّهِ حِبَالُ بْنُ عَمْرٍو وَيَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ وَحُمَيْدُ بْنُ مَنْصُورٍ اللَّخْمِيُّ وَالْأَصْبَغُ بْنُ ذُؤَالَةَ وَالطُّفَيْلُ بْنُ حَارِثَةَ وَالسَّرِيُّ زِيَادٌ إِلَى خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ فَدَفَعُوهُ إِلَى أَمْرِهِمْ، فَلَمْ يُجِبْهُمْ. وَأَرَادَ الْوَلِيدُ الْحَجَّ فَخَافَ خَالِدٌ أَنْ يَقْتُلُوهُ فِي الطَّرِيقِ فَنَهَاهُ عَنِ الْحَجِّ، فَقَالَ: وَلِمَ ؟ فَأَخْبَرَهُ فَحَبَسَهُ وَأَمَرَ أَنْ يُطَالِبَ بِأَمْوَالِ الْعِرَاقِ ما ينقمه الناس على خالد بن عبد الله القسري وَكَانَتْ أُمُّ خَالِدٍ نَصْرَانِيَّةً رُومِيَّةً، ابْتَنَى بِهَا أَبُوهُ فِي بَعْضِ أَعْيَادِهِمْ فَأَوْلَدَهَا خَالِدًا وَأَسَدًا وَلَمْ تُسْلِمْ، وَبَنَى لَهَا خَالِدٌ بِيعَةً، فَذَمَّهُ النَّاسُ وَالشُّعَرَاءُ، فَمِنْ ذَلِكَ قَوْلُ الْفَرَزْدَقِ: أَلَا قَطَعَ الرَّحْمَنُ ظَهْرَ مَطِيَّةٍ أَتَتْنَا تَهَادَى مِنْ دِمَشْقَ بِخَالِدِ فَكَيْفَ يَؤُمُّ النَّاسَ مَنْ كَانَتِ امُّهُ تَدِينُ بِأَنَّ اللَّهَ لَيْسَ بِوَاحِدِ بَنَى بِيعَةً فِيهَا النَّصَارَى لِأُمِّهِ وَيَهْدِمُ مِنْ كُفْرٍ مَنَارَ الْمَسَاجِدِ وَكَانَ خَالِدٌ قَدْ أَمَرَ بِهَدْمِ مَنَارِ الْمَسَاجِدِ لِأَنَّهُ بَلَغَهُ أَنَّ شَاعِرًا قَالَ: لَيْتَنِي فِي الْمُؤَذِّنِينَ حَيَاتِي أَنَّهُمْ يُبْصِرُونَ مَنْ فِي السُّطُوحِ فَيُشِيرُونَ أَوْ تُشِيرُ إِلَيْهِمْ بِالْهَوَى كُلُّ ذَاتِ دَلٍّ مَلِيحِ فَلَمَّا سَمِعَ هَذَا الشِّعْرَ أَمَرَ بِهَدْمِهَا، وَلَمَّا بَلَغَهُ أَنَّ النَّاسَ يَذُمُّونَهُ لِبِنَائِهِ الْبِيعَةَ لِأُمِّهِ قَامَ يَعْتَذِرُ إِلَيْهِمْ فَقَالَ: لَعَنَ اللَّهُ دِينَهُمْ إِنْ كَانَ شَرًّا مِنْ دِينِكُمْ. وَكَانَ يَقُولُ: إِنَّ خَلِيفَةَ الرَّجُلِ فِي أَهْلِهِ أَفْضَلُ مِنْ رَسُولِهِ فِي حَاجَتِهِ، يَعْنِي أَنَّ الْخَلِيفَةَ هِشَامًا أَفْضَلُ مِنْ رَسُولِ اللَّهِ ﷺ نَبْرَأُ إِلَى اللَّهِ مِنْ هَذِهِ الْمَقَالَةِ.
Translation
✧ Then the year 126 AH began. Mention of the killing of Khālid b. ʿAbd Allāh al-Qasrī. In this year Khālid b. ʿAbd Allāh was killed. His dismissal from Iraq and Khurasan has been mentioned previously. His tenure was fifteen years, as it is said. He is Khālid b. ʿAbd Allāh b. Yazīd b. Asad b. Kurz b. ʿĀmir b. ʿAbqarī, Abū al-Haytham al-Bajalī al-Qasrī al-Dimashqī, governor of Makkah and the Hijaz for al-Walīd b. ʿAbd al-Malik, then for his brother Sulaymān, and governor of the two Iraqs for their brother Hishām for fifteen years. Ibn ʿAsākir said: His house in Damascus was in the Murabbaʿat al-Qazz, and it is known today as the house of al-Sharīf al-Zaydī, and to him is attributed the bathhouse inside Bāb Tawmāʾ. Al-Madāʾinī said: The first thing known of his leadership is that he rode down a boy in Damascus with his horse, so he carried him and called a group of people to witness that he was his companion. Among the traces of Khālid b. ʿAbd Allāh al-Qasrī: Al-ʿUtbī reported from his father: Khālid al-Qasrī delivered a sermon one day and became tongue-tied. He said: “O people, this speech comes sometimes and goes away sometimes; when it comes its cause is made available, and when it goes away its object is difficult to attain. Sometimes clarity is restored to the fluent one, and speech returns to the tongue-tied one. What you love will soon return to us, and we will return to you as you wish.” Al-Aṣmaʿī and others said: Khālid al-Qasrī delivered a sermon one day in Wāsiṭ and said: “O people, vie with one another in noble deeds, hasten to spoils, buy praise with generosity, and do not earn blame through procrastination, nor count as a favor what you have not hastened. Whatever blessing any of you has with someone whose gratitude he has not fully achieved, God is better in reward to him and more abundant in giving. Know that people’s needs to you are blessings, so do not weary of them lest they turn into afflictions. The best wealth is that which earns reward and bequeaths remembrance. If you could see kindness, you would see it as a handsome, beautiful man who delights onlookers and surpasses all people. If you could see miserliness, you would see it as a deformed, ugly man from whom hearts recoil and before whom eyes are lowered. Whoever is generous becomes master, and whoever is miserly becomes abased. The most generous of people is he who gives to one from whom he hopes nothing, and who pardons despite power. The most maintaining of kinship is he who maintains ties with one who cuts him off. Whoever’s planting is not good, his growth will not flourish. Branches grow at their planting sites and rise by their roots.” Al-Aṣmaʿī narrated from ʿUmar b. al-Haytham that a bedouin came to Khālid and recited to him a poem in which he praised him, saying: To you, O son of Kurz of goodness, I came desiring that you mend what has become weak and scattered in me. To the glorious, generous one, possessor of forbearance and bounty, and the most generous of God’s creation in branch and origin. When people fall short in their deeds, you rise and are not found there sitting. What a sea you are whose waves overwhelm people; when asked for kindness, it surges and foams. I have tested Ibn ʿAbd Allāh in every place and found him the best of people in soul and the most glorious. If there were in the world among people a Khālid for generosity with kindness, I would be immortalized. So do not deprive me of what I have hoped from you, lest my face become grim and discolored. He said: Khālid memorized it. When people gathered before Khālid, the bedouin rose to recite it, but Khālid preempted him and recited it before him, saying: “O old man, this poetry has been preceded by us to you.” The old man rose and went away. Khālid sent someone after him to hear what he was saying, and he was reciting these verses: Alas, for the sake of God, what I had hoped from him and what I met of the toil of hardship. I entered upon a sea that gives generously of his wealth and gives much money in pursuit of praise. But ill-fated fortune opposed me to my misery; my misfortune drew near and my good fortune departed. If I had provision with him, I would have obtained it, but it is a matter from the One, the Unique. So he brought him back to Khālid and told him what he had been saying, and Khālid ordered for him ten thousand dirhams. Al-Aṣmaʿī said: A bedouin asked Khālid al-Qasrī to fill his sack for him with flour, so he ordered it to be filled for him with dirhams. It was said to the bedouin when he left him: “What did he do for you?” He said: “I asked him for what I desired, and he ordered for me what he desires.” Some of them said: While Khālid was riding in his procession, a bedouin met him and asked him to strike his neck. He said: “Woe to you! Why? Did you cut off the road? Did you withdraw a hand from obedience?” To all of that he said: “No.” He said: “Then why?” He said: “From poverty and need.” He said: “Ask your need.” He said: “Thirty thousand.” Khālid said: “No one has profited like I profited today. I had resolved in myself that he would ask me for a hundred thousand, but he asked for thirty, so I profited seventy thousand. Return with us today.” And he ordered for him thirty thousand. Al-Bukhārī narrated in his book “The Acts of Servants” and Ibn Abī Ḥātim in his book “The Sunnah” and more than one of those who composed books on the Sunnah that Khālid b. ʿAbd Allāh al-Qasrī delivered a sermon to the people on the Feast of Sacrifice and said: “O people, sacrifice, may God accept your sacrifices, for I am sacrificing al-Jaʿd b. Dirham. He claimed that God did not take Ibrāhīm as an intimate friend and did not speak to Mūsā directly. Exalted is God above what al-Jaʿd b. Dirham says, greatly exalted.” Then he descended and slaughtered him at the base of the pulpit. I heard Abū Bakr b. ʿAyyāsh say: I saw Khālid al-Qasrī when al-Mughīra and his companions were brought to him. A bed had been placed for him in the mosque, and he sat on it. Then he ordered a man from his companions, and his neck was struck. Then he said to al-Mughīra b. Saʿīd: “Revive him!”—for al-Mughīra claimed that he revived the dead. He said: “By God, may God set you right, I do not revive the dead.” He said: “You will revive him or I will strike your neck.” He said: “By God, I am not able to do that.” Then he ordered a bundle of reeds, and they kindled fire in it. Then he said to al-Mughīra: “Embrace it.” He refused, but a man from al-Mughīra’s companions ran and embraced it. Abū Bakr said: I saw the fire consuming him while he pointed with his forefinger. Khālid said: “This, by God, is more deserving of leadership than you.” Then he killed him and killed his companions. Al-Madāʾinī said: A man who claimed prophethood in Kufa was brought to Khālid b. ʿAbd Allāh. It was said to him: “What is the sign of your prophethood?” He said: “A Qurʾān has been sent down to me.” It was said: “What is it?” He said: “Indeed, We have given you al-jamāhir (the multitudes), so pray to your Lord and do not dispute openly, and do not obey every disbeliever and sinner.” So he ordered him, and he was crucified. While he was being crucified, he said: “Indeed, We have given you the pillar, so pray to your Lord upon a stick, and I guarantee you that you will not return.” Al-Mubarrad said: A young man was brought to Khālid who had been found in the house of some people and accused of theft. He questioned him and he confessed, so he ordered his hand to be cut off. A beautiful girl came forward and said: O Khālid, by God you have trodden upon blindness; the poor lover among us is not a thief. He confessed what he did not commit, except that he saw cutting as better than the disgrace of a lover. So Khālid ordered her father to be brought, married her to that young man, and gave her as a dowry on his behalf ten thousand dirhams. Ibn Maʿīn said about him: He was an evil man who spoke against ʿAlī b. Abī Ṭālib ؓ. Ibn Kathīr, may God have mercy on him, said: Al-Aṣmaʿī mentioned from his father that Khālid dug a well in Makkah and claimed its superiority over Zamzam. And there is a report from him preferring the caliph over the Messenger. This is disbelief unless he intended by his words something other than what appears from them. And God knows best. Perhaps this is not authentically reported from him. I have seen the author of “al-ʿIqd” insult him because of it and affirm it from him, because the author of “al-ʿIqd” had reprehensible Shīʿism, and perhaps not everyone understands him. Our shaykh al-Dhahabī was deceived by him and praised him for his memory and other things, not understanding his Shīʿism. And God knows best. The imprisonment of Khālid b. ʿAbd Allāh al-Qasrī during the time of Hishām b. ʿAbd al-Malik unjustly: When Hishām dismissed him, Yūsuf b. ʿUmar came to him in Wāsiṭ and imprisoned him there. Then Yūsuf went to al-Ḥīra and took Khālid and imprisoned him there for eighteen months along with his brother Ismāʿīl, his son Yazīd b. Khālid, and his nephew al-Mundhir b. Asad. Yūsuf asked Hishām’s permission to torture him, and he allowed him once and swore that if he died, he would kill him. Yūsuf tortured him and then returned him to his prison. It is said: Rather, he tortured him severely. Hishām wrote to Yūsuf ordering his release in Shawwāl of the year 121 AH, so he released him. He traveled and came to the village opposite al-Ruṣāfa and stayed there until Ṣafar of the year 122 AH. Zayd rose and was killed. Yūsuf b. ʿUmar wrote: “The Banū Hāshim had been perishing from hunger, and the concern of each of them was the sustenance of his family. When Khālid governed Iraq, he gave them wealth, so their souls longed for the caliphate. Zayd did not rise except on the advice of Khālid.” Hishām said: “Yūsuf lies!” and struck his messenger and said: “We do not suspect Khālid in obedience.” Khālid heard of this and traveled until he settled in Damascus and went on the summer expedition. At that time Kulthūm b. ʿIyāḍ al-Qushayrī was over Damascus, and he hated Khālid. A fire appeared every night in the houses of Damascus, set by a man from the people of Iraq called Ibn al-ʿAmaras, and when the fire broke out, they would steal. Khālid’s sons and brothers were at the coast because of an incident with the Byzantines. Kulthūm wrote to Hishām informing him that Khālid’s clients intended to seize the treasury and that they were burning the city every night for this purpose. Hishām wrote to him ordering him to imprison the family of Khālid, young and old, and their clients. He carried it out and brought Khālid’s sons and brothers from the coast into the congregational mosques along with their clients, and imprisoned Khālid’s daughters, the women, and the children. Then ʿAlī b. al-ʿAmaras and those with him were discovered. Al-Walīd b. ʿAbd al-Raḥmān, the tax official, wrote to Hishām informing him of the capture of Ibn al-ʿAmaras and his companions with their names and tribes, and he did not mention among them anyone from Khālid’s clients. Hishām wrote to Kulthūm reviling him and ordering him to release the family of Khālid, so he released them and left the clients, hoping that Khālid would intercede for them when he returned from the summer expedition. The stance of Khālid b. ʿAbd Allāh al-Qasrī regarding the imprisonment of his women and household: Then Khālid arrived and alighted at his dwelling in Damascus and gave permission to the people. His daughters rose to veil themselves, and he said: “Do not veil yourselves, for Hishām drives you to prison every day.” The people entered, and his sons rose to screen the women. Khālid said: “I went out as a warrior, hearing and obeying, and I was succeeded in my offspring, and my women and household were seized and imprisoned with criminals as is done with polytheists. What prevented a band of you from saying: ‘Why were the women of this obedient one imprisoned?’ Did you fear that you would all be killed? May God make you fear!” Then he said: “What is between me and Hishām? Let him restrain himself from me, or I will call to an Iraqi of desire, Syrian of abode, Hijazi of origin”—meaning Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās—“and I have permitted you to inform Hishām.” When it reached him, he said: “Abū al-Haytham has become senile.” The demand of Yūsuf b. ʿUmar for Yazīd b. Khālid al-Qasrī: Yūsuf b. ʿUmar’s letters to Hishām kept coming, demanding from him Yazīd b. Khālid b. ʿAbd Allāh. Hishām sent to Kulthūm ordering him to send Yazīd b. Khālid b. ʿAbd Allāh to Yūsuf b. ʿUmar. He sought him, but he fled. He summoned Khālid, who came to him, and he imprisoned him. Hishām heard of it and wrote to Kulthūm blaming him and ordering his release, so he released him. When Hishām wanted something, he would order al-Abrash al-Kalbī, who would write about it to Khālid. Al-Abrash wrote to him: “It has reached the Commander of the Faithful that a man said to you: ‘O Khālid, I love you for ten qualities: God is generous and you are generous, God is munificent and you are munificent, God is merciful and you are merciful’—until he counted ten. The Commander of the Faithful swears by God that if this is confirmed to him, he will surely kill you.” Khālid wrote back to him: “That gathering had more people than that any of the people of transgression and immorality could distort what was in it. He only said to me: ‘O Khālid, I love you for ten qualities: God is generous and loves every generous one, and God loves you, so I love you’—until he counted ten qualities. But greater than that is the rising of Ibn Shaqiyy al-Ḥimyarī to the Commander of the Faithful and his saying: ‘O Commander of the Faithful, is your deputy among your family more honored by you or your messenger in your need?’ He said: ‘Rather my deputy among my family.’ Ibn Shaqiyy said: ‘You are God’s deputy and Muḥammad is His messenger, and the error of a man from Bajīla’—meaning himself—‘is lighter upon the common people than the error of the Commander of the Faithful.’” When Hishām read his letter, he said: “Abū al-Haytham has become senile!” The imprisonment of Khālid al-Qasrī by al-Walīd b. Yazīd and his torture: Khālid remained in Damascus until Hishām died and al-Walīd took power. Al-Walīd wrote to him: “What is the state of the fifty million which you know? Come to the Commander of the Faithful.” So he came to him. Al-Walīd sent to him while he was standing at the door of the pavilion, saying: “The Commander of the Faithful says: Where is your son Yazīd?” He said: “He had fled from Hishām, and we thought he was with the Commander of the Faithful until God made him caliph. When we did not see him, we supposed he was in the land of his people in al-Sarāt.” The messenger returned and said: “No, but you left him seeking sedition.” He said: “The Commander of the Faithful knows that we are a house of obedience.” The messenger returned and said: “The Commander of the Faithful says to you: You will bring him or I will exhaust you.” Khālid raised his voice and said: “Tell him: This is what I wanted. By God, if he were under my foot, I would not lift it from him.” Al-Walīd ordered him to be beaten, and he was beaten but did not speak. He imprisoned him until Yūsuf b. ʿUmar came from Iraq with the wealth, and he bought him from al-Walīd for fifty million. Al-Walīd sent to Khālid: “Yūsuf is buying you for fifty million. If you guarantee it, otherwise I will hand you over to him.” Khālid said: “I have not known the Arabs to be sold. By God, if you asked me to guarantee a stick, I would not guarantee it.” So he handed him over to Yūsuf. He stripped his clothes, dressed him in an ʿabāʾah, carried him in a litter without padding, and tortured him severely, while he did not speak a word to him. Then he carried him to Kufa and tortured him. Then he placed the müdarrisah on his chest and killed him at night, and he buried him immediately in al-Ḥīra in his ʿabāʾah that he was in. That was in Muḥarram of the year 126 AH. It was said: Nay, Yūsuf ordered, and a piece of wood was placed on his legs and men stood on it until his feet were broken, yet he neither spoke nor frowned. Another reason mentioned for the killing of Khālid b. ʿAbd Allāh al-Qasrī: Khālid b. ʿAbd Allāh al-Qasrī wanted the oath of allegiance for his two sons, but he refused, so he became angry with him. It was said to him: "Do you not fear the Commander of the Faithful?" He said: "How can I pledge allegiance to one behind whom I do not pray and whose testimony I do not accept?" They said: "Do you accept the testimony of al-Walīd despite his wickedness?" He said: "The Commander of the Faithful is absent from me; these are only people's reports." Thus the Yemenis turned against him, and Quḍāʿah turned against him, and they along with the Yemenis were the majority of the army of the people of Syria. Then Ḥurayth, Shabīb b. Abī Mālik al-Ghassānī, Manṣūr b. Jumhūr al-Kalbī, his cousin Ḥibāl b. ʿAmr, Yaʿqūb b. ʿAbd al-Raḥmān, Ḥumayd b. Manṣūr al-Lakhmī, al-Aṣbagh b. Dhuʾālah, al-Ṭufayl b. Ḥārithah, and al-Sarī Ziyād came to Khālid b. ʿAbd Allāh al-Qasrī and put him in charge of their affair, but he did not answer them. Al-Walīd wanted to perform the pilgrimage, but Khālid feared that they would kill him on the way, so he forbade him from the pilgrimage. He said: "Why?" He informed him, so he imprisoned him and ordered that he be pursued for the wealth of Iraq. What the people held against Khālid b. ʿAbd Allāh al-Qasrī: The mother of Khālid was a Byzantine Christian; his father married her during one of their festivals and she bore him Khālid and Asad, and she did not embrace Islam. Khālid built a church for her, so the people and the poets censured him. Among that is the saying of al-Farazdaq: Alas, may the Most Merciful cut the back of a mount that came to us swaying from Damascus with Khālid. How can he lead the people in prayer whose mother professes that God is not one? He built a church for his mother in which Christians worship, and he demolishes, out of unbelief, the minarets of the mosques. Khālid had ordered the demolition of the minarets of the mosques because it reached him that a poet said: Would that I were among the muezzins all my life, for they see those on the rooftops. They signal, or she signals to them with passion, every coquettish, beautiful woman. When he heard this poetry, he ordered their demolition. When it reached him that the people were censuring him for building the church for his mother, he stood up to excuse himself to them and said: "May God curse their religion if it is worse than yours." And he used to say: "A man's deputy over his family is more excellent than his messenger for his need," meaning that the caliph Hishām is more excellent than the Messenger of God ﷺ. We declare ourselves innocent before God of this statement.
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