Tarikh (al-Tabari) 3822
Then the Year 321 AH Began
ذِكْرُ ابْتِدَاءِ دَوْلَةِ بَنِي بُوَيْهِ [ بَقِيَّةُ سَنَةِ 321 هـ ] وَهُمْ عِمَادُ الدَّوْلَةِ أَبُو الْحَسَنِ عَلِيٌّ، وَرُكْنُ الدَّوْلَةِ أَبُو عَلِيٍّ الْحَسَنُ، وَمُعِزُّ الدَّوْلَةِ أَبُو الْحَسَنِ أَحْمَدُ، أَوْلَادُ أَبِي شُجَاعٍ بُوَيْهِ بْنِ فَنَّاخِسْرُو بْنِ تَمَّامِ بْنِ كُوهِي بْنِ شَيْرَزِيلَ الْأَصْغَرِ بْنِ شَيْرَكَنْدَهَ بْنِ شَيْرَزِيلَ الْأَكْبَرِ بْنِ شَيْرَانَ شَاهَ بْنِ شِيرَوَيْهِ بْنِ سَشْتَانَ شَاهَ بْنِ سَيَسَ فَيْرُوزَ بْنِ شَيْرَوَزِيلَ بْنِ سِنْبَادَ بْنِ بَهْرَامَ جَوْرِ الْمَلِكِ ابْنِ يَزْدَجُرْدَ الْمَلِكِ ( ابْنِ هُرْمُزَ الْمَلِكِ ) ابْنِ شَابُورَ الْمَلِكِ بْنِ شَابُورَ ذِي الْأَكْتَافِ، وَبَاقِي النَّسَبِ قَدْ تَقَدَّمَ فِي أَوَّلِ الْكِتَابِ عِنْدَ ذِكْرِ مُلُوكِ الْفُرْسِ؛ هَكَذَا سَاقَ نَسَبَهُمُ الْأَمِيرُ أَبُو نَصْرِ بْنُ مَاكُولَا، رَحِمَهُ اللَّهُ. وَأَمَّا ابْنُ مَسْكَوَيْهِ فَإِنَّهُ قَالَ: ( إِنَّهُمْ يَزْعُمُونَ ) أَنَّهُمْ مِنْ وَلَدِ يَزْدَجُرْدَ بْنِ شَهْرَيَارَ، آخِرِ مُلُوكِ الْفُرْسِ، إِلَّا أَنَّ النَّفْسَ ( أَكْثَرُ ثِقَةً ) بِنَقْلِ ابْنِ مَاكُولَا ; لِأَنَّهُ الْإِمَامُ الْعَالِمُ بِهَذِهِ الْأُمُورِ، وَهَذَا نَسَبٌ عَرِيقٌ فِي الْفُرْسِ، وَلَا شَكَّ أَنَّهُمْ نُسِبُوا إِلَى الدَّيْلَمِ حَيْثُ طَالَ مُقَامُهُمْ بِبِلَادِهِمْ. وَأَمَّا ابْتِدَاءُ أَمْرِهِمْ، فَإِنَّ وَالِدَهُمْ أَبَا شُجَاعٍ بُوَيْهِ كَانَ مُتَوَسِّطَ الْحَالِ، فَمَاتَتْ زَوْجَتُهُ وَخَلَّفَتْ لَهُ ثَلَاثَةَ بَنِينَ، وَقَدْ تَقَدَّمَ ذِكْرُهُمْ، فَلَمَّا مَاتَتِ اشْتَدَّ حُزْنُهُ عَلَيْهَا، فَحَكَى شَهْرَيَارُ بْنُ رُسْتُمَ الدَّيْلِمِيُّ، قَالَ: كُنْتُ صَدِيقًا لِأَبِي شُجَاعٍ بُوَيْهِ، فَدَخَلْتُ إِلَيْهِ يَوْمًا فَعَذَلْتُهُ عَلَى كَثْرَةِ حُزْنِهِ، وَقُلْتُ لَهُ: أَنْتَ رَجُلٌ يَحْتَمِلُ الْحُزْنَ، وَهَؤُلَاءِ الْمَسَاكِينُ أَوْلَادُكَ يُهْلِكُهُمُ الْحُزْنُ، ( وَرُبَّمَا مَاتَ أَحَدُهُمْ، فَيُجَدِّدُ ذَلِكَ مِنَ الْأَحْزَانِ مَا يُنْسِيكَ الْمَرْأَةَ، وَسَلَّيْتُهُ بِجُهْدِي، وَأَخَذْتُهُ فَفَرَّجْتُهُ، وَأَدْخَلْتُهُ وَمَعَهُ أَوْلَادُهُ إِلَى مَنْزِلِي لِيَأْكُلُوا طَعَامًا، وَشَغَلْتُهُ عَنْ حُزْنِهِ. فَبَيْنَمَا هُمْ كَذَلِكَ اجْتَازَ بِنَا رَجُلٌ يَقُولُ عَنْ نَفْسِهِ: إِنَّهُ مُنَجِّمٌ، وَمُعَزِّمٌ، وَمُعَبِّرٌ لِلْمَنَامَاتِ، وَيَكْتُبُ الرُّقَى وَالطَّلْسَمَاتِ، وَغَيْرَ ذَلِكَ، فَأَحْضَرَهُ أَبُو شُجَاعٍ، وَقَالَ لَهُ: رَأَيْتُ فِي مَنَامِي كَأَنَّنِي أَبُولُ، فَخَرَجَ مِنْ ذَكَرِي نَارٌ عَظِيمَةٌ، اسْتَطَالَتْ وَعَلَتْ حَتَّى كَادَتْ تَبْلُغُ السَّمَاءَ، ثُمَّ انْفَجَرَتْ فَصَارَتْ ثَلَاثَ شُعَبٍ، وَتَوَلَّدَ مِنْ تِلْكَ الشُّعَبِ عِدَّةُ شُعَبٍ، فَأَضَاءَتِ الدُّنْيَا بِتِلْكَ النِّيرَانِ، وَرَأَيْتُ الْبِلَادَ وَالْعِبَادَ خَاضِعِينَ لِتِلْكَ النِّيرَانِ. فَقَالَ الْمُنَجِّمُ: هَذَا مَنَامٌ عَظِيمٌ، لَا أُفَسِّرُهُ إِلَّا بِخِلْعَةٍ، وَفَرَسٍ، وَمَرْكَبٍ، فَقَالَ أَبُو شُجَاعٍ: وَاللَّهِ، مَا أَمْلِكُ إِلَّا الثِّيَابَ الَّتِي عَلَى جَسَدِي، فَإِنْ أَخَذْتَهَا بَقِيتُ عُرْيَانًا، قَالَ الْمُنَجِّمُ: فَعَشَرَةُ دَنَانِيرَ، قَالَ: وَاللَّهِ، مَا أَمْلِكُ دِينَارًا فَكَيْفَ عَشَرَةً، فَأَعْطَاهُ شَيْئًا، فَقَالَ الْمُنَجِّمُ: اعْلَمْ أَنَّهُ يَكُونُ لَكَ ثَلَاثَةُ أَوْلَادٍ، يَمْلِكُونَ الْأَرْضَ وَمَنْ عَلَيْهَا، وَيَعْلُو ذِكْرُهُمْ فِي الْآفَاقِ كَمَا عَلَتْ تِلْكَ النَّارُ، وَيُولَدُ لَهُمْ جَمَاعَةُ مُلُوكٍ مَا رَأَيْتَ مِنْ تِلْكَ الشُّعَبِ. فَقَالَ أَبُو شُجَاعٍ: أَمَا تَسْتَحِي تَسْخَرُ مِنَّا ؟ أَنَا رَجُلٌ فَقِيرٌ، وَأَوْلَادِي هَؤُلَاءِ فُقَرَاءُ مَسَاكِينُ، كَيْفَ يَصِيرُونَ مُلُوكًا ؟ ( فَقَالَ الْمُنَجِّمُ ): أَخْبِرْنِي بِوَقْتِ مِيلَادِهِمْ، فَأَخْبَرَهُ، فَجَعَلَ يَحْسِبُ، ثُمَّ قَبَضَ عَلَى يَدِ أَبِي الْحَسَنِ عَلِيٍّ فَقَبَّلَهَا، وَقَالَ: هَذَا وَاللَّهِ الَّذِي يَمْلِكُ الْبِلَادَ، ثُمَّ هَذَا مِنْ بَعْدِهِ، وَقَبَضَ عَلَى يَدِ أَخِيهِ أَبِي عَلِيٍّ الْحَسَنِ، فَاغْتَاظَ مِنْهُ أَبُو شُجَاعٍ، وَقَالَ لِأَوْلَادِهِ: اصْفَعُوا هَذَا الْحَكِيمَ، فَقَدْ أَفْرَطَ فِي السُّخْرِيَةِ بِنَا، فَصَفَعُوهُ، وَهُوَ يَسْتَغِيثُ، وَنَحْنُ نَضْحَكُ مِنْهُ، ثُمَّ أَمْسَكُوا، فَقَالَ لَهُمْ: اذْكُرُوا لِي هَذَا إِذَا قَصَدْتُكُمْ وَأَنْتُمْ مُلُوكٌ، فَضَحِكْنَا مِنْهُ، وَأَعْطَاهُ أَبُو شُجَاعٍ عَشَرَةَ دَرَاهِمَ. ثُمَّ خَرَجَ مِنْ بِلَادِ الدَّيْلَمِ جَمَاعَةٌ، تَقَدَّمَ ذِكْرُهُمْ لِيَمْلِكَ الْبِلَادَ مِنْهُمْ مَاكَانُ بْنُ بَالِي، وَلَيْلَى بْنُ النُّعْمَانِ، وَأَسْفَارُ بْنُ شِيرَوَيْهِ، وَمَرْدَاوَيْجْ بْنُ زِيَارْ، وَخَرَجَ مَعَ كُلِّ وَاحِدٍ مِنْهُمْ خَلْقٌ كَثِيرٌ مِنَ الدَّيْلَمِ، وَخَرَجَ أَوْلَادُ أَبِي شُجَاعٍ فِي جُمْلَةِ مَنْ خَرَجَ، وَكَانُوا مِنْ جُمْلَةِ قُوَّادِ مَاكَانَ بْنِ كَالِي، فَلَمَّا كَانَ مِنْ أَمْرِ مَاكَانَ مَا ذَكَرْنَاهُ فِي الِاتِّفَاقِ ثُمَّ الِاخْتِلَافِ، بَعْدَ قَتْلِ أَسْفَارَ، وَاسْتِيلَاءِ مَرْدَاوَيْجَ عَلَى مَا كَانَ ( بِيَدِ مَاكَانَ ) مِنْ طَبَرِسْتَانَ وَجُرْجَانَ، وَعَوْدُ مَاكَانَ مَرَّةً أُخْرَى إِلَى جُرْجَانَ وَالدَّامَغَانَ، وَعَوْدُهُ إِلَى نَيْسَابُورَ مَهْزُومًا. فَلَمَّا رَأَى أَوْلَادُ بُوَيْهِ ضَعْفَهُ وَعَجْزَهُ، قَالَ لَهُ عِمَادُ الدَّوْلَةِ وَرُكْنُ الدَّوْلَةِ: نَحْنُ فِي جَمَاعَةٍ، وَقَدْ صِرْنَا ثُقْلًا عَلَيْكَ وَعِيَالًا، وَأَنْتَ مُضَيَّقٌ، وَالْأَصْلَحُ لَكَ أَنْ نُفَارِقَكَ لِنُخَفِّفَ عَنْكَ مَؤُونَتَنَا، فَإِذَا صَلُحَ أَمْرُنَا عُدْنَا إِلَيْكَ، فَأَذِنَ لَهُمَا، فَسَارَا إِلَى مَرْدَاوَيْجَ، وَاقْتَدَى بِهِمَا جَمَاعَةٌ مِنْ قُوَّادِ مَاكَانَ وَتَبِعُوهُمَا، فَلَمَّا صَارُوا إِلَيْهِ قَبِلَهُمْ أَحْسَنَ قَبُولٍ، وَخَلَعَ عَلَى ابْنَيْ بُوَيْهِ، وَأَكْرَمَهُمَا، وَقَلَّدَ كُلَّ وَاحِدٍ مِنْ قُوَّادِ مَاكَانَ الْوَاصِلِينَ إِلَيْهِ نَاحِيَةً مِنْ نَوَاحِي الْجَبَلِ، فَأَمَّا عَلِيُّ بْنُ بُوَيْهِ فَإِنَّهُ قَلَّدَهُ كَرَجَ. فَأَحْسَنَ فِيهَا السِّيرَةَ، وَالْتَفَّ عَلَيْهِ النَّاسُ وَأَحَبُّوهُ، فَحَسَدَهُ مَرْدَاوِيجُ، وَبَعَثَ إِلَيْهِ يَعْزِلُهُ عَنْهَا، وَيَسْتَدْعِيهِ إِلَيْهِ، فَامْتَنَعَ مِنَ الْقُدُومِ عَلَيْهِ، وَصَارَ إِلَى أَصْبَهَانَ فَحَارَبَهُ نَائِبُهَا، فَقَهَرَهُ عِمَادُ الدَّوْلَةِ وَاسْتَوْلَى عَلَيْهَا، وَإِنَّمَا كَانَ مَعَهُ تِسْعُمِائَةِ فَارِسٍ، فَرَدَّ بِهَا عَشْرَةَ آلَافٍ، وَعَظُمَ فِي أَعْيُنِ النَّاسِ، فَلَمَّا بَلَغَ ذَلِكَ مَرْدَاوِيجَ قَلِقَ مِنْهُ، وَأَرْسَلَ إِلَيْهِ جَيْشًا، فَأَخْرَجُوهُ مِنْ أَصْبَهَانَ وَقَصَدَ أَرَّجَانَ فَأَخَذَهَا مِنْ نَائِبِهَا، وَحُصِّلَ لَهُ مِنَ الْأَمْوَالِ شَيْءٌ كَثِيرٌ جِدًّا، ثُمَّ أَخَذَ بُلْدَانًا كَثِيرَةً، وَاشْتُهِرَ أَمْرُهُ وَبَعُدَ صِيتُهُ وَحَسُنَتْ سِيرَتُهُ، وَاجْتَمَعَ إِلَيْهِ مِنَ الْجُنْدِ خَلْقٌ كَثِيرٌ وَجَمٌّ غَفِيرٌ، وَقَدْ آلَ بِهِمُ الْحَالُ إِلَى أَنْ مَلَكُوا بَغْدَادَ مِنْ أَيْدِي الْخُلَفَاءِ الْعَبَّاسِيِّينَ، لَهُمُ الْقَطْعُ وَالْوَصْلُ، وَالْوِلَايَةُ وَالْعَزْلُ، وَإِلَيْهِمْ تُجْبَى الْأَمْوَالُ، وَيُرْجَعُ إِلَيْهِمْ فِي سَائِرِ الْأُمُورِ وَالْأَحْوَالِ، عَلَى مَا سَنَذْكُرُ ذَلِكَ مَبْسُوطًا، وَاللَّهُ الْمُسْتَعَانُ وَالْمَحْمُودُ عَلَى كُلِّ حَالٍ.
Translation
✧ Mention of the beginning of the Buwayhid dynasty [The remainder of the year 321 AH] They are ʿImād al-Dawlah Abū al-Ḥasan ʿAlī, Rukn al-Dawlah Abū ʿAlī al-Ḥasan, and Muʿizz al-Dawlah Abū al-Ḥasan Aḥmad, the sons of Abū Shujāʿ Buwayh b. Fannākhusraw b. Tammām b. Kūhī b. Shīrzīl al-Aṣghar b. Shīr-Kandah b. Shīrzīl al-Akbar b. Shīrān-Shāh b. Shīrōyah b. Sashān-Shāh b. Sayyis Fayrūz b. Shīrōzīl b. Sinbādh b. Bahrām Jūr al-Malik b. Yazdajird al-Malik (b. Hurmuz al-Malik) b. Shābūr al-Malik b. Shābūr Dhū al-Aktāf, and the rest of the lineage has been mentioned earlier at the beginning of the book in the account of the Persian kings. Thus did the Amīr Abū Naṣr b. Mākūlā, may God have mercy on him, record their lineage. As for Ibn Miskawayh, he said: (They claim) that they are from the offspring of Yazdajird b. Shahriyār, the last of the Persian kings, but the soul is (more trusting) of the transmission of Ibn Mākūlā, because he is the imam learned in these matters, and this is a deep-rooted lineage among the Persians. There is no doubt that they were attributed to Daylam where their stay in its lands was long. As for the beginning of their affair, their father Abū Shujāʿ Buwayh was of middling condition. His wife died and left him three sons, already mentioned. When she died, his grief over her became severe. Shahriyār b. Rustam al-Daylamī related: I was a friend of Abū Shujāʿ Buwayh. One day I entered upon him and reproached him for his excessive grief, saying: You are a man who can bear grief, but these poor children of yours, grief will destroy them. (Perhaps one of them may die, and that will renew such sorrow as to make you forget the woman.) I consoled him as best I could and took him out, giving him diversion, and brought him and his sons into my house to eat food, and I occupied him away from his grief. While they were thus, a man passed by us who said of himself that he was an astrologer, a conjurer, an interpreter of dreams, and that he wrote talismans and charms and the like. Abū Shujāʿ brought him forward and said to him: I saw in my dream as if I was urinating, and a great fire came out of my member, extended and rose until it almost reached the sky, then it burst and became three branches, and from those branches several branches were generated, and the world was illuminated by those fires, and I saw lands and servants submitting to those fires. The astrologer said: This is a great dream; I will not interpret it except for a robe of honor, a horse, and a mount. Abū Shujāʿ said: By God, I own nothing but the clothes on my body; if you take them I will remain naked. The astrologer said: Then ten dinars. He said: By God, I do not own a dinar, so how ten? He gave him something, and the astrologer said: Know that you will have three sons who will possess the earth and those upon it, and their fame will rise in the horizons as that fire rose, and a group of kings will be born to them as many as the branches you saw. Abū Shujāʿ said: Are you not ashamed to mock us? I am a poor man, and these sons of mine are poor wretches; how will they become kings? The astrologer said: Tell me the time of their birth. He told him, and he began to calculate, then he took the hand of Abū al-Ḥasan ʿAlī and kissed it and said: This, by God, is he who will possess the lands, then this one after him, and he took the hand of his brother Abū ʿAlī al-Ḥasan. Abū Shujāʿ became angry with him and said to his sons: Slap this wise man, for he has gone too far in mocking us. So they slapped him while he cried for help, and we laughed at him. Then they stopped, and he said to them: Remember this when I come to you as kings. We laughed at him, and Abū Shujāʿ gave him ten dirhams. Then a group went out from the lands of Daylam, mentioned earlier, to possess the lands, among them Mākān b. Bālī, Laylā b. al-Nuʿmān, Asfār b. Shīrōyah, and Mardāwīj b. Ziyār. With each of them went out a great number of Daylamites, and the sons of Abū Shujāʿ went out among those who went out. They were among the commanders of Mākān b. Kālī. When the affair of Mākān that we have mentioned in the agreement and then disagreement occurred, after the killing of Asfār and Mardāwīj's seizure of what was (in Mākān's hands) of Ṭabaristān and Jurjān, and Mākān's return once again to Jurjān and Dāmghān, and his return to Naysābūr defeated, when the sons of Buwayh saw his weakness and inability, ʿImād al-Dawlah and Rukn al-Dawlah said to him: We are in a body, and we have become a burden upon you and dependents, while you are constrained. It is better for you that we leave you to lighten our upkeep; when our affair improves we will return to you. He gave them leave, and they went to Mardāwīj, and a group of Mākān's commanders followed their example and went after them. When they came to him, he received them excellently, bestowed robes of honor on the two sons of Buwayh, and honored them. He assigned to each of Mākān's commanders who came to him a district of the districts of al-Jibāl. As for ʿAlī b. Buwayh, he assigned him Karaj. He conducted himself well there, and people gathered around him and loved him. Mardāwīj envied him and sent to remove him from it and summon him. He refused to come to him, went to Iṣbahān, fought its deputy, ʿImād al-Dawlah defeated him and seized it, though he had only nine hundred horsemen with him. With them he repelled ten thousand, and he became great in people's eyes. When that reached Mardāwīj he became anxious about him, and sent an army against him. They drove him out of Iṣbahān, and he headed for Arrajān and took it from its deputy, and a very great amount of wealth was obtained for him. Then he took many towns, and his affair became famous, his renown spread far, his conduct was praised, and a great number and a vast multitude of troops gathered to him. Their situation led them to possess Baghdad from the hands of the Abbasid caliphs. To them belonged the cutting and joining, appointment and dismissal, to them the revenues were collected, and to them recourse was had in all matters and affairs, as we shall mention in detail. God is the one whose help is sought and who is praised in every state.
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