Tarikh (al-Tabari) 3317
The Year 225 AH
ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَعِشْرِينَ وَمِائَتَيْنِ ذِكْرُ وَصُولِ مَازِيَارَ إِلَى سَامَرَّا فِي هَذِهِ السَّنَةِ كَانَ وَصُولُ مَازِيَارَ إِلَى سَامَرَّا، فَخَرَجَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ، فَأَخَذَهُ مِنَ الدَّسْكَرَةِ، وَأَدْخَلَهُ سَامَرَّا عَلَى بَغْلٍ بِأُكَافٍ، لِأَنَّهُ امْتَنَعَ مِنْ رُكُوبِ الْفِيلِ، فَأَمَرَ الْمُعْتَصِمُ أَنْ يُجْمَعَ بَيْنُهُ وَبَيْنَ الْأَفْشِينِ. وَكَانَ الْأَفْشِينُ قَدْ حُبِسَ قَبْلَ ذَلِكَ بِيَوْمٍ، فَأَقَرَّ مَازِيَارُ أَنَّ الْأَفْشِينَ كَانَ يُكَاتِبُهُ، وَيُحْسِنُ لَهُ الْخِلَافَ وَالْمَعْصِيَةَ، ( فَأَمَرَ بِرَدِّ الْأَفْشِينِ إِلَى مَحْبَسِهِ ) وَضَرَبَ مَازِيَارَ أَرْبَعَمِائَةٍ وَخَمْسِينَ سَوْطًا، وَطَلَبَ مَاءً لِلشُّرْبِ، فَسُقِيَ، فَمَاتَ مِنْ سَاعَتِهِ. وَقِيلَ مَا تَقَدَّمَ ذِكْرُهُ، وَقَدْ تَقَدَّمَ مِنَ اعْتِرَافِ مَازِيَارَ بِكُتُبِ الْأَفْشِينِ فِي غَيْرِ مَوْضِعٍ مَا يُخَالِفُ هَذَا، وَسَبَبُهُ اخْتِلَافُ النَّاقِلِينَ. ذِكْرُ غَضَبِ الْمُعْتَصِمِ عَلَى الْأَفْشِينِ وَحَبْسِهِ وَفِي هَذِهِ السَّنَةِ غَضِبَ الْمُعْتَصِمُ عَلَى الْأَفْشِينِ وَحَبَسَهُ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْأَفْشِينَ كَانَ أَيَّامَ مُحَارَبَةِ بَابَكَ لَا تَأْتِيهِ هَدِيَّةٌ مِنْ أَهْلِ أَرْمِينِيَّةَ وَأَذْرَبِيجَانَ إِلَّا وَجَّهَ بِهَا إِلَى أُشْرُوسَنَّةَ، فَيَجْتَازُ ذَلِكَ بِعَبْدِ اللَّهِ بْنِ طَاهِرٍ، فَيَكْتُبُ عَبْدُ اللَّهِ إِلَى الْمُعْتَصِمِ يُعَرِّفُهُ الْخَبَرَ، فَكَتَبَ إِلَيْهِ الْمُعْتَصِمُ يَأْمُرُهُ بِإِعْلَامِهِ بِجَمِيعِ مَا يُوَجِّهُ بِهِ الْأَفْشِينُ، فَفَعَلَ عَبْدُ اللَّهِ ذَلِكَ، فَكَانَ الْأَفْشِينُ كُلَّمَا اجْتَمَعَ عِنْدَهُ مَالٌ يَجْعَلُهُ عَلَى أَوْسَاطِ أَصْحَابِهِ فِي الْهَمَايِينَ ( وَيُسَيِّرُهُ إِلَى أُشْرُوسَنَةَ ). فَأَنْفَذَ مَرَّةً مَالًا كَثِيرًا، فَبَلَغَ أَصْحَابَهُ إِلَى نَيْسَابُورَ، فَوَجَّهَ عَبْدُ اللَّهِ بْنُ طَاهِرٍ، فَفَتَّشَهُمْ، فَوَجَدَ الْمَالَ فِي أَوْسَاطِهِمْ، فَقَالَ: مَنْ أَيْنَ لَكُمْ هَذَا الْمَالُ ؟ فَقَالُوا: لِلْأَفْشَيْنَ، فَقَالَ: كَذَبْتُمْ، لَوْ أَرَادَ أَخِي الْأَفْشِينُ أَنْ يُرْسِلَ مِثْلَ هَذِهِ الْهَدَايَا وَالْأَمْوَالِ لَكَتَبَ يُعْلِمُنِي ذَلِكَ الْأَمْرَ ( بِتَسْيِيرِهِ )، وَإِنَّمَا أَنْتُمْ لُصُوصٌ. وَأَخَذَ عَبْدُ اللَّهِ الْمَالَ فَأَعْطَاهُ الْجُنْدَ، وَكَتَبَ إِلَى الْأَفْشِينِ يَذْكُرُ لَهُ مَا قَالَ الْقَوْمُ، وَقَالَ: أَنَا أُنْكِرُ أَنْ تَكُونَ وُجِّهْتَ بِمِثْلِ هَذَا الْمَالِ وَلَمْ تُعْلِمْنِي، وَقَدْ أَعْطَيْتُهُ الْجُنْدَ عِوَضَ الْمَالِ الَّذِي يُوَجِّهُهُ أَمِيرُ الْمُؤْمِنِينَ، فَإِنْ كَانَ الْمَالُ لَكَ كَمَا زَعَمُوا، فَإِذَا جَاءَ الْمَالُ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ رَدَدْتُهُ عَلَيْكَ، وَإِنْ يَكُنْ غَيْرَ هَذَا، فَأَمِيرُ الْمُؤْمِنِينَ أَحَقُّ بِهَذَا الْمَالِ، وَإِنَّمَا دَفَعْتُهُ إِلَى الْجُنْدِ لِأَنِّي أُرِيدُ [ أَنْ ] أُوَجِّهَهُمْ إِلَى بِلَادِ التُّرْكِ. فَكَتَبَ إِلَيْهِ الْأَفْشِينُ: إِنَّ مَالِيَ وَمَالَ أَمِيرِ الْمُؤْمِنِينَ وَاحِدٌ، وَسَأَلَهُ إِطْلَاقَ الْقَوْمِ، فَأَطْلَقَهُمْ، فَكَانَ ذَلِكَ سَبَبَ الْوَحْشَةِ بَيْنَهُمَا. وَجَعَلَ عَبْدُ اللَّهِ يَتَتَبَّعُهُ، وَكَانَ الْأَفْشِينُ يَسْمَعُ مِنَ الْمُعْتَصِمِ مَا يَدُلُّ عَلَى أَنَّهُ يُرِيدُ عَزْلَ عَبْدِ اللَّهِ عَنْ خُرَاسَانَ، فَطَمِعَ فِي وِلَايَتِهَا، فَكَاتَبَ مَازِيَارَ يُحَسِّنُ لَهُ الْخِلَافَ ظَنًّا مِنْهُ أَنَّهُ إِذَا خَالَفَ عَزَلَ الْمُعْتَصِمُ عَبْدَ اللَّهِ عَنْ خُرَاسَانَ وَاسْتَعْمَلَهُ عَلَيْهَا، وَأَمَرَهُ بِمُحَارَبَةِ مَازِيَارَ، فَكَانَ مِنْ أَمْرِ مَازِيَارَ، مَا تَقَدَّمَ، وَكَانَ مِنْ عِصْيَانِ مَنْكَجُورَ مَا ذَكَرْنَاهُ أَيْضًا، فَتَحَقَّقَ الْمُعْتَصِمُ مِنْ أَمْرِ الْأَفْشِينِ، فَتَغَيَّرَ عَلَيْهِ. وَأَحَسَّ الْأَفْشِينُ بِذَلِكَ، فَلَمْ يَدْرِ مَا يَصْنَعُ، فَعَزَمَ عَلَى أَنْ يُهَيِّئَ أَطْوَافًا فِي قَصْرِهِ، وَيَحْتَالَ فِي يَوْمِ شُغْلِ الْمُعْتَصِمِ وَقُوَّادِهِ أَنْ يَأْخُذَ طَرِيقَ الْمَوْصِلِ، وَيَعْبُرَ الزَّابَ عَلَى تِلْكَ الْأَطْوَافِ، وَيَصِيرَ إِلَى أَرْمِينِيَّةَ، وَكَانَتْ وِلَايَةُ أَرْمِينِيَّةَ إِلَيْهِ، ثُمَّ يَصِيرُ إِلَى بِلَادِ الْخَزَرِ، ثُمَّ يَدُورُ فِي بِلَادِ التُّرْكِ، وَيَرْجِعُ إِلَى أُشْرُوسَنَةَ، أَوْ يَسْتَمِيلُ الْخَزَرَ عَلَى الْمُسْلِمِينَ، فَلَمْ يُمْكِنْهُ ذَلِكَ، فَعَزَمَ عَلَى أَنْ يَعْمَلَ طَعَامًا كَثِيرًا، وَيَدْعُوَ الْمُعْتَصِمَ وَالْقَوَّادَ، وَيَعْمَلَ فِيهِ سُمًّا، فَإِنْ لَمْ يَجِئِ الْمُعْتَصِمُ عَمِلَ ذَلِكَ بِالْقُوَّادِ مِثْلَ أَشْنَاسَ وَإِيتَاخَ وَغَيْرِهِمَا، يَوْمَ تَشَاغُلِ الْمُعْتَصِمِ، فَإِذَا خَرَجُوا مِنْ عِنْدِهِ سَارَ فِي أَوَّلِ اللَّيْلِ، فَكَانَ قُوَّادُهُ يَنُوبُونَ فِي دَارِ الْمُعْتَصِمِ، كَمَا يَفْعَلُ الْقُوَّادُ، فَكَانَ أَوَاجِنُ الْأُشْرُوسَنِيُّ قَدْ جَرَى بَيْنَهُ وَبَيْنَ مَنْ قَدِ اطَّلَعَ عَلَى أَمْرِ الْأَفْشِينِ حَدِيثٌ، فَقَالَ أَوَاجِنُ: لَا يَتِمُّ هَذَا الْأَمْرُ، فَذَهَبَ ذَلِكَ الرَّجُلُ إِلَى الْأَفْشِينِ فَأَعْلَمَهُ، فَتَهَدَّدَ أَوَاجِنُ، فَسَمِعَهُ بَعْضُ مَنْ يَمِيلُ إِلَى أَوَاجِنَ مِنْ خَدَمِ الْأَفْشِينِ، فَأَتَاهُ ذَلِكَ الْخَادِمُ فَأَعْلَمَهُ الْحَالَ بَعْدَ عَوْدِهِ مِنَ النَّوْبَةِ، فَخَافَ عَلَى نَفْسِهِ، فَخَرَجَ إِلَى دَارِ الْمُعْتَصِمِ، فَقَالَ لِإِيتَاخَ: إِنَّ لِأَمِيرِ الْمُؤْمِنِينَ عِنْدِي نَصِيحَةً، قَالَ: قَدْ نَامَ أَمِيرُ الْمُؤْمِنِينَ، فَقَالَ أَوَاجِنُ: لَا يُمْكِنُنِي أَنْ أَصْبِرَ إِلَى غَدٍ، فَدَقَّ إِيتَاخُ الْبَابَ عَلَى بَعْضِ مَنْ يُخْبِرُ الْمُعْتَصِمَ بِذَلِكَ، فَقَالَ الْمُعْتَصِمُ: قُلْ لَهُ يَنْصَرِفُ اللَّيْلَةَ إِلَى غَدٍ ! فَقَالَ: إِنِ انْصَرَفْتُ ذَهَبَتْ نَفْسِي، فَأَرْسَلَ الْمُعْتَصِمُ إِلَى إِيتَاخَ: بَيِّتْهُ عِنْدَكَ اللَّيْلَةَ. فَبَيَّتَهُ عِنْدَهُ، فَلَمَّا أَصْبَحَ بَكَّرَ بِهِ عَلَى بَابِ الْمُعْتَصِمِ، فَأَخْبَرَهُ بِجَمِيعِ مَا كَانَ عِنْدَهُ، فَأَمَرَ الْمُعْتَصِمُ بِإِحْضَارِ الْأَفْشِينِ، فَجَاءَ فِي سَوَادِهِ، فَأَمَرَ بِأَخْذِ سَوَادِهِ وَحَبْسِهِ فِي الْجَوْسَقِ، وَكَتَبَ الْمُعْتَصِمُ إِلَى عَبْدِ اللَّهِ بْنِ طَاهِرٍ فِي الِاحْتِيَالِ عَلَى الْحُسَيْنِ بْنِ الْأَفْشِينِ، وَكَانَ الْحُسَيْنُ قَدْ كَثُرَتْ كُتُبُهُ إِلَى عَبْدِ اللَّهِ، فَشَكَا مِنْ نُوحِ بْنِ الْأَسَدِ الْأَمِيرِ بِمَا وَرَاءَ النَّهْرِ، وَتَحَامُلَهُ عَلَى ضِيَاعِهِ، وَنَاحِيَتِهِ، فَكَتَبَ عَبْدُ اللَّهِ إِلَى نُوحٍ يُعْلِمُهُ مَا كَتَبَ بِهِ الْمُعْتَصِمُ فِي أَمْرِ الْحُسَيْنِ، وَيَأْمُرُهُ أَنْ يَجْمَعَ أَصْحَابَهُ وَيَتَأَهَّبَ، فَإِذَا قَدِمَ عَلَيْهِ الْحُسَيْنُ بِكِتَابِ وِلَايَتِهِ فَخُذْهُ، وَاسْتَوْثِقْ مِنْهُ، وَاحْمِلْهُ إِلَيَّ. وَكَتَبَ عَبْدُ اللَّهِ إِلَى الْحُسَيْنِ يُعْلِمُهُ أَنَّهُ قَدْ عَزَلَ نُوحًا، وَأَنَّهُ قَدْ وَلَّاهُ نَاحِيَتَهُ، وَوَجَّهَ إِلَيْهِ بِكِتَابِ عَزْلِ نُوحٍ وَوِلَايَتِهِ، فَخَرَجَ ابْنُ الْأَفْشِينِ فِي قِلَّةٍ مِنْ أَصْحَابِهِ وَسِلَاحِهِ، حَتَّى وَرَدَ عَلَى نُوحٍ، وَهُوَ يَظُنُّ أَنَّهُ وَالِي النَّاحِيَةِ، فَأَخَذَهُ نُوحٌ وَقَيَّدَهُ، وَوَجَّهَهُ إِلَى عَبْدِ اللَّهِ بْنِ طَاهِرٍ، فَوَجَّهَ بِهِ عَبْدُ اللَّهِ إِلَى الْمُعْتَصِمِ، فَأَمَرَ الْمُعْتَصِمُ بِإِحْضَارِ الْأَفْشِينِ لِيُقَابَلَ عَلَى مَا قِيلَ عَنْهُ، فَأُحْضِرَ عِنْدَ مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ الزَّيَّاتِ، وَزِيرِ الْمُعْتَصِمِ، وَعِنْدَهُ ابْنُ أَبِي دُؤَادَ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَغَيْرُهُمَا مِنَ الْأَعْيَانِ، وَكَانَ الْمُنَاظِرُ لَهُ ابْنَ الزَّيَّاتِ، فَأَمَرَ بِإِحْضَارِ مَازِيَارَ، وَالْمُوبَذَ، وَالْمَرْزُبَانِ بْنِ بَرْكَشٍ، وَهُوَ أَحَدُ مُلُوكِ السُّغْدِ، وَرَجُلَيْنِ مِنْ أَهْلِ السُّغْدِ، فَدَعَا مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بِالرَّجُلَيْنِ، وَعَلَيْهِمَا ثِيَابٌ رَثَّةٌ، فَقَالَ لَهُمَا: مَا شَأْنُكُمَا ؟ فَكَشَفَا عَنْ ظُهُورِهِمَا، وَهِيَ عَارِيَةٌ مِنَ اللَّحْمِ، فَقَالَ لِلْأَفْشِينِ: أَتَعْرِفُ هَؤُلَاءِ ؟ قَالَ: نَعَمْ، هَذَا مُؤَذِّنٌ، وَهَذَا إِمَامٌ بَنَيَا مَسْجِدًا بِأُشْرُوسَنَةَ، فَضَرَبْتُ كُلَّ وَاحِدٍ مِنْهُمَا أَلْفَ سَوْطٍ، وَذَلِكَ أَنَّ بَيْنِي وَبَيْنَ مَلِكِ السُّغْدِ عَهْدًا وَشَرْطًا أَنْ أَتْرُكَ كُلَّ قَوْمٍ عَلَى دِينِهِمْ، فَوَثَبَ هَذَانِ عَلَى بَيْتٍ كَانَ فِيهِ أَصْنَامُ أَهْلِ أُشْرُوسَنَةَ، فَأَخْرَجَا الْأَصْنَامَ وَجَعَلَاهُ مَسْجِدًا، فَضَرَبْتُهُمَا عَلَى هَذَا. قَالَ ابْنُ الزَّيَّاتِ: مَا كِتَابٌ عِنْدَكَ قَدْ حَلَّيْتَهُ بِالذَّهَبِ وَالْجَوْهَرِ فِيهِ الْكُفْرُ بِاللَّهِ تَعَالَى ؟ قَالَ: كِتَابٌ وَرِثْتُهُ عَنْ أَبِي فِيهِ مِنْ آدَابِ الْعَجَمِ وَكُفْرِهِمْ، فَكُنْتُ آخُذُ الْآدَابَ وَأَتْرُكُ الْكُفْرَ، وَوَجَدْتُهُ مُحَلًّى، فَلَمْ أَحْتَجْ إِلَى أَخْذِ الْحِلْيَةِ مِنْهُ، وَمَا ظَنَنْتُ أَنَّ هَذَا يُخْرِجُ مِنَ الْإِسْلَامِ. ثُمَّ تَقَدَّمَ الْمُوبَذُ فَقَالَ: إِنَّ هَذَا يَأْكُلُ لَحْمَ الْمَخْنُوقَةِ، وَيَحْمِلُنِي عَلَى أَكْلِهَا، وَيَزْعُمُ أَنَّهَا أَرْطَبُ مِنَ الْمَذْبُوحَةِ. وَقَالَ لِي يَوْمًا: قَدْ دَخَلْتُ لِهَؤُلَاءِ الْقَوْمِ فِي كُلِّ شَيْءٍ أَكْرَهُهُ، حَتَّى أَكَلْتُ الزَّيْتَ، وَرَكِبْتُ الْجَمَلَ، وَالْبَغْلَ، غَيْرَ أَنِّي إِلَى هَذِهِ الْغَايَةِ لَمْ تَسْقُطْ عَنِّي شَعْرَةٌ، يَعْنِي أَخَذَ شَعْرَ الْعَانَةِ، وَلَمْ أَخْتَتِنْ. فَقَالَ الْأَفْشِينُ: أَخْبِرُونِي عَنْ هَذَا أَثِقَةٌ هُوَ فِي دِينِهِ ؟ وَكَانَ مَجُوسِيًّا، وَإِنَّمَا أَسْلَمَ أَيَّامَ الْمُتَوَكِّلِ، فَقَالُوا: لَا ! فَقَالَ: فَمَا مَعْنَى قَبُولِ شَهَادَتِهِ ؟ ثُمَّ قَالَ لِلْمُوبَذِ: أَلَيْسَ كُنْتُ أُدْخِلُكَ عَلَيَّ وَأُطْلِعُكَ عَلَى سِرِّي ؟ قَالَ: بَلَى ! قَالَ: لَسْتَ بِالثِّقَةِ فِي دِينِكَ، وَلَا بِالْكَرِيمِ فِي عَهْدِكَ، إِذْ أَفْشَيْتَ سِرًّا أَسْرَرْتُهُ إِلَيْكَ. ثُمَّ تَقَدَّمَ الْمَرْزُبَانُ فَقَالَ: كَيْفَ يَكْتُبُ إِلَيْكَ أَهْلُ بَلَدِكَ ؟ قَالَ: لَا أَقُولُ ! قَالَ: أَلَيْسَ يَكْتُبُونَ بِكَذَا بِالْأَشْرُوسَنِّيَّةِ ؟ قَالَ: بَلَى ! قَالَ: أَلَيْسَ تَفْسِيرُهُ بِالْعَرَبِيَّةِ: إِلَى إِلَهِ الْآلِهَةِ مَنْ عَبَدَهُ فُلَانُ بْنُ فُلَانٍ ؟ قَالَ: بَلَى ! قَالَ مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ الزَّيَّاتُ: الْمُسْلِمُونَ لَا يَحْتَمِلُونَ هَذَا، فَمَا أَبْقَيْتَ لِفِرْعَوْنَ ؟ ( قَالَ: هَذِهِ كَانَتْ ) عَادَتَهُمْ لِأَبِي وَجَدِّي وَلِي قَبْلَ أَنْ أَدْخُلَ فِي الْإِسْلَامِ، فَكَرِهْتُ أَنْ أَضَعَ نَفْسِي دُونَهُمْ فَتُفْسِدَ عَلَيَّ طَاعَتَهُمْ. ثُمَّ تَقَدَّمَ مَازِيَارُ فَقَالُوا لِلْأَفْشِينِ: هَلْ كَاتَبْتَ هَذَا ؟ قَالَ: لَا ! قَالُوا لِمَازِيَارَ: هَلْ كَتَبَ إِلَيْكَ ؟ قَالَ: نَعَمْ، كَتَبَ أَخُوهُ إِلَى أَخِي قُوهِيَارَ أَنَّهُ لَمْ يَكُنْ يَنْصُرُ هَذَا الدِّينَ ( الْأَبْيَضَ ) غَيْرِي وَغَيْرُكَ، فَأَمَّا بَابَكَ فَإِنَّهُ لِحُمْقِهِ قَتَلَ نَفْسَهُ، وَلَقَدْ جَهِدْتُ أَنْ أَصْرِفَ عَنْهُ الْمَوْتَ، فَأَبَى لِحُمْقِهِ إِلَّا أَنْ أُوقِعَهُ، فَإِنْ خَالَفْتَ لَمْ يَكُنْ لِلْقَوْمِ مَنْ يَرْمُونَكَ بِهِ غَيْرِي، وَمَعِيَ الْفُرْسَانُ، وَأَهْلُ النَّجْدَةِ، فَإِنْ وُجِّهْتُ إِلَيْكَ لَمْ يَبْقَ أَحَدٌ يُحَارِبُنَا إِلَّا ثَلَاثَةٌ: الْعَرَبُ، وَالْمَغَارِبَةُ، وَالْأَتْرَاكُ، وَالْعَرَبِيُّ بِمَنْزِلَةِ الْكَلْبِ اطْرَحْ لَهُ كِسْرَةً وَاضْرِبْ رَأْسَهُ، وَالْمَغَارِبَةُ أَكَلَةُ رَأَسٍ، وَالْأَتْرَاكُ، فَإِنَّمَا هِيَ سَاعَةٌ حَتَّى تَنْفَدَ سِهَامُهُمْ، ثُمَّ تَجُولُ الْخَيْلُ عَلَيْهِمْ جَوْلَةً فَتَأْتِي عَلَى آخِرِهِمْ، وَيَعُودُ الدِّينُ إِلَى مَا لَمْ يَزَلْ عَلَيْهِ أَيَّامَ الْعَجَمِ. فَقَالَ الْأَفْشِينُ: هَذَا يَدَّعِي أَنَّ أَخِي كَتَبَ إِلَى أَخِيهِ: لَا يَجِبُ عَلَيَّ، وَلَوْ كَتَبْتُ هَذَا الْكِتَابَ إِلَيْهِ لِأَسْتَمِيلَهُ إِلَيَّ وَيَثِقَ بِي، ثُمَّ آخُذُهُ بِقَفَاهُ، وَأَحْظَى بِهِ عِنْدَ الْخَلِيفَةِ، كَمَا حَظِيَ عَبْدُ اللَّهِ بْنُ طَاهِرٍ، فَزَجَرَهُ ابْنُ أَبِي دُؤَادَ، فَقَالَ الْأَفْشِينُ: يَا أَبَا عَبْدِ اللَّهِ أَنْتَ تَرْفَعُ طَيْلَسَانَكَ فَلَا تَضَعُهُ حَتَّى تَقْتُلَ جَمَاعَةً. فَقَالَ لَهُ ابْنُ أَبِي دُؤَادَ: أَمُطَهَّرٌ أَنْتَ ؟ قَالَ: لَا ! قَالَ: فَمَا مَنَعَكَ مِنْ ذَلِكَ وَبِهِ تَمَامُ الْإِسْلَامِ، وَالطَّهُورُ مِنَ النَّجَاسَةِ ؟ فَقَالَ: أَوَلَيِسَ فِي الْإِسْلَامِ اسْتِعْمَالُ التَّقِيَّةِ ؟ قَالَ: بَلَى ! قَالَ: خِفْتُ أَنْ أَقْطَعَ ذَلِكَ الْعُضْوَ مِنْ جَسَدِي فَأَمُوتَ، فَقَالَ: أَنْتَ تَطْعَنُ بِالرُّمْحِ، وَتَضْرِبُ بِالسَّيْفِ، فَلَا يَمْنَعُكَ ذَلِكَ أَنْ يَكُونَ ذَلِكَ فِي الْحَرْبِ، وَتَجْزَعُ مِنْ قَطْعِ قَلَفَةٍ ؟ قَالَ: تِلْكَ ضَرُورَةٌ تُصِيبُنِي فَأَصْبِرُ عَلَيْهَا، وَهَذَا شَيْءٌ أَسْتَجْلِبُهُ. فَقَالَ ابْنُ أَبِي دُؤَادَ: قَدْ بَانَ لَكُمْ أَمْرُهُ، فَقَالَ لِبُغَا الْكَبِيرُ: عَلَيْكَ بِهِ ! فَضَرَبَ بِيَدِهِ عَلَى مِنْطَقَتِهِ، فَجَذَبَهَا، وَأَخَذَ بِمَجَامِعِ الْقَبَاءِ عِنْدَ عُنُقِهِ، وَرَدَّهُ إِلَى مَحْبَسِهِ. ذِكْرُ عِدَّةِ حَوَادِثَ فِي هَذِهِ السَّنَةِ غَضِبَ الْمُعْتَصِمُ عَلَى جَعْفَرِ بْنِ دِينَارٍ لِأَجْلِ وُثُوبِهِ عَلَى مَنْ كَانَ مَعَهُ مِنَ الْأَصْحَابِ ، وَحَبَسَهُ عِنْدَ أَشْنَاسَ خَمْسَةَ عَشَرَ يَوْمًا، ثُمَّ رَضِيَ عَنْهُ، وَعَزَلَهُ عَنِ الْيَمَنِ، وَاسْتَعْمَلَ عَلَيْهَا إِيتَاخَ. وَفِيهَا عَزَلَ الْأَفْشِينَ عَنِ الْحَرَسِ، وَوَلَّاهُ إِسْحَاقَ بْنَ يَحْيَى بْنِ مُعَاذٍ. وَفِيهَا سَارَ عَبْدُ الرَّحْمَنِ صَاحِبُ الْأَنْدَلُسِ فِي جَيْشٍ كَثِيرٍ إِلَى بِلَادِ الْمُشْرِكِينَ فِي شَعْبَانَ، فَدَخَلَ بِلَادَ جِلِّيقِيَّةَ، فَافْتَتَحَ مِنْهَا عِدَّةَ حُصُونٍ، وَجَالَ فِي أَرْضِهِمْ يُخَرِّبُ، وَيَغْنَمُ، وَيَقْتُلُ، وَيَسْبِي، وَأَطَالَ الْمُقَامَ فِي هَذِهِ الْغَزَاةِ، ثُمَّ عَادَ إِلَى قُرْطُبَةَ. وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ مُحَمَّدُ بْنُ دُؤَادَ. وَفِي مُسْتَهَلِّ جُمَادَى الْأُولَى: كَانَتْ رَجْفَةٌ بِالْأَهْوَازِ عَظِيمَةٌ، تَصَدَّعَتْ مِنْهَا الْجِبَالُ وَخُصُوصًا الْجَبَلُ الْمُطِلُّ عَلَى الْأَهْوَازِ، وَدَامَتْ أَرْبَعَةَ أَيَّامٍ بِلَيَالِيهَا، وَهَرَبَ أَهْلُ الْبَلْدَةِ إِلَى الْبَرِّ وَإِلَى السُّفُنِ، وَسَقَطَتْ فِيهَا دُورٌ كَثِيرَةٌ، وَسَقَطَ نِصْفُ الْجَامِعِ، وَمَكَثَتْ سِتَّةَ عَشَرَ يَوْمًا. [إِحْرَاقُ الْكَرْخِ] وَفِيهَا: أُحْرِقَتِ الْكَرْخُ فَأَسْرَعَتِ النَّارُ فِي الْأَسْوَاقِ، فَوَهَبَ الْمُعْتَصِمُ لِلتُّجَّارِ وَأَصْحَابِ الْعَقَارِ خَمْسَةَ آلَافِ أَلْفِ دِرْهَمٍ جَرَتْ عَلَى يَدِ ابْنِ أَبِي دُؤَادَ، وَقَدِمَ بِهَا إِلَى بَغْدَادَ، فَفَرَّقَهَا. [إِحْرَاقُ الْمُعْتَصِمِ غَنَّامًا الْمُرْتَدَّ] وَفِيهَا: أَحْرَقَ الْمُعْتَصِمُ غَنَّامًا الْمُرْتَدَّ.
Translation
✧ Then the year 225 AH commenced. Account of Māziyār's arrival in Sāmarrā In this year Māziyār arrived in Sāmarrā. Isḥāq b. Ibrāhīm went out, took him from al-Daskara, and brought him into Sāmarrā on a mule with a packsaddle, because he refused to ride the elephant. Al-Muʿtaṣim ordered that he and al-Afshīn be brought together. Al-Afshīn had been imprisoned one day before that. Māziyār confessed that al-Afshīn had been corresponding with him and making opposition and disobedience seem good to him. So he ordered that al-Afshīn be returned to his prison, and he had Māziyār struck with four hundred and fifty lashes. He asked for water to drink, was given it, and died on the spot. It was also said what was previously mentioned. What has come before of Māziyār's confession regarding al-Afshīn's letters in more than one place contradicts this, and the reason is the disagreement of the transmitters. Account of al-Muʿtaṣim's anger at al-Afshīn and his imprisonment In this year al-Muʿtaṣim became angry with al-Afshīn and imprisoned him. The reason for that was that during the days of the war against Bābak, no gift came to al-Afshīn from the people of Armenia and Azerbaijan but that he sent it to Ushrūsana. That passed by ʿAbd Allāh b. Ṭāhir, and ʿAbd Allāh wrote to al-Muʿtaṣim informing him of the news. Al-Muʿtaṣim wrote to him ordering him to inform him of everything al-Afshīn sent. ʿAbd Allāh did that. Whenever money accumulated with al-Afshīn, he would place it on the waists of his companions in money belts and send it to Ushrūsana. Once he dispatched a great deal of money. His companions reached Naysābūr, and ʿAbd Allāh b. Ṭāhir sent men who searched them and found the money on their waists. He said: "Where did you get this money?" They said: "It belongs to al-Afshīn." He said: "You lie. If my brother al-Afshīn wanted to send such gifts and wealth, he would write to inform me of that matter of sending it. You are only thieves." ʿAbd Allāh took the money and gave it to the army. He wrote to al-Afshīn mentioning what the people said, and he said: "I deny that you sent such money without informing me. I have given it to the army in place of the money that the Commander of the Faithful sends. If the money was yours as they claimed, then when the money comes from the Commander of the Faithful I will return it to you. If it is otherwise, then the Commander of the Faithful is more entitled to this money. I gave it to the army only because I want to send them to the lands of the Turks." Al-Afshīn wrote to him: "My wealth and the wealth of the Commander of the Faithful are one." And he asked him to release the men, so he released them. That was the cause of the estrangement between them. ʿAbd Allāh began to investigate him. Al-Afshīn used to hear from al-Muʿtaṣim things indicating that he wanted to remove ʿAbd Allāh from Khurāsān, so he aspired to its governorship. He corresponded with Māziyār, making opposition seem good to him, thinking that if he opposed, al-Muʿtaṣim would remove ʿAbd Allāh from Khurāsān and appoint him over it, and would order him to fight Māziyār. What happened with Māziyār was as previously mentioned. And the disobedience of Mankajūr was also as we mentioned. So al-Muʿtaṣim became certain of al-Afshīn's affair and changed toward him. Al-Afshīn sensed that, and he did not know what to do. He resolved to prepare rafts in his palace and to plan, on a day when al-Muʿtaṣim and his commanders were busy, to take the road to Mosul, cross the Zāb on those rafts, and reach Armenia. The governorship of Armenia was his, and then he would go to the lands of the Khazars, then journey through the lands of the Turks, and return to Ushrūsana, or win over the Khazars against the Muslims. But he was unable to do that. So he resolved to prepare a great banquet and invite al-Muʿtaṣim and the commanders, and to put poison in it. If al-Muʿtaṣim did not come, he would do that to the commanders such as Ashnās and Ītākh and others, on a day when al-Muʿtaṣim was occupied. When they left his company, he would march at the beginning of the night. His commanders used to take turns at the palace of al-Muʿtaṣim, as commanders do. There had been a conversation between Awājin al-Ushrūsanī and someone who had learned of al-Afshīn's affair. Awājin said: "This matter will not succeed." That man went to al-Afshīn and informed him, so he threatened Awājin. One of al-Afshīn's servants who favored Awājin heard it, and that servant came to him and informed him of the situation after he returned from his shift. He feared for himself, so he went out to the palace of al-Muʿtaṣim and said to Ītākh: "I have sincere advice for the Commander of the Faithful." He said: "The Commander of the Faithful has gone to sleep." Awājin said: "I cannot wait until tomorrow." So Ītākh knocked on the door for someone to inform al-Muʿtaṣim of that. Al-Muʿtaṣim said: "Tell him to go away tonight and come tomorrow." He said: "If I go away, my life will be lost." So al-Muʿtaṣim sent to Ītākh: "Keep him with you tonight." So he kept him overnight. When morning came, he brought him early to the gate of al-Muʿtaṣim, and he informed him of everything he had. Al-Muʿtaṣim ordered that al-Afshīn be brought. He came in his black clothing. He ordered that his black clothing be seized and that he be imprisoned in the Jawsaq. Al-Muʿtaṣim wrote to ʿAbd Allāh b. Ṭāhir about using a trick against al-Ḥusayn b. al-Afshīn. Al-Ḥusayn had written many letters to ʿAbd Allāh, complaining about Nūḥ b. al-Asad, the amir of what lies beyond the river, and his aggression against his estates and his district. ʿAbd Allāh wrote to Nūḥ informing him of what al-Muʿtaṣim had written concerning al-Ḥusayn, and ordering him to gather his companions and prepare. When al-Ḥusayn came to him with a letter of appointment, he should seize him, secure him, and send him to him. ʿAbd Allāh wrote to al-Ḥusayn informing him that he had dismissed Nūḥ and appointed him over his district, and he sent him a letter of Nūḥ's dismissal and his appointment. Ibn al-Afshīn set out with a few of his companions and weapons until he arrived at Nūḥ, thinking that he was governor of the district. Nūḥ seized him, bound him, and sent him to ʿAbd Allāh b. Ṭāhir. ʿAbd Allāh sent him to al-Muʿtaṣim. Al-Muʿtaṣim ordered that al-Afshīn be brought to be confronted about what was said of him. He was brought before Muḥammad b. ʿAbd al-Malik al-Zayyāt, al-Muʿtaṣim's vizier, and with him were Ibn Abī Duʾād, Isḥāq b. Ibrāhīm, and other notables. The one who debated him was Ibn al-Zayyāt. He ordered that Māziyār, al-Mūbadh, al-Marzubān b. Barkash—one of the kings of Sogdia—and two men from the people of Sogdia be brought. Muḥammad b. ʿAbd al-Malik summoned the two men, who were wearing shabby clothes, and said to them: "What is your affair?" They uncovered their backs, which were bare of flesh. He said to al-Afshīn: "Do you know these men?" He said: "Yes. This is a muezzin and this is an imam. They built a mosque in Ushrūsana, so I struck each of them a thousand lashes. That was because there is a pact and condition between me and the king of Sogdia that I leave every people upon their religion. These two attacked a house containing the idols of the people of Ushrūsana, removed the idols, and made it a mosque. So I struck them for that." Ibn al-Zayyāt said: "What is the book you have that you adorned with gold and jewels, containing unbelief in God Almighty?" He said: "A book I inherited from my father, containing the manners of the Persians and their unbelief. I used to take the manners and leave the unbelief. I found it adorned, and I did not need to remove the ornament from it. I did not think that this would remove one from Islam." Then al-Mūbadh came forward and said: "This man eats the meat of strangled animals and urges me to eat it, claiming that it is more tender than properly slaughtered meat. One day he said to me: 'I have entered into everything I dislike for these people, until I have eaten olive oil and ridden the camel and the mule. But to this day not a single hair has fallen from me'—meaning he had removed pubic hair—'and I have not been circumcised.'" Al-Afshīn said: "Tell me about this man: is he trustworthy in his religion?" He was a Magian, and he had only converted to Islam in the days of al-Mutawakkil. They said: "No." He said: "Then what is the meaning of accepting his testimony?" Then he said to al-Mūbadh: "Did I not admit you to my presence and acquaint you with my secrets?" He said: "Yes." He said: "You are not trustworthy in your religion, nor noble in your covenant, since you divulged a secret I entrusted to you." Then al-Marzubān came forward and said: "How do the people of your country write to you?" He said: "I will not say." He said: "Do they not write to you in Ushrūsanī with such-and-such?" He said: "Yes." He said: "Is not its interpretation in Arabic: 'To the God of gods, from his servant so-and-so son of so-and-so'?" He said: "Yes." Muḥammad b. ʿAbd al-Malik al-Zayyāt said: "The Muslims do not tolerate this. What have you left for Pharaoh?" He said: "This was their custom for my father, my grandfather, and me before I entered Islam. I disliked placing myself below them, lest their obedience to me be corrupted." Then Māziyār came forward. They said to al-Afshīn: "Did you correspond with this man?" He said: "No." They said to Māziyār: "Did he write to you?" He said: "Yes. His brother wrote to my brother Qūhiyār: 'No one supports this white religion except me and you. As for Bābak, through his stupidity he killed himself. I strove to turn death away from him, but in his stupidity he insisted on bringing it upon himself. If you oppose, the people will have no one to send against you except me. With me are horsemen and men of courage. If I am sent against you, no one remains to fight us except three: the Arabs, the Maghribis, and the Turks. The Arab is like a dog: throw him a morsel and strike his head. The Maghribis are eaters of a head. As for the Turks, it is only a matter of an hour until their arrows are exhausted, then the cavalry will make a charge against them and finish off the last of them. The religion will return to what it had always been in the days of the Persians.'" Al-Afshīn said: "This man claims that my brother wrote to his brother. It is not binding on me. If I wrote this letter to him, it was to win him over and gain his trust, then seize him by the back of his neck and gain favor with the caliph, as ʿAbd Allāh b. Ṭāhir gained favor." Ibn Abī Duʾād rebuked him. Al-Afshīn said: "O Abū ʿAbd Allāh, you raise your ṭaylasān and do not lower it until you have killed a group." Ibn Abī Duʾād said to him: "Are you circumcised?" He said: "No." He said: "What prevented you from that, when through it Islam is completed and purification from impurity is achieved?" He said: "Is not the practice of dissimulation permitted in Islam?" He said: "Yes." He said: "I feared that if I cut that organ from my body I would die." He said: "You thrust with the spear and strike with the sword, and that does not prevent you from doing so in war, yet you shrink from cutting a foreskin?" He said: "That is a necessity that befalls me and I endure it; this is something I bring upon myself." Ibn Abī Duʾād said: "His affair has become clear to you." He said to Bughā the Elder: "Take him!" He struck his hand on his belt, pulled it, seized the collar of his cloak at his neck, and returned him to his prison. Account of several events In this year al-Muʿtaṣim became angry with Jaʿfar b. Dīnār because of his assault on some of the companions who were with him, and he imprisoned him with Ashnās for fifteen days. Then he was pleased with him, dismissed him from Yemen, and appointed Ītākh over it. In it, al-Afshīn was dismissed from the guard, and Isḥāq b. Yaḥyā b. Muʿādh was appointed over it. In it, ʿAbd al-Raḥmān, ruler of al-Andalus, marched with a large army to the lands of the polytheists in Shaʿbān. He entered the land of Galicia, conquered several fortresses there, and roamed their land destroying, capturing booty, killing, and taking captives. He prolonged his stay in this campaign, then returned to Cordoba. In this year Muḥammad b. Duʾād led the people in the pilgrimage. At the beginning of Jumādā al-Ūlā, there was a great earthquake in al-Ahwāz, from which the mountains split, especially the mountain overlooking al-Ahwāz. It lasted four days with their nights. The people of the city fled to the open land and to the ships. Many houses collapsed in it, and half of the congregational mosque fell. It continued for sixteen days. [Burning of al-Karkh] In it, al-Karkh was burned. The fire spread quickly through the markets. Al-Muʿtaṣim gave the merchants and property owners five million dirhams, distributed by Ibn Abī Duʾād, who brought it to Baghdad and distributed it. [Al-Muʿtaṣim's burning of Ghannām the apostate] In it, al-Muʿtaṣim burned Ghannām the apostate.
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