Tarikh (al-Tabari) 3474
The Year 261 AH
وِلَايَةِ نَصْرِ بْنِ أَحْمَدَ السَّامَانِيِّ مَا وَرَاءَ النَّهْرِ وفِي سنة إحدى وستين ومائتين اسْتَعْمَلَ نَصْرُ بْنُ أَحْمَدَ بْنِ أَسَدِ بْنِ سَامَانَ خِدَاهَ بْنَ جُثْمَانَ بْنَ طِمْغَاثَ بْنِ نُوشَرْدَ بْنِ بَهْرَامَ جُوبِينَ بْنِ بَهْرَامَ خَشَنْشَ، وَكَانَ بَهْرَامُ خَشَنْشُ مِنَ الرَّيِّ، فَجَعَلَهُ كِسْرَى هُرْمُزُ بْنُ أَنُوشِرْوَانَ مَرْزُبَانَ أَذْرَبِيجَانَ، وَقَدْ تَقَدَّمَ ذِكْرُ بَهْرَامَ جُوبِينَ عِنْدَ ذِكْرِ كِسْرَى هُرْمُزَ. وَلَمَّا وَلِيَ الْمَأْمُونُ خُرَاسَانَ، وَاصْطَلَحَ أَوْلَادُهُ وَهُمْ: نُوحٌ، وَأَحْمَدُ، وَيَحْيَى، وَإِلْيَاسُ، بَنُو أَسَدِ بْنِ سَامَانَ، قَرَّبَهُمْ وَرَفَعَ مِنْهُمْ وَاسْتَعْمَلَهُمْ وَرَعَى حَقَّ سَلَفِهِمْ، فَلَمَّا رَجَعَ الْمَأْمُونُ إِلَى الْعِرَاقِ اسْتَخْلَفَ عَلَى خُرَاسَانَ غَسَّانَ بْنَ عَبَّادٍ، فَوَلَّى غَسَّانُ نُوحَ بْنَ أَسَدٍ، فِي سَنَةِ أَرْبَعٍ وَمِائَتَيْنِ سَمَرْقَنْدَ، وَأَحْمَدَ بْنَ أَسَدٍ فَرْغَانَةَ، وَيَحْيَى بْنَ أَسَدٍ الشَّاشَ وَأَشْرُوسَنَةَ، وَإِلْيَاسَ بْنَ أَسَدٍ هَرَاةَ. فَلَمَّا وَلِيَ طَاهِرُ بْنُ الْحُسَيْنِ خُرَاسَانَ وَلَّاهُمْ هَذِهِ الْأَعْمَالَ، ثُمَّ تُوُفِّيَ نُوحُ بْنُ أَسَدٍ، وَأَقَرَّ طَاهِرُ بْنُ عَبْدِ اللَّهِ أَخَوَيْهِ عَلَى عَمَلِهِ: يَحْيَى، وَأَحْمَدَ، وَكَانَ أَحْمَدُ بْنُ أَسَدٍ عَفِيفَ الطُّعْمَةِ، مَرْضِيَّ السِّيرَةِ، لَا يَأْخُذُ رِشْوَةً، وَلَا أَحَدٌ مِنْ أَصْحَابِهِ، فَفِيهِ قِيلَ، أَوْ فِي ابْنِهِ نَصْرٍ: ثَوَى ثَلَاثِينَ حَوْلًا فِي وِلَايَتِهِ فَجَاعَ يَوْمَ ثَوَى فِي قَبْرِهِ حَشَمُهُ وَكَانَ إِلْيَاسُ يَلِي هَرَاةَ، ( وَلَهُ بِهَا عَقِبٌ وَآثَارٌ كَثِيرَةٌ، فَاسْتَقْدَمَهُ عَبْدُ اللَّهِ بْنُ طَاهِرٍ )، وَكَانَ رَسْمُهُ فِيمَنْ يَسْتَقْدِمُهُ أَنْ يَعُدَّ أَيَّامَهُ، فَأَبْطَأَ إِلْيَاسُ، فَكَتَبَ إِلَيْهِ بِالْمُقَامِ حَيْثُ يَلْقَاهُ كِتَابُهُ، فَبَلَغَهُ الْكِتَابُ وَقَدْ سَارَ عَنْ بُوشَنْجَ، فَأَقَامَ بِهَا سَنَةً تَأْدِيبًا لَهُ، ثُمَّ أَذِنَ فِي الْقُدُومِ عَلَيْهِ. فَلَمَّا مَاتَ إِلْيَاسُ بِهَرَاةَ أَقَرَّ عَبْدُ اللَّهِ ابْنُهُ أَبَا إِسْحَاقَ مُحَمَّدَ بْنَ إِلْيَاسَ عَلَى عَمَلِهِ، فَأَقَامَ بِهَرَاةَ ; وَكَانَ لِأَحْمَدَ بْنِ أَسَدٍ سَبْعَةُ بَنِينَ، وَهُمْ: نَصْرٌ، وَأَبُو يُوسُفَ يَعْقُوبُ، وَأَبُو زَكَرِيَّاءَ يَحْيَى، وَأَبُو الْأَشْعَثِ أَسَدٌ، وَإِسْمَاعِيلُ، وَإِسْحَاقُ، وَأَبُو غَانِمٍ حُمَيْدٌ، لَمَّا تُوَفِّي أَحْمَدُ بْنُ أَسَدٍ اسْتَخْلَفَ ابْنَهُ نَصْرًا عَلَى أَعْمَالِهِ بِسَمَرْقَنْدَ وَمَا وَرَاءَهَا، فَبَقِيَ عَامِلًا عَلَيْهَا إِلَى آخِرِ أَيَّامِ الطَّاهِرِيَّةِ، وَبَعْدَ زَوَالِ أَمْرِهِمْ إِلَى أَنْ مَضَى لِسَبِيلِهِ. وَكَانَ إِسْمَاعِيلُ بْنُ أَحْمَدَ يَخْدُمُ أَخَاهُ نَصْرًا، فَوَلَّاهُ نَصْرٌ بُخَارَى سَنَةَ إِحْدَى وَسِتِّينَ وَمِائَتَيْنِ. وَمَعْنَى قَوْلِ أَبِي جَعْفَرٍ: وَفِي سَنَةِ إِحْدَى وَسِتِّينَ [ وَمِائَتَيْنِ ] وَلِيَ نَصْرُ بْنُ أَحْمَدَ مَا وَرَاءَ النَّهْرِ، أَنَّهُ تَوَلَّاهُ مِنْ جَانِبِ الْخَلِيفَةِ، وَإِنَّمَا كَانَ يَتَوَلَّاهُ، مِنْ قَبْلُ، مِنْ عُمَّالِ خُرَاسَانَ، وَإِلَّا فَالْقَوْمُ تَوَلَّوْا قَبْلَ هَذَا التَّارِيخِ. وَكَانَ سَبَبُ اسْتِعْمَالِهِ إِسْمَاعِيلَ أَنَّهُ لَمَّا اسْتَوْلَى يَعْقُوبُ بْنُ اللَّيْثِ عَلَى خُرَاسَانَ أَنْفَذَ نَصْرُ جَيْشًا إِلَى شَطِّ جَيْحُونَ لِيَأْمَنَ عُبُورَ يَعْقُوبَ، فَقَتَلُوا مُقَدَّمَهُمْ، وَرَجَعُوا إِلَى بُخَارَى، فَخَافَهُمْ أَحْمَدُ بْنُ عُمَرَ نَائِبُ نَصْرٍ عَلَى نَفْسِهِ، فَتَغَيَّبَ عَنْهُمْ، فَأَمَّرُوا عَلَيْهِمْ أَبَا هَاشِمٍ مُحَمَّدَ بْنَ الْمُبَشِّرِ بْنِ رَافِعِ بْنِ اللَّيْثِ بْنِ نَصْرِ بْنِ سَيَّارٍ، ثُمَّ عَزَلُوهُ، وَوَلَّوْا أَحْمَدَ بْنَ مُحَمَّدِ بْنِ لَيْثٍ وَالِدَ أَبِي عَبْدِ اللَّهِ بْنِ جُنَيْدٍ، ثُمَّ صَرَفُوهُ، وَوَلَّوُا الْحَسَنَ بْنَ مُحَمَّدٍ مِنْ وَلَدِ عَبْدَةَ بْنِ حَدِيدٍ ; ثُمَّ صَرَفُوهُ، وَبَقِيَتْ بُخَارَى بِغَيْرِ أَمِيرٍ، فَكَتَبَ رَئِيسُهَا وَفَقِيهُهَا أَبُو عَبْدِ اللَّهِ بْنُ أَبِي حَفْصٍ إِلَى نَصْرٍ يَسْأَلُهُ تَوْجِيهَ مَنْ يَضْبُطُ بُخَارَى، فَوَجَّهَ أَخَاهُ إِسْمَاعِيلَ، ثُمَّ إِنَّ إِسْمَاعِيلَ كَاتَبَ رَافِعَ بْنَ هَرْثَمَةَ حِينَ وَلِيَ خُرَاسَانَ، فَتَعَاقَدَا عَلَى التَّعَاوُنِ، وَالتَّعَاضُدِ، فَطَلَبَ مِنْهُ إِسْمَاعِيلُ أَعْمَالَ خُوَارِزْمَ فَوَلَّاهُ إِيَّاهَا. وَكَانَ إِسْمَاعِيلُ يُؤَامِرُهُ فِي الْمُكَاتَبَةِ، ثُمَّ سَعَتِ السُّعَاةُ بَيْنَ نَصْرٍ، وَإِسْمَاعِيلَ فَأَفْسَدُوا مَا بَيْنَهُمَا، فَقَصَدَهُ نَصْرٌ سَنَةَ اثْنَتَيْنِ وَسَبْعِينَ وَمِائَتَيْنِ، فَأَرْسَلَ إِسْمَاعِيلُ حَمَّوَيْهِ بْنَ عَلِيٍّ إِلَى رَافِعِ بْنِ هَرْثَمَةَ يَسْتَنْجِدُهُ، فَسَارَ إِلَيْهِ فِي جَيْشٍ كَثِيفٍ، فَوَافَى بُخَارَى، قَالَ حَمَّوَيْهِ: فَفَكَّرْتُ فِي نَفْسِي، وَقُلْتُ: إِنْ ظَفِرَ إِسْمَاعِيلُ بِأَخِيهِ فَمَا يُؤَمِّنُنِي أَنْ يَقْبِضَ رَافِعٌ عَلَى إِسْمَاعِيلَ، وَيَتَغَلَّبَ عَلَى مَا وَرَاءَ النَّهْرِ ؟ وَإِنْ لَمْ يَفْعَلْ ذَلِكَ، وَوَفَّى لِإِسْمَاعِيلَ، فَلَا يَزَالُ إِسْمَاعِيلُ مُعْتَرِفًا بِأَنَّهُ فَقِيدُ رَافِعٍ وَجَرِيحُهُ، وَيَحْتَاجُ [ أَنْ ] يَتَصَرَّفَ عَلَى أَمْرِهِ وَنَهْيِهِ، فَاجْتَمَعْتُ بِرَافِعٍ خَلْوَةً، وَقُلْتُ لَهُ: نَصِيحَتُكَ وَاجِبَةٌ عَلَيَّ، وَقَدْ ظَهَرَ لِي مِنْ نَصْرٍ، وَإِسْمَاعِيلَ مَا كَانَ خَفِيًّا عَنِّي، وَلَسْتُ آمَنُهُمَا عَلَيْكَ، وَالرَّأْيُ أَنْ لَا تُشَاهِدَ الْحَرْبَ، وَتَحْمِلَهُمَا ( عَلَى الصُّلْحِ ; فَقَبِلَ ذَلِكَ، فَتَصَالَحَا، وَانْصَرَفَ عَنْهُمَا. قَالَ حَمَّوَيْهِ: ثُمَّ إِنَّنِي أَعْلَمْتُ إِسْمَاعِيلَ )، بَعْدَ ذَلِكَ الْحَالِ كَيْفَ كَانَ، فَعَذَرَ رَافِعًا فِي إِلْزَامِهِ بِالصُّلْحِ، وَاسْتَصْوَبَ فِعْلَ حَمَّوَيْهِ، بَقِيَ نَصْرٌ وَإِسْمَاعِيلُ مُدَّةً، ثُمَّ عَادَتِ السُّعَاةُ، فَفَسَدَ مَا بَيْنَهُمَا، حَتَّى تَحَارَبَا سَنَةَ خَمْسٍ وَسَبْعِينَ وَمِائَتَيْنِ، فَظَهَرَ إِسْمَاعِيلُ بِأَخِيهِ نَصْرٍ، فَلَمَّا حَمَلَ إِلَيْهِ تَرَجَّلَ لَهُ إِسْمَاعِيلُ، وَقَبَّلَ يَدَيْهِ، وَرَدَّهُ مِنْ مَوْضِعِهِ إِلَى سَمَرْقَنْدَ، وَتَصَرَّفَ عَلَى النِّيَابَةِ عَنْهُ بِبُخَارَى. وَكَانَ إِسْمَاعِيلُ خَيِّرًا، يُحِبُّ أَهْلَ الْعِلْمِ وَالدِّينِ، وَيُكْرِمُهُمْ، وَبِبَرَكَتِهِمْ دَامَ مُلْكُهُ وَمُلْكُ أَوْلَادِهِ وَطَالَتْ أَيَّامُهُمْ. حَكَى أَبُو الْفَضْلِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْبَلْعَمِيُّ قَالَ: سَمِعْتُ الْأَمِيرَ أَبَا إِبْرَاهِيمَ إِسْمَاعِيلَ بْنَ أَحْمَدَ يَقُولُ: كُنْتُ بِسَمَرْقَنْدَ، فَجَلَسْتُ يَوْمًا لِلْمَظَالِمِ، وَجَلَسَ أَخِي إِسْحَاقُ إِلَى جَانِبِي، فَدَخَلَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ نَصْرٍ الْفَقِيهُ الشَّافِعِيُّ، فَقُمْتُ لَهُ إِجْلَالًا لِعِلْمِهِ وَدِينِهِ، فَلَمَّا خَرَجَ عَاتَبَنِي أَخِي إِسْحَاقُ، وَقَالَ: أَنْتَ أَمِيرُ خُرَاسَانَ، يَدْخُلُ عَلَيْكَ رَجُلٌ مَنْ رَعِيَّتِكَ فَتَقُومُ لَهُ، فَتَذْهَبُ السِّيَاسَةُ بِهَذَا. قَالَ: فَبِتُّ تِلْكَ اللَّيْلَةَ، فَرَأَيْتُ النَّبِيَّ ﷺ، فِي الْمَنَامِ وَكَأَنِّي وَاقِفٌ وَأَخِي إِسْحَاقُ، فَأَقْبَلَ رَسُولُ اللَّهِ ﷺ، فَأَخَذَ بِعَضُدِي فَقَالَ لِي: يَا إِسْمَاعِيلُ، ثَبَّتَّ مُلْكَكَ وَمُلْكَ بَيْتِكَ لِإِجْلَالِكَ لِمُحَمَّدِ بْنِ نَصْرٍ. ثُمَّ الْتَفَتَ إِلَى إِسْحَاقَ، وَقَالَ: ذَهَبَ مُلْكُ إِسْحَاقَ وَمُلْكُ بَيْتِهِ بِاسْتِخْفَافِهِ بِمُحَمَّدِ بْنِ نَصْرٍ. وَكَانَ مُحَمَّدُ بْنُ نَصْرٍ هَذَا مِنَ الْعُلَمَاءِ بِالْفِقْهِ عَلَى مَذْهَبِ الشَّافِعِيِّ الْعَامِلِينَ بِعِلْمِهِ، الْمُصَنِّفِينَ فِيهِ، وَسَافَرَ إِلَى الْبِلَادِ فِي طَلَبِ الْعِلْمِ، وَأَخَذَ الْعِلْمَ بِمِصْرَ مِنْ أَصْحَابِ الشَّافِعِيِّ يُونُسَ بْنِ عَبْدِ الْأَعْلَى، وَالرَّبِيعِ بْنِ سُلَيْمَانَ، وَمُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَكَمِ، وَصَحِبَ الْحَارِثَ الْمُحَاسِبِيَّ، وَأَخَذَ عَنْهُ عِلْمَ الْمُعَامَلَةِ، وَبَرَزَ فِيهِ أَيْضًا.
Translation
✧ The governorship of Naṣr b. Aḥmad al-Sāmānī over Mā Warāʾ al-Nahr In the year 261, Naṣr b. Aḥmad b. Asad b. Sāmān appointed Khidāh b. Juthmān b. Ṭimghāth b. Nūshard b. Bahrām Jūbīn b. Bahrām Khashansh, and Bahrām Khashansh was from al-Rayy; Kisrā Hurmuz b. Anūshirwān had made him marzubān of Adharbayjān. The mention of Bahrām Jūbīn has already preceded in the account of Kisrā Hurmuz. When al-Maʾmūn was made governor of Khurāsān, and his sons—namely Nūḥ, Aḥmad, Yaḥyā, and Ilyās, the sons of Asad b. Sāmān—became reconciled, he brought them near, elevated them, employed them, and looked after the rights of their predecessors. When al-Maʾmūn returned to Iraq, he appointed Ghassān b. ʿAbbād as his deputy over Khurāsān, and in the year 204 Ghassān appointed Nūḥ b. Asad over Samarqand, Aḥmad b. Asad over Farghānah, Yaḥyā b. Asad over al-Shāsh and Ashrūsanah, and Ilyās b. Asad over Herat. When Ṭāhir b. al-Ḥusayn was made governor of Khurāsān, he appointed them to these offices. Then Nūḥ b. Asad died, and Ṭāhir b. ʿAbd Allāh confirmed his two brothers, Yaḥyā and Aḥmad, in his office. Aḥmad b. Asad was of pure livelihood and praiseworthy conduct; he took no bribe, nor did any of his companions. About him, or about his son Naṣr, it was said: He remained thirty years in his governorship, and on the day he lay in his grave his servants went hungry. Ilyās governed Herat, and he has descendants there and many traces; then ʿAbd Allāh b. Ṭāhir summoned him, and his practice with those he summoned was to count their days. Ilyās was slow, so he wrote to him to stay where his letter reached him. The letter reached him after he had left Būshanj, so he stayed there for a year as a punishment for him; then he was permitted to come to him. When Ilyās died in Herat, ʿAbd Allāh confirmed his son Abū Isḥāq Muḥammad b. Ilyās in his office, and he remained in Herat. Aḥmad b. Asad had seven sons: Naṣr, Abū Yūsuf Yaʿqūb, Abū Zakariyyāʾ Yaḥyā, Abū al-Ashʿath Asad, Ismāʿīl, Isḥāq, and Abū Ghānim Ḥumayd. When Aḥmad b. Asad died, he appointed his son Naṣr as his successor over his offices in Samarqand and what lay beyond it, and he remained governor there until the end of the days of the Ṭāhirids, and after the passing of their rule until he went his way. Ismāʿīl b. Aḥmad served his brother Naṣr, and Naṣr appointed him over Bukhārā in the year 261. The meaning of Abū Jaʿfar's statement, “In the year 261 Naṣr b. Aḥmad became governor of Mā Warāʾ al-Nahr,” is that he took it from the side of the caliph, whereas previously he had held it from the governors of Khurāsān; otherwise the people had held it before this date. The reason for his appointment of Ismāʿīl was that when Yaʿqūb b. al-Layth took control of Khurāsān, Naṣr sent an army to the bank of the Jayḥūn to prevent Yaʿqūb from crossing. They killed their commander and returned to Bukhārā. Aḥmad b. ʿUmar, Naṣr's deputy there, feared them for his own life and went into hiding from them, so they appointed over themselves Abū Hāshim Muḥammad b. al-Mubashshir b. Rāfiʿ b. al-Layth b. Naṣr b. Sayyār. Then they dismissed him and appointed Aḥmad b. Muḥammad b. Layth, the father of Abū ʿAbd Allāh b. Junayd; then they dismissed him and appointed al-Ḥasan b. Muḥammad of the descendants of ʿAbdah b. Ḥadīd; then they dismissed him, and Bukhārā remained without an amīr. Its chief and jurist Abū ʿAbd Allāh b. Abī Ḥafṣ wrote to Naṣr asking him to send someone to take charge of Bukhārā, so he sent his brother Ismāʿīl. Then Ismāʿīl corresponded with Rāfiʿ b. Harthamah when he became governor of Khurāsān, and they made a pact of mutual assistance and support. Ismāʿīl asked him for the offices of Khwārizm, and he appointed him to them. Ismāʿīl used to consult him in correspondence. Then slanderers went between Naṣr and Ismāʿīl and corrupted what was between them, so Naṣr marched against him in the year 272. Ismāʿīl sent Ḥammawayh b. ʿAlī to Rāfiʿ b. Harthamah to seek his aid, and he marched to him with a large army and arrived at Bukhārā. Ḥammawayh said: I thought to myself and said, “If Ismāʿīl gains victory over his brother, what will assure me that Rāfiʿ will not seize Ismāʿīl and take control of Mā Warāʾ al-Nahr? And if he does not do that, and keeps faith with Ismāʿīl, Ismāʿīl will still acknowledge that he is Rāfiʿ’s protégé and dependent, and will need to act according to his command and prohibition.” So I met Rāfiʿ alone and said to him, “Your counsel is my duty, and what had been hidden from me about Naṣr and Ismāʿīl has now become clear to me, and I do not trust them with regard to you. The right course is that you not witness the fighting and that you bring them to a settlement.” He accepted that, and they made peace, and he departed from them. Ḥammawayh said: Then afterwards I informed Ismāʿīl of that situation, how it had been, and he excused Rāfiʿ in his compelling them to settle and approved Ḥammawayh's action. Naṣr and Ismāʿīl remained for a time, then the slanderers returned, and what was between them was corrupted until they fought in the year 275. Ismāʿīl prevailed over his brother Naṣr. When he was brought to him, Ismāʿīl dismounted for him, kissed his hands, and returned him from that place to Samarqand, and he acted as his deputy in Bukhārā. Ismāʿīl was good, loving the people of knowledge and religion and honoring them; and by their blessing his rule and the rule of his sons endured and their days were prolonged. Abū al-Faḍl Muḥammad b. ʿAbd Allāh al-Balʿamī related: I heard the amīr Abū Ibrāhīm Ismāʿīl b. Aḥmad say: I was in Samarqand, and one day I sat for the redress of grievances, and my brother Isḥāq sat beside me. Abū ʿAbd Allāh Muḥammad b. Naṣr, the Shāfiʿī jurist, entered, and I stood up for him out of respect for his knowledge and his religion. When he left, my brother Isḥāq reproached me and said, “You are the amīr of Khurāsān, and a man from your subjects enters upon you and you stand up for him; governance will be lost by this.” He said: That night I slept, and I saw the Prophet ﷺ in a dream, as if I and my brother Isḥāq were standing. The Messenger of God ﷺ came and took me by the upper arm and said to me, “O Ismāʿīl, your rule and the rule of your house have been made firm because of your honoring Muḥammad b. Naṣr.” Then he turned to Isḥāq and said, “The rule of Isḥāq and the rule of his house have departed because of his belittling Muḥammad b. Naṣr.” This Muḥammad b. Naṣr was one of the scholars of jurisprudence according to the school of al-Shāfiʿī, those who acted upon their knowledge and compiled works in it. He traveled to various lands in search of knowledge, and took knowledge in Egypt from the companions of al-Shāfiʿī: Yūnus b. ʿAbd al-Aʿlā, al-Rabīʿ b. Sulaymān, and Muḥammad b. ʿAbd Allāh b. al-Ḥakam. He accompanied al-Ḥārith al-Muḥāsibī and took from him the knowledge of conduct, and he excelled in that as well.
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