Tarikh (al-Tabari) 3385
The Year 250 AH
ظُهُورِ الْحَسَنِ بْنِ زَيْدٍ الْعَلَوِيِّ فَلَمَّا كَانَ رَمَضَانُ مِنْ سنة خمسين ومائتين خَرَجَ الْحَسَنُ بْنُ زَيْدِ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ الْحَسَنِ بْنِ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ بِنَاحِيَةِ طَبَرِسْتَانَ وَكَانَ سَبَبَ ذَلِكَ أنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ طَاهِرٍ لَمَّا ظَفِرَ بِيَحْيَى بْنِ عُمَرَ أَقْطَعَهُ الْمُسْتَعِينُ مِنْ ضَوَاحِي السُّلْطَانِ بِطَبَرِسْتَانَ قَطَائِعَ مِنْهَا قَطِيعَةٌ ( قُرْبَ ثَغْرِ الدَّيْلَمِ، وَهَمَا: كُلَارُ وَشَالُوسُ، وَكَانَ بِحِذَائِهِمَا أَرْضٌ يَحْتَطِبُ مِنْهَا أَهْلُ تِلْكَ النَّاحِيَةِ، وَتَرْعَى فِيهَا مَوَاشِيهِمْ، لَيْسَ لِأَحَدٍ عَلَيْهَا مِلْكٌ، إِنَّمَا هِيَ مَوَاتٌ، وَهِيَ ذَاتَ غِيَاضٍ، وَأَشْجَارٍ، وَكَلَأٍ، فَوَجَّهَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ نَائِبَهُ لِحِيَازَةِ مَا أَقْطَعَ، وَاسْمُهُ جَابِرُ بْنُ هَارُونَ النَّصْرَانِيُّ، وَعَامِلُ طَبَرِسْتَانَ يَوْمئِذٍ سُلَيْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ طَاهِرِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ خَلِيفَةُ مُحَمَّدِ بْنِ طَاهِرِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرِ، وَكَانَ الْغَالِبُ عَلَى أَمْرِ سُلَيْمَانَ مُحَمَّدَ بْنَ أَوْسٍ الْبَلْخِيَّ، وَقَدْ فَرَّقَ مُحَمَّدٌ هَذَا أَوْلَادَهُ فِي مُدُنِ طَبَرِسْتَانَ، وَهُمْ أَحْدَاثٌ، سُفَهَاءُ، فَتَأَذَّى بِهِمُ الرَّعِيَّةُ وَشَكَوْا مِنْهُمْ، وَمِنْ أَبِيهِمْ، وَمِنْ سُلَيْمَانَ سُوءَ السِّيرَةِ. ثُمَّ إِنَّ مُحَمَّدَ بْنَ أَوْسٍ دَخَلَ بِلَادَ الدَّيْلَمِ، وَهُمْ مُسَالِمُونَ لِأَهْلِ طَبَرِسْتَانَ، ( فَسَبَى مِنْهُمْ وَقَتَلَ، فَسَاءَ ذَلِكَ أَهْلَ طَبَرِسْتَانَ )، فَلَمَّا قَدِمَ جَابِرُ بْنُ هَارُونَ لِحِيَازَةِ مَا أَقْطَعُهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، عَمَدَ فَحَازَ فِيهِ مَا اتَّصَلَ بِهِ مِنْ أَرْضٍ مَوَاتٍ يَرْتَفِقُ بِهَا النَّاسُ، وَفِيهَا حَازَ كُلَارَ وَشَالُوسَ. وَكَانَ فِي تِلْكَ النَّاحِيَةِ يَوْمَئِذٍ أَخَوَانِ لَهُمَا بَأْسٌ وَنَجْدَةٌ يَضْبِطَانِهَا مِمَّنْ رَامَهَا مِنَ الدَّيْلَمِ، مَذْكُورَانِ بِإِطْعَامِ الطَّعَامِ وَبِالْإِفْضَالِ، يُقَالُ لِأَحَدِهِمَا مُحَمَّدٌ، وَلِلْآخَرِ جَعْفَرٌ، وَهُمَا ابْنَا رُسْتُمَ، فَأَنْكَرَا مَا فَعَلَ جَابِرٌ مِنْ حِيَازَةِ الْمَوَاتِ، وَكَانَا مُطَاعَيْنِ فِي تِلْكَ النَّاحِيَةِ، فَاسْتَنْهَضَا مَنْ أَطَاعَهُمَا لِمَنْعِ جَابِرٍ مِنْ حِيَازَةِ ذَلِكَ الْمَوَاتِ، فَخَافَهُمَا جَابِرٌ، فَهَرَبَ مِنْهُمَا، فَلَحِقَ بِسُلَيْمَانَ بْنِ عَبْدِ اللَّهِ، وَخَافَ مُحَمَّدٌ وَجَعْفَرٌ وَمَنْ مَعَهُمَا مِنْ عَامِلِ طَبَرِسْتَانَ، فَرَاسَلُوا جِيرَانَهُمْ مِنَ الدَّيْلَمِ يُذَكِّرُونَهُمُ الْعَهْدَ الَّذِي بَيْنَهُمْ وَيَعْتَذِرُونَ فِيمَا فَعَلَهُ مُحَمَّدُ بْنُ أَوْسٍ بِهِمْ مِنَ السَّبْيِ وَالْقَتْلِ، فَاتَّفَقُوا عَلَى الْمُعَاوَنَةِ وَالْمُسَاعَدَةِ عَلَى حَرْبِ سُلَيْمَانَ بْنِ عَبْدِ اللَّهِ وَغَيْرِهِ. ثُمَّ أَرْسَلَ ابْنَا رُسْتُمَ [ وَمَنْ وَافَقَهُمَا ] إِلَى رَجُلٍ مِنَ الطَّالِبِيينَ اسْمُهُ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، كَانَ بِطَبَرِسْتَانَ، يَدْعُونَهُ إِلَى الْبَيْعَةِ لَهُ، فَامْتَنَعَ عَلَيْهِمْ، وَقَالَ: لَكِنِّي أَدُلُّكُمْ عَلَى رَجُلٍ مِنَّا هُوَ أَقْوَمُ بِهَذَا الْأَمْرِ مِنِّي، فَدَلَّهُمْ عَلَى الْحَسَنِ بْنِ زَيْدٍ، وَهُوَ بِالرَّيِّ، فَوَجَّهُوا إِلَيْهِ، عَنْ رِسَالَةِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، يَدْعُونَهُ إِلَى طَبَرِسْتَانَ، فَشَخَّصَ إِلَيْهَا، فَأَتَاهُمْ وَقَدْ صَارَتْ كَلِمَةُ الدَّيْلَمِ وَأَهْلِ كُلَارَ، وَشَالُوسَ، وَالرَّوِيَّانِ عَلَى بَيْعَتِهِ، فَبَايَعُوهُ كُلُّهُمْ، وَطَرَدُوا عُمَّالَ ابْنِ أَوْسٍ عَنْهُمْ، فَلَحِقُوا بِسُلَيْمَانَ بْنِ عَبْدِ اللَّهِ، وَانْضَمَّ إِلَى الْحَسَنِ بْنِ زَيْدٍ أَيْضًا جِبَالُ طَبَرِسْتَانَ كَأَصْمَغَانَ، وَقَادُوسِيَانَ، وَلَيْثُ بْنُ قَتَادَ، وَجَمَاعَةٌ مِنْ أَهْلِ السَّفْحِ. ثُمَّ تَقَدَّمَ الْحَسَنُ وَمَنْ مَعَهُ نَحْوَ مَدِينَةِ آمُلَ، وَهِيَ أَقْرَبُ الْمُدُنِ إِلَيْهِمْ، وَأَقْبَلَ ابْنُ أَوْسٍ مِنْ سَارِيَةَ لِيَدْفَعَهُ عَنْهَا، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَخَالَفَ الْحَسَنُ بْنُ زَيْدٍ فِي جَمَاعَةٍ إِلَى آمُلَ فَدَخَلَهَا. فَلَمَّا سَمِعَ ابْنُ أَوْسٍ الْخَبَرَ، وَهُوَ مَشْغُولٌ بِحَرْبِ مَنْ يُقَاتِلُهُ مِنْ أَصْحَابِ الْحَسَنِ بْنِ زَيْدٍ، لَمْ يَكُنْ لَهُ هِمَّةٌ إِلَّا النَّجَاءُ بِنَفْسِهِ، فَهَرَبَ، وَلَحِقَ بِسُلَيْمَانَ إِلَى سَارِيَةَ، فَلَمَّا اسْتَوْلَى الْحَسَنُ عَلَى آمُلَ كَثُرَ جَمْعُهُ، وَأَتَاهُ كُلُّ طَالِبِ نَهْبٍ وَفِتْنَةٍ، وَأَقَامَ بِآمُلَ أَيَّامًا، ثُمَّ سَارَ نَحْوَ سَارِيَةَ لِحَرْبِ سُلَيْمَانَ بْنِ عَبْدِ اللَّهِ، فَخَرَجَ إِلَيْهِ سُلَيْمَانُ، فَالْتَقَوْا خَارِجَ مَدِينَةِ سَارِيَةَ، وَنَشِبَتِ الْحَرْبُ بَيْنَهُمْ، فَسَارَ بَعْضُ قُوَّادِ الْحَسَنِ نَحْوَ سَارِيَةَ فَدَخَلَهَا، فَلَمَّا سَمِعَ سُلَيْمَانُ الْخَبَرَ انْهَزَمَ هُوَ وَمَنْ مَعَهُ، وَتَرَكَ أَهْلَهُ وَعِيَالَهُ وَثِقْلَهُ وَكُلَّ مَا لَهُ بِسَارِيَةَ، وَاسْتَوْلَى الْحَسَنُ وَأَصْحَابُهُ عَلَى ذَلِكَ جَمِيعِهِ، فَأَمَّا الْحَرِيمُ وَالْأَوْلَادُ فَجَعَلَهُمُ الْحَسَنُ فِي مَرْكِبٍ وَسَيَّرَهُمْ إِلَى سُلَيْمَانَ بِجُرْجَانَ، وَأَمَّا الْمَالُ فَكَانَ قَدْ نُهِبَ وَتَفَرَّقَ. وَقِيلَ: إِنَّ سُلَيْمَانَ انْهَزَمَ اخْتِيَارًا لِأَنَّ الطَّاهِرِيَّةَ كُلَّهَا كَانَتْ تَتَشَيَّعُ، فَلَمَّا أَقْبَلَ الْحَسَنُ بْنُ زَيْدٍ إِلَى طَبَرِسْتَانَ تَأَثَّمَ سُلَيْمَانُ مِنْ قِتَالِهِ لِشِدَّتِهِ فِي التَّشَيُّعِ، وَقَالَ. نُبِّئْتُ خَيْلَ ابْنِ زَيْدٍ أَقْبَلَتْ خَبَبًا تُرِيدُنَا لِتُحَسِّينَا الْأَمَرِّينَا يَا قَوْمُ إِنْ كَانَتِ الْأَنْبَاءُ صَادِقَةً فَالْوَيْلُ لِي وَلِجَمِيعِ الطَّاهِرِينَا أَمَّا أَنَا فَإِذَا اصْطَفَّتْ كَتَائِبُنَا أَكُونُ مِنْ بَيْنِهِمْ رَأْسَ الْمُوَالِينَا فَالْعُذْرُ عِنْدَ رَسُولِ اللَّهِ مُنْبَسِطٌ إِذَا احْتُسِبَتْ دِمَاءُ الْفَاطِمِيِّينَا فَلَمَّا الْتَقَوُا انْهَزَمَ سُلَيْمَانُ، فَلَمَّا اجْتَمَعَتْ طَبَرِسْتَانُ لِلْحَسَنِ وَجَّهَ إِلَى الرَّيِّ جُنْدًا مَعَ رَجُلٍ مِنْ أَهْلِهِ، يُقَالُ لَهُ الْحَسَنُ بْنُ زَيْدٍ أَيْضًا، فَمَلَكَهَا، وَطَرَدَ عَنْهَا عَامِلَ الطَّاهِرِيَّةِ، فَاسْتَخْلَفَ بِهَا رَجُلًا مِنَ الْعَلَوِيِّينَ يُقَالُ لَهُ مُحَمَّدُ بْنُ جَعْفَرٍ، وَانْصَرَفَ عَنْهَا. وَوَرَدَ الْخَبَرُ عَلَى الْمُسْتَعِينِ، وَمُدَبِّرِ أَمْرِهِ وَصِيفٍ، وَكَاتِبِهِ أَحْمَدَ بْنِ صَالِحِ بْنِ شِيرَزَادَ، فَوَجَّهَ إِسْمَاعِيلَ بْنَ فَرَاشَةَ فِي جُنْدٍ إِلَى هَمَذَانَ، وَأَمَرَهُ بِالْمُقَامِ بِهَا لِيَمْنَعَ خَيْلَ الْحَسَنِ عَنْهَا، وَأَمَّا مَا عَدَاهَا فَإِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ وَعَلَيْهِ الذَّبُّ عَنْهُ. فَلَمَّا اسْتَقَرَّ مُحَمَّدُ بْنُ جَعْفَرٍ الطَّالِبِيُّ بِالرَّيِّ ظَهَرَتْ مِنْهُ أُمُورٌ كَرِهَهَا أَهْلُ الرَّيِّ، وَوَجَّهَ مُحَمَّدُ بْنُ طَاهِرِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ قَائِدًا مِنْ عِنْدِهِ يُقَالُ لَهُ: مُحَمَّدُ بْنُ مِيكَالَ ( فِي جَمْعٍ مِنَ الْجُنْدِ إِلَى الرَّيِّ، وَهُوَ أَخُو الشَّاهِ بْنِ مِيكَالَ )، فَالْتَقَى هُوَ وَمُحَمَّدُ بْنُ جَعْفَرٍ الطَّالِبِيُّ خَارِجَ الرَّيِّ، فَأُسِرَ مُحَمَّدُ بْنُ جَعْفَرٍ، وَانْهَزَمَ جَيْشُهُ، وَدَخَلَ ابْنُ مِيكَالَ الرَّيَّ، فَأَقَامَ بِهَا، فَوَجَّهَ الْحَسَنُ بْنُ زَيْدٍ عَسْكَرًا عَلَيْهِ قَائِدٌ يُقَالُ لَهُ وَاجِنُ، فَلَمَّا صَارَ إِلَى الرَّيِّ خَرَجَ إِلَيْهِ مُحَمَّدُ بْنُ مِيكَالَ، فَالْتَقَوْا، فَاقْتَتَلُوا، فَانْهَزَمَ ابْنُ مِيكَالَ، وَالْتَجَأَ إِلَى الرَّيِّ مُعْتَصِمًا بِهَا، فَاتَّبَعَهُ وَاجِنُ وَأَصْحَابُهُ حَتَّى قَتَلُوهُ، وَصَارَتِ الرَّيُّ إِلَى أَصْحَابِ الْحَسَنِ بْنِ زَيْدٍ.
Translation
✧ The Appearance of al-Ḥasan b. Zayd the ʿAlawī When Ramaḍān of the year two hundred and fifty occurred, al-Ḥasan b. Zayd b. Muḥammad b. Ismāʿīl b. al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī b. Abī Ṭālib came forth in the region of Ṭabaristān. The reason for that was that when Muḥammad b. ʿAbd Allāh b. Ṭāhir had overcome Yaḥyā b. ʿUmar, al-Mustaʿīn granted him, from the fringes of the sultanate in Ṭabaristān, fiefs, among them a fief near the border of the Daylam, namely: Kullār and Shālūs. Opposite them was land from which the people of that region gathered firewood and in which their livestock grazed, which no one owned; it was only dead land, with thickets, trees, and pasture. Muḥammad b. ʿAbd Allāh dispatched his deputy to take possession of what had been granted, whose name was Jābir b. Hārūn the Christian, while the governor of Ṭabaristān at that time was Sulaymān b. ʿAbd Allāh b. Ṭāhir b. ʿAbd Allāh b. Ṭāhir, the deputy of Muḥammad b. Ṭāhir b. ʿAbd Allāh b. Ṭāhir. Dominant over Sulaymān's affairs was Muḥammad b. Aws al-Balkhī, and this Muḥammad had dispersed his sons throughout the cities of Ṭabaristān, and they were youths, foolish, so the subjects were harmed by them and complained of them, of their father, and of Sulaymān's bad conduct. Then Muḥammad b. Aws entered the lands of the Daylam, while they were at peace with the people of Ṭabaristān, and he took captives from them and killed, and that distressed the people of Ṭabaristān. When Jābir b. Hārūn arrived to take possession of what Muḥammad b. ʿAbd Allāh had granted him, he proceeded to seize within it the dead land adjacent to it that benefited the people, and within it he seized Kullār and Shālūs. In that region at that time there were two brothers possessed of might and courage who defended it against any of the Daylam who sought it, and who were known for feeding food and for generosity. One of them was called Muḥammad and the other Jaʿfar, the two sons of Rustam. They rejected what Jābir did in seizing the dead land, and they were obeyed in that region, so they roused those who obeyed them to prevent Jābir from seizing that dead land. Jābir feared them and fled from them, joining Sulaymān b. ʿAbd Allāh. Muḥammad and Jaʿfar and those with them feared the governor of Ṭabaristān, so they corresponded with their neighbours among the Daylam, reminding them of the pact between them and apologizing for what Muḥammad b. Aws had done to them of captivity and killing. They agreed on mutual aid and support in warring against Sulaymān b. ʿAbd Allāh and others. Then the two sons of Rustam [and those who agreed with them] sent to a man of the Ṭālibīs named Muḥammad b. Ibrāhīm, who was in Ṭabaristān, inviting him to accept their allegiance. He refused them and said: "But I shall guide you to a man of ours who is more suited to this matter than I." He guided them to al-Ḥasan b. Zayd, who was in al-Rayy. They sent to him, on the message of Muḥammad b. Ibrāhīm, inviting him to Ṭabaristān, and he set out for it. He came to them when the word of the Daylam and the people of Kullār, Shālūs, and al-Rawiyān had already come to pledge allegiance to him, so they all pledged allegiance to him and drove out the agents of Ibn Aws from among them; they joined Sulaymān b. ʿAbd Allāh. To al-Ḥasan b. Zayd also joined the mountains of Ṭabaristān such as Aṣmaghān, Qādūsiyān, and Layth b. Qatāda, and a group of the people of the foothills. Then al-Ḥasan and those with him advanced toward the city of Āmul, the nearest of the cities to them. Ibn Aws came from Sāriya to repel him from it, and they fought a fierce battle. Al-Ḥasan b. Zayd diverged with a group to Āmul and entered it. When Ibn Aws heard the news, while he was occupied in fighting those of al-Ḥasan b. Zayd's companions who were fighting him, his only concern was to save himself, so he fled and joined Sulaymān at Sāriya. When al-Ḥasan took possession of Āmul, his gathering increased, and every seeker of plunder and strife came to him. He stayed in Āmul for some days, then marched toward Sāriya to fight Sulaymān b. ʿAbd Allāh. Sulaymān went out to him, and they met outside the city of Sāriya. Battle broke out between them, and some of al-Ḥasan's commanders moved toward Sāriya and entered it. When Sulaymān heard the news, he fled with those with him, leaving his family, children, baggage, and all his property in Sāriya. Al-Ḥasan and his companions seized all of that. As for the women and children, al-Ḥasan placed them in a vessel and sent them to Sulaymān at Jurjān. As for the property, it had been plundered and scattered. It is said that Sulaymān fled by choice because all the Ṭāhirīs were Shīʿa. When al-Ḥasan b. Zayd came to Ṭabaristān, Sulaymān considered it a sin to fight him because of his own intense Shīʿism, and he said: "I was told that the cavalry of Ibn Zayd came at a trot, seeking us to make us taste the bitterest of things. O people, if the tidings are true, then woe to me and to all the Ṭāhirīs! As for me, when our battalions line up, I shall be among them the head of the loyalists. The excuse before the Messenger of God is ample when the blood of the Fāṭimīs is accounted." When they met, Sulaymān fled. When Ṭabaristān was united for al-Ḥasan, he dispatched an army to al-Rayy with a man of his kin, also called al-Ḥasan b. Zayd, and he took possession of it and drove out the governor of the Ṭāhirīs. He appointed as his deputy there a man of the ʿAlawīs called Muḥammad b. Jaʿfar, and departed. The news reached al-Mustaʿīn, the manager of his affairs Waṣīf, and his secretary Aḥmad b. Ṣāliḥ b. Shīrzād. He sent Ismāʿīl b. Farāsha with an army to Hamadhān and ordered him to remain there to prevent al-Ḥasan's cavalry from it. As for what was beyond it, Muḥammad b. ʿAbd Allāh b. Ṭāhir was responsible for defending it. When Muḥammad b. Jaʿfar the Ṭālibī settled in al-Rayy, matters appeared from him that the people of al-Rayy disliked. Muḥammad b. Ṭāhir b. ʿAbd Allāh b. Ṭāhir sent a commander of his called Muḥammad b. Mīkāl with a gathering of troops to al-Rayy—he was the brother of al-Shāh b. Mīkāl—and he met Muḥammad b. Jaʿfar the Ṭālibī outside al-Rayy. Muḥammad b. Jaʿfar was taken prisoner, his army fled, and Ibn Mīkāl entered al-Rayy and remained there. Al-Ḥasan b. Zayd dispatched an army under a commander called Wājin. When he reached al-Rayy, Muḥammad b. Mīkāl went out to him, they met, and fought. Ibn Mīkāl fled and sought refuge in al-Rayy, holding out there. Wājin and his companions pursued him until they killed him, and al-Rayy fell to the companions of al-Ḥasan b. Zayd.
Grades by grader
No grade is recorded for this wording. Ask what scholars say about its grade