Tarikh (al-Tabari) 3080

The year 194 AH

ذِكْرُ ظُهُورِ الْخِلَافِ بَيْنَ الْأَمِينِ وَالْمَأْمُونِ وَفِي هَذِهِ السَّنَةِ أَمَرَ الْأَمِينُ بِالدُّعَاءِ عَلَى الْمَنَابِرِ لِابْنِهِ مُوسَى. وَكَانَ السَّبَبَ فِي ذَلِكَ أَنَّ الْفَضْلَ بْنَ الرَّبِيعِ لَمَّا قَدِمَ الْعِرَاقَ مِنْ طُوسَ، وَنَكَثَ عَهْدَ الْمَأْمُونِ، أَفْكَرَ فِي أَمْرِهِ، وَعَلِمَ أَنَّ الْمَأْمُونَ إِنْ أَفْضَتْ إِلَيْهِ الْخِلَافَةُ وَهُوَ حَيٌّ - لَمْ يُبْقِ عَلَيْهِ، فَسَعَى فِي إِغْرَاءِ الْأَمِينِ، وَحَثِّهِ عَلَى خَلْعِ الْمَأْمُونِ وَالْبَيْعَةِ لِابْنِهِ مُوسَى بِوِلَايَةِ الْعَهْدِ، وَلَمْ يَكُنْ ذَلِكَ فِي عَزْمِ مُحَمَّدٍ الْأَمِينِ، فَلَمْ يَزَلِ الْفَضْلُ يُصَغِّرُ عِنْدَهُ أَمْرَ الْمَأْمُونِ، وَيُزَيِّنُ لَهُ خَلْعَهُ، وَقَالَ لَهُ: مَا تَنْتَظِرُ بِعَبْدِ اللَّهِ وَالْقَاسِمِ، فَإِنَّ الْبَيْعَةَ كَانَتْ لَكَ قَبْلَهُمَا، وَإِنَّمَا أُدْخِلَا فِيهَا بَعْدَكَ. وَوَافَقَهُ عَلَى هَذَا عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ، وَالسِّنْدِيُّ وَغَيْرُهُمَا، فَرَجَعَ الْأَمِينُ إِلَى قَوْلِهِمْ. ثُمَّ إِنَّهُ أَحْضَرَ عَبْدَ اللَّهِ بْنَ خَازِمٍ، فَلَمْ يَزَلْ فِي مُنَاظَرَتِهِ حَتَّى انْقَضَى اللَّيْلُ، وَكَانَ مِمَّا قَالَ عَبْدُ اللَّهِ: أُنْشِدُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ، أَنْ تَكُونَ أَوَّلَ الْخُلَفَاءِ نَكَثَ عَلَى عَهْدِهِ، وَنَقَضَ مِيثَاقَهُ، وَرَدَّ رَأْيَ الْخَلِيفَةِ قَبْلَهُ، ( فَقَالَ ) [ الْأَمِينُ ]: اسْكُتْ ! فَعَبْدُ الْمَلِكِ كَانَ أَفْضَلَ مِنْكَ رَأْيًا، وَأَكْمَلَ نَظَرًا، يَقُولُ: لَا يَجْتَمِعُ فَحْلَانِ فِي أَجَمَةٍ. ثُمَّ جَمَعَ الْقُوَّادَ وَعَرَضَ عَلَيْهِمْ خَلْعَ الْمَأْمُونِ، فَأَبَوْا ذَلِكَ، وَرُبَّمَا سَاعَدَهُ قَوْمٌ حَتَّى بَلَغَ إِلَى خُزَيْمَةَ بْنِ خَازِمٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَمْ يَنْصَحْكَ مَنْ كَذَبَكَ، وَلَمْ يَغُشَّكَ مَنْ صَدَقَكَ، لَا تُجَرِّئِ الْقُوَّادَ عَلَى الْخَلْعِ فَيَخْلَعُوكَ، وَلَا تَحْمِلْهُمْ عَلَى نَكْثِ الْعَهْدِ فَيَنْكُثُوا عَهْدَكَ وَبَيْعَتَكَ، فَإِنَّ الْغَادِرَ مَخْذُولٌ، وَالنَّاكِثَ مَغْلُولٌ. فَأَقْبَلَ الْأَمِينُ عَلَى عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ فَتَبَسَّمَ وَقَالَ: لَكِنَّ شَيْخَ الدَّعْوَةِ، وَنَائِبَ هَذِهِ الدَّوْلَةِ، لَا يُخَالِفُ عَلَى إِمَامِهِ، وَلَا يُوهِنُ طَاعَتَهُ. ثُمَّ رَفَعَهُ إِلَى مَوْضِعٍ لَمْ يَرْفَعْهُ إِلَيْهِ قَبْلَهَا، لِأَنَّهُ كَانَ هُوَ وَالْفَضْلُ بْنُ الرَّبِيعِ يُعِينَانِهِ عَلَى الْخَلْعِ. وَلَجَّ الْأَمِينُ فِي خَلْعِ الْمَأْمُونِ، حَتَّى إِنَّهُ قَالَ يَوْمًا لِلْفَضْلِ بْنِ الرَّبِيعِ: يَا فَضْلُ ! أَحَيَاةٌ مَعَ عَبْدِ اللَّهِ ؟ لَا بُدَّ مِنْ خَلْعِهِ. وَالْفَضْلُ يَعِدُهُ وَهُوَ يَقُولُ: فَمَتَى ذَلِكَ ؟ إِذَا غَلَبَ عَلَى خُرَاسَانَ وَمَا فِيهَا ؟ ! فَأَوَّلُ مَا فَعَلَهُ أَنْ كَتَبَ إِلَى جَمِيعِ الْعُمَّالِ بِالدُّعَاءِ لِابْنِهِ مُوسَى بِالْإِمْرَةِ، بَعْدَ الدُّعَاءِ لِلْمَأْمُونِ وَلِلْمُؤْتَمَنِ. فَلَمَّا بَلَغَ ذَلِكَ الْمَأْمُونَ، مَعَ عَزْلِ الْمُؤْتَمَنِ عَمَّا كَانَ بِيَدِهِ، أَسْقَطَ اسْمَ الْأَمِينِ مِنَ الطُّرُزِ، وَقَطَعَ الْبَرِيدَ عَنْهُ. وَكَانَ رَافِعُ بْنُ اللَّيْثِ بْنِ نَصْرِ بْنِ سَيَّارٍ، لَمَّا بَلَغَهُ حُسْنُ سِيرَةِ الْمَأْمُونِ طَلَبَ الْأَمَانَ، فَأَجَابَهُ إِلَى ذَلِكَ، فَحَضَرَ عِنْدَ الْمَأْمُونِ، وَأَقَامَ هَرْثَمَةَ بِسَمَرْقَنْدَ وَمَعَهُ طَاهِرُ بْنُ الْحُسَيْنِ، ثُمَّ قَدِمَ هَرْثَمَةُ عَلَى الْمَأْمُونِ، فَأَكْرَمَهُ وَوَلَّاهُ الْحَرَسَ. فَأَنْكَرَ ذَلِكَ كُلَّهُ الْأَمِينُ، فَكَانَ مِمَّا وَتَرَ عَلَيْهِ أَنْ كَتَبَ إِلَى الْعَبَّاسِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكٍ، وَهُوَ عَامِلُ الْمَأْمُونِ عَلَى الرَّيِّ، يَأْمُرُهُ أَنْ يُنْفِذَ بِغَرَائِبِ غُرُوسِ الرَّيِّ، يُرِيدُ امْتِحَانَهُ، فَبَعَثَ إِلَيْهِ بِمَا أَمَرَهُ، وَكَتَمَ ذَلِكَ عَنِ الْمَأْمُونِ وَذِي الرِّيَاسَتَيْنِ، فَبَلَغَ الْمَأْمُونَ، ( فَعَزَلَهُ بِالْحَسَنِ بْنِ عَلِيٍّ الْمَأْمُونِيِّ. ثُمَّ وَجَّهَ الْأَمِينُ إِلَى الْمَأْمُونِ أَرْبَعَةَ ) أَنْفُسٍ، وَهُمُ: الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ، وَعِيسَى بْنُ جَعْفَرِ بْنِ الْمَنْصُورِ، وَصَالِحٌ صَاحِبُ الْمُصَلَّى، وَمُحَمَّدُ بْنُ عِيسَى بْنِ نَهِيكٍ، وَيَطْلُبُ إِلَيْهِ أَنْ يُقَدِّمَ ابْنَهُ مُوسَى عَلَى نَفْسِهِ ( وَيَحْضُرَ عِنْدَهُ، فَقَدِ اسْتَوْحَشَ لِبُعْدِهِ )، فَبَلَغَ الْخَبَرُ الْمَأْمُونَ، فَكَتَبَ إِلَى عُمَّالِهِ بِالرَّيِّ وَنَيْسَابُورَ وَغَيْرِهِمَا، يَأْمُرُهُمْ بِإِظْهَارِ الْعُدَّةِ وَالْقُوَّةِ، فَفَعَلُوا ذَلِكَ، وَقَدِمَ الرُّسُلُ عَلَى الْمَأْمُونِ، وَأَبْلَغُوهُ الرِّسَالَةَ، وَكَانَ ابْنُ مَاهَانَ أَشَارَ بِذَلِكَ، وَأَخْبَرَ الْأَمِينَ أَنَّ أَهْلَ خُرَاسَانَ مَعَهُ. فَلَمَّا سَمِعَ الْمَأْمُونُ هَذِهِ الرِّسَالَةَ اسْتَشَارَ الْفَضْلَ بْنَ سَهْلٍ فَقَالَ لَهُ: أَحْضِرْ هِشَامًا وَالِدَ عَلِيٍّ وَأَحْمَدَ ابْنَيْ هِشَامٍ، وَاسْتَشِرْهُ. فَأَحْضَرَهُ، وَاسْتَشَارَهُ، فَقَالَ لَهُ: إِنَّمَا أَخَذْتَ الْبَيْعَةَ عَلَيْنَا عَلَى أَنْ لَا تَخْرُجَ مِنْ خُرَاسَانَ، فَمَتَى فَعَلَ مُحَمَّدٌ ذَلِكَ فَلَا بَيْعَةَ لَهُ فِي أَعْنَاقِنَا، وَالسَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، وَمَتَى هَمَمْتَ بِالْمَسِيرِ إِلَيْهِ تَعَلَّقْتُ بِكَ بِيَمِينِي، فَإِذَا قُطِعَتْ تَعَلَّقْتُ بِيَسَارِي، فَإِنْ قُطِعَتْ تَعَلَّقْتُ بِلِسَانِي، فَإِذَا ضُرِبَتْ عُنُقِي كُنْتُ أَدَّيْتُ مَا عَلَيَّ. فَقَوِيَ عَزْمُ الْمَأْمُونِ عَلَى الِامْتِنَاعِ، فَأَحْضَرَ الْعَبَّاسَ وَأَعْلَمَهُ أَنَّهُ لَا يَحْضُرُ، ( وَأَنَّهُ لَا يُقَدِّمُ مُوسَى عَلَى نَفْسِهِ )، فَقَالَ الْعَبَّاسُ بْنُ مُوسَى: مَا عَلَيْكَ أَيُّهَا الْأَمِيرُ مِنْ ذَلِكَ، فَهَذَا جَدِّي عِيسَى بْنُ مُوسَى قَدْ خُلِعَ فَمَا ضَرَّهُ. فَصَاحَ بِهِ ذُو الرِّيَاسَتَيْنِ: اسْكُتْ ! إِنَّ جَدَّكَ كَانَ أَسِيرًا فِي أَيْدِيهِمْ، وَهَذَا بَيْنَ أَخْوَالِهِ وَشِيعَتِهِ. ثُمَّ قَامُوا، فَخَلَا ذُو الرِّيَاسَتَيْنِ بِالْعَبَّاسِ بْنِ مُوسَى وَاسْتَمَالَهُ، وَوَعَدَهُ إِمْرَةَ الْمَوْسِمِ، وَمَوَاضِعَ مِنْ مِصْرَ، فَأَجَابَ إِلَى بَيْعَةِ الْمَأْمُونِ، وَسُمِّيَ الْمَأْمُونُ ذَلِكَ الْوَقْتَ بِالْإِمَامِ، فَكَانَ الْعَبَّاسُ يَكْتُبُ إِلَيْهِمْ بِالْأَخْبَارِ مِنْ بَغْدَادَ. وَرَجَعَ الرُّسُلُ إِلَى الْأَمِينِ، فَأَخْبَرُوهُ بِامْتِنَاعِ الْمَأْمُونِ، وَأَلَحَّ الْفَضْلُ وَعَلِيُّ بْنُ عِيسَى عَلَى الْأَمِينِ فِي خَلْعِ الْمَأْمُونِ وَالْبَيْعَةِ لِابْنِهِ مُوسَى بْنِ الْأَمِينِ. وَكَانَ الْأَمِينُ قَدْ كَتَبَ إِلَى الْمَأْمُونِ يَطْلُبُ مِنْهُ أَنْ يَنْزِلَ عَنْ بَعْضِ كُوَرِ خُرَاسَانَ، وَأَنْ يَكُونَ لَهُ عِنْدَهُ صَاحِبُ الْبَرِيدِ يُكَاتِبُهُ بِالْأَخْبَارِ، فَاسْتَشَارَ الْمَأْمُونُ خَوَاصَّهُ وَقُوَّادَهُ، فَأَشَارُوا بِاحْتِمَالِ هَذَا الشَّرِّ وَالْإِجَابَةِ إِلَيْهِ، خَوْفًا مِنْ شَرٍّ هُوَ أَعْظَمُ مِنْهُ. فَقَالَ لَهُمُ الْحَسَنُ بْنُ سَهْلٍ: أَتَعْلَمُونَ أَنَّ الْأَمِينَ طَلَبَ مَا لَيْسَ لَهُ ؟ قَالُوا: نَعَمْ ! وَيُحْتَمَلُ ذَلِكَ لِضَرَرِ مَنْعِهِ. قَالَ: فَهَلْ تَثِقُونَ بِكَفِّهِ بَعْدَ إِجَابَتِهِ، فَلَا يَطْلُبُ غَيْرَهَا ؟ قَالُوا: لَا ! قَالَ: فَإِنْ طَلَبَ غَيْرَهَا، فَمَا تَرَوْنَ ؟ قَالُوا: نَمْنَعُهُ، فَهَذَا خِلَافُ مَا سَمِعْنَاهُ مِنْ قَوْلِ الْحُكَمَاءِ. قَالَ: اسْتَصْلِحْ عَاقِبَةَ أَمْرِكَ بِاحْتِمَالِ مَا عَرَضَ مِنْ مَكْرُوهِهِ فِي يَوْمِكَ، وَلَا تَلْتَمِسْ هُدْنَةَ يَوْمِكَ بِإِخْطَارٍ أَدْخَلْتَهُ عَلَى نَفْسِكَ فِي غَدِكَ. فَقَالَ الْمَأْمُونُ لِذِي الرِّيَاسَتَيْنِ: مَا تَقُولُ أَنْتَ ؟ فَقَالَ: أَسْعَدَكَ اللَّهُ، هَلْ تُؤْمِنُ أَنْ يَكُونَ الْأَمِينُ طَالَبَكَ بِفَضْلِ قُوَّتِكَ لِيَسْتَظْهِرَ بِهَا عَلَيْكَ ؟ بَلْ إِنَّمَا أَشَارَ الْحُكَمَاءُ بِحَمْلِ ثِقْلٍ تَرْجُونَ بِهِ صَلَاحَ الْعَاقِبَةِ. فَقَالَ الْمَأْمُونُ: بِإِيثَارِ دَعَةِ الْعَاجِلِ صَارَ إِلَى فَسَادِ الْعَاقِبَةِ فِي دُنْيَاهُ وَآخِرَتِهِ. فَامْتَنَعَ الْمَأْمُونُ مِنْ إِجَابَتِهِ إِلَى مَا طَلَبَ. وَأَنْفَذَ الْمَأْمُونُ ثِقَتَهُ إِلَى الْحَدِّ، فَلَا يُمَكِّنُ أَحَدًا مِنَ الْعُبُورِ إِلَى بِلَادِهِ إِلَّا مَعَ ثِقَةٍ مِنْ نَاحِيَتِهِ، فَحَظَّرَ أَهْلَ خُرَاسَانَ أَنْ يُسْتَمَالُوا بِرَغْبَةٍ أَوْ رَهْبَةٍ، وَضَبَطَ الطُّرُقَ بِثِقَاتِ أَصْحَابِهِ، فَلَمْ يُمَكِّنُوا مِنْ دُخُولِ خُرَاسَانَ إِلَّا مَنْ عَرَفُوهُ، وَأَتَى بِجَوَازٍ، أَوْ [ كَانَ ] تَاجِرًا مَعْرُوفًا، وَفُتِّشَتِ الْكُتُبُ. وَقِيلَ: لَمَّا أَرَادَ الْأَمِينُ أَنْ يَكْتُبَ إِلَى الْمَأْمُونِ يَطْلُبُ بَعْضَ كُوَرِ خُرَاسَانَ قَالَ لَهُ إِسْمَاعِيلُ بْنُ صُبَيْحٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ هَذَا مِمَّا يُقَوِّي التُّهْمَةَ، وَيُنَبِّهُ عَلَى الْحَذَرِ، وَلَكِنِ اكْتُبْ إِلَيْهِ فَأَعْلِمْهُ حَاجَتَكَ، وَمَا تُحِبُّ مِنْ قُرْبِهِ وَالِاسْتِعَانَةِ بِهِ عَلَى مَا وَلَّاكَ اللَّهُ، وَتَسْأَلُهُ الْقُدُومَ عَلَيْكَ، لِتَرْجِعَ إِلَى رَأْيِهِ فِيمَا تَفْعَلُ. فَكَتَبَ إِلَيْهِ بِذَلِكَ، وَسَيَّرَ الْكِتَابَ مَعَ نَفَرٍ، وَأَمَرَهُمْ أَنْ يَبْلُغُوا الْجَهْدَ فِي إِحْضَارِهِ، وَسَيَّرَ مَعَهُمُ الْهَدَايَا الْكَثِيرَةَ، فَلَمَّا حَضَرَ الرُّسُلُ عِنْدَهُ، وَقَرَأَ الْكِتَابَ وَأَشَارُوا عَلَيْهِ بِإِجَابَةِ الْأَمِينِ، وَأَعْلَمُوهُ مَا فِي إِجَابَتِهِ مِنَ الْمَصْلَحَةِ الْعَامَّةِ وَالْخَاصَّةِ، فَأَحْضَرَ ذَا الرِّيَاسَتَيْنِ، وَأَقْرَأَهُ الْكِتَابَ وَاسْتَشَارَهُ، فَأَشَارَ عَلَيْهِ بِمُلَازَمَةِ خُرَاسَانَ، وَخَوَّفَهُ مِنَ الْقُرْبِ مِنَ الْأَمِينِ، فَقَالَ: لَا يُمْكِنُنِي مُخَالَفَتُهُ، وَأَكْثَرُ الْقُوَّادِ وَالْأَمْوَالِ مَعَهُ، وَالنَّاسُ مَائِلُونَ إِلَى الدِّرْهَمِ وَالدِّينَارِ، لَا يَرْغَبُونَ فِي حِفْظِ عَهْدٍ وَلَا أَمَانَةٍ، وَلَسْتُ فِي قُوَّةٍ حَتَّى أَمْتَنِعَ، وَقَدْ فَارَقَ جَيْغَوَيْهِ الطَّاعَةَ، وَالْتَوَى خَاقَانُ مَلِكُ التُّبَّتِ، وَمَلِكُ الْكَابُلِ قَدِ اسْتَعَدَّ لِلْغَارَةِ عَلَى مَا يَلِيهِ، وَمَلِكُ أَتْرَادِبَنْدَهْ قَدْ مَنَعَ الضَّرِيبَةَ، وَمَالِي بِوَاحِدٍ مِنْ هَذِهِ الْأُمُورِ بُدٌّ، وَلَا أَرَى إِلَّا تَخْلِيَةَ مَا أَنَا فِيهِ، وَاللِّحَاقَ بِخَاقَانَ مَلِكِ التُّرْكِ، وَالِاسْتِجَارَةَ بِهِ؛ لَعَلِّي آمَنُ عَلَى نَفْسِي. فَقَالَ ذُو الرِّيَاسَتَيْنِ: إِنَّ عَاقِبَةَ الْغَدْرِ شَدِيدَةٌ، وَتَبِعَةَ الْبَغْيِ غَيْرُ مَأْمُونَةٍ، وَرُبَّ مَقْهُورٍ قَدْ عَادَ قَاهِرًا، وَلَيْسَ النَّصْرُ بِالْكَثْرَةِ وَالْقِلَّةِ، وَالْمَوْتُ أَيْسَرُ مِنَ الذُّلِّ وَالضَّيْمِ، وَمَا أَرَى أَنْ تَصِيرَ إِلَى أَخِيكَ مُتَجَرِّدًا مِنْ قُوَّادِكَ وَجُنْدِكَ، كَالرَّأْسِ الَّذِي فَارَقَ بَدَنَهُ، فَتَكُونَ عِنْدَهُ كَبَعْضِ رَعِيَّتِهِ، يَجْرِي عَلَيْكَ حُكْمُهُ مِنْ غَيْرِ أَنْ تُبْلِيَ عُذْرًا فِي قِتَالٍ، وَاكْتُبْ إِلَى جَيْغَوَيْهِ وَخَاقَانَ، فَوَلِّهِمَا بِلَادَهُمَا، وَابْعَثْ إِلَى مَلِكِ كَابُلَ بِبَعْضِ هَدَايَا خُرَاسَانَ، وَوَادِعْهُ، وَاتْرُكْ لِمَلِكِ أَتْرَادِبَنْدَهْ ضَرِيبَتَهُ، ثُمَّ اجْمَعْ أَطْرَافَكَ، وَضُمَّ جُنْدَكَ، وَاضْرِبِ الْخَيْلَ بِالْخَيْلِ، وَالرِّجَالَ بِالرِّجَالِ، فَإِنْ ظَفِرْتَ وَإِلَّا لَحِقْتَ بِخَاقَانَ. فَعَرَفَ الْمَأْمُونُ صِدْقَهُ، فَفَعَلَ مَا أَشَارَ بِهِ، فَرَضَى أُولَئِكَ الْمُلُوكَ الْعُصَاةَ، وَضَمَّ جُنْدَهُ، وَجَمَعَهُمْ عِنْدَهُ، وَكَتَبَ إِلَى الْأَمِينِ: أَمَّا بَعْدُ، فَقَدْ وَصَلَ [ إِلَيَّ ] كِتَابُ أَمِيرِ الْمُؤْمِنِينَ، وَإِنَّمَا أَنَا عَامِلٌ مِنْ عُمَّالِهِ، وَعَوْنٌ مِنْ أَعْوَانِهِ، أَمَرَنِي الرَّشِيدُ بِلُزُومِ [ هَذَا ] الثَّغْرِ، وَلَعَمْرِي إِنَّ مُقَامِي بِهِ أَرَدُّ عَلَى أَمِيرِ الْمُؤْمِنِينَ، وَأَعْظَمُ غَنَاءً عَنِ الْمُسْلِمِينَ مِنَ الشُّخُوصِ إِلَى أَمِيرِ الْمُؤْمِنِينَ، فَإِنْ كُنْتُ مُغْتَبِطًا بِقُرْبِهِ، مَسْرُورًا بِمُشَاهَدَةِ نِعْمَةِ اللَّهِ عِنْدَهُ، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُقِرَّنِي عَلَى عَمَلِي وَيُعْفِيَنِي مِنَ الشُّخُوصِ [ إِلَيْهِ ] فَعَلَ إِنْ شَاءَ اللَّهُ. فَلَمَّا قَرَأَ الْأَمِينُ كِتَابَ الْمَأْمُونِ عَلِمَ أَنَّهُ لَا يُتَابِعُهُ عَلَى مَا يُرِيدُهُ، فَكَتَبَ إِلَيْهِ يَسْأَلُهُ أَنْ يَنْزِلَ عَنْ بَعْضِ كُوَرِ خُرَاسَانَ كَمَا تَقَدَّمَ ذِكْرُهُ، فَلَمَّا امْتَنَعَ الْمَأْمُونُ أَيْضًا مِنْ إِجَابَتِهِ إِلَى مَا طَلَبَ، أَرْسَلَ جَمَاعَةً لِيُنَاظِرُوهُ فِي مَنْعِ مَا طَلَبَ مِنْهُ، فَلَمَّا وَصَلُوا إِلَى الرَّيِّ مُنِعُوا، وَوَجَدُوا تَدْبِيرَهُ مُحْكَمًا، وَحُفِظُوا فِي حَالِ سَفَرِهِمْ وَإِقَامَتِهِمْ مِنْ أَنْ يُخْبِرُوا وَيُسْتَخْبَرُوا، وَكَانُوا مُعَدِّينَ لِوَضْعِ الْأَخْبَارِ فِي الْعَامَّةِ، فَلَمْ يُمْكِنْهُمْ ذَلِكَ، فَلَمَّا رَجَعُوا أَخْبَرُوا الْأَمِينَ بِمَا رَأَوْا. وَقِيلَ إِنَّ الْأَمِينَ لَمَّا عَزَمَ عَلَى خَلْعِ الْمَأْمُونِ، وَزَيَّنَ لَهُ ذَلِكَ الْفَضْلُ وَابْنُ مَاهَانَ، دَعَا يَحْيَى بْنَ سُلَيْمٍ، وَشَاوَرَهُ فِي ذَلِكَ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، كَيْفَ تَفْعَلُ ذَلِكَ مَعَ مَا قَدْ أَكَّدَ الرَّشِيدُ مِنْ بَيْعَتِهِ، وَأَخَذَ الشَّرَائِطَ وَالْأَيْمَانَ فِي الْكِتَابِ الَّذِي كَتَبَهُ ؟ فَقَالَ الْأَمِينُ: إِنَّ رَأْيَ الرَّشِيدِ كَانَ فَلْتَةً شَبَّهَهَا عَلَيْهِ جَعْفَرُ بْنُ يَحْيَى، فَلَا يَنْفَعُنَا مَا نَحْنُ فِيهِ إِلَّا بِخَلْعِهِ وَقَلْعِهِ وَاحْتِشَاشِهِ. فَقَالَ يَحْيَى: إِذَا كَانَ رَأْيُ أَمِيرِ الْمُؤْمِنِينَ خَلْعَهُ، فَلَا تُجَاهِرْهُ فَيَسْتَنْكِرَ النَّاسُ ذَلِكَ، وَلَكِنْ تَسْتَدْعِي الْجُنْدَ بَعْدَ الْجُنْدِ، وَالْقَائِدَ بَعْدَ الْقَائِدِ، وَتُؤْنِسُهَا بِالْأَلْطَافِ وَالْهَدَايَا، وَتُفَرِّقُ ثِقَاتَهُ وَمَنْ مَعَهُ، وَتُرَغِّبُهُمْ بِالْأَمْوَالِ، فَإِذَا وَهَّنْتَ قُوَّتَهُ، وَاسْتَفْرَغْتَ رِجَالَهُ، أَمْرْتَهُ بِالْقُدُومِ عَلَيْكَ، فَإِنْ قَدِمَ صَارَ إِلَى الَّذِي تُرِيدُ مِنْهُ، وَإِنْ أَبَى كُنْتَ قَدْ تَنَاوَلْتَهُ وَقَدْ كَلَّ حَدُّهُ وَانْقَطَعَ عِزُّهُ. فَقَالَ الْأَمِينُ: أَنْتَ مِهْذَارٌ خَطِيبٌ، وَلَسْتَ بِذِي رَأْيٍ مُصِيبٍ، قُمْ فَالْحَقْ بِمِدَادِكَ وَأَقْلَامِكَ. وَكَانَ ذُو الرِّيَاسَتَيْنِ الْفَضْلُ بْنُ سَهْلٍ قَدِ اتَّخَذَ قَوْمًا يَثِقُ بِهِمْ بِبَغْدَاذَ يُكَاتِبُونَهُ بِالْأَخْبَارِ، وَكَانَ الْفَضْلُ بْنُ الرَّبِيعِ قَدْ حَفِظَ الطُّرُقَ، وَكَانَ أَحَدُ أُولَئِكَ النَّفَرِ إِذَا كَاتَبَ ذَا الرِّيَاسَتَيْنِ بِمَا تَجَدَّدَ بِبَغْدَاذَ، سَيَّرَ الْكِتَابَ مَعَ امْرَأَةٍ، وَجَعَلَهُ فِي عُودِ أَكْفَافٍ، وَتَسِيرُ كَالْمُجْتَازَةِ مِنْ قَرْيَةٍ إِلَى قَرْيَةٍ، فَلَمَّا أَلَحَّ الْفَضْلُ بْنُ الرَّبِيعِ فِي خَلْعِ الْمَأْمُونِ أَجَابَهُ الْأَمِينُ إِلَى ذَلِكَ وَبَايَعَ لِوَلَدِهِ مُوسَى فِي صَفَرٍ، وَقِيلَ: فِي رَبِيعٍ الْأَوَّلِ، سَنَةَ خَمْسٍ وَتِسْعِينَ وَمِائَةٍ، عَلَى مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ - تَعَالَى - وَسَمَّاهُ النَّاطِقَ بِالْحَقِّ، وَنَهَى عَنْ ذِكْرِ الْمَأْمُونِ وَالْمُؤْتَمَنِ عَلَى الْمَنَابِرِ، وَأَرْسَلَ إِلَى الْكَعْبَةِ بَعْضَ الْحَجَبَةِ، فَأَتَاهُ بِالْكِتَابَيْنِ اللَّذَيْنِ وَضَعَهُمَا الرَّشِيدُ فِي الْكَعْبَةِ بِبَيْعَةِ الْأَمِينِ وَالْمَأْمُونِ، فَأَحْضَرَهُمَا عِنْدَهُ فَمَزَّقَهُمَا الْفَضْلُ. فَلَمَّا أَتَتِ الْأَخْبَارُ إِلَى الْمَأْمُونِ بِذَلِكَ قَالَ لِذِي الرِّيَاسَتَيْنِ: هَذِهِ أُمُورٌ أَخْبَرَ الرَّأْيُ عَنْهَا، وَكَفَانَا أَنْ نَكُونَ مَعَ الْحَقِّ. فَكَانَ أَوَّلَ مَا دَبَّرَهُ ذُو الرِّيَاسَتَيْنِ حِينَ بَلَغَهُ الدُّعَاءُ لِلْمَأْمُونِ وَصَحَّ عِنْدَهُ - أَنْ جَمَعَ الْأَجْنَادَ الَّذِينَ كَانَ اتَّخَذَهُمْ بِجَنَبَاتِ الرَّيِّ مَعَ الْأَجْنَادِ الَّذِينَ كَانُوا بِهَا، وَمَدَّهُمْ بِالْأَقْوَاتِ وَغَيْرِهَا، وَكَانَتِ الْبِلَادُ عِنْدَهُمْ قَدْ أَجْدَبَتْ، فَأَكْثَرَ عِنْدَهُمْ مَا يُرِيدُونَهُ، حَتَّى صَارُوا فِي أَرْغَدِ عَيْشٍ، وَأَقَامُوا بِالْحَدِّ لَا يَتَجَاوَزُونَهُ. ثُمَّ أَرْسَلَ إِلَيْهِمْ ( طَاهِرَ بْنَ الْحُسَيْنِ بْنِ مُصْعَبِ بْنِ زُرَيْقِ بْنِ أَسْعَدَ أَبَا الْعَبَّاسِ الْخُزَاعِيَّ أَمِيرًا فِيمَنْ ضُمَّ إِلَيْهِ ) مِنْ قُوَّادِهِ وَأَجْنَادِهِ، فَسَارَ مُجِدًّا حَتَّى وَرَدَ الرَّيَّ فَنَزَلَهَا، فَوَضَعَ الْمَسَالِحَ وَالْمَوَاصِلَ، فَقَالَ بَعْضُ شُعَرَاءِ خُرَاسَانَ: رَمَى أَهْلَ الْعِرَاقِ وَمَنْ عَلَيْهَا إِمَامُ الْعَدْلِ وَالْمَلِكُ الرَّشِيدُ بِأَحْزَمِ مَنْ نَشَا رَأْيًا وَحَزْمًا وَكَيْدًا نَافِذًا مِمَّا يَكِيدُ بِدَاهِيَةٍ تَأَدَّى خَنْفَقِيقٍ يَشِيبُ لِهَوْلِ صَوْلَتِهَا الْوَلِيدُ فَأَمَّا الْأَمِينُ فَإِنَّهُ وَجَّهَ عِصْمَةَ بْنَ حَمَّادِ بْنِ سَالِمٍ إِلَى هَمَذَانَ فِي أَلْفِ رَجُلٍ، وَأَمَرَهُ أَنْ يُوَجِّهَ مُقَدِّمَتَهُ إِلَى سَاوَةَ، وَيُقِيمَ بِهَمَذَانَ، وَجَعَلَ الْفَضْلُ بْنُ الرَّبِيعِ، وَعَلِيُّ بْنُ عِيسَى يَبْعَثَانِ الْأَمِينَ وَيُغْرِيَانِهِ بِحَرْبِ الْمَأْمُونِ. وَلَمَّا بَايَعَ الْأَمِينُ لِوَلَدِهِ مُوسَى جَعَلَهُ فِي حُجْرِ عَلِيِّ بْنِ عِيسَى، وَجَعَلَ عَلَى شُرَطِهِ مُحَمَّدَ بْنَ عِيسَى بْنِ نَهِيكٍ، وَعَلَى حَرَسِهِ عُثْمَانَ بْنَ عِيسَى بْنِ نَهِيكٍ، وَعَلَى رَسَائِلِهِ عَلِيَّ بْنَ صَالِحٍ الْمُصَلَّى.

Translation

✧ Mention of the outbreak of discord between al-Amīn and al-Maʾmūn In this year, al-Amīn ordered that prayers be said from the pulpits for his son Mūsā. The reason for this was that when al-Faḍl b. al-Rabīʿ arrived in Iraq from Ṭūs and broke the covenant of al-Maʾmūn, he reflected on his situation and knew that if al-Maʾmūn should attain the caliphate while he was alive, he would not spare him. So he worked to incite al-Amīn and urged him to depose al-Maʾmūn and give the oath of allegiance as heir apparent to his son Mūsā. This had not been the intention of Muḥammad al-Amīn. Al-Faḍl kept belittling the affair of al-Maʾmūn in his eyes and making his deposition seem attractive to him. He said to him: "What are you waiting for with regard to ʿAbd Allāh and al-Qāsim? The oath of allegiance was to you before them, and they were only included in it after you." ʿAlī b. ʿĪsā b. Māhān, al-Sindī, and others agreed with him on this, so al-Amīn reverted to their view. Then he summoned ʿAbd Allāh b. Khāzim and continued debating with him until the night was spent. Among what ʿAbd Allāh said was: "I adjure you by God, O Commander of the Faithful, not to be the first of the caliphs to break his covenant, violate his pact, and reject the judgment of the caliph before him." [Al-Amīn] said: "Be silent! ʿAbd al-Malik was superior to you in judgment and more perfect in discernment. He says: Two stallions do not gather in one thicket." Then he assembled the commanders and proposed to them the deposition of al-Maʾmūn, but they refused. Some people went along with him until it came to Khuzayma b. Khāzim, who said: "O Commander of the Faithful, he who lies to you does not counsel you, and he who tells you the truth does not deceive you. Do not embolden the commanders against deposition lest they depose you, and do not induce them to break the covenant lest they break your covenant and your oath of allegiance. For the treacherous one is forsaken and the oath-breaker is fettered." Al-Amīn turned to ʿAlī b. ʿĪsā b. Māhān, smiled, and said: "But the shaykh of the daʿwa and the deputy of this dynasty does not oppose his imam nor weaken obedience to him." Then he raised him to a position to which he had not raised him before, because he and al-Faḍl b. al-Rabīʿ were assisting him in the deposition. Al-Amīn persisted in deposing al-Maʾmūn, to the point that one day he said to al-Faḍl b. al-Rabīʿ: "O Faḍl! Is there life with ʿAbd Allāh? His deposition is inevitable." Al-Faḍl kept promising him while he said: "When will that be? When he has gained control over Khurāsān and what is in it?!" The first thing he did was to write to all the governors ordering prayers for his son Mūsā with the emirate, after the prayers for al-Maʾmūn and al-Muʾtaman. When that reached al-Maʾmūn, along with the dismissal of al-Muʾtaman from what was in his hands, he dropped al-Amīn's name from the embroidered bands and cut off the postal service from him. Rāfiʿ b. al-Layth b. Naṣr b. Sayyār, when he heard of the good conduct of al-Maʾmūn, sought a guarantee of safety, and al-Maʾmūn granted it to him. He came into al-Maʾmūn's presence. Harthama remained in Samarqand with him along with Ṭāhir b. al-Ḥusayn. Then Harthama came to al-Maʾmūn, who honored him and appointed him over the guard. Al-Amīn disapproved of all this. Among the things that provoked him was that he wrote to al-ʿAbbās b. ʿAbd Allāh b. Mālik, who was al-Maʾmūn's governor over al-Rayy, ordering him to send rare plants of al-Rayy, intending to test him. He sent what he had ordered and concealed that from al-Maʾmūn and Dhū al-Riyāsatayn. It reached al-Maʾmūn, so he dismissed him and replaced him with al-Ḥasan b. ʿAlī al-Maʾmūnī. Then al-Amīn dispatched to al-Maʾmūn four persons: al-ʿAbbās b. Mūsā b. ʿĪsā b. Muḥammad b. ʿAlī, ʿĪsā b. Jaʿfar b. al-Manṣūr, Ṣāliḥ the master of the prayer place, and Muḥammad b. ʿĪsā b. Nahīk. He requested that he give precedence to his son Mūsā over himself and come into his presence, for he had become uneasy at his distance. When the news reached al-Maʾmūn, he wrote to his governors in al-Rayy, Naysābūr, and elsewhere ordering them to display readiness and strength. They did so. The envoys came to al-Maʾmūn and conveyed the message. Ibn Māhān had suggested that and told al-Amīn that the people of Khurāsān were with him. When al-Maʾmūn heard this message, he consulted al-Faḍl b. Sahl, who said to him: "Summon Hishām, the father of ʿAlī and Aḥmad, the two sons of Hishām, and consult him." He summoned him and consulted him. He said to him: "You only took the oath of allegiance from us on condition that you not leave Khurāsān. Whenever Muḥammad does that, there is no oath of allegiance to him upon our necks. Peace be upon you, O Commander of the Faithful, and the mercy of God and His blessings. Whenever you resolve to march to him, I will cling to you with my right hand; if it is cut off, I will cling with my left; if it is cut off, I will cling with my tongue; and if my neck is struck, I will have fulfilled what is incumbent upon me." Al-Maʾmūn's resolve to refuse was strengthened. He summoned al-ʿAbbās and informed him that he would not come and that he would not give precedence to Mūsā over himself. Al-ʿAbbās b. Mūsā said: "What harm is there for you, O prince, in that? Here is my grandfather ʿĪsā b. Mūsā; he was deposed and it did not harm him." Dhū al-Riyāsatayn shouted at him: "Be silent! Your grandfather was a captive in their hands, while this man is among his maternal uncles and his partisans." Then they rose. Dhū al-Riyāsatayn had a private meeting with al-ʿAbbās b. Mūsā, won him over, promised him the command of the pilgrimage season and places in Egypt, and he agreed to the oath of allegiance to al-Maʾmūn. Al-Maʾmūn was named at that time "the Imām." Al-ʿAbbās used to write to them with the news from Baghdad. The envoys returned to al-Amīn and informed him of al-Maʾmūn's refusal. Al-Faḍl and ʿAlī b. ʿĪsā pressed al-Amīn to depose al-Maʾmūn and give the oath of allegiance to his son Mūsā b. al-Amīn. Al-Amīn had written to al-Maʾmūn asking him to relinquish some of the districts of Khurāsān and that he should have a postal agent with him who would write to him with the news. Al-Maʾmūn consulted his close associates and commanders, and they advised enduring this evil and complying with it, out of fear of an evil greater than it. Al-Ḥasan b. Sahl said to them: "Do you know that al-Amīn is demanding what is not his?" They said: "Yes, but that may be endured because of the harm of refusing him." He said: "Do you trust that he will refrain after it is granted, so that he will not demand anything else?" They said: "No." He said: "If he demands something else, what do you think?" They said: "We will refuse him. This is contrary to what we have heard from the saying of the sages." He said: "Set right the outcome of your affair by enduring what appears of its hardship in your day, and do not seek a truce for your day by a risk that you bring upon yourself tomorrow." Al-Maʾmūn said to Dhū al-Riyāsatayn: "What do you say?" He said: "May God make you happy. Do you feel safe that al-Amīn is demanding the surplus of your strength in order to use it against you? Rather, the sages advised bearing a burden by which you hope for a sound outcome." Al-Maʾmūn said: "By preferring present ease, he has come to corruption of the outcome in his worldly life and his hereafter." So al-Maʾmūn refused to comply with what he demanded. Al-Maʾmūn sent his trusted men to the frontier, so that no one could cross into his lands except with a trusted person from his side. He prevented the people of Khurāsān from being won over by desire or fear, secured the roads with trusted companions, so they did not allow anyone to enter Khurāsān except those they knew, who had a pass, or who was a known merchant, and letters were inspected. It was said: When al-Amīn wanted to write to al-Maʾmūn requesting some of the districts of Khurāsān, Ismāʿīl b. Ṣubayḥ said to him: "O Commander of the Faithful, this is the sort of thing that strengthens suspicion and awakens caution. But write to him and inform him of your need and what you would like of his closeness and of seeking his assistance in what God has entrusted to you, and ask him to come to you so that you may return to his judgment in what you do." He wrote to him about that and sent the letter with a group of men, ordering them to exert themselves in bringing him. He sent many gifts with them. When the envoys came to him and he read the letter, they advised him to comply with al-Amīn and told him of the public and private benefit in complying. He summoned Dhū al-Riyāsatayn, showed him the letter, and consulted him. He advised him to remain in Khurāsān and warned him of being close to al-Amīn. He said: "I cannot oppose him. Most of the commanders and wealth are with him, and people incline to the dirham and the dinar; they have no desire to keep a covenant or a trust. I am not strong enough to refuse. Jayghūyah has broken obedience, the Khāqān, king of Tibet, has gone astray, the king of Kabul has prepared to raid what lies next to him, the king of Atrādibandah has withheld the tribute, and I have no escape from any of these matters. I see nothing but to abandon what I am in and join the Khāqān, king of the Turks, and seek his protection, so that perhaps I may be safe for myself." Dhū al-Riyāsatayn said: "The outcome of treachery is severe, and the consequence of transgression is not safe. Many a vanquished man has returned as a victor. Victory is not by great or small numbers. Death is easier than humiliation and injustice. I do not think you should go to your brother stripped of your commanders and your army, like a head separated from its body, so that you would be with him like one of his subjects, his judgment running over you without your having offered an excuse in battle. Write to Jayghūyah and the Khāqān, appoint them over their lands, send to the king of Kabul some of the gifts of Khurāsān and make peace with him, and leave to the king of Atrādibandah his tribute. Then gather your regions, assemble your army, and strike cavalry with cavalry and infantry with infantry. If you prevail, well and good; otherwise join the Khāqān." Al-Maʾmūn recognized his truthfulness and did what he advised. He satisfied those rebellious kings, assembled his army, and gathered them with him. He wrote to al-Amīn: "Now then, the letter of the Commander of the Faithful has reached me. I am only one of his governors and one of his helpers. Al-Rashīd commanded me to remain at this frontier. By my life, my staying here is more beneficial to the Commander of the Faithful and a greater service to the Muslims than going to the Commander of the Faithful. If I am happy at his closeness and delighted to witness God's favor with him, then if the Commander of the Faithful sees fit to keep me in my post and excuse me from going to him, let him do so, God willing." When al-Amīn read al-Maʾmūn's letter, he knew that he would not follow him in what he wanted. He wrote to him asking him to relinquish some of the districts of Khurāsān, as was mentioned before. When al-Maʾmūn also refused to comply with what he demanded, he sent a group to debate with him about the refusal of what he had requested. When they reached al-Rayy, they were prevented and found his arrangements firm. They were guarded during their journey and their stay from informing or being informed. They had been prepared to plant reports among the common people, but they were unable to do so. When they returned, they told al-Amīn what they had seen. It was said that when al-Amīn resolved to depose al-Maʾmūn, and al-Faḍl and Ibn Māhān made that attractive to him, he summoned Yaḥyā b. Sulaym and consulted him about it. He said: "O Commander of the Faithful, how can you do that with what al-Rashīd confirmed of his oath of allegiance and the conditions and oaths he took in the document he wrote?" Al-Amīn said: "Al-Rashīd's judgment was a slip that Jaʿfar b. Yaḥyā made to seem good to him. What we are in will not benefit us except by deposing him, uprooting him, and gathering him in." Yaḥyā said: "If the Commander of the Faithful's judgment is to depose him, do not do it openly, for people would disapprove of that. Instead, summon the troops one after another and the commanders one after another, win them over with kindness and gifts, disperse his trusted men and those with him, and entice them with wealth. When you have weakened his strength and drained his men, then order him to come to you. If he comes, he will come to what you want from him; if he refuses, you will have reached him when his edge is blunted and his might is cut off." Al-Amīn said: "You are a prattling preacher and not a man of sound judgment. Rise and go join your ink and your pens." Dhū al-Riyāsatayn al-Faḍl b. Sahl had taken certain men in Baghdad whom he trusted to write to him with the news. Al-Faḍl b. al-Rabīʿ had secured the roads. One of those men, when he wrote to Dhū al-Riyāsatayn with what was new in Baghdad, sent the letter with a woman and placed it in a stick of palm branches. She traveled like one passing from village to village. When al-Faḍl b. al-Rabīʿ insisted on deposing al-Maʾmūn, al-Amīn agreed to it and gave the oath of allegiance to his son Mūsā in Ṣafar, or it was said in Rabīʿ al-Awwal, of the year one hundred and ninety-five, as we shall mention, God Almighty willing. He named him "al-Nāṭiq bi-l-Ḥaqq" (the Speaker of Truth) and forbade mentioning al-Maʾmūn and al-Muʾtaman on the pulpits. He sent to the Kaʿba some of the chamberlains, who brought him the two documents that al-Rashīd had placed in the Kaʿba for the oath of allegiance to al-Amīn and al-Maʾmūn. He brought them before him, and al-Faḍl tore them up. When the news reached al-Maʾmūn of that, he said to Dhū al-Riyāsatayn: "These are matters of which sound judgment has already informed us. It is enough for us to be with the truth." The first thing Dhū al-Riyāsatayn arranged when the prayer for al-Maʾmūn reached him and was confirmed to him was to gather the troops he had recruited around al-Rayy with the troops already there, and supply them with provisions and other things. The lands around them had become barren, so he increased what they wanted until they were in the most comfortable life, and they stayed at the frontier without crossing it. Then he sent to them Ṭāhir b. al-Ḥusayn b. Muṣʿab b. Zurayq b. Asʿad Abū al-ʿAbbās al-Khuzāʿī as commander over those of his commanders and troops who were joined to him. He marched diligently until he reached al-Rayy and encamped there. He set up outposts and relay stations. One of the poets of Khurāsān said: The Imām of justice and the rightly guided king has cast at the people of Iraq and those upon it With the most resolute of those who grew in judgment and resolve And cunning that pierces through all that he plots With a calamity that comes with a violent wind At the terror of whose assault the newborn turns gray As for al-Amīn, he dispatched ʿIṣma b. Ḥammād b. Sālim to Hamadhān with a thousand men and ordered him to send his vanguard to Sāwa and to remain in Hamadhān. Al-Faḍl b. al-Rabīʿ and ʿAlī b. ʿĪsā kept sending to al-Amīn and inciting him to war against al-Maʾmūn. When al-Amīn gave the oath of allegiance to his son Mūsā, he placed him in the care of ʿAlī b. ʿĪsā. He appointed Muḥammad b. ʿĪsā b. Nahīk over his police, ʿUthmān b. ʿĪsā b. Nahīk over his guard, and ʿAlī b. Ṣāliḥ al-Muṣallā over his correspondence.

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