Tarikh (al-Tabari) 3745
Then the Year 312 AH Began
أَخْذِ الْحَاجِّ فِي سنة اثنتى وثلاثمائة سَارَ أَبُو طَاهِرٍ الْقَرْمَطِيُّ إِلَى الْهَبِيرِ فِي عَسْكَرٍ عَظِيمٍ لِيَلْقَى الْحَاجَّ سَنَةَ إِحْدَى عَشْرَةَ وَثَلَاثِمِائَةٍ فِي رُجُوعِهِمْ مِنْ مَكَّةَ، فَأَوْقَعَ بِقَافِلَةٍ تَقَدَّمَتْ مُعْظَمَ الْحَاجِّ، وَكَانَ فِيهَا خَلْقٌ كَثِيرٌ مِنْ أَهْلِ بَغْدَاذَ وَغَيْرِهِمْ، فَنَهَبَهُمْ، وَاتَّصَلَ الْخَبَرُ بِبَاقِي الْحَاجِّ وَهُمْ بِفَيْدَ فَأَقَامُوا بِهَا حَتَّى فَنِيَ زَادُهُمْ، فَارْتَحَلُوا مُسْرِعِينَ. وَكَانَ أَبُو الْهَيْجَاءِ بْنُ حَمْدَانَ قَدْ أَشَارَ عَلَيْهِمْ بِالْعَوْدِ إِلَى وَادِي الْقُرَى، وَأَنَّهُمْ لَا يُقِيمُونَ بِفَيْدَ، فَاسْتَطَالُوا الطَّرِيقَ، وَلَمْ يَقْبَلُوا مِنْهُ، وَكَانَ إِلَى أَبِي الْهَيْجَاءِ طَرِيقُ الْكُوفَةِ، وَكَثِيرُ الْحَاجِّ، فَلَمَّا فَنِيَ زَادُهُمْ سَارُوا عَلَى طَرِيقِ الْكُوفَةِ، فَأَوْقَعَ بِهِمُ الْقَرَامِطَةُ، وَأَخَذُوهُمْ، وَأَسَرُوا أَبَا الْهَيْجَاءِ، وَأَحْمَدَ بْنَ كُشْمُرْدَ، وَنِحْرِيرًا وَأَحْمَدَ بْنَ بَدْرٍ عَمَّ وَالِدَةِ الْمُقْتَدِرِ، وَأَخَذَ أَبُو طَاهِرٍ جِمَالَ الْحُجَّاجِ جَمِيعَهَا وَمَا أَرَادَ مِنَ الْأَمْتِعَةِ، وَالْأَمْوَالِ، وَالنِّسَاءِ، وَالصِّبْيَانِ، فَكَانَ مَبْلَغُ مَا أَخَذَ مِنَ الْأَمْوَالِ مَا يُقَاوِمُ أَلْفَ أَلْفِ دِينَارٍ، وَمِنَ الْأَمْتِعَةِ وَالْمَتَاجِرِ نَحْوَ ذَلِكَ وَعَادَ إِلَى هَجَرَ وَتَرَكَ الْحَاجَّ فِي مَوَاضِعِهِمْ، فَمَاتَ أَكْثَرُهُمْ جُوعًا، وَمِنْ حَرِّ الشَّمْسِ. وَكَانَ عُمْرُ أَبِي طَاهِرٍ حِينَئِذٍ سَبْعَ عَشْرَةَ سَنَةً، وَانْقَلَبَتْ بَغْدَاذُ، وَاجْتَمَعَ حُرَمُ الْمَأْخُوذِينَ إِلَى حُرَمِ الْمَنْكُوبِينَ الَّذِينَ نَكَبَهُمُ ابْنُ الْفُرَاتِ، وَجَعَلْنَ يُنَادِينَ: الْقَرْمَطِيُّ الصَّغِيرُ، ( أَبُو طَاهِرٍ ) قَتَلَ الْمُسْلِمِينَ فِي طَرِيقِ مَكَّةَ، وَالْقَرْمَطِيُّ الْكَبِيرُ ابْنُ الْفُرَاتِ قَدْ قَتَلَ الْمُسْلِمِينَ بِبَغْدَاذَ. وَكَانَتْ صُورَةً فَظِيعَةً شَنِيعَةً، وَكَسَرَ الْعَامَّةُ مَنَابِرَ الْجَوَامِعِ، وَسَوَّدُوا الْمَحَارِيبَ يَوْمَ الْجُمْعَةِ لِسِتٍّ خَلَوْنَ مِنْ صَفَرٍ، وَضَعُفَتْ نَفْسُ ابْنِ الْفُرَاتِ، وَحَضَرَ عِنْدَ الْمُقْتَدِرِ لِيَأْخُذَ أَمْرَهُ فِيمَا يَفْعَلُهُ، وَحَضَرَ نَصْرٌ الْحَاجِبُ الْمَشُورَةَ فَانْبَسَطَ لِسَانُهُ عَلَى ابْنِ الْفُرَاتِ، وَقَالَ لَهُ: السَّاعَةَ تَقُولُ أَيَّ شَيْءٍ نَصْنَعُ، وَمَا هُوَ الرَّأْيُ بَعْدَ أَنْ زَعْزَعْتَ أَرْكَانَ الدَّوْلَةِ، وَعَرَّضْتَهَا لِلزَّوَالِ فِي الْبَاطِنِ بِالْمَيْلِ مَعَ كُلِّ عَدُوٍّ يَظْهَرُ وَمُكَاتَبَتِهِ، وَمُهَادَنَتِهِ، وَفِي الظَّاهِرِ بِإِبْعَادِكَ مُؤْنِسًا وَمَنْ مَعَهُ إِلَى الرَّقَّةِ، وَهُمْ سُيُوفُ الدَّوْلَةِ، فَمَنْ يَدْفَعُ الْآنَ هَذَا الرَّجُلَ إِنْ قَصَدَ الْحَضْرَةَ أَنْتَ أَوْ وَلَدُكَ ؟ وَقَدْ ظَهَرَ الْآنَ أَنَّ مَقْصُودَكَ بِإِبْعَادِ مُؤْنِسٍ وَبِالْقَبْضِ عَلَيَّ وَعَلَى غَيْرِي أَنْ تَسْتَضْعِفَ الدَّوْلَةَ وَتُقَوِّيَ أَعْدَاءَهَا لِتَشْفِيَ، غَيْظَ قَلْبِكَ مِمَّنْ صَادَرَكَ وَأَخَذَ أَمْوَالَكَ، وَمَنِ الَّذِي سَلَّمَ النَّاسَ إِلَى الْقَرْمَطِيِّ غَيْرُكُ لِمَا يُجْمَعُ بَيْنَكُمَا مِنَ التَّشَيُّعِ وَالرَّفْضِ ؟ وَقَدْ أَظْهَرَ أَيْضًا أَنَّ ذَلِكَ الْعَجَمِيَّ كَانَ مِنْ أَصْحَابِ الْقَرْمَطِيِّ، وَأَنْتَ أَوْصَلْتَهُ. فَحَلَفَ ابْنُ الْفُرَاتِ أَنَّهُ مَا كَاتَبَ الْقَرْمَطِيَّ، وَلَا هَادَاهُ، وَلَا رَأَى ذَلِكَ الْأَعْجَمِيَّ إِلَّا تِلْكَ السَّاعَةَ، وَالْمُقْتَدِرُ مُعْرِضٌ عَنْهُ، وَأَشَارَ نَصْرٌ عَلَى الْمُقْتَدِرِ أَنْ يُحْضِرَ مُؤْنِسًا وَمَنْ مَعَهُ، فَفَعَلَ ذَلِكَ، وَكَتَبَ إِلَيْهِ بِالْحُضُورِ، فَسَارَ إِلَى ذَلِكَ وَنَهَضَ ابْنُ الْفُرَاتِ، فَرَكِبَ فِي طَيَّارَةٍ فَرَجَمَهُ الْعَامَّةُ حَتَّى كَادَ يَغْرَقُ. ( وَتَقَدَّمَ الْمُقْتَدِرُ ) إِلَى يَاقُوتٍ بِالْمَسِيرِ إِلَى الْكُوفَةِ، ( لِيَمْنَعَهَا مِنَ الْقَرَامِطَةِ فَخَرَجَ فِي جَمْعٍ كَثِيرٍ، وَمَعَهُ وَلَدَاهُ الْمُظَفَّرُ وَمُحَمَّدٌ، فَخَرَجَ عَلَى ذَلِكَ الْعَسْكَرِ مَالٌ عَظِيمٌ، وَوَرَدَ الْخَبَرُ بِعَوْدِ الْقَرَامِطَةِ، فَعُطِّلَ مَسِيرُ يَاقُوتٍ ). وَوَصَلَ مُؤْنِسٌ الْمُظَفَّرُ إِلَى بَغْدَاذَ، وَلَمَّا رَأَى الْمُحَسِّنُ ابْنُ ( الْوَزِيرِ ابْنِ ) الْفُرَاتِ انْحِلَالَ أُمُورِهِمْ، أَخَذَ كُلَّ مَنْ كَانَ مَحْبُوسًا ( عِنْدَهُ مِنَ الْمُصَادَرِينَ )، فَقَتَلَهُمْ لِأَنَّهُ كَانَ قَدْ أَخَذَ مِنْهُمْ أَمْوَالًا جَلِيلَةً ( وَلَمْ يُوصِلْهَا إِلَى الْمُقْتَدِرِ )، فَخَافَ أَنْ يُقِرُّوا عَلَيْهِ.
Translation
✧ The Taking of the Pilgrims In the year 312 AH, Abū Ṭāhir al-Qarmaṭī set out to al-Habīr with a great army to meet the pilgrims of the year 311 AH on their return from Makkah. He fell upon a caravan that preceded the main body of the pilgrims, in which there were many people from Baghdād and elsewhere, and plundered them. The news reached the rest of the pilgrims while they were at Fayd, and they stayed there until their provisions were exhausted, then they departed in haste. Abū al-Hayjāʾ b. Ḥamdān had advised them to return to Wādī al-Qurā, saying that they should not remain at Fayd, but they considered the road too long and did not accept his advice. Abū al-Hayjāʾ was in charge of the Kūfah road and of many of the pilgrims. When their provisions ran out, they traveled on the Kūfah road, and the Qarmaṭians fell upon them and captured them. They took Abū al-Hayjāʾ prisoner, along with Aḥmad b. Kushmurd, Niḥrīr, and Aḥmad b. Badr, the paternal uncle of al-Muqtadir's mother. Abū Ṭāhir took all the pilgrims' camels and whatever he wanted of their goods, money, women, and children. The total amount of money he took was equivalent to a million dinars, and of goods and merchandise about the same. He returned to Hajar and left the pilgrims where they were, so that most of them died of hunger and from the heat of the sun. At that time Abū Ṭāhir was seventeen years old. Baghdād was in an uproar. The women of those who had been taken joined the women of those who had been ruined by Ibn al-Furāt, and they began to cry out: "The little Qarmaṭī (Abū Ṭāhir) has killed the Muslims on the road to Makkah, and the great Qarmaṭī, Ibn al-Furāt, has killed the Muslims in Baghdād." It was a horrifying and ugly scene. The common people broke the pulpits of the congregational mosques and blackened the mihrabs on Friday, six days having passed of Ṣafar. Ibn al-Furāt lost heart and went to al-Muqtadir to get his orders about what to do. Naṣr al-Ḥājib attended the consultation and let his tongue loose against Ibn al-Furāt, saying to him: "Now you say, 'What shall we do, and what is the right course?' after you have shaken the pillars of the state and exposed it to ruin—inwardly by inclining toward every enemy that appears, corresponding with him, and making truce with him, and outwardly by sending Muʾnis and those with him away to al-Raqqah, though they are the swords of the state. Who will now repel this man if he marches on the capital—you or your son? It has now become clear that your aim in sending Muʾnis away and in seizing me and others was to weaken the state and strengthen its enemies, so that you might satisfy the rancor in your heart against those who had confiscated your property and taken your wealth. And who handed the people over to the Qarmaṭī but you, because of the Shīʿism and Rafḍ that you share? It has also come to light that that Persian was one of the Qarmaṭī's followers, and you were the one who brought him in." Ibn al-Furāt swore that he had not corresponded with the Qarmaṭī, nor made a gift to him, and that he had not seen that Persian except at that very moment. Al-Muqtadir turned away from him. Naṣr advised al-Muqtadir to summon Muʾnis and those with him, and he did so, writing to him to come. He set out for that purpose. Ibn al-Furāt got up and rode in a boat, and the common people stoned him until he nearly drowned. Al-Muqtadir ordered Yāqūt to march to al-Kūfah to protect it from the Qarmaṭians. He set out with a large force, accompanied by his two sons, al-Muẓaffar and Muḥammad. A great sum of money was spent on that army. Then news arrived that the Qarmaṭians had turned back, and Yāqūt's march was halted. Muʾnis al-Muẓaffar reached Baghdād. When al-Muḥsin, the son of the vizier Ibn al-Furāt, saw that their affairs were unraveling, he took everyone who was imprisoned with him among those from whom money had been confiscated and killed them, because he had taken great sums of money from them and had not delivered it to al-Muqtadir, and he feared that they would testify against him.
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