Tarikh (al-Tabari) 3700
The year 311 AH of the Prophetic Hijrah
ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سنة إحدى وثلاثمائة كَثُرَتِ الْأَمْرَاضُ الدَّمَوِيَّةُ، وَمَاتَ بِهَا خَلْقٌ كَثِيرٌ وَأَكْثَرُهُمْ بِالْحَرْبِيَّةِ، فَإِنَّهَا أُغْلِقَتْ بِهَا دُورٌ كَثِيرَةٌ لِفَنَاءِ أَهْلِهَا. وَفِيهَا فِي صَفَرٍ، ( عُزِلَ أَبُو الْهَيْجَاءِ عَبْدُ اللَّهِ بْنُ حَمْدَانَ عَنِ الْمَوْصِلِ )، وَقُلِّدَ يُمْنٌ الطُّولُونِيُّ الْمَعُونَةَ بِالْمَوْصِلِ، ثُمَّ صُرِفَ عَنْهَا فِي هَذِهِ السَّنَةِ، وَاسْتُعْمِلَ عَلَيْهَا نِحْرِيرٌ ( الْخَادِمُ ) الصَّغِيرُ. وَفِيهَا خَالَفَ أَبُو الْهَيْجَاءِ عَبْدُ اللَّهِ بْنُ حَمْدَانَ عَلَى الْمُقْتَدِرِ فَسُيِّرَ إِلَيْهِ مُؤْنِسٌ الْمُظَفَّرُ وَعَلَى مُقَدِّمَتِهِ بُنِّيُّ بْنُ نَفِيسٍ، خَرَجَ إِلَى الْمَوْصِلِ مُنْتَصَفَ صَفَرٍ وَمَعَهُ جَمَاعَةٌ مِنَ الْقُوَّادِ، وَخَرَجَ مُؤْنِسٌ فِي رَبِيعٍ الْأَوَّلِ، فَلَمَّا عَلِمَ أَبُو الْهَيْجَاءِ بِذَلِكَ قَصَدَ مُؤْنِسًا مُسْتَأْمِنًا مِنْ تِلْقَاءِ نَفْسِهِ، وَوَرَدَ مَعَهُ إِلَى بَغْدَاذَ، فَخَلَعَ الْمُقْتَدِرُ عَلَيْهِ. وَفِيهَا تُوُفِّيَ دَمْيَانَةُ أَمِيرُ الثُّغُورِ وَبَحْرِ الرُّومِ ، وَقُلِّدَ مَكَانَهُ ابْنُ بُلْكَ. وفِيهَا غَزَا الْحُسَيْنُ بْنُ حَمْدَانَ الصَّائِفَةَ فَفَتَحَ حُصُونًا كَثِيرَةً مِنْ بِلَادِ الرُّومِ وَقَتَلَ أُمَمًا لَا يُحْصَوْنَ كَثْرَةً. وَفِيهَا عَزَلَ الْمُقْتَدِرُ مُحَمَّدَ بْنَ عُبَيْدِ اللَّهِ عَنْ وِزَارَتِهِ وَقَلَّدَهَا عَلِيَّ بْنَ عِيسَى، وَكَانَ مِنْ خِيَارِ الْوُزَرَاءِ وَأَقْصَدِهِمْ لِلْعَدْلِ وَالْإِحْسَانِ وَاتِّبَاعِ الْحَقِّ. وَفِيهَا وَصَلَتْ هَدَايَا صَاحِبِ عُمَانَ وَفِيهَا بَبَّغَةٌ بَيْضَاءُ وَغَزَالٌ أَسْوَدُ. وَفِي شَعْبَانَ مِنْهَا رَكِبَ الْمُقْتَدِرُ إِلَى بَابَ الشَّمَّاسِيَّةِ عَلَى الْخَيْلِ ثُمَّ انْحَدَرَ إِلَى دَارِهِ فِي دِجْلَةَ، وَكَانَتْ أَوَّلَ رَكْبَةٍ رَكِبَهَا جَهْرَةً لِلْعَامَّةِ. وَفِيهَا جِيءَ بِالْحُسَيْنِ بْنِ مَنْصُورٍ الْحَلَّاجِ إِلَى بَغْدَادَ وَهُوَ مَشْهُورٌ عَلَى جَمَلٍ وَغُلَامٌ لَهُ رَاكِبٌ جَمَلًا آخَرَ يُنَادِي عَلَيْهِ: هَذَا أَحَدُ دُعَاةِ الْقَرَامِطَةِ فَاعْرِفُوهُ. ثُمَّ حُبِسَ ثُمَّ أُحْضِرَ إِلَى مَجْلِسِ الْوَزِيرِ فَنَاظَرَهُ فَإِذَا هُوَ لَا يَقْرَأُ الْقُرْآنَ وَلَا يَعْرِفُ مِنَ الْحَدِيثِ وَلَا الْفِقْهِ وَلَا اللُّغَةِ وَلَا الْأَخْبَارِ وَلَا الشِّعْرِ شَيْئًا، وَكَانَ الَّذِي نُقِمَ عَلَيْهِ أَنَّهُ وُجِدَتْ لَهُ رِقَاعٌ يَدْعُو فِيهَا النَّاسَ إِلَى الضَّلَالَةِ وَالْجَهَالَةِ بِأَنْوَاعٍ مِنَ الرُّمُوزِ، يَقُولُ فِي مُكَاتَبَاتِهِ كَثِيرًا: تَبَارَكَ ذُو النُّورِ الشَّعْشَعَانِيِّ، فَقَالَ لَهُ الْوَزِيرُ عَلِيُّ بْنُ عِيسَى: تَعَلُّمُكَ الطُّهُورَ وَالْفُرُوضَ أَجْدَى عَلَيْكَ مِنْ رَسَائِلَ لَا تَدْرِي مَا تَقُولُ فِيهَا وَمَا أَحْوَجَكَ إِلَى الْأَدَبِ، ثُمَّ أَمَرَ بِهِ فَصُلِبَ حَيًّا صَلْبَ الِاشْتِهَارِ لَا الْقَتْلِ، ثُمَّ أُنْزِلَ فَأُجْلِسَ فِي دَارِ الْخِلَافَةِ، فَجَعَلَ يُظْهِرُ لَهُمْ أَنَّهُ عَلَى السُّنَّةِ وَأَنَّهُ زَاهِدٌ حَتَّى اغْتَرَّ بِهِ كَثِيرٌ مِنَ الْخُدَّامِ وَغَيْرِهِمْ مِنْ أَهْلِ دَارِ الْخِلَافَةِ مِنَ الْجَهَلَةِ وَالطَّغَامِ حَتَّى صَارُوا يَتَبَرَّكُونَ بِهِ وَيَتَمَسَّحُونَ بِثِيَابِهِ. وَسَيَأْتِي مَا صَارَ إِلَيْهِ أَمْرُهُ حَتَّى قُتِلَ بِإِجْمَاعِ الْفُقَهَاءِ. وَحَجَّ بِالنَّاسِ فِيهَا الْفَضْلُ بْنُ عَبْدِ الْمَلِكِ الْهَاشِمِيُّ. وَفِي هَذِهِ السَّنَةِ: جَرَتْ مَلَاحَةٌ بَيْنَ ابْنِ الْجَصَّاصِ، وَإِبْرَاهِيمَ بْنِ [أَحْمَدَ] الْمَادْرَائِيِّ، فَقَالَ إِبْرَاهِيمُ بْنُ أَحْمَدَ: مِائَةُ أَلْفِ دِينَارٍ مِنْ مَالِي صَدَقَةٌ، لَقَدْ أَبْطَلْتُ فِي الَّذِي حَكَيْتُهُ عَنِّي، فَقَالَ [لَهُ] ابْنُ الْجَصَّاصِ قَفِيزَ دَنَانِيرَ مِنْ مَالِي صَدَقَةً لَقَدْ صَدَقَتْ وَأَبْطَلَتْ فِي قَوْلِكَ، فَقَالَ لَهُ إِبْرَاهِيمُ الْمَادْرَائِيُّ: مِنْ جَهْلِكَ أَنَّكَ لَا تَعْلَمُ أَنَّ مِائَةَ أَلْفِ دِينَارٍ أَكْثَرُ مِنْ قَفِيزٍ، فَعَجِبَ النَّاسُ مِنْ كَلَامِهِمَا، وَاعْتُبِرَ هَذَا فَإِذَا الْقَفِيزُ سِتَّةٌ وَتِسْعُونَ أَلْفَ دِينَارٍ.
Translation
✧ Mention of several events In the year 311 AH, blood-related diseases became widespread, and many people died from them, most of them in al-Ḥarbiyyah, where many houses were locked up due to the death of their inhabitants. In it, in Ṣafar, Abū al-Hayjāʾ ʿAbd Allāh b. Ḥamdān was dismissed from al-Mawṣil, and Yumn al-Ṭūlūnī was appointed to the military command in al-Mawṣil. Then he was removed from it in this year, and Niḥrīr al-Khādim al-Ṣaghīr was appointed over it. In it, Abū al-Hayjāʾ ʿAbd Allāh b. Ḥamdān rebelled against al-Muqtadir, so Muʾnis al-Muẓaffar was sent against him, with Bunnī b. Nafīs at the head of his vanguard. He set out to al-Mawṣil in mid-Ṣafar, accompanied by a group of commanders, and Muʾnis set out in Rabīʿ al-Awwal. When Abū al-Hayjāʾ learned of that, he came to Muʾnis seeking safety of his own accord, and arrived with him in Baghdādh, so al-Muqtadir bestowed a robe of honor upon him. In it, Damyānah, commander of the frontier fortresses and the Sea of the Romans, died, and Ibn Bulkah was appointed in his place. In it, al-Ḥusayn b. Ḥamdān raided the summer expedition and conquered many fortresses from the lands of the Romans and killed countless multitudes. In it, al-Muqtadir dismissed Muḥammad b. ʿUbayd Allāh from his vizierate and appointed ʿAlī b. ʿĪsā to it; he was among the best of viziers and the most upright in justice, benevolence, and adherence to the truth. In it, gifts from the ruler of ʿUmān arrived, including a white parrot and a black gazelle. In Shaʿbān of that year, al-Muqtadir rode to Bāb al-Shammāsiyyah on horseback, then proceeded down to his palace on the Tigris. It was the first ride he made openly before the public. In it, al-Ḥusayn b. Manṣūr al-Ḥallāj was brought to Baghdādh, publicly displayed on a camel, while a servant of his rode another camel calling out about him: "This is one of the propagandists of the Qarāmiṭah, so take note of him." Then he was imprisoned. Then he was brought before the vizier's assembly, and he debated with him; it turned out that he could not recite the Qurʾān and knew nothing of ḥadīth, jurisprudence, lexicography, historical reports, or poetry. What was held against him was that papers of his were found in which he called people to error and ignorance through various kinds of coded symbols. He often said in his correspondence: "Blessed be the possessor of the radiant, gleaming light." So the vizier ʿAlī b. ʿĪsā said to him: "Learning ritual purity and the religious obligations would be more beneficial to you than epistles in which you do not know what you are saying. How much you need education!" Then he ordered him to be crucified alive—a crucifixion of public exposure, not execution. Then he was taken down and lodged in the caliphal palace. He began to show them that he was upon the Sunnah and that he was an ascetic, until many of the servants and others from the people of the caliphal palace, among the ignorant and the riffraff, were deceived by him, to the point that they began to seek blessings from him and wipe themselves with his garments. What became of his affair will come later, until he was killed by consensus of the jurists. In that year, al-Faḍl b. ʿAbd al-Malik al-Hāshimī led the pilgrimage for the people. In this year: a boasting contest took place between Ibn al-Jaṣṣāṣ and Ibrāhīm b. Aḥmad al-Mādharāʾī. Ibrāhīm b. Aḥmad said: "One hundred thousand dinars of my wealth is charity if I have spoken falsely in what you have reported about me." Ibn al-Jaṣṣāṣ said to him: "A qafīz of dinars from my wealth is charity if I have spoken truthfully, and you have spoken falsely in your statement." Ibrāhīm al-Mādharāʾī said to him: "It is from your ignorance that you do not know that one hundred thousand dinars is more than a qafīz." People marveled at their words. This was examined, and it turned out that a qafīz was ninety-six thousand dinars.
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