Tarikh (al-Tabari) 3697
The year 311 AH of the Prophetic Hijrah
ظُهُورِ الْحَسَنِ بْنِ عَلِيٍّ الْأُطْرُوشِ وَفِيهَا اسْتَوْلَى الْحَسَنُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَى طَبَرِسْتَانَ، وَكَانَ يُلَقَّبُ بِالنَّاصِرِ. وَكَانَ سَبَبُ ظُهُورِهِ مَا نَذْكُرُهُ، وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ عِصْيَانَ مُحَمَّدِ بْنِ هَارُونَ عَلَى أَحْمَدَ بْنِ إِسْمَاعِيلَ، وَهَرَبَهُ مِنْهُ، وَغَيْرَ ذَلِكَ، ثُمَّ إِنَّ الْأَمِيرَ أَحْمَدَ بْنَ إِسْمَاعِيلَ اسْتَعْمَلَ عَلَى طَبَرِسْتَانَ أَبَا الْعَبَّاسِ عَبْدَ اللَّهِ بْنَ مُحَمَّدِ بْنِ نُوحٍ، فَأَحْسَنَ فِيهِمُ السِّيرَةَ، وَعَدَلَ فِيهِمْ، وَأَكْرَمَ مَنْ بِهَا مِنَ الْعَلَوِيِّينَ، وَبَالَغَ فِي الْإِحْسَانِ إِلَيْهِمْ، وَرَاسَلَ رُؤَسَاءَ الدَّيْلَمِ، وَهَادَاهُمْ، وَاسْتَمَالَهُمْ. وَكَانَ الْحَسَنُ بْنُ عَلِيٍّ الْأُطْرُوشُ قَدْ دَخَلَ الدَّيْلَمَ بَعْدَ قَتْلِ مُحَمَّدِ بْنِ زَيْدٍ، وَأَقَامَ بَيْنَهُمْ نَحْوَ ثَلَاثَ عَشْرَةَ سَنَةً يَدْعُوهُمْ إِلَى الْإِسْلَامِ، وَيَقْتَصِرُ مِنْهُمْ عَلَى الْعُشْرِ، وَيُدَافِعُ عَنْهُمُ ابْنُ حَسَّانَ مَلِكُهُمْ فَأَسْلَمَ مِنْهُمْ خَلْقٌ كَثِيرٌ وَاجْتَمَعُوا عَلَيْهِ، وَبَنَى فِي بِلَادِهِمْ، ( مَسَاجِدَ. وَكَانَ لِلْمُسْلِمِينَ بِإِزَائِهِمْ ) ثُغُورٌ مِثْلُ: قَزْوِينُ، وَسَالُوسُ، وَغَيْرُهُمَا وَكَانَ بِمَدِينَةِ سَالُوسَ حِصْنٌ مَنِيعٌ قَدِيمٌ، فَهَدَمَهُ الْأُطْرُوشُ حِينَ أَسْلَمَ الدَّيْلَمُ وَالْجِيلُ، ثُمَّ إِنَّهُ جَعَلَ يَدْعُوهُمْ إِلَى الْخُرُوجِ مَعَهُ إِلَى طَبَرِسْتَانَ، فَلَا يُجِيبُونَهُ إِلَى ذَلِكَ لِإِحْسَانِ ابْنِ نُوحٍ، فَاتَّفَقَ أَنَّ الْأَمِيرَ أَحْمَدَ عَزَلَ ابْنَ نُوحٍ عَنْ طَبَرِسْتَانَ وَوَلَّاهُمَا سَلَّامًا، فَلَمْ يُحْسِنْ سِيَاسَةَ أَهْلِهَا، وَهَاجَ عَلَيْهِ الدَّيْلَمُ، فَقَاتَلَهُمْ وَهَزَمَهُمْ، وَاسْتَقَالَ عَنْ وِلَايَتِهَا، فَعَزَلَهُ الْأَمِيرُ أَحْمَدُ، وَأَعَادَ إِلَيْهَا ابْنَ نُوحٍ، فَصَلَحَتِ الْبِلَادُ مَعَهُ. ثُمَّ إِنَّهُ مَاتَ بِهَا، وَاسْتُعْمِلَ عَلَيْهَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ صُعْلُوكٌ، فَغَيَّرَ رُسُومَ ابْنَ نُوحٍ، ( وَأَسَاءَ السِّيرَةَ، وَقَطَعَ عَنْ رُؤَسَاءَ الدَّيْلَمِ مَا كَانَ يُهْدِيهِ إِلَيْهِمُ ابْنُ نُوحٍ )، فَانْتَهَزَ الْحَسَنُ بْنُ عَلِيٍّ الْفُرْصَةَ، وَهَيَّجَ الدَّيْلَمَ عَلَيْهِ وَدَعَاهُمْ إِلَى الْخُرُوجِ مَعَهُ، فَأَجَابُوهُ وَخَرَجُوا مَعَهُ، وَقَصَدَهُمْ صُعْلُوكٌ فَالْتَقَوْا بِمَكَانٍ يُسَمَّى نَوْرُوزَ وَهُوَ عَلَى شَاطِئِ الْبَحْرِ، عَلَى يَوْمٍ مِنْ سَالُوسَ، فَانْهَزَمَ ابْنُ صُعْلُوكٍ، وَقُتِلَ مِنْ أَصْحَابِهِ نَحْوُ أَرْبَعَةِ آلَافِ رَجُلٍ، وَحَصَرَ الْأُطْرُوشُ الْبَاقِينَ ثُمَّ أَمَّنَهُمْ عَلَى أَمْوَالِهِمْ وَأَنْفُسِهِمْ وَأَهْلِيهِمْ، فَخَرَجُوا إِلَيْهِ، فَأَمَّنَهُمْ وَعَادَ عَنْهُمْ إِلَى آمُلَ وَانْتَهَى إِلَيْهِمُ الْحَسَنُ بْنُ الْقَاسِمِ الدَّاعِي الْعَلَوِيُّ، وَكَانَ خَتَنَ الْأُطْرُوشِ، فَقَتَلَهُمْ عَنْ آخِرِهِمْ لِأَنَّهُ لَمْ يَكُنْ أَمَّنَهُمْ، وَلَا عَاهَدَهُمْ وَاسْتَوْلَى الْأُطْرُوشُ عَلَى طَبَرِسْتَانَ. وَخَرَجَ صُعْلُوكٌ إِلَى الرَّيِّ، وَذَلِكَ سَنَةَ إِحْدَى وَثَلَاثِمِائَةٍ، ثُمَّ سَارَ مِنْهَا إِلَى بَغْدَاذَ وَكَانَ الْأُطْرُوشُ قَدْ أَسْلَمَ عَلَى يَدِهِ ( مِنَ الدَّيْلَمِ ) الَّذِينَ هُمْ وَرَاءَ أَسْفِيدَرُوذَ إِلَى نَاحِيَةِ آمُلَ، وَهُمْ يَذْهَبُونَ مَذْهَبَ الشِّيعَةِ. وَكَانَ الْأُطْرُوشُ زِيْدِيَّ الْمَذْهَبِ، شَاعِرًا مُفُلِّقًا، ظَرِيفًا، عَلَّامَةً، إِمَامًا فِي الْفِقْهِ وَالدِّينِ، كَثِيرَ الْمُجُونِ، حَسَنَ النَّادِرَةِ. حُكِيَ عَنْهُ أَنَّهُ اسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ عَلَى جُرْجَانَ، وَكَانَ يُرْمَى بِالْأُبْنَةِ، فَاسْتَعْجَزَهُ الْحَسَنُ يَوْمًا فِي شُغْلٍ لَهُ وَأَنْكَرَهُ عَلَيْهِ، فَقَالَ: أَيُّهَا الْأَمِيرُ ! أَنَا أَحْتَاجُ إِلَى رِجَالٍ أَجْلَادٍ يُعِينُونَنِي، فَقَالَ: قَدْ بَلَغَنِي ذَلِكَ. وَكَانَ سَبَبُ صَمَمِهِ أَنَّهُ ضُرِبَ عَلَى رَأْسِهِ بِسَيْفٍ فِي حَرْبِ مُحَمَّدِ بْنِ زَيْدٍ فَطَرِشَ، وَكَانَ لَهُ مِنَ الْأَوْلَادِ أَبُو الْحَسَنِ، وَأَبُو الْقَاسِمِ، وَأَبُو الْحُسَيْنِ، فَقَالَ: يَوْمًا لِابْنِهِ أَبِي الْحَسَنِ: يَا بُنَيَّ ! هَاهُنَا شَيْءٌ مِنَ الْغِرَاءِ نَلْصِقُ بِهِ كَاغِدًا ؟ فَقَالَ: لَا، إِنَّمَا هَاهُنَا بِالْخَاءِ، فَحَقَدَهَا عَلَيْهِ، وَلَمْ يُوَلِّهِ شَيْئًا، وَوَلَّى ابْنَيْهِ أَبَا الْقَاسِمِ، وَأَبَا الْحُسَيْنِ، وَكَانَ أَبُو الْحَسَنِ يُنْكِرُ تَرْكَهُ مَعْزُولًا، وَيَقُولُ: أَنَا أَشْرَفُ مِنْهُمَا لِأَنَّ أُمِّي حَسَنِيَّةٌ، وَأُمَّهُمَا أَمَةٌ. وَكَانَ أَبُو الْحَسَنِ شَاعِرًا، وَلَهُ مُنَاقَضَاتٌ مَعَ ابْنِ الْمُعْتَزِّ، وَلَحِقَ أَبُو الْحَسَنِ بِابْنِ أَبِي السَّاجِ، ( فَخَرَجَ مَعَهُ يَوْمًا مُتَصَيِّدًا، فَسَقَطَ عَنْ دَابَّتِهِ فَبَقِيَ رَاجِلًا، فَمَرَّ بِهِ ابْنُ أَبِي السَّاجِ ) فَقَالَ لَهُ: ارْكَبْ مَعِي عَلَى دَابَّتِي ! فَقَالَ: أَيُّهَا الْأَمِيرُ لَا يَصْلُحُ بَطَلَانِ عَلَى دَابَّةٍ.
Translation
✧ The emergence of al-Ḥasan b. ʿAlī al-Uṭrūsh In this year al-Ḥasan b. ʿAlī b. al-Ḥasan b. ʿUmar b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib gained control over Ṭabaristān. He was nicknamed al-Nāṣir. The cause of his emergence was what we shall mention. We have previously mentioned the rebellion of Muḥammad b. Hārūn against Aḥmad b. Ismāʿīl, his flight from him, and other matters. Then the emir Aḥmad b. Ismāʿīl appointed over Ṭabaristān Abū al-ʿAbbās ʿAbd Allāh b. Muḥammad b. Nūḥ, who conducted himself well among them, acted justly toward them, honored the ʿAlids who were there, went to great lengths in showing kindness to them, corresponded with the chiefs of the Daylam, sent them gifts, and won their favor. Al-Ḥasan b. ʿAlī al-Uṭrūsh had entered the land of the Daylam after the killing of Muḥammad b. Zayd and remained among them for about thirteen years, calling them to Islam and contenting himself with taking from them only the tithe, while Ibn Ḥassān, their king, defended him. A great many of them embraced Islam and gathered around him, and he built mosques in their lands. The Muslims had frontier posts opposite them, such as Qazwīn and Sālūs and others, and in the city of Sālūs there was an ancient impregnable fortress which al-Uṭrūsh demolished when the Daylam and the Jīl embraced Islam. Then he began calling upon them to march out with him to Ṭabaristān, but they would not respond to that because of Ibn Nūḥ's kindness. It happened that the emir Aḥmad dismissed Ibn Nūḥ from Ṭabaristān and appointed Sallām over them, but he did not govern its people well, and the Daylam rose up against him. He fought them and defeated them, then asked to be relieved of its governorship. The emir Aḥmad dismissed him and restored Ibn Nūḥ to it, and the land prospered under him. Then Ibn Nūḥ died there, and Abū al-ʿAbbās Muḥammad b. Ibrāhīm Ṣuʿlūk was appointed over it. He changed Ibn Nūḥ's practices, behaved badly, and cut off from the chiefs of the Daylam the gifts that Ibn Nūḥ used to send them. Al-Ḥasan b. ʿAlī seized the opportunity, stirred up the Daylam against him, and called upon them to march out with him. They answered his call and went out with him. Ṣuʿlūk set out against them, and they met at a place called Nawrūz, on the seashore, a day's journey from Sālūs. Ibn Ṣuʿlūk was put to flight, and about four thousand of his companions were killed. Al-Uṭrūsh besieged the rest, then granted them safety for their property, their persons, and their families, so they came out to him. He gave them safe-conduct and then departed from them to Āmul. Al-Ḥasan b. al-Qāsim al-Dāʿī al-ʿAlawī, who was al-Uṭrūsh's son-in-law, came upon them and killed them all, because he had not granted them safety nor made any pact with them. Al-Uṭrūsh gained control over Ṭabaristān. Ṣuʿlūk went to al-Rayy, that being in the year 311 AH, then traveled from there to Baghdād. Through al-Uṭrūsh's efforts, those of the Daylam who live beyond Asfīdharūdh toward Āmul embraced Islam at his hands, and they follow the Shīʿī school. Al-Uṭrūsh was a Zaydī in doctrine, an eloquent poet, witty, very learned, an imam in jurisprudence and religion, given to much jesting, and a fine teller of amusing anecdotes. It is related of him that he appointed ʿAbd Allāh b. al-Mubārak over Jurjān, and the latter was accused of passive homosexuality. One day al-Ḥasan found him incompetent in some task of his and reproached him for it, whereupon he said, "O emir, I need hardy men to help me," and he replied, "That has reached me." The cause of his deafness was that he was struck on the head with a sword in the war of Muḥammad b. Zayd and became deaf. He had sons: Abū al-Ḥasan, Abū al-Qāsim, and Abū al-Ḥusayn. One day he said to his son Abū al-Ḥasan, "My son, is there here some glue with which we can stick paper?" He replied, "No, here it is with khāʾ," so he bore a grudge against him for that and did not appoint him to anything. He appointed his two sons Abū al-Qāsim and Abū al-Ḥusayn. Abū al-Ḥasan objected to being left without office and said, "I am nobler than they, for my mother is a Ḥasanī, while their mother is a slave woman." Abū al-Ḥasan was a poet and had poetic exchanges with Ibn al-Muʿtazz. Abū al-Ḥasan joined Ibn Abī al-Sāj, and one day he went out with him hunting, fell from his mount, and remained on foot. Ibn Abī al-Sāj passed by him and said, "Ride behind me on my mount!" He replied, "O emir, two heroes cannot ride on one beast."
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