Tarikh (al-Tabari) 2953
Then the year 168 AH began
نقض الروم الصلح بينهم وبين هارون الرشيد ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَسِتِّينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا: نَقْضُ الرُّومِ الصُّلْحَ الَّذِي جَرَى بَيْنَهُمْ وَبَيْنَ هَارُونَ وَقَدْ تَقَدَّمَ ذِكْرُهُ، وَكَانَ بَيْنَ أَوَّلِ الصُّلْحِ وَبَيْنَ أَوَّلِ الْغَدْرِ اثْنَانِ وَثَلَاثُونَ شَهْرًا، فَوَجَّهَ عَلِيَّ بْنَ سُلَيْمَانَ وَهُوَ يَوْمَئِذٍ عَلَى الْجَزِيرَةِ وَقَيْسَ بْنَ يَزِيدَ بْنِ الْمُنْذِرِ بْنِ الْبَطَّالِ سَرِيَّةً فِي خَيْلٍ إِلَى الرُّومِ فَظَفِرُوا وَغَنِمُوا. بعث المهدي سعيدًا الحرشي إلى طبرستان وَفِيهَا: وَجَّهَ الْمَهْدِيُّ سَعِيدًا الْحَرَشِيَّ إِلَى طَبَرِسْتَانَ فِي أَرْبَعِينَ أَلْفًا. قتل جماعة من الزنادقة ببغداد وَفِيهَا: قَتَلَ الْمَهْدِيُّ جَمَاعَةً مِنَ الزَّنَادِقَةِ بِبَغْدَادَ. تولية المهدي علي بن يقطين زمام الأزمة على عمر وابن برزيع وَفِيهَا: وَلَّى الْمَهْدِيُّ عَلِيَّ بْنَ يَقْطِينٍ زِمَامَ الْأَزِمَّةِ عَلَى عُمَرَ وَابْنِ بَزِيعٍ، وَكَانَ عُمَرُ أَوَّلَ مَنْ عَمِلَ دِيوَانَ الزِّمَامِ فِي خِلَافَةِ الْمَهْدِيِّ، وَذَلِكَ: أَنَّهُ جُمِعَتْ لَهُ الدَّوَاوِينُ، فَفَكَّرَ فَإِذَا هُوَ لَا يَضْبِطُهَا إِلَّا بِزِمَامٍ يَكُونُ لَهُ عَلَى كُلِّ دِيوَانٍ [فَاتَّخَذَ دَوَاوِينَ الْأَزِمَّةِ وَوَلَّى كُلَّ دِيوَانٍ] رَجُلًا وَكَانَ وَالِيَهُ عَلَى دِيوَانِ الْخَرَاجِ إِسْمَاعِيلُ بْنُ صُبَيْحٍ، وَلَمْ يَكُنْ لِبَنِي أُمَيَّةَ دَوَاوِينُ أَزِمَّةٍ. من حج بالناس هذه السنة وَفِيهَا حَجَّ بِالنَّاسِ عَلِيُّ بْنُ الْمَهْدِيِّ الَّذِي يُقَالُ لَهُ ابْنُ رَيْطَةَ ذِكْرُ الْخَوَارِجِ بِالْمَوْصِلِ وَفِيهَا خَرَجَ بِأَرْضِ الْمَوْصِلِ خَارِجِيٌّ اسْمُهُ يَاسِينُ مِنْ بَنِي تَمِيمٍ، فَخَرَجَ إِلَيْهِ عَسْكَرُ الْمَوْصِلِ، فَهَزَمَهُمْ، وَغَلَبَ عَلَى أَكْثَرِ دِيَارِ رَبِيعَةَ وَالْجَزِيرَةِ، وَكَانَ يَمِيلُ إِلَى مَقَالَةِ صَالِحِ بْنِ مُسَرَّحٍ الْخَارِجِيِّ، فَوَجَّهَ إِلَيْهِ الْمَهْدِيُّ أَبَا هُرَيْرَةَ بْنَ فُرُّوخَ الْقَائِدَ، وَهَرْثَمَةَ بْنَ أَعْيَنَ مَوْلَى بَنِي ضَبَّةَ، فَحَارَبَاهُ، فَصَبَرَ لَهُمَا، حَتَّى قُتِلَ وَعِدَّةٌ مِنْ أَصْحَابِهِ، وَانْهَزَمَ الْبَاقُونَ. ذِكْرُ مُخَالِفَةِ أَبِي الْأَسْوَدِ بِالْأَنْدَلُسِ فِي هَذِهِ السَّنَةِ ثَارَ أَبُو الْأَسْوَدِ مُحَمَّدُ بْنُ يُوسُفَ بْنِ عَبْدِ الرَّحْمَنِ الْفِهْرِيُّ بِالْأَنْدَلُسِ، وَكَانَ مِنْ حَدِيثِهِ: أَنَّهُ كَانَ فِي سِجْنِ عَبْدِ الرَّحْمَنِ بِقُرْطُبَةَ مِنْ حِينِ هَرَبَ أَبُوهُ، وَقُتِلَ أَخُوهُ عَبْدُ الرَّحْمَنِ، عَلَى مَا تَقَدَّمَ، وَحُبِسَ أَبُو الْأَسْوَدِ، وَتَعَامَى فِي الْحَبْسِ، فَصَارَ يُحَاكِي الْعُمْيَانَ، وَلَا يَطْرِفُ عَيْنَهُ لِشَيْءٍ، وَبَقِيَ دَهْرًا طَوِيلًا، حَتَّى صَحَّ عِنْدَ الْأَمِيرِ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ ذَلِكَ. وَكَانَ فِي أَقْصَى السِّجْنِ سِرْدَابٌ يُفْضِي إِلَى النَّهْرِ الْأَعْظَمِ يَخْرُجُ مِنْهُ الْمَسْجُونُونَ فَيَقْضُونَ حَوَائِجَهُمْ مِنْ غُسْلٍ وَغَيْرِهِ، وَكَانَ الْمُوَكَّلُونَ يُهْمِلُونَ أَبَا الْأَسْوَدِ لِعَمَاهُ، فَإِذَا رَجَعَ مِنَ النَّهْرِ يَقُولُ: مَنْ يَدُلُّ الْأَعْمَى عَلَى مَوْضِعِهِ ؟ وَكَانَ مَوْلًى لَهُ يُحَادِثُهُ عَلَى شَاطِئِ النَّهْرِ، وَلَا يُنْكَرُ عَلَيْهِ، فَوَاعَدَهُ أَنْ يَأْتِيَهُ بِخَيْلٍ يَحْمِلُهُ عَلَيْهَا، فَخَرَجَ يَوْمًا وَمَوْلَاهُ يَنْتَظِرُهُ، فَعَبَرَ النَّهْرَ سِبَاحَةً، وَرَكِبَ الْخَيْلَ، وَلَحِقَ بِطُلَيْطِلَةَ، فَاجْتَمَعَ لَهُ خَلْقٌ كَثِيرٌ، فَرَجَعَ بِهِمْ إِلَى قِتَالِ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ، فَالْتَقَيَا عَلَى الْوَادِي الْأَحْمَرِ بِقَسْطَلُونَةَ، وَاشْتَدَّ الْقِتَالُ، ثُمَّ انْهَزَمَ أَبُو الْأَسْوَدِ، وَقُتِلَ مِنْ أَصْحَابِهِ أَرْبَعَةُ آلَافٍ سِوَى مَنْ تَرَدَّى فِي النَّهْرِ، وَاتَّبَعَهُ الْأُمَوِيُّ يَقْتُلُ مَنْ لَحِقَ، حَتَّى جَاوَزَ قَلْعَةَ الرَّبَاحِ. ثُمَّ جَمَعَ، وَعَادَ إِلَى قِتَالِ الْأُمَوِيِّ، فِي سَنَةِ تِسْعٍ وَسِتِّينَ، فَلَمَّا أَحَسَّ بِمُقَدِّمَةِ الْأُمَوِيِّ انْهَزَمَ أَصْحَابُهُ، وَهُوَ مَعَهُمْ، فَأَخَذَ عِيَالَهُ، وَقُتِلَ أَكْثَرُ رِجَالِهِ، وَبَقِيَ إِلَى سَنَةِ سَبْعِينَ، فَهَلَكَ بِقَرْيَةٍ ( مِنْ أَعْمَالِ طُلَيْطِلَةَ ). وَقَامَ بَعْدَهُ أَخُوهُ قَاسِمٌ، وَجَمَعَ جَمْعًا، فَغَزَاهُ الْأَمِيرُ، فَجَاءَ إِلَيْهِ بِغَيْرِ أَمَانٍ فَقَتَلَهُ. ذِكْرُ عِدَّةِ حَوَادِثَ وَفِيهَا هَلَكَ شِيلُونَ مَلِكُ جِلِّيقِيَّةَ، فَوَلَّوْا مَكَانَهُ أَذْفُونَشَ، فَوَثَبَ عَلَيْهِ مُورْقَاطُ، فَقَتَلَهُ، فَاخْتَلَّ أَمْرُهُمْ، فَدَخَلَ عَلَيْهِمْ نَائِبُ عَبْدِ الرَّحْمَنِ بِطُلَيْطِلَةَ فِي عَسَاكِرِهِ، فَقَتَلَ، وَغَنِمَ، وَسَبَى ثُمَّ عَادَ سَالِمًا. ( وَفِيهَا تُوُفِّيَ أَبُو الْقَاسِمِ بْنُ وَاسُولَ مُقَدَّمُ الْخَوَارِجِ الصُّفْرِيَّةِ بِسِجِلْمَاسَةَ فُجَاءَةً فِي صَلَاةِ الْعِشَاءِ الْآخِرَةِ، وَكَانَتْ إِمَارَتُهُ اثْنَتَيْ عَشْرَةَ سَنَةً وَشَهْرًا، وَوَلِيَ بَعْدَهُ ابْنُهُ إِلْيَاسُ ). حادثة عجيبة وَجَرَتْ فِي هَذِهِ السَّنَةِ حَادِثَةٌ عَجِيبَةٌ: عَنْ أَبُو عَمْرٍو الْأَعْجَمِيُّ صَاحِبُ خَبَرِ السِّنْدِ أَيَّامَ الْمَنْصُورِ ثُمَّ وَلَّاهُ مُوسَى أَوَّلَ مَا اسْتُخْلِفَ - قَالَ: فَكَتَبَ فِي خَبَرِهِ. أَنَّ رَجُلًا مِنْ أَشْرَافِ أَهْلِ السِّنْدِ مِنْ آلِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ اشْتَرَى غُلَامًا أَسْوَدَ وَهُوَ صَغِيرٌ، فَرَبَّاهُ وَتَبَنَّاهُ، فَلَمَّا اشْتَدَّ الْغُلَامُ هَوِيَ مَوْلَاتَهُ، وَرَاوَدَهَا عَنْ نَفْسِهَا فَأَجَابَتْهُ، فَدَخَلَ مَوْلَاهُ يَوْمًا عَلَى غِرَّةٍ مِنْهُ فَإِذَا هُوَ عَلَى بَطْنِ امْرَأَتِهِ فَعَمَدَ إِلَيْهِ فَجَبَّ ذَكَرَهُ، وَتَرَكَهُ يَتَشَحَّطُ فِي دَمِهِ، ثُمَّ أَنَّهُ أَدْرَكَتْهُ عَلَيْهِ رِقَّةٌ وَتَخَوُّفٌ مِنْ فِعْلِهِ بِهِ، فَعَالَجَهُ إِلَى أَنْ أَبَلَّ مِنْ عِلَّتِهِ، فَأَقَامَ بَعْدَ هَذِهِ الْحَادِثَةِ حِينًا يَطْلُبُ غِرَّةَ مَوْلَاهُ لِيَثْأَرَ مِنْهُ وَيُدَبِّرَ عَلَيْهِ أَمْرًا يَكُونُ فِيهِ شِفَاءُ قَلْبِهِ وَكَانَ لِمَوْلَاهُ ابْنَانِ، أَحَدُهُمَا طِفْلٌ، وَالْآخَرُ يَافِعٌ، فَغَابَ الرَّجُلُ عَنْ مَنْزِلِهِ فِي بَعْضِ أُمُورِهِ، فَأَخَذَ الْأَسْوَدُ الصَّبِيَّيْنِ فَصَعِدَ بِهِمَا ذُرْوَةَ سَطْحٍ عَالٍ فَنَصَبَهُمَا هُنَاكَ وَجَعَلَ يُعَلِّلُهُمَا بِالْمَطْعَمِ وَبِاللَّعِبِ، إِلَى أَنْ دَخَلَ مَوْلَاهُ فَرَفَعَ رَأْسَهُ، فَإِذَا بِابْنَيْهِ فِي شَاهِقٍ وَالْغُلَامُ، فَقَالَ: وَيْلَكَ يَا فُلَانُ عَرَّضْتَ ابْنَيَّ لِلْمَوْتِ، قَالَ: أَجَلْ قَدْ تَرَى مَوْضِعَهُمَا، فَوَاللَّهِ الَّذِي تَحْلِفُ بِهِ لَئِنْ لَمْ تَجُبَّ نَفْسَكَ كَمَا جَبَبْتَنِي لَأَرْمِيَنَّ بِهِمَا. فَقَالَ: وَيْلَكَ اللَّهَ اللَّهَ فِي وَفِي بَنِيَّ، قَالَ: دَعْ عَنْكَ هَذَا، فَوَاللَّهِ مَا هِيَ إِلَّا نَفْسِي وَإِنِّي لَأَسْمَحُ بِهَا مِنْ شَرْبَةِ مَاءٍ أُسْقَاهَا، فَجَعَلَ يُكَرِّرُ ذَلِكَ عَلَيْهِ وَيَأْبَى، فَذَهَبَ لِيَرُومَ الصُّعُودَ إِلَيْهِ فَأَهْوَى بِهِمَا لِيُرْدِيَهُمَا مِنْ ذُرْوَةِ ذَلِكَ الشَّاهِقِ، فَقَالَ أَبُوهُمَا: وَيْلَكَ اصْبِرْ حَتَّى أُخْرِجَ مُدْيَةً، قَالَ: افْعَلْ مَا أَرَدْتَ، فَأَخَذَ مُدْيَةً وَاسْتَقْبَلَهُ لِيَرَى مَا يَصْنَعُ فَرَمَى ذَكَرَهُ وَهُوَ يَرَاهُ، فَلَمَّا عَلِمَ أَنَّهُ قَدْ فَعَلَ رَمَى بِالصَّبِيَّيْنِ فَتَقَطَّعَ الصَّبِيَّانِ، وَقَالَ: هَذَا الَّذِي فَعَلْتُ ثَأْرِي، وَهَذَا زِيَادَةٌ فِيهِ، فَأُخِذَ الْأَسْوَدُ وَكُتِبَ بِخَبَرِهِ، فَكَتَبَ مُوسَى إِلَى صَاحِبِ السِّنْدِ بِقَتْلِ الْغُلَامِ، وَقَالَ: مَا سَمِعْتُ بِأَعْجَبَ مِنْ هَذَا، وَأَمَرَ أَنْ يُخْرَجَ مِنْ مُلْكِهِ وَمُلْكِ نِسَائِهِ كُلُّ أَسْوَدَ.
Translation
✧ The Byzantines broke the truce between them and Hārūn al-Rashīd Then the year 168 AH began Among the events of this year: The Byzantines broke the truce that had occurred between them and Hārūn, the mention of which has already preceded. Between the beginning of the truce and the beginning of the betrayal were thirty-two months. He dispatched ʿAlī b. Sulaymān, who was at that time over al-Jazīrah, and Qays b. Yazīd b. al-Mundhir b. al-Baṭṭāl, as a raiding party in cavalry against the Byzantines, and they were victorious and took booty. Al-Mahdī sent Saʿīd al-Ḥarashī to Ṭabaristān In this year, al-Mahdī sent Saʿīd al-Ḥarashī to Ṭabaristān with forty thousand men. The killing of a group of heretics in Baghdad In this year, al-Mahdī killed a group of heretics in Baghdad. Al-Mahdī appointed ʿAlī b. Yaqṭīn as controller of the registers over ʿUmar and Ibn Bazīʿ In this year, al-Mahdī appointed ʿAlī b. Yaqṭīn as controller of the registers over ʿUmar and Ibn Bazīʿ. ʿUmar was the first to create the dīwān of the registers in the caliphate of al-Mahdī. That is because the dīwāns were gathered for him, and he reflected and found that he could not control them except by a register that he should have over every dīwān. So he established the dīwāns of the registers and appointed a man over each dīwān. His governor over the dīwān of the kharāj was Ismāʿīl b. Ṣubayḥ. The Umayyads had no dīwāns of registers. Who led the people in pilgrimage this year In this year, ʿAlī b. al-Mahdī, called Ibn Rayṭah, led the people in pilgrimage. Mention of the Kharijites at al-Mawṣil In this year, a Kharijite named Yāsīn, of Banū Tamīm, rose in the land of al-Mawṣil. The army of al-Mawṣil went out against him, and he routed them and gained control over most of the abodes of Rabīʿah and al-Jazīrah. He inclined to the doctrine of Ṣāliḥ b. Musarraḥ al-Khārijī. Al-Mahdī sent against him Abū Hurayrah b. Furrūkh the commander and Harthamah b. Aʿyan, mawlā of Banū Ḍabbah. They fought him, and he held firm against them until he was killed along with a number of his companions, and the rest fled. Mention of the opposition of Abū al-Aswad in al-Andalus In this year, Abū al-Aswad Muḥammad b. Yūsuf b. ʿAbd al-Raḥmān al-Fihrī rose in al-Andalus. His story was that he had been in the prison of ʿAbd al-Raḥmān in Cordoba since his father fled and his brother ʿAbd al-Raḥmān was killed, as previously mentioned. Abū al-Aswad was imprisoned and feigned blindness in prison, so he used to imitate the blind and did not blink his eye at anything. He remained for a long time until the amīr ʿAbd al-Raḥmān al-Umawī became convinced of that. At the far end of the prison there was an underground passage leading to the great river, from which prisoners would go out to attend to their needs of washing and the like. The guards neglected Abū al-Aswad on account of his blindness, and when he returned from the river he would say, "Who will guide the blind man to his place?" A mawlā of his would converse with him on the riverbank, and no objection was raised against him. He arranged with him to bring horses on which he could ride. One day he went out while his mawlā was waiting for him, crossed the river by swimming, mounted the horse, and joined Ṭulayṭulah. A great number of people gathered to him, and he returned with them to fight ʿAbd al-Raḥmān al-Umawī. The two met at the Red River in Qasṭalūnah, and the fighting intensified. Then Abū al-Aswad was routed, and four thousand of his companions were killed, besides those who fell into the river. The Umayyad pursued him, killing those he caught, until he passed Qalʿat al-Rabāḥ. Then he gathered forces and returned to fight the Umayyad in the year 169 AH. When he sensed the vanguard of the Umayyad, his companions fled, he with them, and he took his family. Most of his men were killed, and he remained until the year 170 AH, when he perished in a village of the districts of Ṭulayṭulah. His brother Qāsim rose after him and gathered a force. The amīr raided him, and he came to him without a guarantee of safety, so he killed him. Mention of several events In this year, Shīlūn, king of Galicia, perished, and they appointed Adhfūnish in his place. Mūrqāṭ leapt upon him and killed him, so their affairs fell into disorder. The deputy of ʿAbd al-Raḥmān in Ṭulayṭulah entered upon them with his armies, killing, taking booty, and taking captives. Then he returned safely. In this year, Abū al-Qāsim b. Wāsūl, leader of the Sufrī Kharijites in Sijilmāsah, died suddenly during the last evening prayer. His rule had lasted twelve years and one month, and his son Ilyās succeeded him. A strange event A strange event occurred in this year: Abū ʿAmr al-Aʿjamī, who held the intelligence of al-Sind in the days of al-Manṣūr and whom Mūsā appointed at the beginning of his caliphate, said: He wrote in his report: A man of the nobles of the people of al-Sind, of the family of al-Muhallab b. Abī Ṣufrah, bought a black slave while he was young, raised him, and adopted him. When the boy grew strong, he desired his mistress and sought to seduce her, and she responded. One day his master came upon them unawares and found him on his wife's belly. He went to him and cut off his penis, leaving him wallowing in his blood. Then he felt compassion for him and fear of what he had done, so he treated him until he recovered from his illness. After this incident, he remained for a while seeking an opportunity against his master to take revenge and devise a plan that would heal his heart. His master had two sons, one a child and the other a youth. The man was absent from his house on some business, so the black took the two boys and climbed with them to the top of a high roof, where he set them up and began to distract them with food and play. When his master entered, he raised his head and saw his two sons on the height with the slave. He said: "Woe to you, so-and-so, you have exposed my sons to death." He said, "Yes, you see their position. By God whom you swear by, if you do not cut off your own penis as you cut off mine, I will throw them down." He said, "Woe to you, fear God for me and my sons." He said, "Leave this aside. By God, it is only my own self, and I would sooner yield it than a drink of water given to me." He kept repeating that to him, but he refused. He went to try to climb up to him, and he made as if to cast the two down from the top of that height. Their father said, "Woe to you, wait until I bring out a knife." He said, "Do what you will." He took a knife and faced him so that he could see what he did, and he cut off his penis while he watched. When he knew that he had done it, he threw the two boys, and the two boys were torn apart. He said, "This which I did is my revenge, and this is an addition to it." The black was seized, and his story was written. Mūsā wrote to the governor of al-Sind ordering the killing of the slave, and he said, "I have never heard of anything more strange than this." He ordered that every black be expelled from his kingdom and the quarters of his women.
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