Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi
  1. Yaʿqūb ibn Dāwūd ibn Ṭahmān al-Fārisī *
    The great vizier, known for his asceticism and humility; Abū Yaʿqūb ibn Dāwūd ibn Ṭahmān al-Fārisī, the chancery secretary.

His father served as a scribe for the governor of Khurasan, the emir Naṣr ibn Sayyār. After Zayd ibn ʿAlī was killed, his son Yaḥyā ibn Zayd rose in Khurasan, and Dāwūd secretly supported him with advice. When Yaḥyā was slain and Abū Muslim, leader of the ʿAbbāsid daʿwah, appeared, Abū Muslim sought to avenge Yaḥyā and pursued his killers. Dāwūd, placing his trust in Abū Muslim, approached him; Abū Muslim first demanded money from him, then granted him safe-conduct. Dāwūd’s children were educated in belles-lettres, and when their father died they openly espoused Zaydī doctrine, attached themselves to the descendants of al-Ḥasan, and rode away in their company.

Yaʿqūb ibn Dāwūd then journeyed through various regions. Later his brother ʿAlī ibn Dāwūd became secretary to Ibrāhīm ibn ʿAbd Allāh, who rebelled in Baṣrah. When Ibrāhīm was killed the brothers went into hiding for a time, until al-Manṣūr captured the two of them and cast them into prison. When al-Mahdī succeeded to the caliphate, he pardoned them. Sharing their cell in the underground prison (al-Muṭbiq) was Isḥāq ibn al-Faḍl al-Hāshimī, to whom they attached themselves.

Al-Mahdī continued to look for ʿĪsā ibn Zayd ibn ʿAlī and for al-Ḥasan ibn Ibrāhīm ibn ʿAbd Allāh ibn Ḥasan. He was told that Yaʿqūb knew their whereabouts, so Yaʿqūb was brought before him wrapped in a cloak and a cotton turban. The caliph sounded him out and found him to be among the noblest of men. He questioned him about ʿĪsā, and it was said that Yaʿqūb promised to mediate between the caliph and ʿĪsā.

Al-Mahdī therefore honored him, fixed his gaze admiringly upon him, and singled him out for favor. Yaʿqūb rose higher and higher until he was appointed vizier; the caliph entrusted the reins of government to him, and he wielded genuine power. He filled key posts with Zaydīs, to the point that Bashshār ibn Burd declaimed:

“Sons of Umayyah, awake! Your sleep has gone on too long;
The caliph, indeed, is Yaʿqūb ibn Dāwūd.”

(*) Al-Tabari, History, vol. 8, pp. 158-160; al-Marzubani, Dictionary, p. 495; al-Khatib al-Baghdadi, History of Baghdad, vol. 14, p. 262; al-Jahshiyari, The Viziers and Secretaries, pp. 158-163; Ibn al-Athir, al-Kamil, vol. 6, pp. 69-72; Ibn Khallikan, Wafayat al-Ayan, vol. 7, pp. 19-26; al-Dhahabi, al-Ibar, vol. 1, p. 247; al-Suyuti, Nukat al-Humyan, p. 309; al-Yafi‘i, Mirat al-Janan, vol. 1, p. 417; Ibn Kathir, al-Bidaya wa-l-Nihaya, vol. 10, p. 147; Ibn Khaldun, History, vol. 3, p. 211.
٩٣ - يَعْقُوْبُ بنُ دَاوُدَ بنِ طَهْمَانَ الفَارِسِيُّ * الوَزِيْرُ الكَبِيْرُ، الزَّاهِدُ، الخَاشِعُ، أَبُو يَعْقُوْبَ بنُ دَاوُدَ بنِ طَهْمَانَ الفَارِسِيُّ، الكَاتِبُ. كَانَ وَالِدُهُ كَاتِباً لِلأَمِيْرِ نَصْرِ بنِ سَيَّارٍ، مُتَوَلِّي خُرَاسَانَ، فَلَمَّا خَرَجَ هُنَاكَ يَحْيَى بنُ زَيْدِ بنِ عَلِيِّ بنِ الحُسَيْنِ بَعْد مَصْرَعِ أَبِيْهِ زَيْدٍ، كَانَ دَاوُدُ يُنَاصِحُ يَحْيَى سِرّاً، ثُمَّ قُتِلَ يَحْيَى، وَظَهَرَ أَبُو مُسْلِمٍ صَاحِبُ الدَّعْوَةِ، وَطَلَبَ بِدَمِ يَحْيَى، وَتَتَبَّعَ قَتَلَتَهُ، فَجَاءهُ دَاوُدُ مُطْمَئِنّاً إِلَيْهِ، فَطَالَبَهُ بِمَالٍ، ثُمَّ أَمَّنَهُ، وَتَخَرَّجَ أَوْلاَدُه فِي الآدَابِ، وَهَلَكَ أَبُوْهُم، ثُمَّ أَظهَرُوا مَقَالَةَ الزَّيْدِيَّةِ، وَانضَمُّوا إِلَى آلِ حَسَنٍ، وَنَزَحُوا ظُهُوْرَهُم. وَجَالَ يَعْقُوْبُ بنُ دَاوُدَ فِي البِلاَدِ، ثُمَّ صَارَ أَخُوْهُ عَلِيُّ بنُ دَاوُدَ كَاتِباً لإِبْرَاهِيْمَ بنِ عَبْدِ اللهِ الثَّائِرِ بِالبَصْرَةِ، فَلَمَّا قُتِلَ إِبْرَاهِيْمُ، اخْتَفَوْا مُدَّةً، ثُمَّ ظَفِرَ المَنْصُوْرُ بِهَذَيْنِ، فَسَجَنَهُمَا، ثُمَّ اسْتُخْلِفَ المَهْدِيُّ، فَمَنَّ عَلَيْهِمَا، وَكَانَ مَعَهُمَا فِي المُطْبِقِ إِسْحَاقُ بنُ الفَضْلِ الهَاشِمِيُّ، فَلَزِمَاهُ، وَبَقِيَ المَهْدِيُّ يَتَطلَّبُ عِيْسَى بنَ زَيْدِ بنِ عَلِيٍّ، وَالحَسَنَ بنَ إِبْرَاهِيْمَ بنِ عَبْدِ اللهِ بنِ حَسَنٍ، فَأُخبِرَ بِأَنَّ يَعْقُوْبَ يَدْرِي، فَأُدْخِلَ عَلَيْهِ يَعْقُوْبُ فِي عَبَاءةٍ وَعِمَامَةِ قُطْنٍ، فَفَاتَحَهُ، فَوَجَدَه مِنْ نُبَلاَءِ الرِّجَالِ، فَسَأَلَهُ عَنْ عِيْسَى، فَقِيْلَ: وَعَدَهُ بِأَنْ يَدْخُلَ بَيْنَهُ وَبَيْنَه. فَعَظَّمَهُ المَهْدِيُّ، وَمَلأَ عَيْنَهُ، وَاخْتَصَّ بِهِ، وَلَمْ يَزَلْ فِي ارْتقَاءٍ وَتَقَدُّمٍ حَتَّى وَزَرَ لَهُ، فَفَوَّضَ إِلَيْهِ أَزِمَّةَ الأَمُورِ، وَتَمَكَّنَ، فَولَّى الزَّيْدِيَّةَ المَنَاصِبَ، حَتَّى قَالَ بَشَّارُ بنُ بُرْدٍ: بَنِي أُمَيَّةَ هُبُّوا طَالَ نَوْمُكُمُ ... إِنَّ الخَلِيْفَةَ يَعْقُوْبُ بنُ دَاوُدِ
(*) تاريخ الطبري: ٨ / ١٥٨ - ١٦٠، معجم المرزباني: ٤٩٥، تاريخ بغداد: ١٤ / ٢٦٢، الوزراء والكتاب للجهشياري: ١٥٨ - ١٦٣، الكامل لابن الأثير: ٦ / ٦٩ - ٧٢، وفيات الأعيان: ٧ / ١٩ - ٢٦، العبر: ١ / ٢٤٧، نكت الهميان: ٣٠٩، مرآة الجنان: ١ / ٤١٧، البداية والنهاية: ١٠ / ١٤٧، تاريخ ابن خلدون: ٣ / ٢١١.

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