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وزعم سيف أن البصرة مصرت في ربيع سنة ست عشرة، وأن عتبة بْن غزوان إنما خرج إلى البصرة من المدائن بعد فراغ سعد من جلولاء وتكريت والحصنين

Sayf maintained that al-Basrah was es-tablished in the spring of the year 16/637 38 and that ‘Utbah b. Ghazwan set out for al-Ba§rah from al-Mada’in after Sa'd had finished "the battles" of Jalula’, Takrit, and al-Hisnan

في قول المدائني وروايته

This is according to the version of al-Mada’ini

وفي هذه السنة- أعني سنة أربع عشرة- وجه عمر بن الخطاب عتبة ابن غزوان إلى البصرة، وأمره بنزولها بمن معه، وقطع مادة أهل فارس عن الذين بالمدائن ونواحيها منهم

In this year—meaning the year 14/635-36—Umarb. al-Khaftab dispatched Utbah b. Ghazwan to al-Basrah and ordered him to encamp in it with those who accompanied him and to cut off the supplies of the Persians in al-Mada’in and the vicinity

وكتب إلى الأمصار يأمر المسلمين بذلك

He wrote to the newly established garrison towns (al-amsai) and ordered the Muslims to do the same

قال أبو جعفر" وفي سنة أربع عشرة أمر عمر بْن الخطاب رحمه اللَّه- فيما زعم الواقدي- الناس بالقيام في المساجد في شهر رمضان بالمدينة

Abu Jafar (al-Tabari) has said" According to al-Waqidi's account, Umar b. al-Khaftab ordered the Muslims in the year 14/635-36 to worship during the nights of Ramadan in the mosques of Medina

ذكر بناء البصرة

The Building of al-Basiah

وَقَدْ مَضَى ذِكْرِي الرِّوَايَةَ عَنْهُ بِذَلِكَ

His account of this has been related

وَأَمَّا مُحَمَّدُ بْنُ إِسْحَاقَ فَإِنَّهُ قَالَ" كَانَتْ سَنَةَ خَمْسَ عَشْرَةَ

Mufiammad b. I§haq said" It took place in the year 15/636-37

قَالَ" وَالثَّبْتُ عِنْدَنَا أَنَّهَا كَانَتْ فِي سَنَةِ أَرْبَعَ عَشْرَةَ

"AlTabari" has said" The correct version in our view is that it occurred in the year 14/635-6

وَكَانَ بَعْضُ أَهْلِ الْكُوفَةِ يَقُولُ" كَانَتْ وَقْعَةُ الْقَادِسِيَّةِ سَنَةَ خَمْسَ عَشْرَةَ

Some of the people of al-Kufah say that the battle of al-Qadisiyyah took place in the year 15/636-37

وَقَالَ الْوَاقِدِيُّ" كَانَتْ وَقْعَةُ الْقَادِسِيَّةِ وَافْتِتَاحُهَا سَنَةَ سِتَّ عَشْرَةَ

Al-Waqidi said" The battle of al-Qadisiyyah and its conquest took place in the year 16/37-38

فَكَانُوا يَكْتُبُونَ فِي الصُّلْحِ لِمَنْ عَاهَدُوا" وَنَبْرَأُ إِلَيْكُمْ مِنْ مَعَرَّةِ الْجُيُوشِ

So they were writing to those with whom they concluded a peace treaty" "We are not responsible to you for the excesses committed by the troops without authorization

قَالَ عُمَرُ" إِذَاعَاهَدْتُمْ قَوْمًا فَأَبْرِءُوا إِلَيْهِمْ مِنْ مَعَرَّةِ الْجُيُوشِ

Umar said" "If you conclude a peacetreaty with a people, state that you are not responsible to them for the excesses committed by the troops without authorization

وعَنْ سَيْفٍ، عَنِ الْمُسْتَنِيرِ، عَنْ إِبْرَاهِيمَ بْنِ يَزِيدَ، قَالَ

According to Sayf—al-Mustanlr—Ibrahim b. Yazld

فقال" اكتب" هذا ما أقطع علي سويدا أرضا لداذويه، ما بين كذا إلى كذا وما شاء اللَّه

He said" Write the following" This is a fief given by ‘Ali to Suwayd" the land of Dadhawayhi between this and that point and what God has willed

استقطعت عليا رحمه اللَّه

"I asked Ali for a fief

وعَنْ سَيْفٍ، عن ثابت بْن هريم، عن سويد بْن غفلة، قال

According to Sayf—Thabit b. Huraym—Suwayd b. Ghafalah

وأقطع علي رحمه اللَّه كردوس بْن هانئ الكردوسية، وأقطع سويد بْن غفلة الجعفي

‘Ali gave al-Kurdusiyyah to Kurdus b. Hani and gave a fief to Suwayd b. Ghafalah al-Ju‘fi

وأقطع أبا موسى

'Umar "also) gave a fief to Abu Musa

فكتب إليه عمر" أن قد صدق جرير، فأنفذ ذلك، وقد أحسنت في مؤامرتي

Umar wrote to him" "Jarir spoke the truth. Carry out my instructions, but you did well to consult me

فكرهت أن أمضي ذلك حتى أراجعك فيه

I did not want to put it into effect before I could contact you in this matter

إن جريرا قدم علي بكتاب منك تقطعه ما يقوته

"Jarir brought to me a letter in which you allocated to him a fief sufficient for his sustenance

فكتب عثمان إلى عمر

‘Uthman wrote to ‘Umar

وكتب عمر إلى عثمان بْن حنيف مع جرير" أما بعد، فاقطع جرير ابن عبد اللَّه قدر ما يقوته لا وكس ولا شطط

'Umar wrote to 'Uthman b. Hunayf (sending the letter) with Jarir" "Now, then, give Jarir a fief sufficient for his sustenance, no less and no more

وإنما القطائع على وجه النفل من خمس ما أفاء اللَّه

All the fiefs were freely divided from out of the fifth of the fay

وأقطع أبا مفزر دار الفيل في عدد ممن أخذنا عنهم

He gave the Dar al-Fil to Abu Mufazzir and to others from whom we took "our religion

وأقطع عمر طلحة وجرير بْن عبد اللَّه والربيل بْن عمرو

'Umar gave a fief to Talhah, to Jarir b. ‘Abdallah, and to al-Ribbil b. ‘Amr

فإن يكن عثمان أخطأ فالذين قبلوا منه الْخَطَأَ أَخْطَأُ، وهم الذين أخذنا عنهم ديننا

If ‘Uthman committed an error, then those who accepted the error from him committed a greater one; they are the people from whom we have received our religion

أقطع الزبير وخباب وابن مسعود وابن ياسر وابن هبار أزمان عثمان

al-Zubayr,Khabbab, Ibn Mas'ud, Ibn Yasir, and Ibn Habbar received fiefs in the days of ‘Uthman

وعَنْ سَيْفٍ، عن عمرو بْن مُحَمَّد، عن عامر، قال

According to Sayf — ‘Amr b. Muhammad — ‘Amir

لا يحل بيع شيء من ذلك الفيء فيما بين الجبل والعذيب

It is not permissible to sell anything of this fay between the Mountains and al-Udhayb

وعَنْ سَيْفٍ، عن مُحَمَّد بْن قيس، عن الشعبي، بمثله

According to Sayf—Muhammad b. Qays—al-Sha'bi" The same tradition

فلا يحل بيع شيء من ذلك الفيء فيما بين الجبل إلى العذيب من أرض السواد ولا في الجبل

It is not permissible to sell anything of this fay between al-Udhayb and the Mountains (al-jabal), neither in the sawad nor in the Mountains

فدعوا إلى الرجوع، فمن أجاب فعليه الجزية وله الذمة، ومن أبى صار ماله فيئا

The inhabitants were invited to return, and those who responded were obliged to pay the poll tax and received protection, while the property of those who refused became fay

أخذ السواد عنوة

The sawad was taken by force

وعَنْ سَيْفٍ، عن المستنير بْن يزيد، عن إبراهيم بْن يزيد النخعي، قال

According to Sayf—al-Mustanir b. Yazid—Ibrahim b. Yazid alNakha'i

وأما سوادهم، فذلك

But the status of their sawad is like that

وهو الذي يتحجى أهل الكوفة إلى أن جهل ذلك، فحسبوه السواد كله

This was what the people of al-Kufah understood; when this understanding was forgotten, their view was taken as referring to the entire sawad

وكذلك كان أمر يحنه ابن رؤبة صاحب أيلة

In the same way he han-dled the affair of Yuhannah b. Ru’bah, the ruler of Aylah

فعقد لهما على الجزاء والذمة

He concluded a treaty with them, stipulating payment of the poll tax and protection

وكذلك فعل بابني عريض، وقد أخذا فادعيا أنهما أوداؤه

Khalid did the samewith the two sons of ‘Arid, after they had been captured and claimed to be Ukaydir's friends

فدعاه إلى الذمة والجزاء، وقد أخذت بلاده عنوة، وأخذ أسيرا

He invited him to receive protection and pay the poll tax, after his land had been conquered by force and he himself had been taken prisoner

وأخذ ملكها أكيدر بْن عبد الملك أسيرا

He took its king Ukaydir b. 'Abd al-Malik captive

وقد كان بعث خالد بْن الوليد من تبوك إلى دومة الجندل، فأخذها عنوة

He sent Khalid b. al-Walid from Tabuk to Dumat al-Jandal and conquered it by force

وإنما عمل عمر والمسلمون في هذا الجزاء والذمة على اجريا ما عمل به رسول الله ص في ذلك

'Umar and the Muslims acted with regard to the poll tax and protection according to the custom enacted by the Messenger of God in this matter

أمر لم يزل يصنع في أهل الفيء

This was the way in which the ahl al-fay were treated

- يعني الذين أخذوا عنوة- إلى الرجوع والجزاء، فصاروا ذمة أهل السواد والجبل كله

They—meaning the people who were conquered by force—were invited to return and to pay the poll tax, and they became ahl al-dhimmah, both the people of the sawad and those of the mountains

البلدان كلها أخذت عنوة إلا حصون قليلة، عاهدوا قبل أن ينزلوا ثم دعوا

All lands were taken by force, except a few fortresses whose inhabitants concluded a treaty before they were allowed to leave

كَتَبَ إِلَيَّ السَّرِيُّ، عَنْ شُعَيْبٍ، عَنْ سَيْفٍ، عن أبي ضمرة، عن عبد اللَّه بْن المستورد، عن مُحَمَّد بْن سيرين، قال

According to al-Sari—Shuayb—Sayf—Abu Pamrah—'Abdallah b. al-Mustawrid—Muhammad b. Sirin

فلهم جرت السنة بذلك

This is the simnah with regard to it

وإنما يقسم من الغنائم ما تغنم، فأما ما لم يغنم وأجاب أهله إلى الجزاء من قبل أن يتغنم

Whatever was taken as spoils can be divided, but that which was not taken as spoils whose owners had agreed to pay the poll tax beforehand belongs to them

فدعوا إلى الرجوع فرجعوا، وقبل منهم الجزاء، وصاروا ذمة

The inhabitants were invited to return, they came back, the poll tax was accepted from them, and they became ahl aldhimmah

وكل أرض علمتها إلا حصنا في جبل أو نحوه

The same applies to all the land you know, except some fortresses on the mountains and the like

فقال" فعلام يؤخذ الجزاء من العبيد

He replied" On what basis would poll tax be taken from slaves

قلت له" إن أناسا يزعمون أن أهل السواد عبيد

I said to him" "Some people claim that the people of the sawad are slaves

وعَنْ سَيْفٍ، عن عمرو بْن مُحَمَّد، عن الشعبي، قال

According to Sayf — ‘Amr b. Muhammad — al-Shabi

وعرضوا عليهم الجزاء فقبلوه ومنعوهم

They made them the offer of paying the poll tax, and when the inhabitants agreed to this, they extended protection to them

عامة ما أخذ المسلمون عنوة فدعوهم إلى الرجوع والذمة

Most of what the Muslims conquered is land taken by force (anwah), then they invited the inhabitants to return and receive protection

كَتَبَ إِلَيَّ السَّرِيُّ، عَنْ شُعَيْبٍ، عَنْ سيف، عن إسماعيل بن مسلم، عن الحسن بْن أبي الحسن، قال

According to al-Sari—Shu'ayb—Sayf—Ismael b. Muslim—alHasan b. Abi Hasan

ولا يكون شيء من الفتوح فيئا حتى يقسم، وهو قوله" «ما غَنِمْتُمْ مِنْ شَيْءٍ» ، مما اقتسمتم

Nothing of the conquests becomes fay until it is divided, as is meant by His saying" "Whatever booty you take, i.e., of what you divide among yourselves

ولم يدخلوا في ذلك أموال آل كسرى ومن اتبعهم، فصارت فيئا لمن أفاءه اللَّه عليه

The property of the royal family and of their followers was not included in this arrangement; this became the fay" of those to whom God had restored it

ودعوا إلى الصلح، فصاروا ذمه، وصارت لهم أرضوهم

The inhabitants were invited to make peace and became ahl al-dhimmah, and their land remained in their possession

فتح اللَّه السواد عنوة- وكذلك كل أرض بينها وبين نهر بلخ- إلا حصنا

God conquered the sawad by force; the same applies to the entire land between the sawad and the river of Balkh, except for the fortresses

كَتَبَ إِلَيَّ السَّرِيُّ، عَنْ شُعَيْبٍ، عَنْ سيف، عن طلحة وسفيان، عن ماهان، قالوا

According to al-Sari—Shu'ayb—Sayf—Talhah—Sufyan—Mahan

وبقي ما كان لآل كسرى ومن خرج معهم فيئا لمن أفاءه اللَّه عَلَيْهِ

The property of the Persian royal family and of those who migrated with them remained the fay of those to whom God had restored it

وذلك هو السنة، كذلك صنع رسول الله ص بدومة

This is the sunnah, and this is what the Messenger of God did in Dumah

وعليهم الجزاء، ولهم المنعة

They are obliged to pay the poll tax, and they enjoy protection

فأجابوا وتراجعوا، فصاروا ذمة

They responded, returned, and became ahl al-dhimmah

فجلا أهلها، فدعوا إلى الصلح والذمة

The inhabitants migrated and were then invited to make peace and receive protection

قال أخذ عنوة، وكذلك كل أرض إلا الحصون

He replied" "It was conquered by force (‘anwatan) and so was the entire land except for the fortresses

قال" قلت له" السواد ما حاله

I (Muhammad b. Qays) said to ‘Amir al-Sha‘bI" "What is the status of the sawad

كَتَبَ إِلَيَّ السَّرِيُّ، عَنْ شعيب، عن سيف، عن محمد بن قيس، عن عامر الشعبي

According to al-Sari — Shu'ayb—Sayf — Muhammad b. Qays — ‘Amir al-Sha‘bi

وقالوا" لئلا يضرب بعضهم وجوه بعض

They said" ""We refrain from dividing the fay3" so that you do not hit each other in the face

كذلك صنع علي رحمه اللَّه، وكل من طلب إليه قسم ذلك فإنما تابع الحلماء، وترك قول السفهاء

‘Ali (b. Abi Jalib) and everyone who was asked to divide the fay acted in the same way, followed "the advice" of the intelligent, and neglected the views of the ignorant

ولكن الحلماء أبوا، فتابع الولاة الحلماء، وترك قول السفهاء

But the intelligent ones refused "to support the idea", and the administrators followed (the advice of) the intelligent and neglected the views of the ignorant

فذلك الذي شبه على الجهلة أمر السواد، ولو أن الحلماء جامعوا السفهاء الذين سألوا الولاة قسمه لقسموه بينهم

This is what made the ignorant people confused about the affair of the sawad, and, if the intelligent people had supported the ignorant who asked the administrators to divide the fay, they would have divided it between them

وكانت الولاة عند تنازعهم فيها تهاون بقسمه بينهم

When the ahl al-fay were in dispute among themselves, the administrators deemed its division between them easy

فهو الذي يتداعاه أهل الفيء لأعظم السواد

This is what was debated between the ahl al-fay, not the greater part of the sawad

فكان يليه لأهل الفيء من وثقوا به، وتراضوا عليه

It was administered for those who were entitled to it (ahl al-fay) by people whom they trusted and agreed upon

فلم يتأت قسم ذلك الفيء الذي كان لآل كسرى ومن صوب معهم، لأنه كان متفرقا في كل السواد

It was not feasible to divide the booty that had belonged to the Persian king and to those who had gone with him because it was scattered all over the entire sawad

وكان مما أفاء اللَّه عليهم ما كان لآل كسرى، ومن صوب معهم وعيال من قاتل معهم وماله، وما كان لبيوت النيران والآجام ومستنقع المياه، وما كان للسكك، وما كان لآل كسرى

The property that God restored to the Muslims included the property of the Persian royal family and of those who had gone with them, the families of those who had fought on the side of the Persians and their property, the property of the fire temples, the thicket, the marshes, the property of the mail service, and the property erf the Persian royal family

وكان خراج كسرى على رءوس الرجال على ما في أيديهم من الحصة والأموال

It was to be paid by every man, proportionately to the property and the land which he possessed

وأخذوهم بخراج كسرى

The Muslims imposed upon them the land tax |kharj) which had previously been levied by the Persian king

وسائر السواد ذمة

The rest of the sawad "inhabitants" became ahl al-dhimmah

فهي والصوافي الأولى ملك لمن أفاء اللَّه عليه

This and the first state domains (sawfi) became the property of those to whom Allah had restored them

فصارت فيئا لمن أفاء اللَّه عليه

This property became immovable booty of those to whom God had restored it

ولم يدخلوا في الصلح ما كان لآل كسرى، ولا ما كان لمن خرج معهم، ولم يجبهم إلى واحدة من اثنتين" الإسلام، أو الجزاء

The Muslims did not include in the peace conditions the property of the royal family, of those who had left "the sawad" with them and had not accepted the alternative offer of embracing Islam or paying the poll tax

وكذلك الفلاحين

The same applied to the peasants

فأنزلوا من ادعى الاستكراه وهرب منزلتهم وعقدوا لهم، وأنزلوا من أقام منزلة ذي العهد

The Muslims gave the same status to those who claimed to have been forcibly evicted and fled; they made a treaty with them, giving those who stayed the status of those who had treaties

فتراجعوا وصاروا ذمة كمن تم ولزم عهده، إلا أن خراجهم أثقل

They returned and became ahl al-dhimmah like those who had stayed and held fast to their treaty, but their land tax {kharaj) was made heavier

ولهم الذمة وعليهم الجزية

They would have protection and would be obliged to pay the poll tax

فلما قدمت كتب عمر على سعد بْن مالك والمسلمين عرضوا على من يليهم ممن جلا وتنحى عن السواد أن يتراجعوا

When ‘Umar's letters reached Sa‘d b. Malik and the Muslims, they made offers to those who had migrated from the areas close to them and left the sawad to return

وإن كرهوا ذلك، فاقسموا ما أفاء اللَّه عليكم منهم

Should they dislike this, divide among yourselves their property which God has restored to you

ولهم الذمة، وعليهم الجزية

They will have pro-tection and will be obliged to pay the poll tax

فإن شئتم فادعوهم إلى أن يقيموا لكم في أرضهم

If you wish, invite them to stay on their land for your sake

وأما من أعان وجلا، فذلك أمر جعله اللَّه لكم

As for those who assisted "the Persians" and migrated, this is a matter placed by God at your discretion

وإن كذبوا نبذ إليهم

If it is considered false, their treaty will be revoked

وكل من ادعى ذلك فصدق فلهم الذمة

Those who have claimed "to have been forcibly evicted or recruited" will have protection if their claim is considered true

وكذلك الفلاحون إذا فعلوا ذلك

The same applies to the peasants, if they behaved in the same manner

أما من أقام ولم يجل وليس له عهد فلهم ما لأهل العهد بمقامهم لكم وكفهم عنكم إجابة

As for those who stayed and did not migrate without having a treaty, they will have the same rights as those who have a treaty because they stayed for your sake and refrained from fighting you, in response to your call