Tarikh (al-Tabari) 3896
Then the Year 326 AH Began
ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَعِشْرِينَ وَثَلَاثِمِائَةٍ ذِكْرُ اسْتِيلَاءِ مُعِزِّ الدَّوْلَةِ عَلَى الْأَهْوَازِ فِي هَذِهِ السَّنَةِ سَارَ مُعِزُّ الدَّوْلَةِ أَبُو الْحُسَيْنِ أَحْمَدُ بْنُ بُوَيْهِ إِلَى الْأَهْوَازِ وَتِلْكَ الْبِلَادِ، فَمَلَكَهَا ( وَاسْتَوْلَى عَلَيْهَا ). وَكَانَ سَبَبُ ذَلِكَ مَا ذَكَرْنَاهُ مِنْ مَسِيرِ أَبِي عَبْدِ اللَّهِ الْبَرِيدِيِّ إِلَى عِمَادِ الدَّوْلَةِ كَمَا سَبَقَ، فَلَمَّا وَصَلَ إِلَيْهِ، أَطْمَعَهُ فِي الْعِرَاقِ وَالِاسْتِيلَاءِ عَلَيْهِ، فَسَيَّرَ مَعَهُ أَخَاهُ مُعِزَّ الدَّوْلَةِ إِلَى الْأَهْوَازِ، وَتَرَكَ أَبُو عَبْدِ اللَّهِ الْبَرِيدِيُّ وَلَدَيْهِ: أَبَا الْحَسَنِ مُحَمَّدًا، وَأَبَا جَعْفَرٍ الْفَيَّاضَ عِنْدَ عِمَادِ الدَّوْلَةِ بْنِ بُوَيْهِ رَهِينَةً وَسَارُوا، فَبَلَغَ الْخَبَرُ إِلَى بُجْكُمَ بِنُزُولِهِمْ أَرَّجَانَ، فَسَارَ لِحَرْبِهِمْ، فَانْهَزَمَ مِنْ بَيْنِ أَيْدِيهِمْ. وَكَانَ سَبَبُ الْهَزِيمَةِ أَنَّ الْمَطَرَ اتَّصَلَ أَيَامًا كَثِيرَةً، فَعُطِّلَتْ أَوْتَارُ قِسِيِّ الْأَتْرَاكِ، فَلَمْ يَقْدِرُوا عَلَى رَمْيِ النُّشَّابِ، فَعَادَ بُجْكُمُ وَأَقَامَ بِالْأَهْوَازِ، وَجَعَلَ بَعْضَ عَسْكَرِهِ بِعَسْكَرِ مُكْرَمٍ، فَقَاتَلُوا مُعِزَّ الدَّوْلَةِ بِهَا ثَلَاثَةَ عَشَرَ يَوْمًا، ثُمَّ انْهَزَمُوا إِلَى تُسْتَرَ، فَاسْتَوْلَى مُعِزُّ الدَّوْلَةِ عَلَى عَسْكَرِ مُكْرَمٍ، وَسَارَ بُجْكُمُ إِلَى تُسْتَرَ مِنَ الْأَهْوَازِ، وَأَخَذَ مَعَهُ جَمَاعَةً مِنْ أَعْيَانِ الْأَهْوَازِ، وَسَارَ هُوَ وَعَسْكَرُهُ إِلَى وَاسِطَ، وَأَرْسَلَ مِنَ الطَّرِيقِ إِلَى ابْنِ رَائِقٍ يُعْلِمُهُ الْخَبَرَ، وَيَقُولُ لَهُ: إِنَّ الْعَسْكَرَ مُحْتَاجٌ إِلَى الْمَالِ، فَإِنْ كَانَ مَعَكَ مِائَتَا أَلْفِ دِينَارٍ فَتُقِيمَ بِوَاسِطَ حَتَّى نَصِلَ إِلَيْكَ، وَتُنْفِقَ فِيهِ الْمَالَ، وَإِنْ كَانَ الْمَالُ قَلِيلًا، فَالرَّأْيُ أَنَّكَ تَعُودُ إِلَى بَغْدَاذَ لِئَلًا يَجْرِي مِنَ الْعَسْكَرِ شَغَبٌ. فَلَمَّا بَلَغَ الْخَبَرُ إِلَى ابْنِ رَائِقٍ، عَادَ مِنْ وَاسِطَ إِلَى بَغْدَاذَ، وَوَصَلَ بُجْكُمُ إِلَى وَاسِطَ فَأَقَامَ بِهَا، وَاعْتَقَلَ مَنْ مَعَهُ مِنَ الْأَهْوَازِيِّينَ، وَطَالَبَهُمْ بِخَمْسِينَ أَلْفَ دِينَارٍ، وَكَانَ فِيهِمْ أَبُو زَكَرِيَّاءَ يَحْيَى بْنُ سَعِيدٍ السُّوسِيُّ. قَالَ أَبُو زَكَرِيَّاءَ: أَرَدْتُ أَنْ أَعْلَمَ مَا فِي نَفْسِ بُجْكُمَ، فَأَنْفَذْتُ إِلَيْهِ أَقُولُ: عِنْدِي نَصِيحَةٌ، فَأَحْضَرَنِي عِنْدَهُ، فَقُلْتُ: أَيُّهَا الْأَمِيرُ، أَنْتَ تُحَدِّثُ نَفْسَكَ بِمَمْلَكَةِ الدُّنْيَا، وَخِدْمَةِ الْخِلَافَةِ، وَتَدْبِيرِ الْمَمَالِكِ، كَيْفَ يَجُوزُ أَنْ تَعْتَقِلَ قَوْمًا مَنْكُوبِينَ قَدْ سُلِبُوا نِعْمَتَهُمْ، وَتُطَالِبُهُمْ بِمَالٍ وَهُمْ فِي بَلَدِ غُرْبَةٍ، وَتَأْمُرُ بِتَعْذِيبِهِمْ حِينَ جُعِلَ أَمْسُ طَشْتٌ فِيهِ نَارٌ عَلَى بَطْنَ بَعْضِهِمْ ؟ أَمَا تَعْلَمُ أَنَّ هَذَا إِذَا سُمِعَ عَنْكَ اسْتَوْحَشَ مِنْكَ النَّاسُ، وَعَادَاكَ مَنْ لَا يَعْرِفُكَ ؟ وَقَدْ أَنْكَرْتَ عَلَى ابْنِ رَائِقٍ إِيحَاشَهُ لِأَهْلِ الْبَصْرَةِ، أَتَرَاهُ أَسَاءَ إِلَى جَمِيعِهِمْ ؟ لَا وَاللَّهِ، بَلْ أَسَاءَ إِلَى بَعْضِهِمْ، فَأَبْغَضُوهُ كُلُّهُمْ، وَعَوَامُّ بَغْدَاذَ لَا تَحْتَمِلُ أَمْثَالَ هَذَا، وَذَكَرْتُ لَهُ فِعْلَ مَرْدَاوَيْجَ، فَلَمَّا سَمِعَ ذَلِكَ، قَالَ: قَدْ صَدَقْتَنِي، وَنَصَحْتَنِي، ثُمَّ أَمَرَ بِإِطْلَاقِهِمْ. وَلَمَّا اسْتَوْلَى ابْنُ بُوَيْهِ وَالْبَرِيدِيُّ عَلَى عَسْكَرِ مُكْرَمٍ، سَارَ أَهْلُ الْأَهْوَازِ إِلَى الْبَرِيدِيِّ يُهَنُّونَهُ، وَفِيهِمْ طَبِيبٌ حَاذِقٌ، وَكَانَ الْبَرِيدِيُّ يُحَمُّ بِحُمَّى الرِّبْعِ، فَقَالَ لِذَلِكَ الطَّبِيبِ: أَمَا تَرَى يَا أَبَا زَكَرِيَّاءَ حَالِي وَهَذِهِ الْحُمَّى ؟ فَقَالَ لَهُ: خَلْطٌ، يَعْنِي فِي الْمَأْكُولِ، فَقَالَ لَهُ: أَكْثَرُ مِنْ هَذَا التَّخْلِيطِ، قَدْ رَهِجَتِ الدُّنْيَا. ثُمَّ سَارُوا إِلَى الْأَهْوَازِ فَأَقَامُوا بِهَا خَمْسَةً وَثَلَاثِينَ يَوْمًا، ثُمَّ هَرَبَ الْبَرِيدِيُّ مِنِ ابْنِ بُوَيْهِ إِلَى الْبَاسِيَّانِ، فَكَاتَبَهُ بِعَتَبٍ كَثِيرٍ، وَيَذْكُرُ غَدْرَهُ فِي هَرَبِهِ. وَكَانَ سَبَبُ هَرَبِهِ أَنَّ ابْنَ بُوَيْهِ طَلَبَ عَسْكَرَهُ الَّذِينَ بِالْبَصْرَةِ لِيَسِيرُوا إِلَى أَخِيهِ رُكْنِ الدَّوْلَةِ بِأَصْبَهَانَ، مَعُونَةً لَهُ عَلَى حَرْبِ وَشْمَكِيرَ، فَأَحْضَرَ مِنْهُمْ أَرْبَعَةَ آلَافٍ، فَلَمَّا حَضَرُوا، قَالَ لِمُعِزِّ الدَّوْلَةِ: إِنْ أَقَامُوا، وَقَعَ بَيْنَهُ وَبَيْنَ الدَّيْلَمِ فِتْنَةٌ، وَالرَّأْيُ أَنْ يَسِيرُوا إِلَى السُّوسِ ثُمَّ يَسِيرُوا إِلَى أَصْبَهَانَ، فَأَذِنَ لَهُ فِي ذَلِكَ، ثُمَّ طَالَبَهُ بِأَنْ يُحْضِرَ عَسْكَرَهُ الَّذِينَ بِحِصْنِ مَهْدِيٍّ لِيُسَيِّرَهُمْ فِي الْمَاءِ إِلَى وَاسِطَ، فَخَافَ الْبَرِيدِيُّ أَنْ يُعْمَلَ بِهِ مِثْلُ مَا عَمِلَ هُوَ بِيَاقُوتٍ. وَكَانَ الدَّيْلَمُ يُهِينُونَهُ وَلَا يَلْتَفِتُونَ إِلَيْهِ، فَهَرَبَ وَأَمَرَ جَيْشَهُ الَّذِي بِالسُّوسِ، فَسَارُوا إِلَى الْبَصْرَةِ، وَكَاتَبَ مُعِزَّ الدَّوْلَةِ بِالْإِفْرَاجِ لَهُ عَنِ الْأَهْوَازِ حَتَّى يَتَمَكَّنَ مِنْ ضَمَانِهِ، فَإِنَّهُ كَانَ قَدْ ضَمِنَ الْأَهْوَازَ وَالْبَصْرَةَ مِنْ عِمَادِ الدَّوْلَةِ بْنِ بُوَيْهِ، كُلَّ سَنَةٍ بِثَمَانِيَةَ عَشَرَ أَلْفَ أَلْفِ دِرْهَمٍ، فَرَحَلَ عَنْهَا إِلَى عَسْكَرِ مُكْرَمٍ خَوْفًا مِنْ أَخِيهِ عِمَادِ الدَّوْلَةِ ; لِئَلَّا يَقُولُ لَهُ: كَسَرْتَ الْمَالَ، فَانْتَقَلَ الْبَرِيدِيُّ إِلَى بَنَابَاذَ، وَأَنْفَذَ خَلِيفَتَهُ إِلَى الْأَهْوَازِ، وَأَنْفَذَ إِلَى مُعِزِّ الدَّوْلَةِ يَذْكُرُ حَالَهُ وَخَوْفَهُ مِنْهُ، وَيَطْلُبُ أَنْ يَنْتَقِلَ إِلَى السُّوسِ مِنْ عَسْكَرِ مُكْرَمٍ ; لِيَبْعُدَ عَنْهُ وَيَأْمَنَ بِالْأَهْوَازِ. فَقَالَ لَهُ أَبُو جَعْفَرٍ الصَّيْمَرِيُّ وَغَيْرُهُ: إِنَّ الْبَرِيدِيَّ ( يُرِيدُ أَنْ ) يَفْعَلَ بِكَ كَمَا فَعَلَ بِيَاقُوتٍ، وَيُفَرِّقَ أَصْحَابَكَ عَنْكَ، ثُمَّ يَأْخُذَكَ فَيَتَقَرَّبَ بِكَ إِلَى بُجْكُمَ ( وَابْنِ رَائِقٍ، وَيَسْتَعِيدَ أَخَاكَ لِأَجْلِكَ، فَامْتَنَعَ مُعِزُّ الدَّوْلَةِ مِنْ ذَلِكَ. وَعَلِمَ بُجْكُمُ بِالْحَالِ )، فَأَنْفَذَ جَمَاعَةً مِنْ أَصْحَابِهِ، فَاسْتَوْلَوْا عَلَى السُّوسِ وَجُنْدَيْسَابُورَ، وَبَقِيَتِ الْأَهْوَازُ بِيَدِ الْبَرِيدِيِّ، وَلَمْ يَبْقَ بِيَدِ مُعِزِّ الدَّوْلَةِ مِنْ كُورِ الْأَهْوَازِ إِلَّا عَسْكَرُ مُكْرَمٍ، فَاشْتَدَّ الْحَالُ عَلَيْهِ، وَفَارَقَهُ بَعْضُ جُنْدِهِ، وَأَرَادُوا الرُّجُوعَ إِلَى فَارِسَ، فَمَنَعَهُمْ أَصْفَهَدُوَسْتُ وَمُوسَى قَيَاذَةَ، هُمَا مِنْ أَكَابِرِ الْقُوَّادِ، وَضَمِنَا لَهُمْ أَرْزَاقَهُمْ لِيُقِيمُوا شَهْرًا، فَأَقَامُوا وَكَتَبَ إِلَى أَخِيهِ عِمَادِ الدَّوْلَةِ يُعَرِّفُهُ حَالَهُ، فَأَنْفَذَ لَهُ جَيْشًا، فَقَوِيَ بِهِمْ، وَعَادَ فَاسْتَوْلَى عَلَى الْأَهْوَازِ، وَهَرَبَ الْبَرِيدِيُّ إِلَى الْبَصْرَةِ ( وَاسْتَقَرَّ فِيهَا ) فَاسْتَقَرَّ ابْنُ بُوَيْهِ بِالْأَهْوَازِ. وَأَقَامَ بُجْكُمُ بِوَاسِطَ طَامِعًا فِي الِاسْتِيلَاءِ عَلَى بَغْدَاذَ وَمَكَانِ ابْنِ رَائِقٍ، وَلَا يُظْهِرُ لَهُ شَيْئًا مِنْ ذَلِكَ، وَأَنْفَذَ ابْنُ رَائِقٍ عَلِيَّ بْنَ خَلَفِ بْنِ طَيَّابٍ إِلَى بُجْكُمَ لِيَسِيرَ مَعَهُ إِلَى الْأَهْوَازِ وَيُخْرِجَ مِنْهَا ابْنَ بُوَيْهِ، فَإِذَا فَعَلَ ذَلِكَ كَانَتْ وَلَايَتُهَا لِبُجْكُمَ وَالْخَرَاجُ إِلَى عَلِيِّ بْنِ خَلَفٍ، فَلَمَّا وَصَلَ عَلِيٌّ إِلَى بُجْكُمَ بِوَاسِطَ اسْتَوْزَرَهُ بُجْكُمُ، وَأَقَامَ مَعَهُ وَأَخَذَ بُجْكُمُ جَمِيعَ مَالِ وَاسِطَ. وَلَمَّا رَأَى أَبُو الْفَتْحِ الْوَزِيرَ بِبَغْدَاذَ إِدْبَارَ الْأُمُورِ، أَطْمَعَ ابْنَ رَائِقٍ فِي مِصْرَ وَالشَّامِ، وَصَاهَرَهُ، وَعَقَدَ بَيْنَهُ ابْنُ طُغْجَ عَهْدًا وَصِهْرًا، وَقَالَ لِابْنِ رَائِقٍ: أَنَا أَجْبِي إِلَيْكَ مَالَ مِصْرَ وَالشَّامِ إِنْ سَيَّرْتَنِي إِلَيْهِمَا، فَأَمَرَهُ بِالتَّجَهُّزِ لِلْحَرَكَةِ، فَفَعَلَ وَسَارَ أَبُو الْفَتْحِ إِلَى الشَّامِ فِي رَبِيعٍ الْآخَرِ.
Translation
✧ Then the year 326 AH began. Mention of Muʿizz al-Dawlah's seizure of al-Ahwāz. In this year, Muʿizz al-Dawlah Abū al-Ḥusayn Aḥmad b. Buwayh marched to al-Ahwāz and those lands, and he took possession of them (and seized control over them). The reason for that was what we have mentioned of Abū ʿAbd Allāh al-Barīdī's going to ʿImād al-Dawlah as previously stated. When he reached him, he made him covet Iraq and taking control of it, so he sent with him his brother Muʿizz al-Dawlah to al-Ahwāz. Abū ʿAbd Allāh al-Barīdī left his two sons, Abū al-Ḥasan Muḥammad and Abū Jaʿfar al-Fayyāḍ, with ʿImād al-Dawlah b. Buwayh as hostages, and they marched. News reached Bujkum of their encamping at Arrajān, so he marched to fight them, but he fled before them. The reason for the defeat was that rain fell continuously for many days, so the strings of the Turks' bows became slack, and they were unable to shoot arrows. Bujkum returned and stayed at al-Ahwāz, and he placed part of his army at ʿAskar Mukram. They fought Muʿizz al-Dawlah there for thirteen days, then they fled to Tustar. Muʿizz al-Dawlah seized control of ʿAskar Mukram, and Bujkum marched to Tustar from al-Ahwāz, taking with him a group of the notables of al-Ahwāz. He and his army marched to Wāsiṭ, and he sent from the road to Ibn Rāʾiq informing him of the news, saying to him: "The army is in need of money. If you have two hundred thousand dinars with you, then stay at Wāsiṭ until we reach you, and spend the money on it. But if the money is little, then the right course is that you return to Baghdādh, lest any mutiny occur among the army." When the news reached Ibn Rāʾiq, he returned from Wāsiṭ to Baghdādh, and Bujkum arrived at Wāsiṭ and stayed there. He imprisoned those with him from the people of al-Ahwāz and demanded fifty thousand dinars from them. Among them was Abū Zakariyyāʾ Yaḥyā b. Saʿīd al-Sūsī. Abū Zakariyyāʾ said: I wanted to know what was in Bujkum's mind, so I sent to him saying: "I have some advice." He brought me before him, and I said: "O emir, you are telling yourself of possessing the world, serving the caliphate, and administering the realms. How is it permissible for you to imprison afflicted people who have been stripped of their blessings, and to demand money from them while they are in a land of exile, and to order them tortured when yesterday a basin with fire in it was placed on the belly of one of them? Do you not know that if this is heard about you, people will be alienated from you, and those who do not know you will become your enemies? You disapproved of Ibn Rāʾiq's alienating the people of al-Baṣrah. Do you think he mistreated all of them? No, by God, rather he mistreated some of them, so they all hated him. And the common people of Baghdādh do not tolerate such things." And I mentioned to him the deed of Mardāwīj. When he heard that, he said: "You have spoken truly to me and advised me." Then he ordered their release. When Ibn Buwayh and al-Barīdī seized control of ʿAskar Mukram, the people of al-Ahwāz went to al-Barīdī to congratulate him, and among them was a skilled physician. Al-Barīdī was suffering from quartan fever. He said to that physician: "Do you not see, O Abū Zakariyyāʾ, my condition and this fever?" He said to him: "A mixture," meaning in what he ate. He said to him: "More than this confusion—the world has become dusty." Then they marched to al-Ahwāz and stayed there thirty-five days. Then al-Barīdī fled from Ibn Buwayh to al-Bāsiyān, and he wrote to him with much reproach, mentioning his treachery in his flight. The reason for his flight was that Ibn Buwayh requested his troops who were at al-Baṣrah to march to his brother Rukn al-Dawlah at Iṣbahān, as aid for him in the war against Washmakīr. He brought four thousand of them. When they arrived, he said to Muʿizz al-Dawlah: "If they stay, discord will occur between him and the Daylamites. The right course is that they march to al-Sūs, then march to Iṣbahān." He gave him permission for that. Then he demanded that he bring his troops who were at Ḥiṣn Mahdī to send them by water to Wāsiṭ. Al-Barīdī feared that he would be treated as he himself had treated Yāqūt. The Daylamites were humiliating him and paying no attention to him, so he fled and ordered his army that was at al-Sūs, and they marched to al-Baṣrah. He wrote to Muʿizz al-Dawlah requesting that he vacate al-Ahwāz for him so that he could secure his tax-farming contract, for he had contracted al-Ahwāz and al-Baṣrah from ʿImād al-Dawlah b. Buwayh for eighteen million dirhams each year. So he departed from it to ʿAskar Mukram, fearing his brother ʿImād al-Dawlah, lest he say to him: "You have broken the money." Then al-Barīdī moved to Banābādh, and he sent his deputy to al-Ahwāz. He sent to Muʿizz al-Dawlah mentioning his situation and his fear of him, and requesting that he move to al-Sūs from ʿAskar Mukram, so as to be far from him and secure in al-Ahwāz. Abū Jaʿfar al-Ṣaymarī and others said to him: "Al-Barīdī wants to do to you as he did to Yāqūt, and to scatter your companions from you, then seize you and use you to draw near to Bujkum and Ibn Rāʾiq, and recover your brother for your sake." So Muʿizz al-Dawlah refused that. Bujkum learned of the situation, and he sent a group of his companions, and they seized control of al-Sūs and Jundaysābūr. Al-Ahwāz remained in the hand of al-Barīdī, and nothing remained in the hand of Muʿizz al-Dawlah of the districts of al-Ahwāz except ʿAskar Mukram. His situation became severe, and some of his soldiers left him and wanted to return to Fārs. But Aṣfahadūst and Mūsā Qayādha, who were among the chief commanders, prevented them and guaranteed their provisions for them to stay a month. So they stayed, and he wrote to his brother ʿImād al-Dawlah informing him of his situation. He sent him an army, and he was strengthened by them. He returned and seized control of al-Ahwāz, and al-Barīdī fled to al-Baṣrah (and settled there). Ibn Buwayh settled in al-Ahwāz. Bujkum stayed at Wāsiṭ, coveting the seizure of Baghdādh and the position of Ibn Rāʾiq, but he showed him nothing of that. Ibn Rāʾiq sent ʿAlī b. Khalaf b. Ṭayyāb to Bujkum to march with him to al-Ahwāz and expel Ibn Buwayh from it. If he did that, its governorship would be Bujkum's, and the land tax would go to ʿAlī b. Khalaf. When ʿAlī reached Bujkum at Wāsiṭ, Bujkum made him his vizier, and he stayed with him. Bujkum took all the money of Wāsiṭ. When Abū al-Fatḥ the vizier in Baghdādh saw the decline of affairs, he made Ibn Rāʾiq covet Egypt and Syria, and he formed a marriage alliance with him. Ibn Ṭughj concluded a pact and marriage alliance between them. He said to Ibn Rāʾiq: "I will collect for you the money of Egypt and Syria if you send me to them." So he ordered him to prepare for departure, and he did so. Abū al-Fatḥ marched to Syria in Rabīʿ al-Ākhir.
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