Tarikh (al-Tabari) 2608
Then the Year 126 AH Began
بيعة يزيد بن الوليد سرا ودخوله دمشق وما جاء في ذلك أَتَتِ الْيَمَانِيَّةُ يَزِيدَ بْنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فَأَرَادُوهُ عَلَى الْبَيْعَةِ، فَشَاوَرَ عَمْرَو بْنَ يَزِيدَ الْحَكَمِيَّ، فَقَالَ لَهُ: لَا يُبَايِعُكَ النَّاسُ عَلَى هَذَا، وَشَاوِرْ أَخَاكَ الْعَبَّاسَ فَإِنْ بَايَعَكَ لَمْ يُخَالِفْكَ أَحَدٌ، وَإِنْ أَبَى كَانَ النَّاسُ لَهُ أَطْوَعَ، فَإِنْ أَبَيْتَ إِلَّا الْمُضِيَّ عَلَى رَأْيِكَ فَأَظْهِرْ أَنَّ أَخَاكَ الْعَبَّاسَ قَدْ بَايَعَكَ. وَكَانَ الشَّامُ وَبِيًّا، فَخَرَجُوا إِلَى الْبَوَادِي، وَكَانَ الْعَبَّاسُ بِالْقَسْطَلِ وَيَزِيدُ بِالْبَادِيَةِ أَيْضًا بَيْنَهُمَا أَمْيَالٌ يَسِيرَةٌ، فَأَتَى يَزِيدُ أَخَاهُ الْعَبَّاسَ فَاسْتَشَارَهُ، فَنَهَاهُ عَنْ ذَلِكَ، فَرَجَعَ وَبَايَعَ النَّاسَ سِرًّا وَبَثَّ دُعَاتَهُ، فَدَعَوُا النَّاسَ، ثُمَّ عَاوَدَ أَخَاهُ الْعَبَّاسَ فَاسْتَشَارَهُ وَدَعَاهُ إِلَى نَفْسِهِ، فَزَبَرَهُ وَقَالَ: إِنْ عُدْتَ لِمِثْلِ هَذَا لَأَشُدَّنَّكَ وَثَاقًا وَأَحْمِلَنَّكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ. فَخَرَجَ مِنْ عِنْدِهِ. فَقَالَ الْعَبَّاسُ: إِنِّي لَأَظُنُّهُ أَشْأَمَ مَوْلُودٍ فِي بَنِي مَرْوَانَ. وَبَلَغَ الْخَبَرُ مَرْوَانَ بْنَ مُحَمَّدٍ بِإِرْمِينِيَّةَ، فَكَتَبَ إِلَى سَعِيدِ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يَأْمُرُهُ أَنْ يَنْهَى النَّاسَ، وَيَكُفَّهُمْ وَيُحَذِّرَهُمُ الْفِتْنَةَ، وَيُخَوِّفَهُمْ خُرُوجَ الْأَمْرِ عَنْهُمْ، فَأَعْظَمَ سَعِيدٌ ذَلِكَ وَبَعَثَ بِالْكِتَابِ إِلَى الْعَبَّاسِ بْنِ الْوَلِيدِ، فَاسْتَدْعَى الْعَبَّاسُ يَزِيدَ وَتَهَدَّدَهُ، فَكَتَمَهُ يَزِيدُ أَمْرَهُ، فَصَدَّقَهُ، وَقَالَ الْعَبَّاسُ لِأَخِيهِ بِشْرِ بْنِ الْوَلِيدِ: إِنِّي أَظُنُّ أَنَّ اللَّهَ قَدْ أَذِنَ فِي هَلَاكِكُمْ يَا بَنِي مَرْوَانَ، ثُمَّ تَمَثَّلَ: إِنِّي أُعِيذُكُمْ بِاللَّهِ مِنْ فِتَنٍ مِثْلِ الْجِبَالِ تَسَامَى ثُمَّ تَنْدَفِعُ إِنَّ الْبَرِيَّةَ قَدْ مَلَّتْ سِيَاسَتَكُمْ فَاسْتَمْسِكُوا بِعَمُودِ الدِّينِ وَارْتَدِعُوا لَا تُلْحِمُنَّ ذِئَابَ النَّاسِ أَنْفُسَكُمْ إِنَّ الذِّئَابَ إِذَا مَا أُلْحِمَتْ رَتَعُوا لَا تَبْقَرُنَّ بِأَيْدِيكُمْ بُطُونَكُمُ فَثَمَّ لَا حَسْرَةٌ تُغْنِي وَلَا جَزَعُ فَلَمَّا اجْتَمَعَ لِيَزِيدَ أَمْرُهُ وَهُوَ مُتَبَدٍّ أَقْبَلَ إِلَى دِمَشْقَ، وَبَيْنَهُ وَبَيْنَ دِمَشْقَ أَرْبَعُ لَيَالٍ، مُتَنَكِّرًا فِي سَبْعَةِ نَفَرٍ عَلَى حَمِيرٍ، فَنَزَلُوا بِجَرُودَ عَلَى مَرْحَلَةٍ مِنْ دِمَشْقَ، ثُمَّ سَارَ فَدَخَلَ دِمَشْقَ وَقَدْ بَايَعَ لَهُ أَكْثَرُ أَهْلِهَا سِرًّا، وَبَايَعَ أَهْلُ الْمِزَّةِ، وَكَانَ عَلَى دِمَشْقَ عَبْدُ الْمَلِكِ بْنُ مُحَمَّدِ بْنِ الْحَجَّاجِ، فَخَافَ الْوَبَاءَ فَخَرَجَ مِنْهَا فَنَزَلَ قَطَنَا وَاسْتَخْلَفَ ابْنَهُ عَلَى دِمَشْقَ، وَعَلَى شُرْطَتِهِ أَبُو الْعَاجِ كَثِيرُ بْنُ عَبْدِ اللَّهِ السُّلَمِيُّ، فَأَجْمَعَ يَزِيدُ عَلَى الظُّهُورِ، فَقِيلَ لِلْعَامِلِ: إِنَّ يَزِيدَ خَارِجٌ، فَلَمْ يُصَدِّقْ. وَرَاسَلَ يَزِيدُ أَصْحَابَهُ بَعْدَ الْمَغْرِبِ لَيْلَةَ الْجُمْعَةِ، فَكَمَنُوا عِنْدَ بَابِ الْفَرَادِيسِ حَتَّى أُذِّنَ الْعِشَاءُ فَدَخَلُوا فَصَلُّوا، وَلِلْمَسْجِدِ حَرَسٌ قَدْ وُكِّلُوا بِإِخْرَاجِ النَّاسِ مِنْهُ بِاللَّيْلِ، فَلَمَّا صَلَّى النَّاسُ أَخْرَجَهُمُ الْحَرَسُ، وَتَبَاطَأَ أَصْحَابُ يَزِيدَ حَتَّى لَمْ يَبْقَ فِي الْمَسْجِدِ غَيْرُ الْحَرَسِ وَأَصْحَابِ يَزِيدَ، فَأَخَذُوا الْحَرَسَ، وَمَضَى يَزِيدُ بْنُ عَنْبَسَةَ إِلَى يَزِيدَ بْنِ الْوَلِيدِ فَأَعْلَمَهُ وَأَخَذَ بِيَدِهِ فَقَالَ: قُمْ يَا أَمِيرَ الْمُؤْمِنِينَ وَأَبْشِرْ بِنَصْرِ اللَّهِ وَعَوْنِهِ. فَقَامَ وَأَقْبَلَ فِي اثْنَيْ عَشَرَ رَجُلًا، فَلَمَّا كَانَ عِنْدَ سُوقِ الْحُمُرِ لَقَوْا أَرْبَعِينَ رَجُلًا مِنْ أَصْحَابِهِمْ، وَلَقِيَهُمْ زُهَاءُ مِائَتَيْ رَجُلٍ، فَمَضَوْا إِلَى الْمَسْجِدِ فَدَخَلُوا وَأَخَذُوا بَابَ الْمَقْصُورَةِ فَضَرَبُوهُ فَقَالُوا: رُسُلُ الْوَلِيدِ، فَفَتَحَ لَهُمُ الْبَابَ خَادِمٌ، فَأَخَذُوهُ وَدَخَلُوا فَأَخَذُوا أَبَا الْعَاجِ وَهُوَ سَكْرَانُ، وَأَخَذُوا خُزَّانَ بَيْتِ الْمَالِ، وَأَرْسَلَ إِلَى كُلِّ مَنْ كَانَ يَحْذَرُهُ فَأُخِذَ، وَقُبِضَ عَلَى مُحَمَّدِ بْنِ عُبَيْدَةَ، وَهُوَ عَلَى بَعْلَبَكَّ، وَأَرْسَلَ بَنِي عُذْرَةَ إِلَى مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ بْنِ مُحَمَّدِ بْنِ الْحَجَّاجِ فَأَخَذُوهُ. وَكَانَ بِالْمَسْجِدِ سِلَاحٌ كَثِيرٌ فَأَخَذُوهُ، فَلَمَّا أَصْبَحُوا جَاءَ أَهْلُ الْمِزَّةِ، وَتَتَابَعَ النَّاسُ وَجَاءَتِ السَّكَاسِكُ، وَأَقْبَلَ أَهْلُ دَارَيَّا وَيَعْقُوبُ بْنُ مُحَمَّدِ بْنِ هَانِئٍ الْعَبْسِيُّ، وَأَقْبَلَ عِيسَى بْنُ شَبِيبٍ التَّغْلِبِيُّ فِي أَهْلِ دُومَةَ وَحَرَسْتَا، وَأَقْبَلَ حُمَيْدُ بْنُ حَبِيبٍ النَّخَعِيُّ فِي أَهْلِ دَيْرِ مُرَّانَ وَالْأَرْزَةِ وَسَطْرَا، وَأَقْبَلَ أَهْلُ جَرَشٍ وَأَهْلُ الْحَدِيثَةِ وَدَيْرُ زَكَّا، وَأَقْبَلَ رِبْعِيُّ بْنُ هَاشِمٍ الْحَارِثِيُّ فِي الْجَمَاعَةِ مِنْ بَنِي عُذْرَةَ وَسَلَامَانَ، وَأَقْبَلَتْ جُهَيْنَةُ وَمَنْ وَالَاهُمْ. ثُمَّ وَجَّهَ يَزِيدُ بْنُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ عَبْدَ الرَّحْمَنِ بْنَ مَصَادٍ فِي مِائَتَيْ فَارِسٍ لِيَأْخُذُوا عَبْدَ الْمَلِكِ بْنَ مُحَمَّدِ بْنِ الْحَجَّاجِ بْنِ يُوسُفَ مِنْ قَصْرِهِ، فَأَخَذُوهُ بِأَمَانٍ، وَأَصَابَ عَبْدُ الرَّحْمَنِ خُرْجَيْنِ فِي كُلِّ وَاحِدٍ مِنْهُمَا ثَلَاثُونَ أَلْفَ دِينَارٍ، فَقِيلَ لَهُ: خُذْ أَحَدَ هَذَيْنِ الْخُرْجَيْنِ. فَقَالَ: لَا تَتَحَدَّثُ الْعَرَبُ عَنِّي أَنِّي أَوَّلُ مَنْ خَانَ فِي هَذَا الْأَمْرِ. يزيد بن الوليد الناقص وسبب تلقيبه بالناقص بَابُ ذِكْرِ خِلَافَةِ يَزِيدَ بْنِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ كَانَ يُكَنَّى أَبَا خَالِدٍ، وَأُمُّهُ أُمُّ وَلَدٍ، وَهِيَ بِنْتُ فَيْرُوزَ بْنِ يَزْدَجِرْدَ. وَكَانَ أَسْمَرَ طَوِيلًا، صَغِيرَ الرَّأْسِ، بِوَجْهِهِ خَالٌ، وَكَانَ جَمَاعَةٌ قَدْ بَايَعُوهُ قَبْلَ قَتْلِ الْوَلِيدِ، فَلَمَّا قُتِلَ اجْتَمَعُوا عَلَيْهِ فَنَقَصَ مِنْ أُعْطِيَاتِ النَّاسِ مَا كَانَ زَادَهُمُ الْوَلِيدُ، وَرَدَّهُمْ إِلَى أُعْطِيَاتِ هِشَامٍ، فَسَمَّوْهُ النَّاقِصَ. وَأَوَّلُ مَنْ سَمَّاهُ بِهَذَا الِاسْمِ مَرْوَانُ بْنُ مُحَمَّدٍ. وَقِيلَ: بَلْ سُمِّيَ بِذَلِكَ لِنُقْصَانٍ كَانَ فِي أَصَابِعِ رِجْلَيْهِ، وَهُوَ أَوَّلُ خَلِيفَةٍ كَانَتْ أُمُّهُ أَمَةً، وَكَانَتْ بَنُو أُمَيَّةَ تَتَجَنَّبُ ذَلِكَ تَوْطِيدًا لِلْخِلَافَةِ؛ وَلِأَنَّهُمْ سَقَطَ إِلَيْهِمْ أَنَّ مُلْكَهُمْ يَزُولُ عَلَى يَدِ خَلِيفَةٍ مِنْهُمْ أُمُّهُ أَمَةٌ، فَكَانَ ذَلِكَ مَرْوَانَ بْنَ مُحَمَّدٍ، وَسَيَأْتِي ذِكْرُهُ بَعْدَ خِلَافَةِ يَزِيدَ هَذَا. ثُمَّ إِنَّ يَزِيدَ خَطَبَ النَّاسَ ثُمَّ دَعَا النَّاسَ إِلَى تَجْدِيدِ الْبَيْعَةِ لَهُ، وَأَظْهَرَ النُّسُكَ، وَقِرَاءَةَ الْقُرْآنِ، وَأَخْلَاقَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَأَحْسَنَ السِّيرَةَ. خطبة أمير المؤمنين يزيد بن الوليد بعد استقرار الدولة له وَقَدْ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ يَزِيدُ بْنُ الْوَلِيدِ النَّاسَ بِدِمَشْقَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، أَنَا وَاللَّهِ مَا خَرَجْتُ أَشَرًا وَلَا بَطَرًا، وَلَا حِرْصًا عَلَى الدُّنْيَا، وَلَا رَغْبَةً فِي الْمِلْكِ، وَمَا بِي إِطْرَاءُ نَفْسِي، إِنِّي لَظَلُومٌ لِنَفْسِي إِنْ لَمْ يَرْحَمْنِي رَبِّي، وَلَكِنِّي خَرَجْتُ غَضَبًا لِلَّهِ وَلِرَسُولِهِ وَلِدِينِهِ، وَدَاعِيًا إِلَى اللَّهِ وَكِتَابِهِ وَسُنَّةِ نَبِيِّهِ ﷺ، لَمَّا هُدِمَتْ مَعَالِمُ الدِّينِ، وَأُطْفِئَ نُورُ أَهْلِ التَّقْوَى، وَظَهَرَ الْجَبَّارُ الْعَنِيدُ، الْمُسْتَحِلُّ لِكُلِّ حُرْمَةٍ، وَالرَّاكِبُ كُلَّ بِدْعَةٍ، مَعَ أَنَّهُ وَاللَّهِ مَا كَانَ يُصَدِّقُ بِالْكِتَابِ، وَلَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ، وَإِنَّهُ لَابْنُ عَمِّي فِي النَّسَبِ، وَكُفْئِي فِي الْحَسَبِ، فَلَمَّا رَأَيْتُ ذَلِكَ اسْتَخَرْتُ اللَّهَ فِي أَمْرِهِ، وَسَأَلْتُهُ أَنْ لَا يَكِلَنِي إِلَى نَفْسِي، وَدَعَوْتُ إِلَى ذَلِكَ مَنْ أَجَابَنِي مِنْ أَهْلِ وِلَايَتِي، وَسَعَيْتُ فِيهِ حَتَّى أَرَاحَ اللَّهُ مِنْهُ الْعِبَادَ وَالْبِلَادَ، بِحَوَلِ اللَّهِ وَقُوَّتِهِ، لَا بِحَوْلِي وَقُوَّتِي، أَيُّهَا النَّاسُ، إِنَّ لَكُمْ عَلَيَّ أَنْ لَا أَضَعَ حَجَرًا عَلَى حَجَرٍ، وَلَا لَبِنَةً عَلَى لَبِنَةٍ، وَلَا أَكْرِي نَهْرًا، وَلَا أُكَثِّرُ مَالًا، وَلَا أُعْطِيَهُ زَوْجَةً وَلَا وَلَدًا، وَلَا أَنْقُلُ مَالًا مِنْ بَلَدٍ إِلَى بَلَدٍ حَتَّى أَسُدَّ ثَغْرَ ذَلِكَ الْبَلَدِ، وَخَصَاصَةَ أَهْلِهِ بِمَا يُعِينُهُمْ، فَإِنْ فَضَلَ فَضْلٌ نَقَلْتُهُ إِلَى الْبَلَدِ الَّذِي يَلِيهِ مِمَّنْ هُوَ أَحْوَجُ إِلَيْهِ، وَلَا أُجَمِّرَكُمْ فِي ثُغُورِكُمْ فَأَفْتِنَكُمْ وَأَفْتِنَ أَهْلِيكُمْ، وَلَا أُغْلِقُ بَابِي دُونَكُمْ فَيَأْكُلَ قَوِيُّكُمْ ضَعِيفَكُمْ، وَلَا أَحْمِلَ عَلَى أَهْلِ جِزْيَتِكُمْ مَا يُجْلِيهِمْ عَنْ بِلَادِهِمْ وَيَقْطَعُ نَسْلَهُمْ، وَإِنَّ لَكُمْ عِنْدِي أَعْطِيَاتِكُمْ فِي كُلِّ سَنَةٍ، وَأَرْزَاقَكُمْ فِي كُلِّ شَهْرٍ، حَتَّى تَسْتَدِرَّ الْمَعِيشَةُ بَيْنَ الْمُسْلِمِينَ، فَيَكُونُ أَقْصَاهُمْ كَأَدْنَاهُمْ، فَإِنْ أَنَا وَفَّيْتُ لَكُمْ بِمَا قُلْتُ، فَعَلَيْكُمُ السَّمْعُ وَالطَّاعَةُ وَحُسْنُ الْمُؤَازَرَةِ، وَإِنْ أَنَا لَمْ أَفِ لَكُمْ، فَلَكُمْ أَنْ تَخْلَعُونِي إِلَّا أَنْ تَسْتَتِيبُونِي، فَإِنْ تُبْتُ قَبِلْتُمْ مِنِّي، وَإِنْ عَلِمْتُمْ أَحَدًا مَنْ أَهْلِ الصَّلَاحِ يُعْطِيكُمْ مِنْ نَفْسِهِ مِثْلَ مَا أَعْطَيْتُكُمْ، فَأَرَدْتُمْ أَنْ تُبَايِعُوهُ، فَأَنَا أَوَّلُ مَنْ يُبَايِعُهُ وَيَدْخُلُ فِي طَاعَتِهِ، أَيُّهَا النَّاسُ، إِنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ، إِنَّمَا الطَّاعَةُ طَاعَةُ اللَّهِ، فَمَنْ أَطَاعَ اللَّهَ فَأَطِيعُوهُ بِطَاعَةِ اللَّهِ مَا أَطَاعَ، فَإِذَا عَصَى فَدَعَا إِلَى مَعْصِيَتِهِ فَهُوَ أَهْلٌ أَنْ يُعْصَى وَيُقْتَلَ، أَقُولُ قَوْلِي هَذَا، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ. وَيُقَالُ فِي الْمَثَلِ: الْأَشَجُّ وَالنَّاقِصُ أَعْدَلَا بَنِي مَرْوَانَ. يَعْنِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ وَهَذَا. وَلَكِنْ لَمْ تَطُلْ أَيَّامُهُ
Translation
✧ The Yamāniyya came to Yazīd b. al-Walīd b. ʿAbd al-Malik and wanted him to accept the bayʿa. He consulted ʿAmr b. Yazīd al-Ḥakamī, who said to him: The people will not give you bayʿa on this. Consult your brother al-ʿAbbās; if he gives you bayʿa, no one will oppose you, and if he refuses, the people are more obedient to him. If you insist on proceeding with your opinion, then make it appear that your brother al-ʿAbbās has given you bayʿa. Syria was plague-ridden, so they went out to the deserts. Al-ʿAbbās was at al-Qasṭal and Yazīd was also in the desert, with only a few miles between them. Yazīd came to his brother al-ʿAbbās and consulted him, but he forbade him from that. He returned and the people gave him bayʿa secretly, and he sent out his daʿwa agents, who called the people. Then he went back to his brother al-ʿAbbās, consulted him, and invited him to his cause, but he rebuked him and said: If you repeat anything like this, I will bind you firmly and carry you to the Commander of the Faithful. So he left him. Al-ʿAbbās said: I think he is the most ominous newborn among the Banū Marwān. The news reached Marwān b. Muḥammad in Armenia, and he wrote to Saʿīd b. ʿAbd al-Malik b. Marwān ordering him to forbid the people, restrain them, warn them of fitna, and frighten them that the command might slip away from them. Saʿīd regarded that as grave and sent the letter to al-ʿAbbās b. al-Walīd. Al-ʿAbbās summoned Yazīd and threatened him, but Yazīd concealed his affair from him and he believed him. Al-ʿAbbās said to his brother Bishr b. al-Walīd: I think God has permitted your destruction, O Banū Marwān. Then he recited: I seek refuge for you with God from fitnas like mountains, towering then rushing down. Mankind has grown weary of your rule, So hold fast to the pillar of religion and desist. Do not feed the wolves of the people on yourselves, For wolves, when they are fed, graze. Do not rip open your own bellies with your hands; There no regret avails and no anguish. When Yazīd had gathered his affair while he was in the desert, he set out for Damascus, four nights away, in disguise with seven men on donkeys. They halted at Jarūd, one stage from Damascus. Then he marched and entered Damascus. Most of its people had already given him bayʿa secretly, and the people of al-Mizza had given bayʿa. ʿAbd al-Malik b. Muḥammad b. al-Ḥajjāj was governor of Damascus, but fearing the plague he left it and encamped at Qaṭanā, appointing his son over Damascus and Abū al-ʿĀj Kathīr b. ʿAbd Allāh al-Sulamī over his shurṭa. Yazīd resolved to appear, but the official was told that Yazīd was coming out and did not believe it. Yazīd corresponded with his companions after sunset on Friday night, and they lay in wait at Bāb al-Farādīs until the ʿishāʾ call was given, then entered and prayed. The mosque had guards charged with removing people from it at night. When the people had prayed, the guards made them leave. The companions of Yazīd lingered until only the guards and the companions of Yazīd remained in the mosque. They seized the guards. Yazīd b. ʿAnbasa went to Yazīd b. al-Walīd, informed him, took him by the hand and said: Arise, O Commander of the Faithful, and rejoice in God's help and aid. He rose and came with twelve men. When they were at Sūq al-Ḥumur, they met forty of their companions, and about two hundred men met them. They proceeded to the mosque, entered, took the gate of the maqṣūra and struck it, saying: Messengers of al-Walīd. A servant opened the gate for them; they seized him and entered. They seized Abū al-ʿĀj while he was drunk, and seized the treasurers of the bayt al-māl. He sent for everyone he feared and they were seized. Muḥammad b. ʿUbayda, who was over Baʿlabakk, was arrested. He sent the Banū ʿUdhra to Muḥammad b. ʿAbd al-Malik b. Muḥammad b. al-Ḥajjāj and they seized him. There was much weaponry in the mosque and they took it. When morning came, the people of al-Mizza arrived, people came in succession, and the Sakāsik came. The people of Dārayyā came with Yaʿqūb b. Muḥammad b. Hāniʾ al-ʿAbsī, ʿĪsā b. Shabīb al-Taghlibī came with the people of Dūma and Ḥarastā, Ḥumayd b. Ḥabīb al-Nakhaʿī came with the people of Dayr Murrān, al-Arza, and Saṭrā, the people of Jarash, the people of al-Ḥadītha and Dayr Zakkā came, Ribʿī b. Hāshim al-Ḥārithī came with a group from Banū ʿUdhra and Salāmān, and Juhayna and their allies came. Then Yazīd b. al-Walīd b. ʿAbd al-Malik sent ʿAbd al-Raḥmān b. Maṣād with two hundred horsemen to seize ʿAbd al-Malik b. Muḥammad b. al-Ḥajjāj b. Yūsuf from his palace. They seized him under a guarantee of safety. ʿAbd al-Raḥmān came upon two saddlebags, each containing thirty thousand dinars. It was said to him: Take one of these two saddlebags. He said: The Arabs will not say of me that I was the first to betray in this affair. Yazīd b. al-Walīd al-Nāqiṣ and the reason for his being called al-Nāqiṣ Chapter on the caliphate of Yazīd b. al-Walīd b. ʿAbd al-Malik. He was given the kunya Abū Khālid. His mother was an umm walad, the daughter of Fayrūz b. Yazdajird. He was brown-skinned, tall, with a small head, and a mole on his face. A group had given him bayʿa before the killing of al-Walīd. When al-Walīd was killed, they gathered around him. He reduced the people's stipends from what al-Walīd had increased and returned them to the stipends of Hishām, so they called him al-Nāqiṣ (the Reducer). The first to call him by this name was Marwān b. Muḥammad. It is also said that he was called that because of a defect in the toes of his feet. He was the first caliph whose mother was a slave woman. The Banū Umayya had avoided that to consolidate the caliphate, and because it had come to them that their dominion would end at the hands of a caliph from among them whose mother was a slave woman. That was Marwān b. Muḥammad, and his mention will come after the caliphate of this Yazīd. Then Yazīd addressed the people. Then he called the people to renew the bayʿa to him. He displayed piety, recitation of the Qurʾān, and the character of ʿUmar b. ʿAbd al-ʿAzīz, and he behaved well. The sermon of the Commander of the Faithful Yazīd b. al-Walīd after the state was settled for him The Commander of the Faithful Yazīd b. al-Walīd addressed the people in Damascus. He praised God and lauded Him as He deserves, then said: To proceed, O people. By God, I did not come out in wantonness, arrogance, greed for this world, or desire for kingship, and I do not praise myself. I am indeed unjust to myself if my Lord does not have mercy on me. But I came out in anger for God, His Messenger, and His religion, calling to God, His Book, and the Sunnah of His Prophet ﷺ, when the landmarks of religion were demolished, the light of the people of piety was extinguished, and the obstinate tyrant appeared, who deemed every sacred thing lawful and rode every innovation. Moreover, by God, he did not believe in the Book or have faith in the Day of Reckoning. He is my cousin in lineage and my equal in nobility. When I saw that, I sought God's guidance concerning him, asked Him not to leave me to myself, called to that those of the people of my province who answered me, and strove in it until God gave the servants and the lands rest from him, by God's might and power, not by my might and power. O people, I owe you that I will not lay stone upon stone, nor brick upon brick, nor dig a canal, nor amass wealth, nor give it to a wife or child, nor transfer wealth from one land to another until I have closed the frontier gap of that land and the poverty of its people with what helps them. If any surplus remains, I will transfer it to the land nearest to it whose people are more in need. I will not keep you stationed in your frontier outposts so long as to tempt you and tempt your families. I will not close my door against you, so that your strong devour your weak. I will not impose on the people of your jizya what would expel them from their lands and cut off their progeny. You have from me your stipends every year and your provisions every month, so that livelihood may flow among the Muslims and their farthest be like their nearest. If I fulfill for you what I have said, then you owe me hearing, obedience, and good support. If I do not fulfill it for you, then you may depose me, unless you ask me to repent. If I repent, accept it from me. If you know anyone among the people of righteousness who offers you from himself the like of what I have offered you, and you wish to give him bayʿa, then I am the first to give him bayʿa and enter into obedience to him. O people, there is no obedience to a creature in disobedience to the Creator. Obedience is only obedience to God. Whoever obeys God, obey him through obedience to God as long as he obeys. When he disobeys and calls to his disobedience, he is worthy to be disobeyed and killed. I say this statement of mine, and I ask God's forgiveness for me and you. It is said in the proverb: Al-Ashajj and al-Nāqiṣ were the most just of the Banū Marwān, meaning ʿUmar b. ʿAbd al-ʿAzīz and this one. But his days did not last long.
Grades by grader
No grade is recorded for this wording.