Tarikh (al-Tabari) 4362
Then the year 366 AH began
ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَسِتِّينَ وَثَلَاثِمِائَةٍ ذِكْرُ وَفَاةِ رُكْنِ الدَّوْلَةِ وَمُلْكِ عَضُدِ الدَّوْلَةِ فِي هَذِهِ السَّنَةِ، فِي الْمُحَرَّمِ، تُوُفِّيَ رُكْنُ الدِّينِ أَبُو عَلِيٍّ الْحَسَنُ بْنُ بُوَيْهٍ، وَاسْتَخْلَفَ عَلَى مَمَالِكِهِ ابْنَهُ عَضُدَ الدَّوْلَةِ، وَكَانَ ابْتِدَاءُ مَرَضِهِ حِينَ سَمِعَ بِقَبْضِ بَخْتِيَارَ ابْنَ أَخِيهِ مُعِزَّ الدَّوْلَةِ، وَكَانَ ابْنُهُ عَضُدُ الدَّوْلَةِ قَدْ عَادَ مِنْ بَغْدَاذَ، بَعْدَ أَنْ أَطْلَقَ بَخْتِيَارَ عَلَى الْوَجْهِ الَّذِي ذَكَرْنَاهُ. وَظَهَرَ عِنْدَ الْخَاصِّ وَالْعَامِّ غَضَبُ وَالِدِهِ عَلَيْهِ، فَخَافَ أَنْ يَمُوتَ أَبُوهُ وَهُوَ عَلَى حَالِ غَضَبِهِ ( فَيَخْتَلَّ مُلْكُهُ، وَتَزُولَ طَاعَتُهُ )، فَأَرْسَلَ إِلَى أَبِي الْفَتْحِ بْنِ الْعَمِيدِ، وَزِيرِ وَالِدِهِ، يَطْلُبُ مِنْهُ أَنْ يَتَوَصَّلَ مَعَ أَبِيهِ وَإِحْضَارَهُ عِنْدَهُ، وَأَنْ يَعْهَدَ إِلَيْهِ بِالْمُلْكِ بَعْدَهُ. فَسَعَى أَبُو الْفَتْحِ فِي ذَلِكَ، فَأَجَابَهُ إِلَيْهِ رُكْنُ الدَّوْلَةِ، وَكَانَ قَدْ وَجَدَ فِي نَفْسِهِ خِفَّةً، فَسَارَ مِنَ الرَّيِّ إِلَى أَصْبَهَانَ، فَوَصَلَهَا فِي جُمَادَى الْأُولَى سَنَةَ خَمْسٍ وَسِتِّينَ وَثَلَاثِمِائَةٍ، وَأُحْضِرَ وَلَدُهُ عَضُدُ الدَّوْلَةِ مِنْ فَارِسَ، وَجَمَعَ عِنْدَهُ أَيْضًا سَائِرَ أَوْلَادِهِ بِأَصْبَهَانَ، فَعَمِلَ أَبُو الْفَتْحِ بْنُ الْعَمِيدِ دَعْوَةً عَظِيمَةً حَضَرَهَا رُكْنُ الدَّوْلَةِ وَأَوْلَادَهُ، وَالْقُوَّادُ وَالْأَجْنَادُ. فَلَمَّا فَرَغُوا مِنَ الطَّعَامِ عَهِدَ رُكْنُ الدَّوْلَةِ إِلَى وَلَدِهِ عَضُدِ الدَّوْلَةِ بِالْمُلْكِ، وَجَعَلَ لِوَلَدِهِ فَخْرِ الدَّوْلَةِ أَبِي الْحَسَنِ عَلِيٍّ هَمَذَانَ وَأَعْمَالَ الْجَبَلِ، وَلِوَلَدِهِ مُؤَيِّدِ الدَّوْلَةِ أَصْبَهَانَ وَأَعْمَالَهُ، وَجَعَلَهُمَا فِي هَذِهِ الْبِلَادِ بِحُكْمِ أَخِيهِمَا عَضُدِ الدَّوْلَةِ. - وَخَلَعَ ( عَضُدُ الدَّوْلَةِ ) عَلَى سَائِرِ النَّاسِ، ذَلِكَ الْيَوْمَ، الْأَقْبِيَةَ وَالْأَكْسِيَةَ عَلَى زِيِّ الدَّيْلَمِ، وَحَيَّاهُ الْقُوَّادُ وَإِخْوَتُهُ بِالرَّيْحَانِ عَلَى عَادَتِهِمْ مَعَ مُلُوكِهِمْ، وَأَوْصَى رُكْنُ الدَّوْلَةِ أَوْلَادَهُ بِالِاتِّفَاقِ وَتَرْكِ الِاخْتِلَافِ، وَخَلَعَ عَلَيْهِمْ. ثُمَّ سَارَ عَنْ أَصْبَهَانَ فِي رَجَبٍ نَحْوَ الرَّيِّ، فَدَامَ مَرَضُهُ إِلَى أَنْ تُوُفِّيَ، فَأُصِيبَ بِهِ الدِّينُ وَالدُّنْيَا جَمِيعًا لِاسْتِكْمَالِ جَمِيعِ خِلَالِ الْخَيْرِ فِيهِ، وَكَانَ عُمْرُهُ قَدْ زَادَ عَلَى سَبْعِينَ سَنَةً، وَكَانَتْ إِمَارَتُهُ أَرْبَعًا وَأَرْبَعِينَ سَنَةً. ذِكْرُ بَعْضِ سِيرَتِهِ كَانَ حَلِيمًا، كَرِيمًا وَاسِعَ الْكَرَمِ، كَثِيرَ الْبَذْلِ، حَسَنَ السِّيَاسَةِ لِرَعَايَاهُ وَجُنْدِهِ، رَءُوفًا بِهِمْ، عَادِلًا فِي الْحُكْمِ بَيْنَهُمْ، وَكَانَ بَعِيدَ الْهِمَّةِ، عَظِيمَ الْجِدِّ وَالسَّعَادَةِ، مُتَحَرِّجًا مِنَ الظُّلْمِ، مَانِعًا لِأَصْحَابِهِ مِنْهُ، عَفِيفًا عَنِ الدِّمَاءِ، يَرَى حَقْنَهَا وَاجِبًا إِلَّا فِيمَا لَا بُدَّ مِنْهُ، وَكَانَ يُحَامِي عَلَى أَهْلِ الْبُيُوتَاتِ، وَكَانَ يُجْرِي عَلَيْهِمُ الْأَرْزَاقَ، وَيَصُونُهُمْ عَنِ التَّبَذُّلِ، وَكَانَ يَقْصِدُ الْمَسَاجِدَ الْجَامِعَةَ، فِي أَشْهُرِ الصِّيَامِ، لِلصَّلَاةِ، وَيَنْتَصِبُ لِرَدِّ الْمَظَالِمِ، وَيَتَعَهَّدُ الْعَلَوِيِّينَ بِالْأَمْوَالِ الْكَثِيرَةِ، وَيَتَصَدَّقُ بِالْأَمْوَالِ الْجَلِيلَةِ عَلَى ذَوِي الْحَاجَاتِ، وَيَلِينُ جَانِبُهُ لِلْخَاصِّ وَالْعَامِّ. قَالَ لَهُ بَعْضُ أَصْحَابِهِ فِي ذَلِكَ،، وَذَكَرَ لَهُ شَدَّ مَرْدَاوِيجَ، فَقَالَ: انْظُرُ كَيْفَ اخْتُرِمَ، وَوَثَبَ عَلَيْهِ أَخَصُّ أَصْحَابِهِ بِهِ، وَأَقْرَبُهُمْ مِنْهُ لِعُنْفِهِ وَشِدَّتِهِ، وَكَيْفَ عَمَّرْتُ، وَأَحَبَّنِي النَّاسُ لِلِينِ جَانِبِي. وَحُكِيَ عَنْهُ أَنَّهُ سَارَ فِي سَفَرٍ، فَنَزَلَ فِي خَرْكَاةٍ قَدْ ضُرِبَتْ لَهُ قَبْلَ أَصْحَابِهِ، وَقُدِّمَ إِلَيْهِ طَعَامٌ، فَقَالَ لِبَعْضِ أَصْحَابِهِ: لِأَيٍّ قِيلَ فِي الْمَثَلِ: خَيْرُ الْأَشْيَاءِ فِي الْقَرْيَةِ الْإِمَارَةُ ؟ فَقَالَ صَاحِبُهُ: لِقُعُودِكَ فِي الْخَرْكَاةِ، وَهَذَا الطَّعَامُ بَيْنَ يَدَيْكَ، وَأَنَا لَا خَرْكَاةَ وَلَا طَعَامَ، فَضَحِكَ وَأَعْطَاهُ الْخَرْكَاةَ وَالطَّعَامَ، فَانْظُرْ إِلَى هَذَا الْخُلُقِ مَا أَحْسَنَهُ وَمَا أَجْمَلَهُ. وَفِي فِعْلِهِ فِي حَادِثَةِ بَخْتِيَارَ مَا يَدُلُّ عَلَى كَمَالِ مُرُوءَتِهِ وَحُسْنِ عَهْدِهِ، وَصِلَتِهِ لِرَحِمِهِ ؓ ( وَأَرْضَاهُ، وَكَانَ لَهُ حُسْنُ عَهْدٍ وَمَوَدَّةٍ وَإِقْبَالٍ ). ذِكْرُ مَسِيرِ عَضُدِ الدَّوْلَةِ إِلَى الْعِرَاقِ فِي هَذِهِ السَّنَةِ تَجَهَّزَ عَضُدُ الدَّوْلَةِ وَسَارَ يَطْلُبُ الْعِرَاقَ لِمَا كَانَ يَبْلُغُهُ عَنْ بَخْتِيَارَ وَابْنِ بَقِيَّةَ مِنِ اسْتِمَالَةِ أَصْحَابِ الْأَطْرَافِ كَحَسْنُوَيْهِ الْكُرْدِيِّ، وَفَخْرِ الدَّوْلَةِ بْنِ رُكْنِ الدَّوْلَةِ، وَأَبِي تَغْلِبَ بْنِ حَمْدَانَ، وَعِمْرَانَ بْنِ شَاهِينَ، وَغَيْرِهِمْ وَالِاتِّفَاقِ عَلَى مُعَادَاتِهِ، وَلِمَا كَانَا يَقُولَانِهِ مِنَ الشَّتْمِ الْقَبِيحِ لَهُ، وَلِمَا رَأَى مِنْ حُسْنِ الْعِرَاقِ وَعِظَمِ مَمْلَكَتِهِ غَيْرَ ذَلِكَ. وَانْحَدَرَ بَخْتِيَارُ إِلَى وَاسِطَ عَلَى عَزْمِ مُحَارَبَةِ عَضُدِ الدَّوْلَةِ، وَكَانَ حَسْنُوَيْهِ وَعَدَهُ أَنَّهُ يَحْضُرُ بِنَفْسِهِ لِنُصْرَتِهِ، وَكَذَلِكَ أَبُو تَغْلِبَ بْنُ حَمْدَانَ، فَلَمْ يَفِ لَهُ وَاحِدٌ مِنْهُمَا. ثُمَّ سَارَ بَخْتِيَارُ إِلَى الْأَهْوَازِ، أَشَارَ بِذَلِكَ ابْنُ بَقِيَّةَ، وَسَارَ عَضُدُ الدَّوْلَةِ مِنْ فَارِسَ نَحْوَهُمْ، فَالْتَقَوْا فِي ذِي الْقَعْدَةِ وَاقْتَتَلُوا، فَخَامَرَ عَلَى بَخْتِيَارَ بَعْضُ عَسْكَرِهِ، وَانْتَقَلُوا إِلَى عَضُدِ الدَّوْلَةِ، فَانْهَزَمَ بَخْتِيَارُ، وَأُخِذَ مَالُهُ وَمَالُ ابْنِ بَقِيَّةَ، وَنُهِبَتِ الْأَثْقَالُ وَغَيْرُهَا، وَلَمَّا وَصَلَ بَخْتِيَارُ إِلَى وَاسِطَ حَمَلَ إِلَيْهِ ابْنُ شَاهِينَ صَاحِبُ الْبَطِيحَةِ مَالًا، وَغَيْرَ ذَلِكَ مِنَ الْهَدَايَا النَّفِيسَةِ، وَدَخَلَ بَخْتِيَارُ إِلَيْهِ، فَأَكْرَمَهُ، وَحَمَلَ مَالًا جَلِيلًا، وَأَعْلَاقًا نَفِيسَةً، وَعَجِبَ النَّاسُ مِنْ قَوْلِ عِمْرَانَ: إِنَّ بَخْتِيَارَ سَيَدْخُلُ مَنْزِلِي وَسَيَسْتَجِيرُ بِي، فَكَانَ كَمَا ذَكَرَ، ثُمَّ أَصْعَدَ بَخْتِيَارَ إِلَى وَاسِطَ. وَأَمَّا عَضُدُ الدَّوْلَةِ فَإِنَّهُ سَيَّرَ إِلَى الْبَصْرَةِ جَيْشًا فَمَلَكُوهَا. وَسَبَبُ ذَلِكَ أَنَّ أَهْلَهَا اخْتَلَفُوا، وَكَانَتْ مُضَرُ تَهْوَى عَضُدَ الدَّوْلَةِ، وَتَمِيلُ إِلَيْهِ لِأَسْبَابٍ قَرَّرَهَا مَعَهُمْ، وَخَالَفَتْهُمْ رَبِيعَةُ، وَمَالَتْ إِلَى بَخْتِيَارَ، فَلَمَّا انْهَزَمَ ضَعُفُوا، وَقَوِيَتْ مُضَرُ، وَكَاتَبُوا عَضُدَ الدَّوْلَةِ، وَطَلَبُوا مِنْهُ إِنْفَاذَ جَيْشٍ إِلَيْهِمْ، فَسَيَّرَ جَيْشًا تَسَلَّمَ الْبَلَدَ وَأَقَامَ عِنْدَهُمْ. وَأَقَامَ بَخْتِيَارُ بِوَاسِطَ، وَأَحْضَرَ مَا كَانَ لَهُ بِبَغْدَاذَ وَالْبَصْرَةِ مِنْ مَالٍ وَغَيْرِهِ فَفَرَّقَهُ ( فِي أَصْحَابِهِ )، ثُمَّ إِنَّهُ قَبَضَ عَلَى ابْنِ بَقِيَّةَ لِأَنَّهُ اطَّرَحَهُ وَاسْتَبَدَّ بِالْأُمُورِ دُونَهُ، وَجَبَى الْأَمْوَالَ إِلَى نَفْسِهِ، وَلَمْ يُوصِلْ إِلَى بَخْتِيَارَ مِنْهَا شَيْئًا، وَأَرَادَ أَيْضًا التَّقَرُّبَ إِلَى عَضُدِ الدَّوْلَةِ بِقَبْضِهِ لِأَنَّهُ هُوَ الَّذِي كَانَ يُفْسِدُ الْأَحْوَالَ بَيْنَهُمْ. وَلَمَّا قَبَضَ عَلَيْهِ أَخَذَ أَمْوَالَهُ فَفَرَّقَهَا، وَرَاسَلَ عَضُدَ الدَّوْلَةِ فِي الصُّلْحِ، وَتَرَدَّدَتِ الرُّسُلُ بِذَلِكَ، وَكَانَ أَصْحَابُ بَخْتِيَارَ يَخْتَلِفُونَ عَلَيْهِ، فَبَعْضُهُمْ يُشِيرُ بِهِ، وَبَعْضُهُمْ يَنْهَى عَنْهُ، ثُمَّ إِنَّهُ أَتَاهُ عَبْدُ الرَّزَّاقِ وَبَدْرٌ ابْنَا حَسْنُوَيْهِ فِي نَحْوِ أَلْفِ فَارِسٍ مَعُونَةً لَهُ، فَلَمَّا وَصَلَا إِلَيْهِ أَظْهَرَ الْمُقَامَ بِوَاسِطَ وَمُحَارَبَةَ عَضُدِ الدَّوْلَةِ. فَاتَّصَلَ بِعَضُدِ الدَّوْلَةِ أَنَّهُ نَقَضَ الشَّرْطَ، ثُمَّ بَدَا لِبَخْتِيَارَ فِي الْمَسِيرِ، فَسَارَ إِلَى بَغْدَاذَ، فَعَادَ عَنْهُ ابْنَا حَسْنُوَيْهِ إِلَى أَبِيهِمَا، وَأَقَامَ بَخْتِيَارُ بِبَغْدَاذَ وَانْقَضَتِ السَّنَةُ وَهُوَ بِهَا، وَسَارَ عَضُدُ الدَّوْلَةِ إِلَى وَاسِطَ، ثُمَّ سَارَ مِنْهَا إِلَى الْبَصْرَةِ، فَأَصْلَحَ بَيْنَ رَبِيعَةَ وَمُضَرَ، وَكَانُوا فِي الْحُرُوبِ وَالِاخْتِلَافِ نَحْوَ مِائَةٍ وَعِشْرِينَ سَنَةً. وَمِنْ عَجِيبِ مَا جَرَى لِبَخْتِيَارَ فِي هَذِهِ الْحَادِثَةِ أَنَّهُ كَانَ لَهُ غُلَامٌ تُرْكِيٌّ يَمِيلُ إِلَيْهِ، فَأُخِذَ فِي جُمْلَةِ الْأَسْرَى، وَانْقَطَعَ خَبَرُهُ عَنْ بَخْتِيَارَ، فَحَزِنَ لِذَلِكَ، وَامْتَنَعَ مِنْ لَذَّاتِهِ وَالِاهْتِمَامِ بِمَا رُفِعَ إِلَيْهِ مِنْ زَوَالِ مُلْكِهِ وَذَهَابِ نَفْسِهِ، حَتَّى قَالَ عَلَى رُءُوسِ الْأَشْهَادِ: إِنَّ فَجِيعَتِي بِهَذَا الْغُلَامِ أَعْظَمُ مِنْ فَجِيعَتِي بِذَهَابِ مُلْكِي، ثُمَّ سَمِعَ أَنَّهُ فِي جُمْلَةِ الْأَسْرَى، فَأَرْسَلَ إِلَى عَضُدِ الدَّوْلَةِ يَبْذُلُ لَهُ مَا أَحَبَّ فِي رَدِّهِ إِلَيْهِ، فَأَعَادَهُ عَلَيْهِ، وَسَارَتْ هَذِهِ الْحَادِثَةُ عَنْهُ، فَازْدَادَ فَضِيحَةً وَهَوَانًا عِنْدَ الْمُلُوكِ وَغَيْرِهِمْ.
Translation
✧ Then the year 366 AH began Mention of the death of Rukn al-Dawlah and the kingship of ʿAḍud al-Dawlah In this year, in Muḥarram, Rukn al-Dīn Abū ʿAlī al-Ḥasan b. Buwayh died, and he appointed as his successor over his domains his son ʿAḍud al-Dawlah. The onset of his illness was when he heard of the arrest of Bakhtiyār, the son of his brother Muʿizz al-Dawlah, and his son ʿAḍud al-Dawlah had returned from Baghdādh after releasing Bakhtiyār in the manner we have mentioned. His anger at him became apparent to elite and common alike, and he feared that his father might die while still angry with him, so that his kingship would be disrupted and his obedience would cease. He therefore sent to Abū al-Fatḥ b. al-ʿAmīd, his father’s vizier, asking him to intercede with his father and have him brought before him, and to have the kingship entrusted to him after him. Abū al-Fatḥ worked toward that, and Rukn al-Dawlah agreed to it. He had felt some relief in himself, so he traveled from al-Rayy to Aṣbahān, reaching it in Jumādā al-Ūlā of the year 365 AH. His son ʿAḍud al-Dawlah was brought from Fārs, and he also gathered the rest of his sons with him in Aṣbahān. Abū al-Fatḥ b. al-ʿAmīd prepared a great banquet attended by Rukn al-Dawlah and his sons, and the commanders and soldiers. When they finished eating, Rukn al-Dawlah entrusted the kingship to his son ʿAḍud al-Dawlah, and he assigned to his son Fakhr al-Dawlah Abū al-Ḥasan ʿAlī Hamadhān and the districts of al-Jabal, and to his son Muʾayyid al-Dawlah Aṣbahān and its districts, placing them in these lands under the authority of their brother ʿAḍud al-Dawlah. — ʿAḍud al-Dawlah bestowed robes of honor upon all the people that day, cloaks and wraps in the Daylamite fashion, and the commanders and his brothers greeted him with basil according to their custom with their kings. Rukn al-Dawlah enjoined his sons to be united and to abandon dissension, and he bestowed robes upon them. Then he departed from Aṣbahān in Rajab toward al-Rayy, and his illness persisted until he died. Religion and the world alike were afflicted by his loss, for he had attained all qualities of goodness. His age had exceeded seventy years, and his emirate lasted forty-four years. Mention of some aspects of his conduct He was forbearing, generous, and wide in generosity, lavish in giving, excellent in governing his subjects and his soldiers, compassionate toward them, just in judging among them. He was far-reaching in ambition, great in effort and good fortune, scrupulous against injustice, preventing his companions from it, abstaining from shedding blood, considering its preservation obligatory except when unavoidable. He protected the noble houses, granting them stipends and shielding them from degradation. He frequented the congregational mosques in the months of fasting for prayer, and he set himself up to redress grievances. He looked after the ʿAlawīs with abundant funds, gave large sums in charity to the needy, and was gentle in his demeanor toward elite and common. One of his companions said something to him about that, mentioning Mardāwīj’s severity, and he replied: “See how he was cut off, and how his closest companions and those nearest to him rose against him because of his harshness and severity; and see how I have lived long, and how people have loved me because of my gentleness.” It is related of him that he traveled on a journey and alighted in a tent that had been pitched for him before his companions, and food was brought to him. He said to one of his companions: “Why is it said in the proverb, ‘The best of things in a village is command’?” His companion replied: “Because you sit in the tent with this food before you, while I have neither tent nor food.” He laughed and gave him the tent and the food. Consider how excellent and beautiful this character was. And in his conduct in the affair of Bakhtiyār there is evidence of his perfect manliness, his good faith, and his upholding of kinship ties ؓ (and may He be pleased with him; he was faithful, affectionate, and attentive). Mention of ʿAḍud al-Dawlah’s march to Iraq In this year ʿAḍud al-Dawlah equipped himself and marched seeking Iraq, because of what reached him about Bakhtiyār and Ibn Baqiyyah’s winning over the borderland leaders such as Ḥasnawayh the Kurd, Fakhr al-Dawlah b. Rukn al-Dawlah, Abū Taghlib b. Ḥamdān, ʿImrān b. Shāhīn, and others, and their agreement to oppose him, and because of the foul insults they uttered against him, and because he saw the prosperity of Iraq and the greatness of its kingdom, among other reasons. Bakhtiyār went down to Wāsiṭ intending to fight ʿAḍud al-Dawlah. Ḥasnawayh had promised him that he would come in person to support him, as had Abū Taghlib b. Ḥamdān, but neither of them fulfilled his promise to him. Then Bakhtiyār marched to al-Ahwāz, on the advice of Ibn Baqiyyah, and ʿAḍud al-Dawlah marched from Fārs toward them. They met in Dhū al-Qaʿdah and fought. Part of Bakhtiyār’s army deserted him and went over to ʿAḍud al-Dawlah, so Bakhtiyār was routed, and his wealth and the wealth of Ibn Baqiyyah were seized, and the baggage and other things were plundered. When Bakhtiyār reached Wāsiṭ, Ibn Shāhīn, lord of al-Baṭīḥah, sent him money and other precious gifts. Bakhtiyār entered his abode, and he honored him and gave him substantial money and valuable items. People marveled at ʿImrān’s saying: “Bakhtiyār will enter my house and seek my protection,” and it happened as he had said. Then he sent Bakhtiyār up to Wāsiṭ. As for ʿAḍud al-Dawlah, he dispatched an army to al-Baṣrah, and they took it. The reason for that was that its people had fallen into dissension: Muḍar favored ʿAḍud al-Dawlah and inclined to him for reasons he had settled with them, while Rabīʿah opposed them and inclined to Bakhtiyār. When he was defeated, they were weakened, and Muḍar grew strong. They wrote to ʿAḍud al-Dawlah and asked him to send an army to them, so he sent an army that took over the city and remained with them. Bakhtiyār stayed in Wāsiṭ and brought out what he had in Baghdādh and al-Baṣrah of money and other property, and he distributed it among his companions. Then he arrested Ibn Baqiyyah because he had cast him aside and acted independently in affairs, collected funds for himself, and sent nothing of them to Bakhtiyār. He also wished to draw closer to ʿAḍud al-Dawlah by seizing him, since he was the one who had been corrupting relations between them. When he arrested him, he took his wealth and distributed it, and he corresponded with ʿAḍud al-Dawlah about peace. Envoys went back and forth concerning that, while Bakhtiyār’s companions disagreed among themselves: some advised it, and some forbade it. Then ʿAbd al-Razzāq and Badr, the two sons of Ḥasnawayh, came to him with about a thousand horsemen as reinforcement. When they reached him, he showed determination to remain in Wāsiṭ and fight ʿAḍud al-Dawlah, and ʿAḍud al-Dawlah learned that he had broken the agreement. Then Bakhtiyār changed his mind and decided to march, so he headed to Baghdādh, and the two sons of Ḥasnawayh returned to their father. Bakhtiyār stayed in Baghdādh, and the year ended while he was there. ʿAḍud al-Dawlah marched to Wāsiṭ, then from there to al-Baṣrah, where he made peace between Rabīʿah and Muḍar, who had been at war and in dissension for about a hundred and twenty years. Among the strange things that happened to Bakhtiyār in this affair was that he had a Turkish page to whom he was attached. The page was taken among the captives, and his whereabouts were cut off from Bakhtiyār, so he grieved over that and refrained from his pleasures and from concern over what was reported to him of the loss of his kingdom and the ruin of his life. He even said before witnesses: “My grief over this page is greater than my grief over the loss of my kingdom.” Then he heard that the page was among the captives, so he sent to ʿAḍud al-Dawlah offering whatever he wished in return for sending him back, and he returned him to him. This affair about him spread, and he increased in disgrace and contempt before kings and others.
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