Tarikh (al-Tabari) 3614
The year 284 AH
وَفِي سنة أربع وثمانين ومائتين أَوْقَعَ عِيسَى بْنُ النُّوشَرِيُّ بِبَكْرِ بْنِ عَبْدِ الْعَزِيزِ بْنِ أَبِي دُلَفَ بِنَوَاحِي أَصْبَهَانَ، فَقَتَلَ رِجَالَهُ، وَاسْتَبَاحَ عَسْكَرَهُ، وَنَجَا بَكْرٌ فِي نَفَرٍ يَسِيرٍ مِنْ أَصْحَابِهِ، فَمَضَى إِلَى مُحَمَّدِ بْنِ زَيْدٍ الْعَلَوِيِّ بِطَبَرِسْتَانَ، وَأَقَامَ عِنْدَهُ إِلَى سَنَةِ خَمْسٍ وَثَمَانِينَ [ وَمِائَتَيْنِ ] وَمَاتَ، وَلَمَّا وَصَلَ خَبَرُ مَوْتِهِ إِلَى الْمُعْتَضِدِ أَعْطَى الْقَاصِدَ بِهِ أَلْفَ دِينَارٍ. وَفِيهَا، فِي رَبِيعٍ الْأَوَّلِ، قُلِّدَ أَبُو عُمَرَ يُوسُفُ بْنُ يَعْقُوبَ الْقَضَاءَ بِمَدِينَةِ الْمَنْصُورِ ( مَكَانَ عَلِيِّ بْنِ مُحَمَّدِ ) بْنِ أَبِي الشَّوَارِبِ. وَفِيهَا أُخِذَ خَادِمٌ نَصْرَانِيٌّ لِغَالِبٍ النَّصْرَانِيِّ وَشُهِدَ عَلَيْهِ أَنَّهُ شَتَمَ النَّبِيَّ ﷺ، فَاجْتَمَعَ أَهْلُ بَغْدَاذَ وَصَاحُوا بِالْقَاسِمِ بْنِ عُبَيْدِ اللَّهِ، وَطَالَبُوهُ بِإِقَامَةِ الْحَدِّ عَلَيْهِ، فَلَمْ يَفْعَلْ، فَاجْتَمَعُوا عَلَى ذَلِكَ إِلَى دَارِ الْمُعْتَضِدِ، فَسُئِلُوا عَنْ حَالِهِمْ، فَذَكَرُوهُ لِلْمُعْتَضِدِ، فَأَرْسَلَ مَعَهُمْ إِلَى الْقَاضِي ( أَبِي عُمَرَ، فَكَادُوا يَقْتُلُونَهُ مِنْ كَثْرَةِ ازْدِحَامِهِمْ، فَدَخَلَ ) بَابًا، وَأَغْلَقَهُ، وَلَمْ يَكُنْ بَعْدَ ذَلِكَ لِلْخَادِمِ ذِكْرٌ، وَلَا لِلْعَامَّةِ ذِكْرُ اجْتِمَاعٍ فِي أَمْرِهِ. وَفِيهَا قَدِمَ قَوْمٌ مِنْ أَهْلِ طَرَسُوسَ عَلَى الْمُعْتَضِدِ يَسْأَلُونَهُ أَنْ يُوَلِّيَ عَلَيْهِمْ وَالِيًا، وَكَانُوا قَدْ أَخْرَجُوا عَامِلَ ابْنِ طُولُونَ، فَسَيَّرَ إِلَيْهِمُ الْمُعْتَضِدُ ابْنَ الْإِخْشِيدِ أَمِيرًا. وَفِيهَا، فِي رَبِيعٍ الْآخِرِ ظَهَرَتْ بِمِصْرَ ظُلْمَةٌ وَحُمْرَةٌ فِي السَّمَاءِ شَدِيدَةٌ، حَتَّى كَانَ الرَّجُلُ يَنْظُرُ إِلَى وَجْهِ الْآخَرِ فَيَرَاهُ أَحْمَرَ، فَمَكَثُوا كَذَلِكَ مِنَ الْعَصْرِ إِلَى الْعِشَاءِ الْآخِرَةِ، وَخَرَجَ النَّاسُ مِنْ مَنَازِلِهِمْ يَدْعُونَ اللَّهَ تَعَالَى، وَيَتَضَرَّعُونَ إِلَيْهِ. وَفِيهَا عَزَمَ الْمُعْتَضِدُ عَلَى لَعْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ عَلَى الْمَنَابِرِ، وَأَمَرَ بِإِنْشَاءِ كِتَابٍ يُقْرَأُ عَلَى النَّاسِ، وَهُوَ كِتَابٌ طَوِيلٌ قَدْ أَحْسَنَ كِتَابَتَهُ، إِلَّا أَنَّهُ قَدِ اسْتَدَلَّ فِيهِ بِأَحَادِيثَ كَثِيرَةٍ عَلَى وُجُوبِ لَعْنِهِ عَنِ النَّبِيِّ ﷺ لَا تَصِحُّ، وَذَكَرَ فِي الْكِتَابِ يَزِيدَ، وَغَيْرَهُ مِنْ بَيْنِ أُمَيَّةَ، وَعُمِلَتْ بِهِ نُسَخٌ قُرِئَتْ بِجَانِبَيْ بَغْدَاذَ، وَمُنِعَ الْقُصَّاصُ وَالْعَامَّةُ مِنَ الْقُعُودِ بِالْجَامِعَيْنِ وَرِحَابِهِمَا، وَنُهِيَ عَنْ الِاجْتِمَاعِ عَلَى قَاضٍ لِمُنَاظَرَةٍ، أَوْ جَدَلٍ فِي أَمْرِ الدِّينِ، وَنُهِيَ الَّذِينَ يَسْقُونَ الْمَاءَ فِي الْجَامِعَيْنَ أَنْ يَتَرَحَّمُوا عَلَى مُعَاوِيَةَ، أَوْ يَذْكُرُوهُ. فَقَالَ لَهُ عُبَيْدُ اللَّهِ بْنُ سُلَيْمَانَ: إِنَّا نَخَافُ اضْطِرَابَ الْعَامَّةِ، وَإِثَارَةَ الْفِتْنَةِ، فَلَمْ يَسْمَعْ مِنْهُ، فَقَالَ عُبَيْدُ اللَّهِ لِلْقَاضِي يُوسُفَ بْنِ يَعْقُوبَ لِيَحْتَالَ فِي مَنْعِهِ عَنْ ذَلِكَ، فَكَلَّمَ يُوسُفُ الْمُعْتَضِدَ، وَحَذَّرَهُ اضْطِرَابَ الْعَامَّةِ، فَلَمْ يَلْتَفِتْ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، فَمَا نَصْنَعُ بِالطَّالِبِيِّينَ الَّذِينَ يَخْرُجُونَ مِنْ كُلِّ نَاحِيَةٍ، وَيَمِيلُ إِلَيْهِمْ خَلْقٌ كَثِيرٌ مِنَ النَّاسِ لِقَرَابَتِهِمْ مِنْ رَسُولِ اللَّهِ، ﷺ ؟ فَإِذَا سَمِعَ النَّاسُ مَا فِي هَذَا الْكِتَابِ مِنْ إِطْرَائِهِمْ كَانُوا إِلَيْهِمْ أَمْيَلَ، وَكَانُوا هُمْ أَبْسَطَ أَلْسِنَةً، وَأَظْهَرَ حُجَّةً فِيهِمُ الْيَوْمَ، فَأَمْسَكَ الْمُعْتَضِدُ، وَلَمْ يَأْمُرْ فِي الْكِتَابِ بَعْدَ ذَلِكَ بِشَيْءٍ، وَكَانَ عُبَيْدُ اللَّهِ مِنَ الْمُنْحَرِفَةِ مِنْ عَلِيٍّ، عَلَيْهِ السَّلَامُ. وَفِيهَا سَيَّرَ الْمُعْتَضِدُ إِلَى عَمْرِو بْنِ اللَّيْثِ الْخِلَعَ وَاللِّوَاءَ بِوِلَايَةِ الرَّيِّ، وَهَدَايَا. وَفِيهَا فُتِحَتْ قُرَّةُ مِنْ بَلَدِ الرُّومِ عَلَى يَدِ رَاغِبٍ مَوْلَى الْمُوَفَّقِ، وَابْنِ كَلُوبٍ فِي رَجَبٍ. وَفِيهَا، فِي شَعْبَانَ ظَهَرَ بِدَارِ الْمُعْتَضِدِ إِنْسَانٌ بِيَدِهِ سَيْفٌ، فَمَضَى إِلَيْهِ بَعْضُ الْخَدَمِ لِيَنْظُرَ مَا هُوَ، فَضَرَبَهُ بِالسَّيْفِ فَجَرَحَهُ، وَهَرَبَ الْخَادِمُ، وَدَخَلَ الشَّخْصُ فِي زَرْعٍ فِي الْبُسْتَانِ فَتَوَارَى فِيهِ، فَطُلِبَ فِي بَاقِي لَيْلَتِهِ، وَمِنَ الْغَدِ، فَلَمْ يُعْرَفْ لَهُ خَبَرٌ، فَاسْتَوْحَشَ الْمُعْتَضِدُ، وَكَثُرَ النَّاسُ فِي أَمْرِهِ بِالظُّنُونِ حَتَّى قَالُوا: إِنَّهُ مِنَ الْجِنِّ، وَظَهَرَ مِرَارًا كَثِيرَةً، حَتَّى وَكَّلَ الْمُعْتَضِدُ بِسُورِ دَارِهِ، وَأَحْكَمَهُ ضَبْطًا، ثُمَّ أَحْضَرَ الْمَجَانِينَ وَالْمُعَزِّمِينَ بِسَبَبِ ذَلِكَ الشَّخْصِ، فَسَأَلَهُمْ عَنْهُ فَقَالَ الْمُعَزِّمُونَ: نَحْنُ نَعْزِمُ عَلَى بَعْضِ الْمَجَانِينِ، فَإِذَا سَقَطَ سَأَلَ الْجِنِّيَّ عَنْهُ فَأَخْبَرَهُ خَبَرَهُ، فَعَزَمُوا عَلَى امْرَأَةٍ مَجْنُونَةٍ فَصُرِعَتْ، وَالْمُعْتَضِدُ يَنْظُرُ إِلَيْهِمْ، فَلَمَّا صُرِعَتْ أَمَرَهُمْ بِالِانْصِرَافِ. وَفِيهَا وَجَّهَ كَرَامَةُ بْنُ مُرٍّ مِنَ الْكُوفَةِ بِقَوْمٍ مُقَيَّدِينَ ذُكِرَ أَنَّهُمْ مِنَ الْقَرَامِطَةِ، فَقُرِّرُوا بِالضَّرْبِ فَأَقَرُّوا عَلَى أَبِي هَاشِمِ بْنِ صَدَقَةَ الْكَاتِبِ أَنَّهُ مِنْهُمْ، فَقَبَضَ عَلَيْهِ وَحَبَسَهُ. وَفِيهَا وَثَبَ الْحَارِثُ بْنُ عَبْدِ الْعَزِيزِ بْنِ أَبِي دُلَفَ الْمَعْرُوفُ بِأَبِي لَيْلَى بِشَفِيعٍ الْخَادِمِ فَقَتَلَهُ، وَكَانَ أَخُوهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ قَدْ أَخَذَهُ وَقَيَّدَهُ وَحَبَسَهُ فِي قَلْعَتِهِ زَزَّ، وَوَكَّلَ بِهِ شَفِيعًا الْخَادِمَ، وَمَعَهُ جَمَاعَةٌ مِنْ غِلْمَانِ عُمَرَ، فَلَمَّا اسْتَأْمَنَ عُمَرُ إِلَى الْمُعْتَضِدِ وَهَرَبَ بَكْرٌ بَقِيَتِ الْقَلْعَةُ بِمَا فِيهَا مِنَ الْأَمْوَالِ بِيَدِ شَفِيعٍ، فَكَلَّمَهُ أَبُو لَيْلَى فِي إِطْلَاقِهِ، فَلَمْ يَفْعَلْ، وَطَلَبَ مِنْ غُلَامٍ كَانَ يَخْدِمُهُ مِبْرَدًا، فَأَدْخَلَهُ فِي الطَّعَامِ، فَبَرَدَ مِسْمَارَ قَيْدِهِ. وَكَانَ شَفِيعٌ فِي كُلِّ لَيْلَةٍ يَأْتِي إِلَى أَبِي لَيْلَى يَفْتَقِدُهُ وَيَمْضِي وَيَنَامُ، وَتَحْتَ رَأْسِهِ سَيْفٌ مَسْلُولٌ، فَجَاءَ شَفِيعٌ فِي لَيْلَةٍ إِلَيْهِ، فَحَادَثَهُ، فَطَلَبَ مِنْهُ أَنْ يَشْرَبَ مَعَهُ أَقْدَاحًا، فَفَعَلَ، وَقَامَ الْخَادِمُ لِحَاجَتِهِ، فَجَعَلَ أَبُو لَيْلَى فِي فِرَاشِهِ ثِيَابًا تُشْبِهُ إِنْسَانًا نَائِمًا، وَغَطَّاهَا بِاللِّحَافِ، وَقَالَ لِجَارِيَةٍ كَانَتْ تَخْدِمُهُ: إِذَا عَادَ شَفِيعٌ قُولِي لَهُ هُوَ نَائِمٌ. وَمَضَى أَبُو لَيْلَى فَاخْتَفَى ظَاهِرَ الدَّارِ، وَقَدْ أَخْرَجَ قَيْدَهُ مِنْ رِجْلِهِ، فَلَمَّا عَادَ شَفِيعٌ قَالَتْ لَهُ الْجَارِيَةُ: هُوَ نَائِمٌ، فَأَغْلَقَ الْبَابَ، وَمَشَى إِلَى دَارِهِ، وَنَامَ فِيهَا، فَخَرَجَ أَبُو لَيْلَى، وَأَخَذَ السَّيْفَ مِنْ عِنْدِ شَفِيعٍ، وَقَتَلَهُ، فَوَثَبَ الْغِلْمَانُ، فَقَالَ لَهُمْ أَبُو لَيْلَى: قَدْ قَتَلْتُ شَفِيعًا، وَمَنْ تَقَدَّمَ إِلَيَّ قَتَلْتُهُ، فَأَنْتُمْ آمِنُونَ، فَخَرَجُوا مِنَ الدَّارِ، وَاجْتَمَعَ النَّاسُ إِلَيْهِ فَكَلَّمَهُمْ، وَوَعَدَهُمُ الْإِحْسَانَ، وَأَخَذَ عَلَيْهِمِ الْأَيْمَانَ، وَجَمَعَ الْأَكْرَادَ، وَغَيْرَهُمْ، وَخَرَجَ مُخَالِفًا عَلَى الْمُعْتَضِدِ. وَكَانَ قَتْلُ شَفِيعٍ فِي ذِي الْقَعْدَةِ. وَلَمَّا خَرَجَ أَبُو لَيْلَى عَلَى السُّلْطَانِ قَصَدَهُ عِيسَى النُّوشَرِيُّ، فَاقْتَتَلُوا، فَأَصَابَ أَبُو لَيْلَى فِي حَلْقِهِ سَهْمٌ فَنَحَرَهُ، فَسَقَطَ عَنْ دَابَّتِهِ، وَانْهَزَمَ أَصْحَابُهُ، وَحُمِلَ رَأْسُهُ إِلَى أَصْبَهَانَ، ثُمَّ إِلَى بَغْدَاذَ. [ وَحَجَّ بِالنَّاسِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ دَاوُدَ الْهَاشِمِيُّ الْمَعْرُوفُ بِأُتْرُنْجَةَ ]. وَفِيهَا ظَهَرَ اخْتِلَالُ حَالِ هَارُونَ بْنِ خُمَارَوَيْهِ بْنِ أَحْمَدَ بْنِ طُولُونَ بِمِصْرَ، وَاخْتَلَفَتْ الْقُوَّادُ، وَطَمِعُوا، فَانْحَلَّ النِّظَامُ، وَتَفَرَّقَتِ الْكَلِمَةُ، ثُمَّ اتَّفَقُوا عَلَى أَنْ جَعَلُوا مُدَبِّرَ دَوْلَتِهِ أَبَا جَعْفَرِ بْنِ أَبَّا، وَكَانَ عِنْدَ وَالِدِهِ وَجَدِّهِ مُقَدَّمًا، كَبِيرَ الْقَدْرِ، فَأَصْلَحَ مِنَ الْأَحْوَالِ مَا اسْتَطَاعَ، ( وَكَمْ جَهِدَ الصُّنَّاعُ إِذَا اتَّسَعَ الْخَرْقُ ). وَكَانَ [ مَنْ ] بِدِمَشْقَ مِنَ الْجُنْدِ قَدْ خَالَفُوا عَلَى أَخِيهِ جَيْشٍ كَمَا ذَكَرْنَا، فَلَمَّا تَوَلَّى أَبُو جَعْفَرٍ الْأُمُورَ سَيَّرَ جَيْشًا إِلَى دِمَشْقَ عَلَيْهِمْ بَدْرٌ الْحَمَّامِيُّ، وَالْحُسَيْنُ بْنُ أَحْمَدَ الْمَاذُرَائِيُّ، فَأَصْلَحَا حَالَهَا، وَقَرَّرَا أُمُورَ الشَّامِ، وَاسْتَعْمَلَا عَلَى دِمَشْقَ طُغَجَ بْنَ جَفٍّ، وَاسْتَعْمَلَا عَلَى سَائِرِ الْأَعْمَالِ، وَرَجَعَا إِلَى مِصْرَ، وَالْأُمُورُ فِيهَا اخْتِلَالٌ، وَالْقُوَّادُ قَدِ اسْتَوْلَى كُلُّ وَاحِدٍ مِنْهُمْ عَلَى طَائِفَةٍ مِنَ الْجُنْدِ وَأَخَذَهُمْ إِلَيْهِ، وَهَكَذَا يَكُونُ انْتِقَاضُ الدُّوَلِ، وَإِذَا أَرَادَ اللَّهُ أَمْرًا فَلَا مَرَدَّ لِحُكْمِهِ، وَهُوَ سَرِيعُ الْحِسَابِ. وفِي الْمُحَرَّمِ مِنْهَا دَخَلَ رَأَسُ رَافِعِ بْنِ هَرْثَمَةَ إِلَى بَغْدَادَ فَأَمَرَ الْخَلِيفَةُ بِنَصْبِهِ فِي الْجَانِبِ الشَّرْقِيِّ إِلَى الظُّهْرِ ثُمَّ بِالْجَانِبِ الْغَرْبِيِّ إِلَى اللَّيْلِ. وَفِي هَذِهِ السَّنَةِ وَعَدَ الْمُنَجِّمُونَ النَّاسَ أَنَّ أَكْثَرَ الْأَقَالِيمِ سَتَغْرَقُ فِي زَمَنِ الشِّتَاءِ مِنْ كَثْرَةِ الْأَمْطَارِ وَالسُّيُولِ وَزِيَادَةِ الْأَنْهَارِ فَأَكْذَبَهُمُ اللَّهُ فِي قَوْلِهِمْ هَذَا، فَلَمْ تَكُنْ سَنَةٌ أَقَلَّ مَطَرًا مِنْهُ وَقَلَّتِ الْعُيُونُ جِدًّا وَقَحَطَتِ النَّاسُ فِي كُلِّ بُقْعَةٍ حَتَّى اسْتَسْقَى النَّاسُ بِبَغْدَادَ وَغَيْرِهَا مِنَ الْبِلَادِ مِرَارًا كَثِيرَةً، وَلِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ.
Translation
✧ In the year two hundred and eighty-four, ʿĪsā b. al-Nūsharī fell upon Bakr b. ʿAbd al-ʿAzīz b. Abī Dulaf in the districts of Iṣbahān, killed his men, and plundered his camp. Bakr escaped with a small band of his companions and went to Muḥammad b. Zayd al-ʿAlawī in Ṭabaristān, where he remained until the year two hundred and eighty-five, and then he died. When news of his death reached al-Muʿtaḍid, he gave the messenger a thousand dinars. In it, in Rabīʿ al-Awwal, Abū ʿUmar Yūsuf b. Yaʿqūb was appointed to the judiciary of the City of al-Manṣūr, in place of ʿAlī b. Muḥammad b. Abī al-Shawārib. In it, a Christian servant of Ghālib the Christian was seized, and it was testified against him that he had reviled the Prophet ﷺ. The people of Baghdādh gathered and shouted at al-Qāsim b. ʿUbayd Allāh, demanding that the legal punishment be carried out on him. He did not do so, so they gathered over that matter at the palace of al-Muʿtaḍid. They were asked about their situation, and they mentioned it to al-Muʿtaḍid. He sent with them to the judge Abū ʿUmar, and they almost killed him from the intensity of their crowding. He entered a door and shut it, and after that there was no further mention of the servant, nor any mention of the common people gathering over his affair. In it, a group from the people of Ṭarsūs came to al-Muʿtaḍid asking him to appoint a governor over them. They had expelled the agent of Ibn Ṭūlūn, so al-Muʿtaḍid sent Ibn al-Ikhshīd to them as commander. In it, in Rabīʿ al-Ākhir, a darkness and intense redness appeared in the sky over Miṣr, so much so that a man would look at another’s face and see it red. They remained thus from the afternoon prayer until the last night prayer, and the people came out of their homes calling upon God Almighty and humbling themselves before Him. In it, al-Muʿtaḍid resolved to curse Muʿāwiyah b. Abī Sufyān from the pulpits and ordered the composition of a document to be read to the people. It was a long document, well written, except that he adduced in it many ḥadīths on the obligation of cursing him on the authority of the Prophet ﷺ that are not sound. He mentioned in the document Yazīd and others of the Umayyads. Copies were made of it and read in both quarters of Baghdādh. The storytellers and common people were forbidden from sitting in the two congregational mosques and their courtyards. Gathering before a judge for disputation or dialectical argument in matters of religion was forbidden. Those who served water in the two congregational mosques were forbidden from invoking mercy for Muʿāwiyah or mentioning him. ʿUbayd Allāh b. Sulaymān said to him: "We fear the disturbance of the common people and the stirring up of sedition." But he did not listen to him. ʿUbayd Allāh told the judge Yūsuf b. Yaʿqūb to devise a way to prevent him from that. Yūsuf spoke to al-Muʿtaḍid and warned him of the disturbance of the common people, but he paid no attention. He said: "O Commander of the Faithful, what shall we do about the Ṭālibīs who come forth from every region, and many people incline to them because of their kinship to the Messenger of God ﷺ? If the people hear the extravagant praise of them in this document, they will incline to them even more, and their tongues will be looser and their proof more manifest among them today." So al-Muʿtaḍid desisted, and after that he did not order anything concerning the document. ʿUbayd Allāh was among those who deviated from ʿAlī ﷺ. In it, al-Muʿtaḍid sent to ʿAmr b. al-Layth robes of honor and a banner for the governorship of al-Rayy, along with gifts. In it, Qurrah, in the land of the Byzantines, was conquered at the hands of Rāghib, the client of al-Muwaffaq, and Ibn Kalūb in Rajab. In it, in Shaʿbān, a person appeared in the palace of al-Muʿtaḍid with a sword in his hand. One of the servants went to see what it was, and the person struck him with the sword and wounded him. The servant fled, and the person entered into cultivated land in the garden and concealed himself there. He was sought for the rest of that night and the next day, but no trace of him was found. Al-Muʿtaḍid became alarmed, and people speculated much about his affair, until they said he was from the jinn. He appeared many times, until al-Muʿtaḍid appointed guards for the wall of his palace and secured it tightly. Then he summoned the madmen and exorcists because of that person and asked them about him. The exorcists said: "We will perform an exorcism on one of the madmen, and when he falls, he will ask the jinnī about him and report his news." So they performed an exorcism on a madwoman, and she fell into a fit while al-Muʿtaḍid was watching them. When she fell, he ordered them to depart. In it, Karāmah b. Murr sent from al-Kūfah a group of men in chains whom he alleged were Qarmaṭians. They were interrogated with beatings and confessed against Abū Hāshim b. Ṣadaqah the secretary that he was one of them. So he was seized and imprisoned. In it, al-Ḥārith b. ʿAbd al-ʿAzīz b. Abī Dulaf, known as Abū Laylā, attacked Shafīʿ the servant and killed him. His brother ʿUmar b. ʿAbd al-ʿAzīz had seized him, bound him, and imprisoned him in his fortress of Zazz, and had set Shafīʿ the servant over him, along with a group of ʿUmar’s pages. When ʿUmar sought safe-conduct from al-Muʿtaḍid and Bakr fled, the fortress remained with its wealth in the hands of Shafīʿ. Abū Laylā spoke to him about releasing him, but he refused. He asked a servant who attended him for a file, and he brought it concealed in food, and he filed through the rivet of his shackle. Every night Shafīʿ would come to Abū Laylā to check on him, then leave and sleep with a drawn sword under his head. One night Shafīʿ came to him and conversed with him. Abū Laylā asked him to drink a few cups with him, and he did. When the servant got up for his need, Abū Laylā placed clothes in his bed resembling a sleeping person, covered them with the blanket, and said to a slave girl who served him: "When Shafīʿ returns, tell him he is asleep." Abū Laylā went and hid in the outer part of the house, having removed his shackle from his leg. When Shafīʿ returned, the slave girl said to him: "He is asleep." He locked the door, walked to his own quarters, and slept there. Abū Laylā came out, took the sword from Shafīʿ’s side, and killed him. The pages leapt up, and Abū Laylā said to them: "I have killed Shafīʿ, and whoever advances against me I will kill. You are safe." They left the house, and people gathered around him. He spoke to them, promised them good treatment, took oaths from them, assembled the Kurds and others, and went forth in rebellion against al-Muʿtaḍid. The killing of Shafīʿ was in Dhū al-Qaʿdah. When Abū Laylā rebelled against the sultan, ʿĪsā al-Nūsharī marched against him, and they fought. An arrow struck Abū Laylā in the throat and slaughtered him. He fell from his mount, and his companions were routed. His head was carried to Iṣbahān, then to Baghdādh. [The people were led in pilgrimage by Muḥammad b. ʿAbd Allāh b. Dāwūd al-Hāshimī, known as Utrunjah.] In it, the disorder of the affairs of Hārūn b. Khumārawayh b. Aḥmad b. Ṭūlūn became apparent in Miṣr. The commanders disagreed and became ambitious, so the system collapsed and the word was divided. Then they agreed to make Abū Jaʿfar b. Abbā the manager of his state. He had been prominent and of great standing with his father and grandfather. He set right what he could of affairs, but how hard the craftsmen strive when the breach has widened. The troops who were in Dimashq had rebelled against his brother Jaysh, as we have mentioned. When Abū Jaʿfar took charge of affairs, he dispatched an army to Dimashq under Badr al-Ḥammāmī and al-Ḥusayn b. Aḥmad al-Mādharāʾī. They set right its situation, settled the affairs of Syria, appointed Ṭughj b. Juff as governor of Dimashq and governors over the other provinces, and returned to Miṣr. Affairs there were in disarray, and the commanders had each seized a faction of the troops and taken them to himself. Thus is the undoing of dynasties. When God wills a matter, there is no averting His decree, and He is swift in reckoning. In Muḥarram of that year, the head of Rāfiʿ b. Harthamah entered Baghdād. The caliph ordered it to be displayed in the eastern quarter until noon, then in the western quarter until night. In this year, the astrologers promised the people that most of the climes would be flooded in winter from the abundance of rains, torrents, and rising rivers. God proved them false in this saying, for no year had less rain than it. The springs became very scarce, and the people suffered drought in every region, until the people in Baghdādh and other lands prayed for rain many times. To God belongs the command before and after.
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