Tarikh (al-Tabari) 3824
Then the Year 321 AH Began
ذِكْرُ اسْتِيلَاءِ ابْنِ بُوَيْهِ عَلَى أَرَّجَانَ وَغَيْرِهَا، وَمِلْكِ مَرْدَاوَيْجَ أَصْبَهَانَ لَمَّا بَلَغَ خَبَرُ الْوَقْعَةِ إِلَى مَرْدَاوَيْجَ، خَافَ عِمَادُ الدَّوْلَةِ بْنُ بُوَيْهِ، فَشَرَعَ فِي إِعْمَالِ الْحِيلَةِ، فَرَاسَلَهُ يُعَاتِبُهُ وَيَسْتَمِيلُهُ، وَيَطْلُبُ مِنْهُ أَنْ يُظْهِرَ طَاعَتَهُ حَتَّى يَمُدَّهُ بِالْعَسَاكِرِ الْكَثِيرَةِ ; لِيَفْتَحَ بِهَا الْبِلَادَ، وَلَا يُكَلِّفُهُ سِوَى الْخُطْبَةِ لَهُ فِي الْبِلَادِ الَّتِي يَسْتَوْلِي عَلَيْهَا. فَلَمَّا سَارَ الرَّسُولُ، جَهَّزَ مَرْدَاوَيْجُ أَخَاهُ وَشْمَكِيرَ فِي جَيْشٍ كَثِيفٍ لِيَكْبِسَ ابْنَ بُوَيْهِ، وَهُوَ مُطْمَئِنٌّ إِلَى الرِّسَالَةِ الَّتِي تَقَدَّمَتْ، فَعَلِمَ ابْنُ بُوَيْهِ بِذَلِكَ، فَرَحَلَ عَنْ أَصْبَهَانَ بَعْدَ أَنْ جَبَاهَا شَهْرَيْنِ، وَتَوَجَّهَ إِلَى أَرَّجَانَ، وَبِهَا أَبُو بَكْرِ بْنُ يَاقُوتٍ، فَانْهَزَمَ أَبُو بَكْرٍ مِنْ غَيْرِ قِتَالٍ، وَقَصَدَ رَامَهُرْمُزَ، وَاسْتَوْلَى ابْنُ بُوَيْهِ عَلَى أَرَّجَانَ فِي ذِي الْحِجَّةِ، وَلَمَّا سَارَ عَنْ أَصْبَهَانَ دَخَلَهَا وَشْمَكِيرُ وَعَسْكَرُ أَخِيهِ مَرْدَاوَيْجَ وَمَلَكُوهَا، فَلَمَّا سَمِعَ الْقَاهِرُ أَرْسَلَ إِلَى مَرْدَاوَيْجَ قَبْلَ خَلْعِهِ لِيَمْنَعَ أَخَاهُ عَنْ أَصْبَهَانَ وَيُسَلِّمُهَا إِلَى مُحَمَّدِ بْنِ يَاقُوتٍ، فَفَعَلَ ذَلِكَ وَوَلِيَهَا مُحَمَّدٌ. وَأَمَّا ابْنُ بُوَيْهِ فَإِنَّهُ لَمَّا مَلَكَ أَرَّجَانَ، اسْتَخْرَجَ مِنْهَا أَمْوَالًا فَقَوِيَ بِهَا، وَوَرَدَتْ عَلَيْهِ كُتُبُ أَبِي طَالِبٍ زَيْدِ بْنِ عَلِيٍّ النَّوْبَنْدَجَانِيِّ يَسْتَدْعِيهِ، ( وَيُشِيرُ عَلَيْهِ ) بِالْمَسِيرِ إِلَى شِيرَازَ، وَيُهَوِّنُ عَلَيْهِ أَمْرَ يَاقُوتٍ وَأَصْحَابِهِ، وَيُعَرِّفُهُ تَهَوُّرَهُ، وَاشْتِغَالَهُ بِجِبَايَةِ الْأَمْوَالِ، وَكَثْرَةَ مَئُونَتِهِ وَمَئُونَةِ أَصْحَابِهِ، وَثِقَلَ وَطْأَتِهِمْ عَلَى النَّاسِ، مَعَ فَشَلِهِمْ وَجُبْنِهِمْ، فَخَافَ ابْنُ بُوَيْهِ أَنْ يَقْصِدَ يَاقُوتًا مَعَ كَثْرَةِ عَسَاكِرِهِ وَأَمْوَالِهِ، وَيَحْصُلَ بَيْنَ يَاقُوتٍ وَوَلَدِهِ، فَلَمْ يَقْبَلْ مَشُورَتَهُ، وَلَمْ يَبْرَحْ مِنْ مَكَانِهِ، فَعَادَ أَبُو طَالِبٍ وَكَتَبَ إِلَيْهِ يُشَجِّعُهُ، وَيُعْلِمُهُ أَنَّ مَرْدَاوَيْجَ قَدْ كَتَبَ إِلَى يَاقُوتٍ يَطْلُبُ مُصَالَحَتَهُ، فَإِنْ تَمَّ ذَلِكَ اجْتَمَعَا عَلَى مُحَارَبَتِهِ، وَلَمْ يَكُنْ لَهُ بِهِمَا طَاقَةٌ، وَيَقُولُ لَهُ: إِنَّ الرَّأْيَ لِمَنْ كَانَ فِي مِثْلِ حَالِهِ أَنْ يُعَاجِلَ مَنْ بَيْنَ يَدَيْهِ، وَلَا يَنْتَظِرَ بِهِمُ الِاجْتِمَاعَ وَالْكَثْرَةَ، وَأَنْ يُحْدِقُوا بِهِ مِنْ كُلِّ جَانِبٍ، فَإِنَّهُ إِذَا هَزَمَ مَنْ بَيْنَ يَدَيْهِ، خَافَهُ الْبَاقُونَ، وَلَمْ يَقْدُمُوا عَلَيْهِ. وَلَمْ يَزَلْ أَبُو طَالِبٍ يُرَاسِلُهُ إِلَى أَنْ سَارَ نَحْوَ النُّوَبَنْدِجَانِ فِي رَبِيعٍ الْآخَرِ سَنَةَ إِحْدَى وَعِشْرِينَ وَثَلَاثِمِائَةٍ، وَقَدْ سَبَقَهُ إِلَيْهِمَا مُقَدِّمَةُ يَاقُوتٍ فِي نَحْوِ أَلْفَيْ فَارِسٍ مِنْ شُجْعَانِ أَصْحَابِهِ، فَلَمَّا وَافَاهُمُ ابْنُ بُوَيْهِ، لَمْ يَثْبُتُوا لَهُ لَمَّا لَقِيَهُمْ، وَانْهَزَمُوا إِلَى كَرْكَانَ، وَجَاءَهُمْ يَاقُوتٌ فِي جَمِيعِ أَصْحَابِهِ إِلَى هَذَا الْمَوْضِعِ، وَتَقَدَّمَ أَبُو طَالِبٍ إِلَى وُكَلَائِهِ بِالنُّوَبَنْدِجَانِ بِخِدْمَةِ ابْنِ بُوَيْهِ، وَالْقِيَامِ بِمَا يَحْتَاجُ إِلَيْهِ، وَتَنَحَّى هُوَ عَنِ الْبَلَدِ إِلَى بَعْضِ الْقُرَى، حَتَّى لَا يُعْتَقَدَ فِيهِ الْمُوَاطَأَةُ لَهُ، فَكَانَ مَبْلَغُ مَا خَسِرَ عَلَيْهِ فِي أَرْبَعِينَ يَوْمًا مِقْدَارَ مِائَتَيْ أَلْفِ دِينَارٍ. وَأَنْفَذَ عِمَادُ الدَّوْلَةِ أَخَاهُ رُكْنُ الدَّوْلَةِ الْحَسَنُ إِلَى كَازْرُوَنَ وَغَيْرِهَا مِنْ أَعْمَالِ فَارِسَ، فَاسْتَخْرَجَ مِنْهَا أَمْوَالًا جَلِيلَةً، فَأَنْفَذَ يَاقُوتٌ عَسْكَرًا إِلَى كَازْرُوَنَ، فَوَاقَعَهُمْ رُكْنُ الدَّوْلَةِ، فَهَزَمَهُمْ وَهُوَ فِي نَفَرٍ يَسِيرٍ، وَعَادَ غَانِمًا سَالِمًا إِلَى أَخِيهِ. ثُمَّ إِنَّ عِمَادَ الدَّوْلَةِ انْتَهَى إِلَيْهِ مُرَاسَلَةُ مَرْدَاوَيْجَ وَأَخِيهِ وَشْمَكِيرَ إِلَى يَاقُوتٍ وَمُرَاسَلَتُهُ إِلَيْهِمَا، فَخَافَ اجْتِمَاعَهُمْ، فَسَارَ مِنَ النُّوَبَنْدِجَانِ إِلَى إِصْطَخْرَ ثُمَّ إِلَى الْبَيْضَاءِ، وَيَاقُوتٌ يَتْبَعُهُ، وَانْتَهَى إِلَى قَنْطَرَةٍ عَلَى طَرِيقِ كَرْمَانَ، فَسَبَقَهُ يَاقُوتٌ إِلَيْهَا، وَمَنَعَهُ مِنْ عُبُورِهَا، وَاضْطُرَّ إِلَى الْحَرْبِ، وَذَلِكَ فِي آخِرِ سَنَةِ إِحْدَى وَعِشْرِينَ [ وَثَلَاثِمِائَةٍ ].
Translation
✧ The account of Ibn Buwayh's seizure of Arrajan and other places, and Mardawij's possession of Isfahan When news of the battle reached Mardawij, ʿImad al-Dawlah Ibn Buwayh feared him, so he began to employ stratagem. He wrote to him reproaching him and seeking to win him over, asking him to show obedience to him so that he might supply him with numerous armies with which to conquer the lands, requiring nothing of him but the khutbah in his name in the lands he took over. When the messenger set out, Mardawij dispatched his brother Washmakir with a dense army to fall upon Ibn Buwayh while he was at ease because of the message that had preceded. Ibn Buwayh learned of this, and he departed from Isfahan after having levied tribute from it for two months, and headed to Arrajan, where Abu Bakr b. Yaqut was. Abu Bakr fled without fighting and made for Ramhurmuz, and Ibn Buwayh took possession of Arrajan in Dhu al-Hijjah. When he departed from Isfahan, Washmakir and the army of his brother Mardawij entered it and took possession of it. When al-Qahir heard of this, he sent to Mardawij before his deposition to prevent his brother from Isfahan and to hand it over to Muhammad b. Yaqut. He did so, and Muhammad was placed in charge of it. As for Ibn Buwayh, when he took possession of Arrajan, he extracted funds from it and was strengthened by them. Letters from Abu Talib Zayd b. ʿAli al-Nawbandajani reached him summoning him and advising him to march to Shiraz, making light for him of the affair of Yaqut and his companions, and informing him of his recklessness, his preoccupation with collecting funds, the great expense of him and his companions, and the heaviness of their burden upon the people, along with their failure and cowardice. Ibn Buwayh feared to attack Yaqut given the great number of his armies and funds, and because of what might happen between Yaqut and his son, so he did not accept his advice and did not move from his place. Abu Talib wrote to him again encouraging him and informing him that Mardawij had written to Yaqut seeking reconciliation with him, and that if that were accomplished they would join together to fight him, and he would have no strength against the two of them. He said to him: 'The right course for one in his situation is to hasten against those before him, not to wait for them to gather and increase and to surround him from every side. For if he defeats those before him, the rest will fear him and will not venture against him.' Abu Talib kept corresponding with him until he marched toward Nawbandajan in Rabiʿ al-Akhir of the year 321, when the vanguard of Yaqut had preceded him there with about two thousand horsemen from the bravest of his companions. When Ibn Buwayh met them, they did not hold firm against him when he encountered them, and they fled to Karkan. Yaqut came to them with all his companions to that place. Abu Talib had instructed his agents in Nawbandajan to serve Ibn Buwayh and to attend to his needs, while he himself withdrew from the town to one of the villages so that no collusion with him would be suspected. The amount he lost on his account in forty days was about two hundred thousand dinars. ʿImad al-Dawlah sent his brother Rukn al-Dawlah al-Hasan to Kazarun and other districts of Fars, and he extracted great funds from them. Yaqut sent an army to Kazarun, and Rukn al-Dawlah engaged them and defeated them while he was with a small band, and returned victorious and safe to his brother. Then ʿImad al-Dawlah learned of the correspondence between Mardawij and his brother Washmakir and Yaqut, and Yaqut's correspondence with them, so he feared their union. He marched from Nawbandajan to Istakhr, then to al-Baydaʾ, with Yaqut following him. He reached a bridge on the road to Kirman, and Yaqut got there before him and prevented him from crossing it. He was forced to fight, and that was at the end of the year 321 [AH].
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