Tarikh (al-Tabari) 3758
Then the Year 314 AH Began
عَزْلِ الْخَصِيبِيِّ وَوِزَارَةِ عَلِيِّ بْنِ عِيسَى فِي سَنَةُ أَرْبَعَ عَشْرَةَ وَثَلَاثِمِائَةٍ، فِي ذِي الْقِعْدَةِ، عَزَلَ الْمُقْتَدِرُ أَبَا الْعَبَّاسِ الْخَصِيبِيَّ عَنِ الْوِزَارَةِ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْخَصِيبِيَّ أَضَاقَ إِضَاقَةً شَدِيدَةً، وَوَقَفَتْ أُمُورُ السُّلْطَانِ لِذَلِكَ، وَاضْطَرَبَ أَمْرُ الْخَصِيبِيِّ. وَكَانَ حِينَ وَلِيَ الْوِزَارَةَ قَدِ اشْتَغَلَ بِالشُّرْبِ كُلَّ لَيْلَةٍ، وَكَانَ يُصْبِحُ سَكْرَانَ لَا قَصْدَ فِيهِ لِعَمَلٍ وَسَمَاعِ حَدِيثٍ، وَكَانَ يَتْرُكُ الْكُتُبَ الْوَارِدَةَ الدَّوَاوِينَ لَا يَقْرَؤُهَا إِلَّا بَعْدَ مُدَّةٍ، وَيُهْمِلُ الْأَجْوِبَةَ عَنْهَا، فَضَاعَتِ الْأَمْوَالُ، وَفَاتَتِ الْمَصَالِحُ، ثُمَّ إِنَّهُ لِضَجَرِهِ وَتَبَرُّمِهِ بِهَا وَبِغَيْرِهَا مِنَ الْأَشْغَالِ، وَكَلَ الْأُمُورَ إِلَى نُوَّابِهِ، وَأَهْمَلَ الِاطِّلَاعَ عَلَيْهَا، فَبَاعُوا مَصْلَحَتَهُ بِمَصْلَحَةِ نُفُوسِهِمْ. فَلَمَّا صَارَ الْأَمْرُ إِلَى هَذِهِ الصُّورَةِ أَشَارَ مُؤْنِسٌ الْمُظَفَّرُ بِعَزْلِهِ، وَوِلَايَةِ عَلِيِّ بْنِ عِيسَى، فَقُبِضَ عَلَيْهِ، وَكَانَتْ وِزَارَتُهُ سِنَةً وَشَهْرَيْنِ، وَأُخِذَ ابْنُهُ وَأَصْحَابُهُ فَحُبِسُوا، وَأَرْسَلَ الْمُقْتَدِرُ بِاللَّهِ بَالَغْدَ ( إِلَى دِمَشْقَ يَسْتَدْعِي عَلِيَّ بْنَ عِيسَى، وَكَانَ بِهَا. وَأَمَرَ الْمُقْتَدِرُ ) أَبَا الْقَاسِمِ عُبَيْدَ اللَّهِ بْنِ مُحَمَّدٍ الْكَلْوَذَانِيَّ بِالنِّيَابَةِ عَنْ عَلِيِّ بْنِ عِيسَى إِلَى أَنْ يَحْضُرَ، فَسَارَ عَلِيُّ بْنُ عِيسَى إِلَى بَغْدَاذَ، فَقَدِمَهَا أَوَائِلَ سَنَةِ خَمْسَ عَشْرَةَ [ وَثَلَاثِمِائَةٍ ]، وَاشْتَغَلَ بِأُمُورِ الْوِزَارَةِ، وَلَازَمَ النَّظَرَ فِيهَا، فَمَشَتِ الْأُمُورُ، وَاسْتَقَامَتِ الْأَحْوَالُ. وَكَانَ مِنْ أَقْوَمِ الْأَسْبَابِ فِي ذَلِكَ أَنَّ الْخَصِيبِيَّ ( كَانَ قَدْ ) اجْتَمَعَ عِنْدَهُ رِقَاعُ الْمُصَادَرِينَ، وَكَفَالَاتُ مَنْ كُفِلَ مِنْهُمْ، وَضَمَانَاتُ الْعُمَّالِ بِمَا ضَمِنُوا مِنَ الْمَالِ بِالسَّوَادِ، وَالْأَهْوَازِ، وَفَارِسَ، وَالْمَغْرِبِ، فَنَظَرَ فِيهَا عَلِيٌّ، وَأَرْسَلَ فِي طَلَبِ تِلْكَ الْأَمْوَالِ، فَأَقْبَلَتْ إِلَيْهِ شَيْئًا بَعْدَ شَيْءٍ، فَأَدَّى الْأَرْزَاقَ، وَأَخْرَجَ الْعَطَاءَ، وَأَسْقَطَ مِنَ الْجُنْدِ مَنْ لَا يَحْمِلُ السِّلَاحَ، وَمِنْ أَوْلَادِ الْمُرْتَزَقَةِ مَنْ هُوَ فِي الْمَهْدِ، فَإِنَّ آبَاءَهُمْ أَثْبَتُوا أَسْمَاءَهُمْ، وَمِنْ أَرْزَاقِ الْمُغَنِّينَ، وَالْمَسَاخِرَةِ، وَالنُّدَمَاءِ، وَالصَّفَاعِنَةِ، وَغَيْرِهِمْ، مِثْلَ الشَّيْخِ الْهَرِمِ، وَمَنْ لَيْسَ لَهُ سِلَاحٌ، فَإِنَّهُ أَسْقَطَهُمْ، وَتَوَلَّى الْأَعْمَالَ بِنَفْسِهِ لَيْلًا وَنَهَارًا، وَاسْتَعْمَلَ الْعُمَّالَ فِي الْوِلَايَاتِ، وَاخْتَارَ الْكُفَاةَ. وَأَمَرَ الْمُقْتَدِرُ بِاللَّهِ بِمُنَاظَرَةِ أَبِي الْعَبَّاسِ الْخَصِيبِيِّ، فَأَحْضَرَهُ، وَأَحْضَرَ الْفُقَهَاءَ وَالْقُضَاةَ وَالْكُتَّابَ وَغَيْرَهُمْ، وَكَانَ عَلِيٌّ وَقُورًا لَا يَسْفَهُ، فَسَأَلَهُ عَمَّا صَحَّ مِنَ الْأَمْوَالِ مِنَ الْخَرَاجِ، وَالنَّوَاحِي، وَالْأَصْقَاعِ وَالْمُصَادَرَاتِ وَالْمُتَكَلِّفِينَ بِهَا، وَمِنَ الْبَوَاقِي الْقَدِيمَةِ إِلَى غَيْرِ ذَلِكَ، فَقَالَ: لَا أَعْلَمُهُ. وَسَأَلَهُ عَنِ الْإِخْرَاجَاتِ، وَالْوَاصِلِ إِلَى الْمَخْزَنِ، فَقَالَ: لَا أَعْرِفُهُ، وَقَالَ لَهُ: لِمَ أَحْضَرْتَ يُوسُفَ بْنَ أَبِي السَّاجِ، وَسَلَّمْتَ إِلَيْهِ أَعْمَالَ الْمَشْرِقِ، سِوَى أَصْبَهَانَ، وَكَيْفَ تَعْتَقِدُ أَنَّهُ يَقْدِرُ هُوَ وَأَصْحَابُهُ، وَهُمْ قَدْ أَلِفُوا الْبِلَادَ الْبَارِدَةَ الْكَثِيرَةَ الْمِيَاهِ، عَلَى سُلُوكِ الْبَرِّيَّةِ الْقَفْرَاءِ، وَالصَّبْرِ عَلَى حَرِّ بِلَادِ الْإِحْسَاءِ وَالْقَطِيفِ، وَلِمَ لَمْ تَجْعَلْ مَعَهُ مُنْفِقًا يُخْرِجُ الْمَالَ عَلَى الْأَجْنَادِ ؟ فَقَالَ: ظَنَنْتُ أَنَّهُ يَقْدِرُ عَلَى قِتَالِ الْقَرَامِطَةِ، وَامْتَنَعَ مِنْ أَنْ يَكُونَ مَعَهُ مُنْفِقٌ. فَقَالَ لَهُ: كَيْفَ اسْتَجَزْتَ فِي الدِّينِ وَالْمُرُوءَةِ ضَرْبَ حُرَمِ الْمُصَادَرِينَ وَتَسْلِيمَهُنَّ إِلَى أَصْحَابِكَ، كَامْرَأَةِ ابْنِ الْفُرَاتِ وَغَيْرِهِ، فَإِنْ كَانُوا فَعَلُوا مَا لَا يَجُوزُ أَلَسْتَ أَنْتَ السَّبَبَ فِي ذَلِكَ ؟ ثُمَّ سَأَلَهُ عَنِ الْحَاصِلِ لَهُ، وَعَنْ إَخْرَاجَاتِهِ، فَخَلَطَ فِي ذَلِكَ، فَقَالَ لَهُ: غَرَّرْتَ ( بِنَفْسِكَ، وَغَرَّرْتَ ) بِأَمِيرِ الْمُؤْمِنِينَ، أَلَا قُلْتَ لَهُ إِنَّنِي لَا أَصْلُحُ لِلْوِزَارَةِ، فَقَدْ كَانَ الْفُرْسُ، إِذَا ( أَرَادُوا أَنْ ) يَسْتَوْزِرُوا وَزِيرًا، نَظَرُوا فِي تَصَرُّفِهِ لِنَفْسِهِ ( فَإِنْ وَجَدُوهُ حَازِمًا، ضَابِطًا، وَلَّوْهُ، وَإِلَّا قَالُوا: مَنْ لَا يُحْسِنُ يُدَبِّرُ نَفْسَهُ ) فَهُوَ عَنْ غَيْرِ ذَلِكَ أَعْجَزُ، وَتَرَكُوهُ، ثُمَّ أَعَادَهُ إِلَى مَحْبِسِهِ.
Translation
✧ Dismissal of al-Khaṣībī and the vizierate of ʿAlī b. ʿĪsā In the year 314 AH, in Dhū al-Qaʿdah, al-Muqtadir dismissed Abū al-ʿAbbās al-Khaṣībī from the vizierate. The reason for that was that al-Khaṣībī imposed severe austerity, and on account of that the affairs of the sultan came to a standstill, and the situation of al-Khaṣībī became disordered. When he had assumed the vizierate, he had occupied himself with drinking every night, and he would rise in the morning drunk, with no intention of doing any work or hearing any report. He would leave the incoming letters of the dīwāns unread except after a long while, and he neglected the replies to them. Thus monies were lost and interests were missed. Then, out of his vexation and annoyance with these and other occupations, he delegated affairs to his deputies and neglected to oversee them, so they sold his interest for their own. When the matter reached this state, Muʾnis al-Muẓaffar advised his dismissal and the appointment of ʿAlī b. ʿĪsā. He was arrested, his vizierate having lasted a year and two months. His son and his associates were seized and imprisoned. Al-Muqtadir bi-llāh sent by post to Damascus summoning ʿAlī b. ʿĪsā, who was there. Al-Muqtadir ordered Abū al-Qāsim ʿUbayd Allāh b. Muḥammad al-Kalwadhānī to act as deputy for ʿAlī b. ʿĪsā until he arrived. ʿAlī b. ʿĪsā traveled to Baghdādh and arrived there at the beginning of the year 315 [AH]. He busied himself with the affairs of the vizierate and applied himself to examining them, and so matters proceeded and conditions became stable. Among the most effective causes of that was that al-Khaṣībī had accumulated registers of those who had been fined, and sureties of those among them who had been bailed, and guarantees of the tax collectors for the sums they had guaranteed from the Sawād, al-Ahwāz, Fāris, and the Maghrib. ʿAlī examined these and sent to demand those monies. They came to him little by little, and so he paid the salaries and distributed the stipends. He removed from the army those who did not bear arms, and from the sons of the stipendiaries those who were still in the cradle, for their fathers had registered their names. He also removed from the stipends of the singers, jesters, boon companions, wrestlers, and others, such as the decrepit old man and the one who had no weapon, for he removed them. He took charge of affairs himself night and day, appointed agents in the provinces, and selected capable men. Al-Muqtadir bi-llāh ordered an inquiry into Abū al-ʿAbbās al-Khaṣībī. He had him brought, along with the jurists, judges, secretaries, and others. ʿAlī was dignified and did not behave foolishly. He asked him about the revenues that had been collected from the land tax, the districts, the regions, the confiscations, those who had undertaken them, and the old arrears, and other such matters. He said: "I do not know it." He asked him about the expenditures and what had reached the treasury. He said: "I do not know it." He said to him: "Why did you summon Yūsuf b. Abī al-Sāj and hand over to him the affairs of the East, except Iṣbahān? How could you believe that he and his companions, who were accustomed to cold lands with abundant water, would be able to traverse the desolate desert and endure the heat of the lands of al-Iḥsāʾ and al-Qaṭīf? And why did you not appoint with him a paymaster to disburse money to the troops?" He said: "I thought he would be able to fight the Qarāmiṭa, and he refused to have a paymaster with him." He said to him: "How did you deem it permissible in religion and in honor to strike the women of those who were fined and hand them over to your companions, such as the wife of Ibn al-Furāt and others? If they did what was not permissible, were you not the cause of that?" Then he asked him about what he had acquired and his expenditures, and he became confused in that. He said to him: "You have risked yourself, and you have risked the Commander of the Faithful. Did you not say to him, 'I am not suitable for the vizierate'? The Persians, when they wanted to appoint a vizier, would look at how he managed his own affairs. If they found him resolute and disciplined, they would appoint him; otherwise they would say, 'He who does not manage his own affairs well is even more incapable of managing others,' and they would leave him." Then he returned him to his prison.
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