Tarikh (al-Tabari) 3329
The Year 230 AH
ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثِينَ وَمِائَتَيْنِ ذِكْرُ مَسِيرِ بُغَا إِلَى الْأَعْرَابِ بِالْمَدِينَةِ وَفِي هَذِهِ السَّنَةِ وَجَّهَ الْوَاثِقُ بُغَا الْكَبِيرَ إِلَى الْأَعْرَابِ الَّذِينَ أَغَارُوا بِنَوَاحِي الْمَدِينَةِ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ بَنِي سُلَيْمٍ كَانَتْ تُفْسِدُ حَوْلَ الْمَدِينَةِ بِالشَّرِّ، وَيَأْخُذُونَ مَهْمَا أَرَادُوا مِنَ الْأَسْوَاقِ بِالْحِجَازِ بِأَيِّ سِعْرٍ أَرَادُوا، وَزَادَ الْأَمْرُ بِهِمْ إِلَى أَنْ وَقَعُوا بِنَاسٍ مَنْ بَنِي كِنَانَةَ وَبَاهِلَةَ، فَأَصَابُوهُمْ، وَقَتَلُوا بَعْضَهُمْ فِي جُمَادَى الْآخِرَةَ مِنْ سَنَةِ ثَلَاثِينَ وَمِائَتَيْنِ، فَوَجَّهَ مُحَمَّدُ بْنُ صَالِحٍ عَامِلَ الْمَدِينَةِ إِلَيْهِمْ حَمَّادَ بْنَ جَرِيرٍ الطَّبَرِيَّ، وَكَانَ مَسْلَحَةً لِأَهْلِ الْمَدِينَةِ، فِي مِائَتَيْ فَارِسٍ، وَأَضَافَ إِلَيْهِمْ جُنْدًا غَيْرَهُمْ، وَتَبِعَهُمْ مُتَطَوِّعَةٌ، فَسَارَ إِلَيْهِمْ حَمَّادٌ، فَلَقِيَهُمْ بِالرُّوَيْثَةِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَتْ سُودَانُ الْمَدِينَةِ بِالنَّاسِ، وَثَبَتَ حَمَّادٌ وَأَصْحَابُهُ، وَقُرَيْشٌ وَالْأَنْصَارُ، وَأَخَذَ بَنُو سُلَيْمٍ الْكُرَاعَ، وَالسِّلَاحَ، وَالثِّيَابَ، فَطَمِعُوا، وَنَهَبُوا الْقُرَى وَالْمَنَاهِلَ مَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ، وَانْقَطَعَ الطَّرِيقُ. فَوَجَّهَ إِلَيْهِمُ الْوَاثِقُ بُغَا الْكَبِيرَ أَبَا مُوسَى فِي جَمْعٍ مِنَ الْجُنْدِ، فَقَدِمَ الْمَدِينَةَ فِي شَعْبَانَ، فَلَقِيَهُمْ بِبَعْضِ مِيَاهِ الْحَرَّةِ مِنْ وَرَاءِ السَّوَارِقِيَّةِ قَرْيَتِهِمُ الَّتِي يَأْوُونَ إِلَيْهَا، وَبِهَا حُصُونٌ، فَقَتَلَ بُغَا مِنْهُمْ نَحْوًا مِنْ خَمْسِينَ رَجُلًا، وَأَسَرَ مِثْلَهُمْ، وَانْهَزَمَ الْبَاقُونَ، أَقَامَ بُغَا بِالسَّوَارِقِيَّةِ، وَدَعَاهُمْ إِلَى الْأَمَانِ عَلَى حُكْمِ الْوَاثِقِ، فَأَتَوْهُ مُتَفَرِّقِينَ، فَجَمَّعَهُمْ، وَتَرَكَ مَنْ يُعْرَفُ بِالْفَسَادِ، وَهُمْ زُهَاءَ أَلْفِ رَجُلٍ، وَخَلَّى سَبِيلَ الْبَاقِينَ، وَعَادَ بِالْأَسْرَى إِلَى الْمَدِينَةِ فِي ذِي الْقِعْدَةِ سَنَةَ ثَلَاثِينَ، فَحَبَسَهُمْ، ثُمَّ سَارَ إِلَى مَكَّةَ. فَلَمَّا قَضَى حَجَّهُ سَارَ إِلَى ذَاتِ عِرْقٍ بَعْدَ انْقِضَاءِ الْمَوْسِمِ، عَرَضَ عَلَى بَنِي هِلَالٍ مِثْلَ الَّذِي عَرَضَ عَلَى بَنِي سُلَيْمٍ، فَأَقْبَلُوا، وَأَخَذَ مِنَ الْمُفْسِدِينَ نَحَوًا مِنْ ثَلَاثِمِائَةِ رَجُلٍ، وَأَطْلَقَ الْبَاقِينَ، وَرَجَعَ إِلَى الْمَدِينَةِ، فَحَبَسَهُمْ. ظَهَرَ فِي هَذِهِ السَّنَةِ فِي بَعْضِ قُرَى خَوَارِزْمَ عَجَبٌ مِنِ امْرَأَةٍ رَأَتْ مَنَامًا، فَكَانَتْ لَا تَأْكُلُ وَلَا تَشْرَبُ، وَقَدْ ذَكَرَ قِصَّتَهَا أَبُو عَبْدِ اللَّهِ الْحَاكِمُ فِي "تَارِيخِ نَيْسَابُورَ". يَقُولُ أَبَا زَكَرِيَّا يَحْيَى بْنَ مُحَمَّدٍ الْعَنْبَرِيَّ: سَمِعْتُ أَبَا الْعَبَّاسِ عِيسَى بْنَ مُحَمَّدٍ الْمَرْوَزِيَّ يَقُولُ: وَرَدْتُ فِي سَنَةِ ثَمَانٍ وَثَلَاثِينَ مَدِينَةً مِنْ مَدَائِنِ خَوَارِزْمَ تُدْعَى هَزَارْسَفَ، فَأُخْبِرْتُ أَنَّ بِهَا امْرَأَةً مِنْ نِسَاءِ الشُّهَدَاءِ رَأَتْ رُؤْيَا: كَأَنَّهَا أُطْعِمَتْ فِي مَنَامِهَا شَيْئًا، فَهِيَ لَا تَأْكُلُ وَلَا تَشْرَبُ مُنْذُ عَهْدِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ وَالِي خُرَاسَانَ، وَكَانَ [قَدْ ] تُوُفِّيَ قَبْلَ ذَلِكَ بِثَمَانِي سِنِينَ، فَمَرَرْتُ بِهَا وَحَدَّثَتْنِي حَدِيثَهَا، فَلَمْ أَسْتَعْصِ عَلَيْهَا لِحَدَاثَةِ سِنِّي، ثُمَّ إِنِّي عُدْتُ إِلَى خَوَارِزْمَ فِي آخِرِ سَنَةِ اثْنَيْنِ وَخَمْسِينَ وَمِائَتَيْنِ، فَرَأَيْتُهَا بَاقِيَةً، وَوَجَدْتُ حَدِيثَهَا شَائِعًا مُسْتَفِيضًا، فَطَلَبْتُهَا فَوَجَدْتُهَا غَائِبَةً عَلَى عِدَّةِ فَرَاسِخَ، فَمَضَيْتُ فِي أَثَرِهَا، فَأَدْرَكْتُهَا بَيْنَ قَرْيَتَيْنِ تَمْشِي مِشْيَةً [قَوِيَّةً ] وَإِذَا هِيَ امْرَأَةٌ نَصِفُ جَيِّدَةِ الْقَامَةِ، حَسَنَةُ الْبِنْيَةِ، ظَاهِرَةُ الدَّمِ، مُتَوَرِّدَةُ الْخَدَّيْنِ، فَسَايَرَتْنِي وَأَنَا رَاكِبٌ، وَعَرَضْتُ عَلَيْهَا الرُّكُوبَ فَلَمْ تَرْكَبْ، وَحَضَرَ مَجْلِسِي أَقْوَامٌ، فَسَأَلَتْهُمْ عَنْهَا، فَأَحْسَنُوا الْقَوْلَ فِيهَا وَقَالُوا: أَمْرُهَا عِنْدَنَا ظَاهِرٌ، فَلَيْسَ فِينَا مَنْ يَخْتَلِفُ فِيهَا، وَذَكَرَ لِي بَعْضُهُمْ أَنَّهُمْ لَمْ يَعْثُرُوا مِنْهَا عَلَى كَذِبٍ وَلَا حِيلَةٍ فِي التَّلْبِيسِ، وَأَنَّهُ قَدْ كَانَ مَنْ يَلِي خَوَارِزْمَ مِنَ الْعِمَالِ يَحْضُرُونَهَا وَيُوَكِّلُونَ بِهَا مَنْ يُرَاعِيهَا، فَلَا يَرَوْنَهَا تَأْكُلُ شَيْئًا وَلَا تَشْرَبُ، وَلَا يَجِدُونَ لَهَا أَثَرَ غَائِطٍ وَلَا بَوْلٍ، فَيَبَرُّونَهَا وَيَكْسُونَهَا، فَلَمَّا تَوَاطَأَ أَهْلُ النَّاحِيَةِ عَلَى تَصْدِيقِهَا، سَأَلْتُهَا عَنِ اسْمِهَا، فَقَالَتْ: رَحْمَةُ بِنْتُ إِبْرَاهِيمَ، وَذَكَرَتْ أَنَّهُ كَانَ لَهَا زَوْجٌ نَجَّارٌ فَقِيرٌ يَأْتِيهِ رِزْقُهُ يَوْمًا بِيَوْمٍ، وَأَنَّهَا وَلَدَتْ مِنْهُ عِدَّةَ أَوْلَادٍ، وَأَنَّ مَلِكَ التُّرْكِ عَبَرَ عَلَى النَّهْرِ [إِلَيْهِمْ ] وَقَتَلَ مِنَ الْمُسْلِمِينَ خَلْقًا كَثِيرًا، قَالَتْ: وَوُضِعَ زَوْجِي بَيْنَ يَدَيَّ قَتِيلًا، فَأَدْرَكَنِي الْجَزَعُ، وَجَاءَ الْجِيرَانُ يُسْعِدُونَنِي عَلَى الْبُكَاءِ، وَجَاءَ الْأَطْفَالُ يَطْلُبُونَ الْخُبْزَ وَلَيْسَ عِنْدِي شَيْءٌ، فَصَلَّيْتُ وَتَضَرَّعْتُ إِلَى اللَّهِ تَعَالَى [أَسْأَلُهُ الصَّبْرَ، وَ ] أَنْ يُجْبِرَ بِهِمْ، فَذَهَبَ بِي النَّوْمُ فِي سُجُودِي، فَرَأَيْتُ فِي مَنَامِي كَأَنِّي فِي أَرْضٍ خَشْنَاءَ ذَاتِ حِجَارَةٍ وَشَوْكٍ، وَأَنَا أَهِيمُ فِيهَا وَأَلْزَمُ خَبَرِي أَطْلُبُ زَوْجِي، فَنَادَانِي رَجُلٌ: إِلَى أَيْنَ أَيَّتُهَا الْحُرَّةُ ؟ قُلْتُ: أَطْلُبُ زَوْجِي، قَالَ: خُذِي ذَاتَ الْيَمِينِ، فَأَخَذْتُ ذَاتَ الْيَمِينِ، فَوَقَفْتُ عَلَى أَرْضٍ سَهْلَةٍ طَيِّبَةِ الثَّرَى، ظَاهِرَةِ الْعُشْبِ، فَإِذَا قُصُورٌ وَأَبْنِيَةٌ لَا أُحْسِنُ أَصِفُهَا، وَإِذَا أَنْهَارٌ تَجْرِي عَلَى وَجْهِ الْأَرْضِ مِنْ غَيْرِ أَخَادِيدَ، وَانْتَهَيْتُ إِلَى قَوْمٍ جُلُوسٍ حِلَقًا حِلَقًا، عَلَيْهِمْ ثِيَابٌ خُضْرٌ، قَدْ عَلَاهُمُ النُّورُ، فَإِذَا هُمُ الْقَوْمُ الَّذِينَ قُتِلُوا فِي الْمَعْرَكَةِ يَأْكُلُونَ عَلَى مَوَائِدَ بَيْنَ أَيْدِيهِمْ، فَجَعَلْتُ أَتَخَلَّلُهُمْ وَأَتَصَفَّحُ وُجُوهَهُمْ أَبْغِي زَوْجِي، لَكِنَّهُ بَصُرَنِي فَنَادَانِي: يَا رَحْمَةُ يَا رَحْمَةُ، فَتَحَقَّقْتُ الصَّوْتَ، فَإِذَا أَنَا بِهِ فِي مِثْلِ حَالَةِ مَنْ رَأَيْتُ مِنَ الشُّهَدَاءِ، وَجْهُهُ مِثْلُ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَهُوَ يَأْكُلُ مَعَ رُفْقَةٍ لَهُ قُتِلُوا يَوْمَئِذٍ مَعَهُ، فَقَالَ لِأَصْحَابِهِ: إِنَّ هَذِهِ الْبَائِسَةَ جَائِعَةٌ مُنْذُ الْيَوْمِ، أَفَتَأْذُنُونَ [لِي ] أَنْ أُنَاوِلَهَا شَيْئًا تَأْكُلُهُ ؟ فَأَذِنُوا لَهُ، فَنَاوَلَنِي كِسْرَةَ خُبْزٍ، وَأَنَا أَعْلَمُ حِينَئِذٍ أَنَّهُ خُبْزٌ، وَلَكِنْ لَا أَدْرِي كَأَيِّ خَبْزٍ هُوَ ؟ ! أَشَدُّ بَيَاضًا مِنَ الثَّلْجِ وَاللَّبَنِ، وَأَحْلَى مِنَ الْعَسَلِ وَالسُّكَّرِ، وَأَلْيَنُ مِنَ الزُّبْدِ وَالسَّمْنِ، فَأَكَلْتُهُ فَلَمَّا اسْتَقَرَّ فِي مَعِدَتِي قَالَ: اذْهَبِي، فَقَدْ كَفَاكِ اللَّهُ مَئُونَةَ الطَّعَامِ وَالشَّرَابِ مَا بَقِيتِ فِي الدُّنْيَا، فَانْتَبَهْتُ مِنْ نَوْمِي وَأَنَا شَبْعَى رَيَّا، لَا أَحْتَاجُ إِلَى طَعَامٍ وَشَرَابٍ وَمَا ذُقْتُهُ مُنْذُ ذَلِكَ الْيَوْمِ إِلَى يَوْمِي هَذَا [وَلَا شَيْئًا مِمَّا يَأْكُلُهُ النَّاسُ. قَالَ أَبُو الْعَبَّاسِ: وَكُنَّا نَأْكُلُ فَتَتَنَحَّى وَتَأْخُذُ عَلَى أَنْفِهَا، تَزْعُمُ أَنَّهَا تَتَأَذَّى بِرَائِحَةِ الطَّعَامِ ]، فَسَأَلْتُهَا: هَلْ تَتَغَذَّى بِشَيْءٍ غَيْرِ الْخُبْزِ أَوْ تَشْرَبُ شَيْئًا غَيْرَ الْمَاءِ ؟ فَقَالَتْ: لَا، فَسَأَلْتُهَا هَلْ يَخْرُجُ مِنْهَا رِيحٌ ؟ قَالَتْ: لَا، أَوْ أَذًى ؟ قَالَتْ: لَا، قُلْتُ: فَالْحَيْضُ ؟ أَظُنُّهَا قَالَتْ: انْقَطَعَ بِانْقِطَاعِ الطَّعْمِ، قُلْتُ: فَهَلْ تَحْتَاجِينَ حَاجَةَ النِّسَاءِ إِلَى الرِّجَالِ ؟ قَالَتْ: لَا، قُلْتُ: فَتَنَامِينَ ؟ قَالَتْ: نَعَمْ أَطْيَبَ نَوْمٍ، قُلْتُ: فَمَا تَرَيْنَ فِي مَنَامِكِ ؟ قَالَتْ: مَا تَرَوْنَ، قُلْتُ: فَهَلْ يُدْرِكُكِ اللُّغُوبُ وَالْإِعْيَاءُ إِذَا مَشِيتِ ؟ قَالَتْ: نَعَمْ. وَذَكَرَتْ لِي أَنَّ بَطْنَهَا لَاصِقَةٌ بِظَهْرِهَا، فَأَمَرْتُ امْرَأَةً مِنْ نِسَائِنَا فَنَظَرَتْ، فَإِذَا بَطْنُهَا لَاصِقَةٌ بِظَهْرِهَا، وَإِذَا هِيَ قَدِ اتَّخَذَتْ كِيسًا فَضَمَّنَتْهُ قُطْنًا وَشَدَّتَهُ عَلَى بَطْنِهَا لِيَسْتَقِيمَ ظَهْرُهَا إِذَا مَشِيَتْ، فَأَجْرَيْنَا ذِكْرَهَا لِأَبِي الْعَبَّاسِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ طَاهِرٍ وَالِي خَوَارِزْمَ، فَأَنْكَرَ، وَأَشْخَصَهَا [إِلَيْهِ ]، وَوَكَّلَ أُمَّهُ بِهَا، فَبَقِيَتْ عِنْدَهُ نَحْوًا مِنْ شَهْرَيْنِ فِي بَيْتٍ، فَلَمْ يَرَوْهَا تَأْكُلُ وَلَا تَشْرَبُ، وَلَا رَأَوْا لَهَا أَثَرَ مَنْ يَأْكُلُ وَيَشْرَبُ، فَكَثُرَ تَعَجُّبُهُ وَقَالَ: لَا تُنْكِرْ لِلَّهِ قُدْرَةً، وَبَرَّهَا وَصَرَفَهَا، فَلَمْ يَأْتِ عَلَيْهَا إِلَّا الْقَلِيلُ حَتَّى مَاتَتْ رَحِمَهَا اللَّهُ. . ذِكْرُ خُرُوجِ الْمُشْرِكِينَ إِلَى بِلَادِ الْمُسْلِمِينَ بِالْأَنْدَلُسِ فِي هَذِهِ السَّنَةِ خَرَجَ الْمَجُوسُ مِنْ أَقَاصِي بِلَادِ الْأَنْدَلُسِ فِي الْبَحْرِ إِلَى بِلَادِ الْمُسْلِمِينَ، وَكَانَ ظُهُورُهُمْ فِي ذِي الْحِجَّةِ سَنَةَ تِسْعٍ وَعِشْرِينَ، عِنْدَ أَشْبُونَةَ، فَأَقَامُوا ثَلَاثَةَ عَشَرَ يَوْمًا، بَيْنَهُمْ وَبَيْنَ الْمُسْلِمِينَ بِهَا وَقَائِعُ، ثُمَّ سَارُوا إِلَى قَادِسَ، ثُمَّ إِلَى شَدُونَةَ، فَكَانَ بَيْنَهُمُ وَبَيْنَ الْمُسْلِمِينَ بِهَا وَقَائِعُ. ثُمَّ سَارُوا إِلَى إِشْبِيلِيَّةَ ثَامِنَ الْمُحَرَّمِ، فَنَزَلُوا عَلَى اثْنَيْ عَشَرَ فَرْسَخًا مِنْهَا، فَخَرَجَ إِلَيْهِمْ كَثِيرٌ مِنَ الْمُسْلِمِينَ، فَالْتَقَوْا، فَانْهَزَمَ الْمُسْلِمُونَ ثَانِيَ عَشَرَ الْمُحَرَّمِ، وَقُتِلَ كَثِيرٌ مِنْهُمْ. ثُمَّ نَزَلُوا عَلَى مِيلَيْنِ مِنْ إِشْبِيلِيَّةَ، فَخَرَجَ أَهْلُهَا إِلَيْهِمْ، وَقَاتَلُوهُمْ، فَانْهَزَمَ الْمُسْلِمُونَ رَابِعَ عَشَرَ الْمُحَرَّمِ، وَكَثُرَ الْقَتْلُ وَالْأَسْرُ فِيهِمْ، وَلَمْ تَرْفَعِ الْمَجُوسُ السَّيْفَ عَنْ أَحَدٍ، وَلَا عَنْ دَابَّةٍ، وَدَخَلُوا حَاجِزَ إِشْبِيلِيَّةَ وَأَقَامُوا بِهِ يَوْمًا وَلَيْلَةَ، وَعَادُوا إِلَى مَرَاكِبِهِمْ. وَأَقَامَ عَسْكَرُ عَبْدِ الرَّحْمَنِ، صَاحِبِ الْبِلَادِ، مَعَ عِدَّةٍ مِنَ الْقُوَّادِ، فَتَبَادَرَ إِلَيْهِمُ الْمَجُوسُ، فَثَبَتَ الْمُسْلِمُونَ، وَقَاتَلُوهُمْ، فَقُتِلَ مِنَ الْمُشْرِكِينَ سَبْعُونَ رَجُلًا وَانْهَزَمُوا، حَتَّى دَخَلُوا مَرَاكِبَهُمْ، وَأَحْجَمَ الْمُسْلِمُونَ عَنْهُمْ، فَسَمِعَ عَبْدُ الرَّحْمَنِ، فَسَيَّرَ جَيْشًا آخَرَ غَيْرَهُمْ، فَقَاتَلُوا الْمَجُوسَ قِتَالًا شَدِيدًا، فَرَجَعَ الْمَجُوسُ عَنْهُمْ، فَتَبِعَهُمُ الْعَسْكَرُ ثَانِيَ رَبِيعٍ الْأَوَّلِ، وَقَاتَلُوهُمْ، وَأَتَاهُمُ الْمَدَدُ مِنْ كُلِّ نَاحِيَةٍ، وَنَهَضُوا لِقِتَالِ الْمَجُوسِ مِنْ كُلِّ جَانِبٍ، فَخَرَجَ إِلَيْهِمُ الْمَجُوسُ وَقَاتَلُوهُمْ، فَكَادَ الْمُسْلِمُونَ يَنْهَزِمُونَ، ثُمَّ ثَبَتُوا، فَتَرَجَّلَ كَثِيرٌ مِنْهُمْ، فَانْهَزَمَ الْمَجُوسُ، وَقُتِلَ نَحْوُ خَمْسِ مِائَةِ رَجُلٍ، وَأَخَذُوا مِنْهُمْ أَرْبَعَةَ مَرَاكِبَ، فَأَخَذُوا مَا فِيهَا، وَأَحْرَقُوهَا، وَبَقُوا أَيَّامًا لَا يَصِلُونَ إِلَى الْمَجُوسِ، لِأَنَّهُمْ فِي مَرَاكِبِهِمْ. ثُمَّ خَرَجَ الْمَجُوسُ إِلَى لَبْلَةَ، فَأَصَابُوا سَبْيًا، ثُمَّ نَزَلَ الْمَجُوسُ إِلَى جَزِيرَةٍ قُرَيبَ قُورِيسَ، فَنَزَلُوهَا، وَقَسَّمُوا مَا كَانَ مَعَهُمْ مِنَ الْغَنِيمَةِ، فَحَمِيَ الْمُسْلِمُونَ، وَدَخَلُوا إِلَيْهِمْ فِي النَّهْرِ، فَقَتَلُوا مِنَ الْمَجُوسِ رَجُلَيْنِ، ثُمَّ رَحَلَ الْمَجُوسُ فَطَرَقُوا شَدُونَةَ فَغَنِمُوا طُعْمَةً وَسَبْيًا، وَأَقَامُوا يَوْمَيْنِ. ثُمَّ وَصَلَتْ مَرَاكِبُ لِعَبْدِ الرَّحْمَنِ، صَاحِبِ الْأَنْدَلُسِ، إِلَى إِشْبِيلِيَّةَ، فَلَمَّا أَحَسَّ بِهَا الْمَجُوسُ لَحِقُوا بِلَبْلَةَ، فَأَغَارُوا، وَسَبَوْا، ثُمَّ لَحِقُوا بِأُكْشُونِيَّةَ، ثُمَّ مَضَوْا إِلَى بَاجَةَ، ثُمَّ انْتَقَلُوا إِلَى مَدِينَةِ أَشْبُونَةَ، ثُمَّ سَارُوا، فَانْقَطَعَ خَبَرُهُمْ عَنِ الْبِلَادِ، فَسَكَنَ النَّاسُ. وَقَدْ ذَكَرَ بَعْضُ مُؤَرِّخِي الْعَرَبِ سَنَةَ سِتٍّ وَأَرْبَعِينَ خُرُوجَ الْمَجُوسِ إِلَى إِشْبِيلِيَّةَ أَيْضًا، وَهِيَ شَبِيهَةٌ بِهَذِهِ، ثُمَّ فَلَا أَعْلَمُهُ أَهْيَ هَذِهِ، وَقَدِ اخْتَلَفُوا فِي وَقْتِهَا، أَمْ هِيَ غَيْرُهَا، وَمَا أَقْرَبَ أَنْ تَكُونَ هِيَ إِيَّاهَا، وَقَدْ ذَكَرْتُهَا هُنَاكَ لِأَنَّ فِي كُلِّ وَاحِدَةٍ مِنْهُمَا شَيْئًا فِي الْأُخْرَى. [ مِنَ الْحَوَادِثِ ] وَحَجَّ هَذِهِ السَّنَةَ إِسْحَاقُ بْنُ مُصْعَبٍ، وَإِلَيْهِ أَحْدَاثُ الْمَوَاسِمِ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ مُحَمَّدُ بْنُ دَاوُدَ.
Translation
✧ Then the year 230 AH began. Account of Bughā's expedition against the Bedouins near Madinah In this year, al-Wāthiq dispatched Bughā al-Kabīr against the Bedouins who had raided the outskirts of Madinah. The reason for that was that the Banū Sulaym were causing corruption around Madinah with evil, and they took whatever they wanted from the markets of the Hijaz at whatever price they wished. Their affair escalated until they fell upon people from Banū Kinānah and Bāhilah, striking them and killing some of them in Jumādā al-Ākhirah of the year 230 AH. Muḥammad b. Ṣāliḥ, the governor of Madinah, sent against them Ḥammād b. Jarīr al-Ṭabarī, who was a frontier guard for the people of Madinah, with two hundred horsemen, and he added other troops to them; volunteers followed them. Ḥammād marched against them and met them at al-Ruwaythah. They fought a fierce battle. The black troops of Madinah fled with the people, but Ḥammād and his companions stood firm, along with Quraysh and the Anṣār. The Banū Sulaym seized the horses, weapons, and clothing, so they grew bold and plundered the villages and watering places between Makkah and Madinah, and the road was cut off. Al-Wāthiq dispatched Bughā al-Kabīr Abū Mūsā against them with a body of troops. He arrived in Madinah in Shaʿbān and met them at some of the waters of al-Ḥarrah beyond al-Sawāriqiyyah, their village to which they took refuge and which had fortresses. Bughā killed about fifty of their men, captured a like number, and the rest fled. Bughā stayed at al-Sawāriqiyyah and called them to safety subject to the judgment of al-Wāthiq. They came to him in scattered groups, and he gathered them. He kept those known for corruption, about a thousand men, and released the rest. He returned with the captives to Madinah in Dhū al-Qaʿdah of the year 230, imprisoned them, then traveled to Makkah. When he had performed his pilgrimage, he traveled to Dhāt ʿIrq after the season ended. He offered Banū Hilāl the same terms he had offered Banū Sulaym. They came forward, and he took about three hundred of the corrupt men and released the rest. He returned to Madinah and imprisoned them. In this year there appeared in some villages of Khwārizm a marvel concerning a woman who saw a dream, after which she neither ate nor drank. Abū ʿAbd Allāh al-Ḥākim mentioned her story in his "History of Naysābūr." Abū Zakariyyā Yaḥyā b. Muḥammad al-ʿAnbarī said: I heard Abū al-ʿAbbās ʿĪsā b. Muḥammad al-Marwazī say: In the year 238 I arrived at a city of the cities of Khwārizm called Hazārasf. I was informed that there was a woman there, one of the women of the martyrs, who saw a vision: it was as if she was fed something in her sleep, and she has neither eaten nor drunk since the time of ʿAbd Allāh b. Ṭāhir, the governor of Khurāsān, who had died eight years before that. I passed by her and she related her story to me, and I did not doubt her because of my youth. Then I returned to Khwārizm at the end of the year 252 AH. I saw her still alive and found her story widespread and widely transmitted. I sought her and found she was absent at a distance of several parasangs. I went after her and overtook her between two villages, walking with a vigorous gait. She was a middle-aged woman of good stature, well-built, with evident complexion and rosy cheeks. She walked alongside me while I was riding. I offered her a mount, but she did not ride. People attended my gathering, and I asked them about her. They spoke well of her and said: Her matter is plain among us; there is none among us who doubts it. Some of them mentioned to me that they had never discovered any lie or trick of deception from her, and that the officials who governed Khwārizm used to summon her and assign someone to watch her, and they would see her neither eat nor drink anything, and they found no trace of excrement or urine from her. So they treated her kindly and clothed her. When the people of the region agreed on believing her, I asked her name. She said: Raḥmah bt. Ibrāhīm. She mentioned that she had a poor carpenter husband whose provision came day by day, and that she bore him several children. The king of the Turks crossed the river against them and killed many Muslims. She said: My husband was laid before me slain. Grief overtook me. Neighbors came to console me in weeping, and the children came asking for bread, but I had nothing. I prayed and humbled myself before God Almighty, asking Him for patience and to compensate me for them. Sleep overtook me in my prostration, and I saw in my dream as if I was in a rough land with stones and thorns, wandering in it, following my own course, seeking my husband. A man called to me: Where are you going, O free woman? I said: I seek my husband. He said: Take the right. So I took the right and came upon a level land, good of soil, with abundant grass. There were palaces and buildings I cannot describe, and rivers flowing over the surface of the ground without channels. I came to a people sitting in circles, wearing green garments, over whom light shone. They were the people who were killed in the battle, eating from tables before them. I made my way among them, scanning their faces, seeking my husband. He caught sight of me and called: O Raḥmah, O Raḥmah! I recognized the voice, and there he was in a state like those martyrs I saw, his face like the moon on the night of the full moon. He was eating with companions of his who were killed that day with him. He said to his companions: This poor woman has been hungry since today. Will you permit me to hand her something to eat? They permitted him. He handed me a piece of bread. I knew then that it was bread, but I do not know what kind of bread it was: whiter than snow and milk, sweeter than honey and sugar, softer than butter and ghee. I ate it. When it settled in my stomach, he said: Go, for God has sufficed you the burden of food and drink as long as you remain in this world. I awoke from my sleep full and quenched, with no need for food or drink, and I have not tasted since that day to this day anything that people eat. Abū al-ʿAbbās said: We used to eat, and she would move aside and hold her nose, claiming she was bothered by the smell of food. I asked her: Do you nourish yourself with anything other than bread, or drink anything other than water? She said: No. I asked her: Does any wind pass from her? She said: No. Or any filth? She said: No. I said: What about menstruation? I think she said: It ceased with the cessation of taste. I said: Do you need women's need for men? She said: No. I said: Do you sleep? She said: Yes, the sweetest sleep. I said: What do you see in your sleep? She said: What you see. I said: Does weariness or fatigue overtake you when you walk? She said: Yes. She mentioned to me that her belly was stuck to her back. I ordered one of our women to look, and indeed her belly was stuck to her back. She had taken a bag, stuffed it with cotton, and tied it over her belly so that her back would be straight when she walked. We mentioned her to Abū al-ʿAbbās Aḥmad b. Muḥammad b. Ṭalḥah b. Ṭāhir, the governor of Khwārizm. He denied it, summoned her, and assigned his mother to watch her. She remained with him for about two months in a house, and they did not see her eat or drink, nor did they see any trace of one who eats and drinks. His wonder increased, and he said: Do not deny God's power. He treated her kindly and released her. Only a short time passed before she died, may God have mercy on her. . Account of the polytheists' expedition against the lands of the Muslims in al-Andalus In this year, the Magians went out from the farthest parts of al-Andalus by sea to the lands of the Muslims. Their appearance was in Dhū al-Ḥijjah of the year 229, near Ushbūnah. They stayed thirteen days, during which there were engagements between them and the Muslims there. Then they moved to Qādis, then to Shadūnah, and there were engagements between them and the Muslims there. Then they moved to Ishbīliyyah on the eighth of al-Muḥarram and encamped twelve parasangs from it. Many Muslims went out against them and met them, and the Muslims were defeated on the twelfth of al-Muḥarram, and many of them were killed. Then they encamped two miles from Ishbīliyyah. Its people went out against them and fought them, and the Muslims were defeated on the fourteenth of al-Muḥarram. Killing and capture increased among them. The Magians did not lift the sword from anyone, nor from any animal. They entered the enclosure of Ishbīliyyah and stayed there a day and a night, then returned to their ships. The army of ʿAbd al-Raḥmān, the ruler of the land, remained with a number of commanders. The Magians rushed upon them, but the Muslims stood firm and fought them. Seventy men of the polytheists were killed, and they fled until they entered their ships. The Muslims held back from them. ʿAbd al-Raḥmān heard of it and sent another army besides them. They fought the Magians fiercely. The Magians retreated from them, and the army pursued them on the second of Rabīʿ al-Awwal and fought them. Reinforcements came from every direction, and they rose to fight the Magians from every side. The Magians came out against them and fought them. The Muslims almost fled, but then they stood firm. Many of them dismounted, and the Magians fled. About five hundred men were killed, and they captured four of their ships, took what was in them, and burned them. They remained for days unable to reach the Magians because they were in their ships. Then the Magians went out to Lablah and took captives. Then the Magians landed on an island near Qūrīs and disembarked there. They divided the booty they had with them. The Muslims were enraged and entered the river against them and killed two of the Magians. Then the Magians departed, raided Shadūnah, and gained plunder and captives, remaining two days. Then ships of ʿAbd al-Raḥmān, the ruler of al-Andalus, arrived at Ishbīliyyah. When the Magians sensed them, they moved on to Lablah, raided, and took captives. Then they moved to Ukshūnīyah, then went to Bājah, then moved to the city of Ushbūnah, then departed, and news of them was cut off from the land, so the people were at peace. Some Arab historians have mentioned the year 246 for the Magians' expedition to Ishbīliyyah as well, which resembles this one. Then I do not know whether it is this one, and they have differed about its time, or whether it is another. How likely it is that it is the same one. I have mentioned it there because in each of the two there is something found in the other. [Among the events] In this year the pilgrimage was led by Isḥāq b. Muṣʿab, to whom the affairs of the seasons were entrusted. And the people were led in pilgrimage this year by Muḥammad b. Dāwūd.
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