Tarikh (al-Tabari) 2648
Then the Year 129 AH Began
ذِكْرُ تَعَاقُدِ أَهْلِ خُرَاسَانَ عَلَى أَبِي مُسْلِمٍ وَفِي هَذِهِ السَّنَةِ تَعَاقَدَتْ عَامَّةُ قَبَائِلِ الْعَرَبِ بِخُرَاسَانَ عَلَى قِتَالِ أَبِي مُسْلِمٍ، وَفِيهَا تَحَوَّلَ أَبُو مُسْلِمٍ مِنْ مُعَسْكَرِهِ بِسَفِيذَنْجَ إِلَى الْمَاخُوَانِ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ أَبَا مُسْلِمٍ لَمَّا ظَهَرَ أَمْرُهُ سَارَعَ إِلَيْهِ النَّاسُ، وَجَعَلَ أَهْلُ مَرْوَ يَأْتُونَهُ وَلَا يَعْرِضُ لَهُمْ نَصْرٌ وَلَا يَمْنَعُهُمْ، وَكَانَ الْكَرْمَانِيُّ وَشَيْبَانُ لَا يَكْرَهَانِ أَمْرَ أَبِي مُسْلِمٍ لِأَنَّهُ دَعَا إِلَى خَلْعِ مَرْوَانَ، وَأَبُو مُسْلِمٍ فِي خِبَاءٍ لَيْسَ لَهُ حَرَسٌ وَلَا حِجَابٌ، وَعَظُمَ أَمْرُهُ عِنْدَ النَّاسِ وَقَالُوا: ظَهَرَ رَجُلٌ مِنْ بَنِي هَاشِمٍ لَهُ حِلْمٌ وَوَقَارٌ وَسَكِينَةٌ. فَانْطَلَقَ فِتْيَةٌ مِنْ أَهْلِ مَرْوَ نُسَّاكٌ يَطْلُبُونَ الْفِقْهَ إِلَى أَبِي مُسْلِمٍ فَسَأَلُوهُ عَنْ نَسَبِهِ، فَقَالَ: خَيْرِي خَيْرٌ لَكُمْ مِنْ نَسَبِي، وَسَأَلُوهُ أَشْيَاءَ مِنَ الْفِقْهِ فَقَالَ: أَمْرُكُمْ بِالْمَعْرُوفِ وَنَهْيُكُمْ عَنِ الْمُنْكَرِ خَيْرٌ لَكُمْ مِنْ هَذَا، وَنَحْنُ إِلَى عَوْنِكُمْ أَحْوَجُ مِنَّا إِلَى مَسْأَلَتِكُمْ فَاعْفُونَا. فَقَالُوا: مَا نَعْرِفُ لَكَ نَسَبًا وَلَا نَظُنُّكَ تَبْقَى إِلَّا قَلِيلًا حَتَّى تُقْتَلَ، وَمَا بَيْنَكَ وَبَيْنَ ذَلِكَ إِلَّا أَنْ يَتَفَرَغَ أَحَدُ هَذَيْنِ الْأَمِيرَيْنِ. فَقَالَ أَبُو مُسْلِمٍ: أَنَا أَقْتُلُهُمَا إِنْ شَاءَ اللَّهُ. فَأَتَوْا نَصْرًا فَأَخْبَرُوهُ، فَقَالَ: جَزَاكُمُ اللَّهُ خَيْرًا، مِثْلُكُمْ مَنْ يَفْتَقِدُ هَذَا وَيَعْرِفُهُ. وَأَتَوْا شَيْبَانَ فَأَعْلَمُوهُ فَأَرْسَلَ إِلَيْهِ نَصْرٌ: إِنَّا قَدْ أَشْجَى بَعْضُنَا بَعْضًا، فَاكْفُفْ عَنِّي حَتَّى أُقَاتِلَهُ، وَإِنْ شِئْتَ فَجَامِعْنِي إِلَى حَرْبِهِ حَتَّى أَقْتُلَهُ أَوْ أَنْفِيَهُ ثُمَّ نَعُودُ إِلَى أَمْرِنَا الَّذِي نَحْنُ عَلَيْهِ. فَهَمَّ شَيْبَانُ أَنْ يَفْعَلَ ذَلِكَ، فَأَتَى الْخَبَرُ أَبَا مُسْلِمٍ، فَكَتَبَ إِلَى عَلِيِّ بْنِ الْكَرْمَانِيِّ: إِنَّكَ مَوْتُورٌ قُتِلَ أَبُوكَ، وَنَحْنُ نَعْلَمُ أَنَّكَ لَسْتَ عَلَى رَأْيِ شَيْبَانَ، وَإِنَّمَا تُقَاتِلُ لِثَأْرِكَ. فَامْتَنَعَ شَيْبَانُ مِنْ صُلْحِ نَصْرٍ. فَدَخَلَ عَلَى شَيْبَانَ فَثَنَاهُ عَنْ رَأْيِهِ، فَأَرْسَلَ نَصْرٌ إِلَى شَيْبَانَ: إِنَّكَ لَمَغْرُورٌ، وَاللَّهِ لَيَتَفَاقَمَنَّ هَذَا الْأَمْرُ حَتَّى يَسْتَصْغِرَنِي فِي جَنْبِهِ كُلُّ كَبِيرٍ، وَقَالَ شِعْرًا يُخَاطِبُ بِهِ رَبِيعَةَ وَالْيَمَنَ وَيَحُثُّهُمْ عَلَى الِاتِّفَاقِ مَعَهُ عَلَى حَرْبِ أَبِي مُسْلِمٍ: أَبْلِغْ رَبِيعَةَ فِي مَرْوٍ وَفِي يَمَنٍ أَنِ اغْضَبُوا قَبْلَ أَنْ لَا يَنْفَعَ الْغَضَبُ مَا بَالُكُمْ تُنْشِبُونَ الْحَرْبَ بَيْنَكُمُ كَأَنَّ أَهْلَ الْحِجَى عَنْ رَأْيِكُمْ غُيُبُ وَتَتْرُكُونَ عَدُوًّا قَدْ أَحَاطَ بِكُمْ مِمَّنْ تَأَشَّبَ لَا دِينٌ وَلَا حَسَبُ لَا عَرَبَ مِثْلُكُمُ فِي النَّاسِ نَعْرِفُهُمْ وَلَا صَرِيحَ مَوَالٍ إِنْ هُمُ نُسِبُوا مَنْ كَانَ يَسْأَلُنِي عَنْ أَصْلِ دِينِهِمُ فَإِنَّ دِينَهُمُ أَنْ تَهْلِكَ الْعَرَبُ قَوْمٌ يَقُولُونَ قَوْلًا مَا سَمِعْتُ بِهِ عَنِ النَّبِيِّ وَلَا جَاءَتْ بِهِ الْكُتُبُ فَبَيْنَا هُمْ كَذَلِكَ إِذْ بَعَثَ أَبُو مُسْلِمٍ النَّضْرَ بْنَ نُعَيْمٍ الضَّبِّيَّ إِلَى هَرَاةَ وَعَلَيْهَا عِيسَى بْنُ عَقِيلِ بْنِ مَعْقِلٍ اللَّيْثِيُّ، فَطَرَدَهُ عَنْهَا، فَقَدِمَ عَلَى نَصْرٍ مُنْهَزِمًا وَغَلَبَ النَّضْرُ عَلَى هَرَاةَ. فَقَالَ يَحْيَى بْنُ نُعَيْمِ بْنِ هُبَيْرَةَ الشَّيْبَانِيُّ لِابْنِ الْكَرْمَانِيِّ وَشَيْبَانَ: اخْتَارُوا إِمَّا أَنَّكُمْ تَهْلِكُونَ أَنْتُمْ قَبْلَ مُضَرَ، أَوْ مُضَرُ قَبْلَكُمْ. قَالُوا: وَكَيْفَ ذَلِكَ ؟ قَالَ: إِنَّ هَذَا الرَّجُلَ إِنَّمَا ظَهَرَ أَمْرُهُ مُنْذُ شَهْرٍ، وَقَدْ صَارَ فِي عَسْكَرِهِ مِثْلَ عَسْكَرِكُمْ. قَالُوا: فَمَا الرَّأْيُ ؟ قَالَ: صَالِحُوا نَصْرًا، فَإِنَّكُمْ إِنْ صَالَحْتُمُوهُ قَاتَلُوا نَصْرًا وَتَرَكُوكُمْ لِأَنَّ الْأَمْرَ فِي مُضَرَ، وَإِنْ لَمْ تُصَالِحُوا نَصْرًا صَالَحُوهُ وَقَاتَلُوكُمْ، فَقَدِّمُوا مُضَرَ قَبْلَكُمْ وَلَوْ سَاعَةً مِنْ نَهَارٍ فَتَقَرُّ أَعْيُنُكُمْ بِقَتْلِهِمْ. فَأَرْسَلَ شَيْبَانُ إِلَى نَصْرٍ يَدْعُوهُ إِلَى الْمُوَادَعَةِ، فَأَجَابَهُ وَأَرْسَلَ سَالِمَ بْنَ أَحْوَزَ بِكِتَابِ الْمُوَادَعَةِ، فَأَتَى شَيْبَانَ وَعِنْدَهُ ابْنُ الْكَرْمَانِيِّ وَيَحْيَى بْنُ نُعَيْمٍ، فَقَالَ سَالِمٌ لِابْنِ الْكَرْمَانِيِّ: يَا أَعْوَرُ ! مَا أَخْلَقَكَ أَنْ تَكُونَ الْأَعْوَرَ الَّذِي يَكُونُ هَلَاكُ مُضَرَ عَلَى يَدِهِ ! ثُمَّ تَوَادَعُوا سَنَةً وَكَتَبُوا كِتَابًا. فَبَلَغَ ذَلِكَ أَبَا مُسْلِمٍ فَكَتَبَ إِلَى شَيْبَانَ: إِنَّا نُوَادِعُكَ أَشْهُرًا فَوَادِعْنَا ثَلَاثَةَ أَشْهُرٍ. فَقَالَ ابْنُ الْكَرْمَانِيِّ: إِنِّي مَا صَالَحْتُ نَصْرًا إِنَّمَا صَالَحَهُ شَيْبَانُ، وَأَنَا لِذَلِكَ كَارِهٌ، وَأَنَا مَوْتُورٌ بِقَتْلِهِ أَبِي وَلَا أَدَعُ قِتَالَهُ. فَعَاوَدَ الْقِتَالَ، وَلَمْ يُعِنْهُ شَيْبَانُ وَقَالَ: لَا يَحِلُّ الْغَدْرُ. فَأَرْسَلَ ابْنُ الْكَرْمَانِيِّ إِلَى أَبِي مُسْلِمٍ يَسْتَنْصِرُهُ، فَأَقْبَلَ حَتَّى نَزَلَ الْمَاخُوَانَ، وَكَانَ مُقَامُهُ بِسَفِيذَنْجَ اثْنَيْنِ وَأَرْبَعِينَ يَوْمًا، وَلَمَّا نَزَلَ الْمَاخُوَانَ حَفَرَ بِهَا خَنْدَقًا وَجَعَلَ لِلْخَنْدَقِ بَابَيْنِ فَعَسْكَرَ بِهِ، وَاسْتَعْمَلَ عَلَى الشُّرَطِ أَبَا نَصْرٍ مَالِكَ بْنَ الْهَيْثَمِ، وَعَلَى الْحَرَسِ أَبَا إِسْحَاقَ خَالِدَ بْنَ عُثْمَانَ، وَعَلَى دِيوَانِ الْجُنْدِ كَامِلَ بْنَ مُظَفَّرٍ أَبَا صَالِحٍ، وَعَلَى الرَّسَائِلِ أَسْلَمَ بْنَ صُبَيْحٍ، وَعَلَى الْقَضَاءِ الْقَاسِمَ بْنَ مُجَاشِعٍ النَّقِيبَ، وَكَانَ الْقَاسِمُ يُصَلِّي بِأَبِي مُسْلِمٍ فَيَقُصُّ الْقِصَصَ بَعْدَ الْعَصْرِ، فَيَذْكُرُ فَضْلَ بَنِي هَاشِمٍ وَمَعَايِبَ بَنِي أُمَيَّةَ. وَلَمَّا نَزَلَ أَبُو مُسْلِمٍ الْمَاخُوَانَ أَرْسَلَ إِلَى ابْنِ الْكَرْمَانِيِّ: إِنِّي مَعَكَ عَلَى نَصْرٍ. فَقَالَ ابْنُ الْكَرْمَانِيِّ: إِنِّي أُحِبُّ أَنْ يَلْقَانِي أَبُو مُسْلِمٍ. فَأَتَاهُ أَبُو مُسْلِمٍ فَأَقَامَ عِنْدَهُ يَوْمَيْنِ ثُمَّ رَجَعَ إِلَى الْمَاخُوَانِ، وَذَلِكَ لِخَمْسٍ خَلَوْنَ مِنَ الْمُحَرَّمِ سَنَةَ ثَلَاثِينَ وَمِائَةٍ. وَكَانَ أَوَّلُ عَامِلٍ اسْتَعْمَلَهُ أَبُو مُسْلِمٍ عَلَى شَيْءٍ مِنَ الْعَمَلِ دَاوُدَ بْنَ كَرَارَ، فَرَدَّ أَبُو مُسْلِمٍ الْعَبِيدَ عَنْهُ وَاحْتَفَرَ لَهُمْ خَنْدَقًا فِي قَرْيَةِ شَوَّالٍ، وَوَلَّى الْخَنْدَقَ دَاوُدَ بْنَ كَرَارَ، فَلَمَّا اجْتَمَعَتْ لِلْعَبِيدِ جَمَاعَةٌ وَجَّهَهُمْ إِلَى مُوسَى بْنِ كَعْبٍ بِأَبِيوَرْدَ. وَأَمَرَ أَبُو مُسْلِمٍ كَامِلَ بْنَ مُظَفَّرٍ أَنْ يَعْرِضَ الْجُنْدَ وَيَكْتُبَ أَسْمَاءَهُمْ وَأَسْمَاءَ آبَائِهِمْ وَنِسْبَتَهُمْ إِلَى الْقُرَى، وَيَجْعَلَ ذَلِكَ فِي دَفْتَرٍ، فَبَلَغَتْ عِدَّتُهُمْ سَبْعَةَ آلَافِ رَجُلٍ. ثُمَّ إِنَّ الْقَبَائِلَ مِنْ مُضَرَ وَرَبِيعَةَ وَالْيَمَنِ تَوَادَعُوا عَلَى وَضْعِ الْحَرْبِ، وَأَنْ تَجْتَمِعَ كَلِمَتُهُمْ عَلَى [ مُحَارَبَةِ ] أَبِي مُسْلِمٍ. وَبَلَغَ أَبَا مُسْلِمٍ الْخَبَرُ فَعَظُمَ عَلَيْهِ وَنَاظَرَ، فَإِذَا الْمَاخُوَانُ سَافِلَةُ الْمَاءِ، فَتَخَوَّفَ أَنْ يَقْطَعَ نَصْرٌ عَنْهُ الْمَاءَ فَتَحَوَّلَ إِلَى أَلْيَنَ، وَكَانَ مُقَامُهُ بِالْمَاخُوَانِ أَرْبَعَةَ أَشْهُرٍ، فَنَزَلَ أَلْيَنَ وَخَنْدَقَ بِهَا. وَعَسْكَرَ نَصْرُ بْنُ سَيَّارٍ عَلَى نَهْرِ عِيَاضٍ، وَجَعَلَ عَاصِمَ بْنَ عَمْرٍو بِبَلَاشْجِرْدَ، وَأَبَا الذَّيَّالِ بِطُوسَانَ، فَأَنْزَلَ أَبُو الذَّيَّالِ جُنْدَهُ عَلَى أَهْلِهَا، وَكَانَ عَامَّةُ أَهْلِهَا مَعَ أَبِي مُسْلِمٍ فِي الْخَنْدَقِ، فَآذَوْا أَهْلَ طُوسَانَ وَعَسَفُوهُمْ، وَسَيَّرَ إِلَيْهِمْ أَبُو مُسْلِمٍ جُنْدًا، فَلَقُوا أَبَا الذَّيَّالِ فَهَزَمُوهُ وَأَسَرُوا مِنْ أَصْحَابِهِ نَحْوًا مِنْ ثَلَاثِينَ رَجُلًا، فَكَسَاهُمْ أَبُو مُسْلِمٍ وَدَاوَى جِرَاحَهُمْ وَأَطْلَقَهُمْ. وَلَمَّا اسْتَقَرَّ بِأَبِي مُسْلِمٍ مُعَسْكَرُهُ بِالْيَنِ أَمَرَ مُحْرِزَ بْنَ إِبْرَاهِيمَ أَنْ يَسِيرَ فِي جَمَاعَةٍ وَيُخَنْدِقَ بِجِيرَنْجَ، وَيَجْتَمِعَ عِنْدَهُ جَمْعٌ مِنَ الشِّيعَةِ لِيَقْطَعَ مَادَّةَ نَصْرٍ مِنْ مَرْوِ الرُّوذِ وَبَلْخٍ وَطَخَارِسْتَانَ، فَفَعَلَ ذَلِكَ، وَاجْتَمَعَ عِنْدَهُ نَحْوٌ مِنْ أَلْفِ رَجُلٍ، فَقَطَعَ الْمَادَّةَ عَنْ نَصْرٍ.
Translation
✧ Mention of the people of Khurasan pledging allegiance to Abu Muslim In this year, the general body of Arab tribes in Khurasan concluded a mutual pact to fight Abu Muslim, and in it Abu Muslim moved from his camp at Safidhanj to al-Makhawan. The reason for that was that when Abu Muslim's affair became manifest, the people hastened to him, and the people of Marw began coming to him without Nasr confronting them or preventing them. Al-Kirmani and Shayban did not dislike Abu Muslim's affair because he called for the deposition of Marwan. Abu Muslim was in a tent with no guard and no chamberlain. His affair became great in the eyes of the people, and they said: A man from Banu Hashim has appeared who has forbearance, dignity, and tranquility. Some young devotees from the people of Marw who sought religious knowledge went to Abu Muslim and asked him about his lineage. He said: My goodness is better for you than my lineage. They asked him about some matters of religious knowledge, and he said: Your commanding the good and forbidding the evil is better for you than this, and we are more in need of your aid than of your questioning, so excuse us. They said: We do not know any lineage for you, and we do not think you will remain except a little while until you are killed; between you and that is only that one of these two commanders finds leisure. Abu Muslim said: I shall kill them both, if God wills. They went to Nasr and informed him, and he said: May God reward you well; the like of you should investigate this and know it. They went to Shayban and told him. Nasr sent to him: We have preoccupied one another; hold off from me until I fight him, and if you wish, then join me in war against him until I kill him or expel him, then we return to our affair that we are upon. Shayban intended to do that, but the news came to Abu Muslim. He wrote to Ali b. al-Kirmani: You are bereaved; your father was killed, and we know that you do not hold Shayban's opinion, but you fight only for your blood vengeance. So Shayban refrained from making peace with Nasr. He entered upon Shayban and turned him from his opinion. Nasr sent to Shayban: You are deceived; by God, this affair will worsen until every great one regards me as small beside it. He spoke poetry addressing Rabi'ah and the Yemen, urging them to unite with him against Abu Muslim: Inform Rabi'ah in Marw and in Yaman: be angry before anger will not avail. What is the matter with you that you kindle war among yourselves, as if the people of intelligence are absent from your counsel? And you leave an enemy who has encompassed you, of those who are mixed, with no religion and no noble ancestry. Not Arabs like you among the people do we know them, and not pure clients if they are attributed. Whoever asks me about the origin of their religion, then their religion is that the Arabs perish. A people who say a saying such as I have not heard from the Prophet, nor have the scriptures brought it. While they were thus, Abu Muslim sent al-Nadr b. Nu'aym al-Dabbi to Herat, over which was Isa b. Aqil b. Ma'qil al-Laythi, and he drove him from it. He came to Nasr defeated, and al-Nadr gained control of Herat. Yahya b. Nu'aym b. Hubayrah al-Shaybani said to Ibn al-Kirmani and Shayban: Choose; either you will perish before Mudar, or Mudar before you. They said: How is that? He said: This man's affair has only appeared for a month, and there has become in his camp the like of your camp. They said: What is the right course? He said: Make peace with Nasr, for if you make peace with him, they will fight Nasr and leave you alone because the affair is in Mudar; and if you do not make peace with Nasr, they will make peace with him and fight you. So put Mudar before you, even for an hour of the day, so that your eyes may be cooled by their killing. Shayban sent to Nasr calling him to a truce. He answered him and sent Salim b. Ahwaz with the truce document. He came to Shayban, and with him were Ibn al-Kirmani and Yahya b. Nu'aym. Salim said to Ibn al-Kirmani: O one-eyed man! How likely you are to be the one-eyed one at whose hand will be the destruction of Mudar! Then they made a truce for a year and wrote a document. That reached Abu Muslim, and he wrote to Shayban: We make a truce with you for months, so make a truce with us for three months. Ibn al-Kirmani said: I did not make peace with Nasr; only Shayban made peace with him, and I dislike that, and I am bereaved by his killing of my father, and I will not cease fighting him. So he resumed fighting, and Shayban did not help him, saying: Treachery is not lawful. Ibn al-Kirmani sent to Abu Muslim seeking his aid. He came until he encamped at al-Makhawan; his stay at Safidhanj had been forty-two days. When he encamped at al-Makhawan, he dug a trench there and made for the trench two gates, and he camped by it. He appointed over the police Abu Nasr Malik b. al-Haytham, over the guard Abu Ishaq Khalid b. Uthman, over the army register Kamil b. Muzaffar Abu Salih, over correspondence Aslam b. Subayh, and over the judiciary al-Qasim b. Mujashi' the naqib. Al-Qasim used to lead Abu Muslim in prayer and relate stories after the afternoon prayer, mentioning the excellence of Banu Hashim and the faults of Banu Umayyah. When Abu Muslim encamped at al-Makhawan, he sent to Ibn al-Kirmani: I am with you against Nasr. Ibn al-Kirmani said: I would like Abu Muslim to meet me. Abu Muslim came to him and stayed with him two days, then returned to al-Makhawan. That was on the fifth of Muharram in the year one hundred and thirty. The first governor Abu Muslim appointed over any matter was Dawud b. Karrar. Abu Muslim turned the slaves away from him and dug for them a trench in the village of Shawwal, and he appointed Dawud b. Karrar over the trench. When a group of the slaves assembled, he directed them to Musa b. Ka'b at Abiward. Abu Muslim ordered Kamil b. Muzaffar to review the army, write their names and their fathers' names and their attribution to the villages, and put that in a register. Their number reached seven thousand men. Then the tribes of Mudar, Rabi'ah, and the Yemen made a truce among themselves to lay down war and unite their word against fighting Abu Muslim. The news reached Abu Muslim, and it weighed heavily on him. He considered, and found that al-Makhawan was low-lying in water. He feared that Nasr would cut off water from him, so he moved to Alin. His stay at al-Makhawan was four months. He encamped at Alin and dug a trench there. Nasr b. Sayyar encamped on the river of Iyad, and he placed Asim b. Amr at Balashjird and Abu al-Dhayyal at Tusan. Abu al-Dhayyal quartered his troops on its people. The general body of its people was with Abu Muslim in the trench, so they harmed the people of Tusan and oppressed them. Abu Muslim sent troops against them; they met Abu al-Dhayyal and routed him and captured about thirty of his companions. Abu Muslim clothed them, treated their wounds, and released them. When Abu Muslim's camp was settled at Alin, he ordered Muhriz b. Ibrahim to go with a group and dig a trench at Jiranj, and to gather with him a group of the Shi'ah to cut off Nasr's supplies from Marw al-Rudh, Balkh, and Tukharistan. He did that, and about a thousand men gathered with him, and he cut off supplies from Nasr.
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