Tarikh (al-Tabari) 1892
The caliphate of ʿUmar b. al-Khaṭṭāb
فَتْحُ مَدِينَةِ بَهُرَسِيرَ والْمَدَائِنِ الَّتِي هِيَ مُسْتَقَرُّ مُلْكِ كِسْرَى وَالْمَدَائِنُ عَلَى جَانِبَيْ دِجْلَةَ شَرْقًا وَغَرْبًا، وَدِجْلَةُ تَشُقُّ بَيْنَهُمَا، وَتُسَمَّى الْمَدِينَةَ الشَّرْقِيَّةَ الْعَتِيقَةَ، وَفِيهَا الْقَصْرُ الْأَبْيَضُ الْقَدِيمُ الَّذِي لَا يُدْرَى مَنْ بَنَاهُ، وَيَتَّصَلُ بِهَا الْمَدِينَةُ الَّتِي كَانَتِ الْمُلُوكُ تَنْزِلُهَا، وَفِيهَا الْإِيوَانُ وَتُعْرَفُ بِأَسْبَانِيرَ. وَأَمَّا الْمَدِينَةُ الْغَرْبِيَّةُ فَتُسَمَّى بَهُرَسِيرَ، وَكَانَ الْإِسْكَنْدَرُ قَدْ بَنَى بِالْمَغْرِبِ الْإِسْكَنْدَرِيَّةَ، وَبِخُرَاسَانَ الْعُلْيَا سَمَرْقَنْدَ وَمَدِينَةَ الصَّغْدِ، وَبِخُرَاسَانَ السُّفْلَى مَرْوَ، وَهُرَاةَ، وَجَالَ فِي الْأَرْضِ، فَلَمْ يَخْتَرْ مَنْزِلًا سِوَى الْمَدَائِنِ فَنَزَلَهَا. وَبَنَى بِهَا مَدِينَةً عَظِيمَةً، وَجَعَلَ عَلَيْهَا سُورًا أَثَرُهُ بَاقٍ إِلَى الْآنِ، وَهِيَ الْمَدِينَةُ الَّتِي تُسَمَّى الرُّومِيَّةَ فِي جَانِبِ دِجْلَةَ الشَّرْقِيِّ، وَأَقَامَ الْإِسْكَنْدَرُ بِهَا وَمَاتَ، فَحُمِلَ مِنْهَا إِلَى الْإِسْكَنْدَرِيَّةِ لِمَكَانِ أُمِّهِ. وَكُلُّ الْمُلُوكِ اخْتَارُوا الْمَدَائِنَ، وَإِنَّمَا سُمِّيَتِ الْمَدَائِنَ لِكَثْرَةِ مَنْ بَنَى بِهَا مِنَ الْمُلُوكِ الْأَكَاسِرَةِ. وَالَّذِي بَنَى الْإِيوَانَ هُوَ شَابُورُ بْنُ هُرْمُزَ الْمَعْرُوفُ بِذِي الْأَكْتَافِ، وَكَانَ مُلْكُهُ اثْنَتَيْنِ وَسَبْعِينَ سَنَةً. وَكَانَ قُدُومُ سَعْدٍ إِلَيْهَا فِي ذِي الْحِجَّةِ مِنْ سَنَةِ خَمْسَ عَشْرَةَ، وَاسْتَهَلَّتْ سنة ست عشرة وَهُوَ نَازِلٌ عِنْدَهَا، وَقَدْ بَعَثَ السَّرَايَا وَالْخُيُولَ فِي كُلِّ وَجْهٍ أمر عمر بن الخطاب لسعد بن أبي وقاص بالمسير إلى المدائن قَالَ عُلَمَاءُ السِّيَرِ: أَمَرَ عُمَرُ بْنُ الْخَطَّابِ ؓ سَعْدَ بْنَ أَبِي وَقَّاصٍ بَعْدَ الْقَادِسِيَّةِ بِالْمَسِيرِ إِلَى الْمَدَائِنِ، وَعَهِدَ إِلَيْهِ أَنْ يُخَلِّفَ النِّسَاءَ وَالْعِيَالَ بِالْعَتِيقِ، وَيَجْعَلَ مَعَهُمْ مَنْ يَحْرُسُهُمْ مِنَ الْجُنْدِ وَيُسْهِمَ لِأُولَئِكَ الْجُنْدِ مِنَ الْمَغْنَمِ مَا دَامُوا يَحْفَظُونَ عِيَالَ الْمُسْلِمِينَ، فَأَقَامَ سَعْدٌ بَعْدَ الْفَتْحِ شَهْرَيْنِ بِالْقَادِسِيَّةِ، ثُمَّ ارْتَحَلَ بَعْدَ الْفَرَاغِ مِنْ أَمْرِهَا لِأَيَّامٍ بَقِينَ مِنْ شَوَّالٍ، وَلَقِيَ جَمَاعَةٌ مِنْ أَصْحَابِهِ جُمُوعًا مِنْ فَارِسَ يَوْمَ بُرْسَ فَهَزَمُوهُمْ إِلَى بَابِلَ، فَلَحِقُوهُمْ فَقَتَلُوا مِنْهُمْ. وَأَقَامَ سَعْدٌ بِبَابِلَ أَيَّامًا ثُمَّ جَاءَ إِلَى كُوثَى، وَأَتَى الْمَكَانَ الَّذِي حُبِسَ فِيهِ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ، وَقَدَّمَ سَعْدٌ زُهْرَةَ بْنَ الْحَوِيَّةِ إِلَى بَهُرَسِيرَ، فَتَلَقَّاهُ شِيرْزَادُ بِسَابَاطَ بِالصُّلْحِ وَتَأْدِيَةِ الْجِزْيَةِ، فَبَعَثَهُ إِلَى سَعْدٍ، فَأَمْضَاهُ، وَوَصَلَ سَعْدٌ بِالْجُنُودِ إِلَى مَكَانٍ يُقَالُ لَهُ: مُظْلِمُ سَابَاطَ، فَوَجَدُوا هُنَالِكَ كَتَائِبَ كَثِيرَةً لِكِسْرَى يُسَمُّونَهَا بُورَانَ، وَهُمْ يُقْسِمُونَ كُلَّ يَوْمٍ: لَا يَزُولُ مُلْكُ فَارِسَ مَا عِشْنَا. وَمَعَهُمْ أَسَدٌ كَبِيرٌ لِكِسْرَى يُقَالُ لَهُ: الْمُقَرَّطُ. قَدْ أَرْصَدُوهُ فِي طَرِيقِ الْمُسْلِمِينَ، فَتَقَدَّمَ إِلَيْهِ ابْنُ أَخِي سَعْدٍ، وَهُوَ هَاشِمُ بْنُ عُتْبَةَ، فَقَتَلَ الْأَسَدَ وَالنَّاسُ يَنْظُرُونَ، وَسُمِّيَ يَوْمَئِذٍ سَيْفُهُ الْمَتِينَ، وَقَبَّلَ سَعْدٌ يَوْمَئِذٍ رَأَسَ هَاشِمٍ، وَقَبَّلَ هَاشِمٌ قَدَمَ سَعْدٍ، وَحَمَلَ هَاشِمٌ عَلَى الْفُرْسِ، فَأَزَالَهُمْ عَنْ أَمَاكِنِهِمْ وَهَزَمَهُمْ وَهُوَ يَتْلُو قَوْلَهُ تَعَالَى: أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ [ إِبْرَاهِيمَ: 44 ] وَتَحَصَّنَتِ الْعَجَمُ بِيَهْرَسِيرَ، وَامْتَنَعَتْ مِنْ سَعْدٍ أَشَدَّ الِامْتِنَاعِ، وَقَدْ بَعَثَ إِلَيْهِمْ سَعْدٌ سَلْمَانَ الْفَارِسِيَّ فَدَعَاهُمْ إِلَى اللَّهِ، عَزَّ وَجَلَّ، أَوِ الْجِزْيَةِ أَوِ الْمُقَاتَلَةِ، فَأَبَوْا إِلَّا الْمُقَاتَلَةَ وَالْعِصْيَانَ، وَنَصَبُوا الْمَجَانِيقَ وَالدَّبَّابَاتِ، وَأَمَرَ سَعْدٌ بِعَمَلِ الْمَجَانِيقِ، فَعُمِلَتْ عِشْرُونَ مَنْجَنِيقًا، وَنُصِبَتْ عَلَى بَهُرَسِيرَ، وَاشْتَدَّ الْحِصَارُ وَحَصَرُوهُمْ شَهْرَيْنِ حَتَّى أَكَلُوا الْكِلَابَ وَالسَّنَانِيرَ، وَرُبَّمَا خَرَجَ الْأَعَاجِمُ يَمْشُونَ عَلَى الْمُسْنَيَاتِ الْمُشْرِفَةِ عَلَى دِجْلَةَ لِقِتَالِ الْمُسْلِمِينَ فَلَا يَقُومُونَ لَهُمْ، [ثُمَّ تَجَرَّدُوا يَوْمًا لِلْحَرْبِ، فَقَاتَلَهُمُ الْمُسْلِمُونَ فَلَمْ يَثْبُتُوا لَهُمْ]، فَنَزَلُوا، وَوَقَعَ سَهْمٌ فِي زُهَيْرِ بْنِ الْحَيَاةِ، فَقَالَ زُهْرَةُ: أَخْرِجُوهُ، فَقَالَ: دَعُونِي فَإِنَّ نَفْسِي مَعِي مَا دَامَ فِي لَعَلِّي أُصِيبُ مِنْهُمْ بِطَعْنَةٍ أَوْ ضَرْبَةٍ أَوْ خَطْوَةٍ، فَمَضَى نَحْوَ الْعَدْوِ، فَضَرَبَ بِسَيْفِهِ شَهَرْبَرَازَ فَقَتَلَهُ، ثُمَّ أُحِيطَ بِهِ فَقُتِلَ. كُلُّ هَذَا وَمَلِكُهُمْ مُتَحَصِّنٌ فِي مَدِينَةٍ، فَبَعَثَ إِلَى الْمُسْلِمِينَ رَسُولًا يَقُولُ لَهُمْ: إِنَّ الْمَلِكَ يَقُولُ لَكُمْ: هَلْ لَكُمْ فِي الْمُصَالَحَةِ عَلَى أَنَّ لَنَا مَا يَلِينَا مِنْ دِجْلَةَ وَجَبَلِنَا، وَلَكُمْ مَا يَلِيكُمْ مِنْ دِجْلَةَ إِلَى جَبَلِكُمْ؟ أَمَا شَبِعْتُمْ لَا أَشْبَعَ اللَّهُ بُطُونَكُمْ. فَكَلَّمَهُ الْأَسْوَدُ بْنُ قُطْبَةَ بِكَلِمَاتٍ فَوَلَّى فَقِيلَ لَهُ: مَا قُلْتَ لَهُ؟ قَالَ: وَاللَّهِ مَا أَدْرِي، وَإِنَّمَا هِيَ كَلِمَاتٌ جَرَتْ عَلَى لِسَانِي. فَخَرَجَ مِنَ الْقَوْمِ رَجُلٌ يَسْتَأْمِنُ، فَأَمَّنُوهُ، فَقَالَ: وَاللَّهِ مَا بَقِيَ فِي الْمَدِينَةِ أَحَدٌ فَمَا يَمْنَعُكُمْ، فَتَسَوَّرَهَا الرِّجَالُ وَقَالُوا لَهُ: لِأَيِّ شَيْءٍ هَرَبُوا؟ فَقَالَ: بَعَثَ الْمَلِكُ يَعْرِضُ عَلَيْكُمُ الصُّلْحَ فَأَجَبْتُمُوهُ بِأَنَّهُ لَا يَكُونُ بَيْنَنَا وَبَيْنَكَ صُلْحٌ حَتَّى نَأْكُلَ مِنْ عَسَلِ أَفَرِيذِينَ بِأُتْرُجِّ كُوثَى. فَلَمَّا دَخَلَ سَعْدٌ وَالْمُسْلِمُونَ بَهُرَسِيرَ -وَهِيَ الْمَدِينَةُ الدُّنْيَا- طَلَبُوا السُّفُنَ لِيَعْبُرُوا إِلَى الْمَدِينَةِ الْقُصْوَى، وَهِيَ الْمَدَائِنُ، فَلَمْ يَقْدِرُوا عَلَى شَيْءٍ وَوَجَدُوا الْقَوْمَ قَدْ ضَمُّوا السُّفُنَ وَلَاحَ لِلْمُسْلِمِينَ الْأَبْيَضُ، فَكَبَّرُوا وَقَالُوا: هَذَا أَبْيَضُ كِسْرَى، هَذَا مَا وَعَدَ اللَّهُ وَرَسُولُهُ. فَأَقَامُوا بِبَهْرَسِيرَ أَيَّامًا مِنْ صَفَرٍ، ثُمَّ جَاءَ أَعْلَاجٌ، فَدَلُّوهُمْ عَلَى مَخَاضَةٍ، فَتَرَدَّدَ سَعْدٌ فِي ذَلِكَ، ثُمَّ فَاجَأَهُمُ الْمَدُّ، فَرَأَى رُؤْيَا، أَنَّ خُيُولَ الْمُسْلِمِينَ قَدِ اقْتَحَمَتْ، فَعَبَرَتْ، فَقَالَ لِلنَّاسِ: إِنِّي قَدْ عَزَمْتُ عَلَى قَطْعِ هَذَا الْبَحْرِ إِلَيْهِمْ، فَقَالُوا: عَزَمَ اللَّهُ لَنَا وَلَكَ عَلَى الرُّشْدِ، فَافْعَلْ. وَأَتَى بَعْضُ الْعُلُوجِ فَقَالَ لِسَعْدٍ: إِنْ أَقَمْتَ ثَلَاثًا ذَهَبَ يَزْدَجِرْدُ بِكُلِّ شَيْءٍ مِنَ الْمَدَائِنِ، فَهَيَّجَهُ عَلَى الْعُبُورِ. العبور إلى المدائن فَخَطَبَ سَعْدٌ الْمُسْلِمِينَ عَلَى شَاطِئِ دِجْلَةَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَقَالَ: إِنَّ عَدُوَّكُمْ قَدِ اعْتَصَمَ مِنْكُمْ بِهَذَا الْبَحْرِ ; فَلَا تَخْلُصُونَ إِلَيْهِ مَعَهُ، وَهُمْ يَخْلُصُونَ إِلَيْكُمْ إِذَا شَاءُوا فَيُنَاوِشُونَكُمْ فِي سُفُنِهِمْ، وَلَيْسَ وَرَاءَكُمْ شَيْءٌ تَخَافُونَ أَنْ تُؤْتَوْا مِنْهُ، وَقَدْ رَأَيْتُ أَنْ تُبَادِرُوا جِهَادَ الْعَدُوِّ بِنِيَّاتِكُمْ قَبْلَ أَنْ تَحْصُرَكُمُ الدُّنْيَا، أَلَا إِنِّي قَدْ عَزَمْتُ عَلَى قَطْعِ هَذَا الْبَحْرِ إِلَيْهِمْ. فَقَالُوا جَمِيعًا: عَزَمَ اللَّهُ لَنَا وَلَكَ عَلَى الرُّشْدِ، فَافْعَلْ. فَعِنْدَ ذَلِكَ نَدَبَ سَعْدٌ النَّاسَ إِلَى الْعُبُورِ فَأَمَّرَ سَعْدٌ عَلَيْهِمْ عَاصِمَ بْنَ عَمْرٍو، فَوَقَفُوا عَلَى حَافَّةِ دِجْلَةَ، فَقَالَ عَاصِمٌ: مَنْ يُنْتَدَبُ مَعِي لِنَكُونَ قَبْلَ النَّاسِ دُخُولًا فِي هَذَا الْبَحْرِ، فَنَحْمِيَ الْفِرَاضَ مِنَ الْجَانِبِ الْآخَرِ ؟ فَانْتَدَبَ لَهُ سِتُّونَ مِنَ الشُّجْعَانِ الْمَذْكُورِينَ ; وَالْأَعَاجِمُ وُقُوفٌ صُفُوفًا مِنَ الْجَانِبِ الْآخَرِ ؟ فَتَقَدَّمَ رَجُلٌ مِنَ الْمُسْلِمِينَ وَقَدْ أَحْجَمَ النَّاسُ عَنِ الْخَوْضِ فِي دِجْلَةَ، فَقَالَ: أَتَخَافُونَ مِنْ هَذِهِ النُّطْفَةِ ؟ ثُمَّ تَلَا قَوْلَهُ تَعَالَى وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا [ آلِ عِمْرَانَ 145 ]. ثُمَّ أَقْحَمَ فَرَسَهُ فِيهَا وَاقْتَحَمَ النَّاسُ، وَقَدِ افْتَرَقَ السِّتُّونَ فِرْقَتَيْنِ: أَصْحَابُ الْخَيْلِ الذُّكُورِ، وَأَصْحَابُ الْخَيْلِ الْإِنَاثِ، فَلَمَّا رَآهُمُ الْفُرْسُ يَطْفُونَ عَلَى وَجْهِ الْمَاءِ قَالُوا: دِيوَانَا دِيوَانَا. يَقُولُونَ: مَجَانِينُ مَجَانِينُ. ثُمَّ قَالُوا: وَاللَّهِ مَا تُقَاتِلُونَ إِنْسًا بَلْ تُقَاتِلُونَ جِنًّا. ثُمَّ أَرْسَلُوا فُرْسَانًا مِنْهُمْ فِي الْمَاءِ يَلْتَقُونَ أَوَّلَ الْمُسْلِمِينَ لِيَمْنَعُوهُمْ مِنَ الْخُرُوجِ مِنَ الْمَاءِ، فَأَمَرَ عَاصِمُ بْنُ عَمْرٍو أَصْحَابَهُ أَنْ يَشْرَعُوا لَهُمُ الرِّمَاحَ وَيَتَوَخَّوُا الْأَعْيُنَ، فَفَعَلُوا ذَلِكَ بِالْفُرْسِ فَقَلَعُوا عُيُونَ خُيُولِهِمْ، فَرَجَعُوا أَمَامَ الْمُسْلِمِينَ لَا يَمْلِكُونَ كَفَّ خُيُولِهِمْ حَتَّى خَرَجُوا مِنَ الْمَاءِ، وَاتَّبَعَهُمْ عَاصِمٌ وَأَصْحَابُهُ فَسَاقُوا وَرَاءَهُمْ حَتَّى طَرَدُوهُمْ عَنِ الْجَانِبِ الْآخَرِ، وَوَقَفُوا عَلَى حَافَّةِ الدِّجْلَةِ مِنَ الْجَانِبِ الْآخَرِ، وَنَزَلَ بَقِيَّةُ أَصْحَابِ عَاصِمٍ مِنِ السِّتِّمِائَةِ فِي دِجْلَةَ، فَخَاضُوهَا، حَتَّى وَصَلُوا إِلَى أَصْحَابِهِمْ مِنَ الْجَانِبِ الْآخَرِ، فَقَاتَلُوا مَعَ أَصْحَابِهِمْ حَتَّى نَفَوُا الْفُرْسَ عَنْ ذَلِكَ الْجَانِبِ. وَكَانُوا يُسَمُّونَ الْكَتِيبَةَ الْأُولَى كَتِيبَةَ الْأَهْوَالِ، وَأَمِيرُهَا عَاصِمُ بْنُ عَمْرٍو، وَالْكَتِيبَةَ الثَّانِيَةَ الْكَتِيبَةَ الْخَرْسَاءَ، وَأَمِيرُهَا الْقَعْقَاعُ بْنُ عَمْرٍو. وَهَذَا كُلُّهُ وَسَعْدٌ وَالْمُسْلِمُونَ يَنْظُرُونَ إِلَى مَا يَصْنَعُ هَؤُلَاءِ الْفُرْسَانُ بِالْفُرْسِ، وَسَعْدٌ وَاقِفٌ عَلَى شَاطِئِ دِجْلَةَ. ثُمَّ نَزَلَ سَعْدٌ بِبَقِيَّةِ الْجَيْشِ، وَذَلِكَ حِينَ نَظَرُوا إِلَى الْجَانِبِ الْآخَرِ وَقَدْ تَحَصَّنَ بِمَنْ حَصَلَ فِيهِ مِنَ الْفُرْسَانِ الْمُسْلِمِينَ، وَقَدْ أَمَرَ سَعْدٌ الْمُسْلِمِينَ عِنْدَ دُخُولِ الْمَاءِ أَنْ يَقُولُوا: نَسْتَعِينُ بِاللَّهِ، وَنَتَوَكَّلُ عَلَيْهِ، حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ. ثُمَّ اقْتَحَمَ بِفَرَسِهِ دِجْلَةَ، وَاقْتَحَمَ النَّاسُ لَمْ يَتَخَلَّفْ عَنْهُ أَحَدٌ فَسَارُوا فِيهَا كَأَنَّمَا يَسِيرُونَ عَلَى وَجْهِ الْأَرْضِ، حَتَّى مَلَأُوا مَا بَيْنَ الْجَانِبَيْنِ، فَلَا يُرَى وَجْهُ الْمَاءِ مِنَ الْفُرْسَانِ وَالرَّجَّالَةِ، وَجَعَلَ النَّاسُ يَتَحَدَّثُونَ عَلَى وَجْهِ الْمَاءِ كَمَا يَتَحَدَّثُونَ عَلَى وَجْهِ الْأَرْضِ ; وَذَلِكَ لِمَا حَصَلَ لَهُمْ مِنَ الطُّمَأْنِينَةِ وَالْأَمْنِ، وَالْوُثُوقِ بِأَمْرِ اللَّهِ وَوَعْدِهِ وَنَصْرِهِ، وَتَأْيِيدِهِ، وَلِأَنَّ أَمِيرَهُمْ سَعْدَ بْنَ أَبِي وَقَّاصٍ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ، وَقَدْ تُوُفِّيَ رَسُولُ اللَّهِ، ﷺ، وَهُوَ عَنْهُ رَاضٍ، وَدَعَا لَهُ، فَقَالَ: اللَّهُمَّ أَجِبْ دَعْوَتَهُ وَسَدِّدْ رَمْيَتَهُ وَالْمَقْطُوعُ بِهِ أَنَّ سَعْدًا دَعَا لِجَيْشِهِ هَذَا فِي هَذَا الْيَوْمِ بِالسَّلَامَةِ وَالنَّصْرِ، وَقَدْ رَمَى بِهِمْ فِي هَذَا الْيَمِّ، فَسَدَّدَهُمُ اللَّهُ وَسَلَّمَهُمْ، فَلَمْ يُفْقَدْ مِنَ الْمُسْلِمِينَ رَجُلٌ وَاحِدٌ، غَيْرَ أَنَّ رَجُلًا وَاحِدًا يُقَالُ لَهُ: غَرْقَدَةُ الْبَارِقِيُّ، ذَلَّ عَنْ فَرَسٍ لَهُ شَقْرَاءَ، فَأَخَذَ الْقَعْقَاعُ بْنُ عَمْرٍو بِلِجَامِهَا، وَأَخْذَ بِيَدِ الرَّجُلِ حَتَّى عَدَلَهُ عَلَى فَرَسِهِ، وَكَانَ مِنَ الشُّجْعَانِ، فَقَالَ: عَجَزَ النِّسَاءُ أَنْ يَلِدْنَ مِثْلَ الْقَعْقَاعِ بْنِ عَمْرٍو. وَلَمْ يُعْدَمْ لِلْمُسْلِمِينَ شَيْءٌ مِنْ أَمْتِعَتِهِمْ غَيْرَ قَدَحٍ مِنْ خَشَبٍ لِرَجُلٍ يُقَالُ لَهُ: مَالِكُ بْنُ عَامِرٍ. كَانَتْ عَلَاقَتُهُ رَثَّةً، فَأَخَذَهُ الْمَوْجُ، فَدَعَا صَاحِبُهُ اللَّهَ، عَزَّ وَجَلَّ، وَقَالَ: اللَّهُمَّ لَا تَجْعَلْنِي مِنْ بَيْنِهِمْ يَذْهَبُ مَتَاعِي. فَرَدَّهُ الْمَوْجُ إِلَى الْجَانِبِ الَّذِي يَقْصِدُونَهُ، فَأَخَذَهُ النَّاسُ ثُمَّ رَدُّوهُ عَلَى صَاحِبِهِ بِعَيْنِهِ. وَكَانَ الْفَرَسُ إِذَا أَعْيَا وَهُوَ فِي الْمَاءِ، يُقَيِّضُ اللَّهُ لَهُ مِثْلَ النَّشْزِ الْمُرْتَفِعِ، فَيَقِفُ عَلَيْهِ فَيَسْتَرِيحُ، وَحَتَّى إِنَّ بَعْضَ الْخَيْلِ لَيَسِيرُ وَمَا يَصِلُ الْمَاءُ إِلَى حِزَامِهَا، وَكَانَ يَوْمًا عَظِيمًا، وَأَمْرًا هَائِلًا، وَخَطْبًا جَلِيلًا، وَخَارِقًا بَاهِرًا، وَمُعْجِزَةً لِرَسُولِ اللَّهِ، ﷺ، خَلَقَهَا اللَّهُ لِأَصْحَابِهِ، لَمْ يُرَ مِثْلُهَا فِي تِلْكَ الْبِلَادِ، وَلَا فِي بُقْعَةٍ مِنَ الْبِقَاعِ سِوَى قَضِيَّةِ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ الْمُتَقَدِّمَةِ، بَلْ هَذَا أَجَلُّ وَأَعْظَمُ ; فَإِنَّ هَذَا الْجَيْشَ كَانَ أَضْعَافَ ذَلِكَ. قَالُوا: وَكَانَ الَّذِي يُسَايِرُ سَعْدَ بْنَ أَبِي وَقَّاصٍ فِي الْمَاءِ سَلْمَانُ الْفَارِسِيُّ فَجَعَلَ سَعْدٌ يَقُولُ: حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ، وَاللَّهِ لَيَنْصُرَنَّ اللَّهُ وَلِيَّهُ، وَلَيُظْهِرَنَّ اللَّهُ دِينَهُ، وَلَيَهْزِمَنَ اللَّهُ عَدُوَّهُ، إِنْ لَمْ يَكُنْ فِي الْجَيْشِ بَغْيٌ أَوْ ذُنُوبٌ تَغْلِبُ الْحَسَنَاتِ. فَقَالَ لَهُ سَلْمَانُ: إِنَّ الْإِسْلَامَ جَدِيدٌ، ذُلِّلَتْ لَهُمْ وَاللَّهِ الْبُحُورُ، كَمَا ذُلِّلَ لَهُمُ الْبَرُّ، أَمَا وَالَّذِي نَفْسُ سَلْمَانَ بِيَدِهِ لَيَخْرُجُنَّ مِنْهُ أَفْوَاجًا كَمَا دَخَلُوا أَفْوَاجًا. فَخَرَجُوا مِنْهُ كَمَا قَالَ سَلْمَانُ، لَمْ يَغْرَقْ مِنْهُمْ أَحَدٌ، وَلَمْ يَفْقِدُوا شَيْئًا. فَلَمَّا رَأَى الْعَدُوُّ ذَلِكَ هَرَبُوا لَا يَلْوُونَ عَلَى شَيْءٍ، وَجَعَلُوا يَقُولُونَ: إِنَّمَا تُقَاتِلُونَ الْجِنَّ لَا الْإِنْسَ، وَتَرَكُوا جُمْهُورَ أَمْوَالِهِمْ، وَكَانَ فِي بُيُوتِ الْأَمْوَالِ ثَلَاثَةُ أَلْفِ أَلْفٍ، فَأَخَذُوا نِصْفَ ذَلِكَ وَهَرَبُوا وَتَرَكُوا [الْبَاقِيَ، وَخَرَجُوا مِنَ الْمَتَاعِ بِمَا يَقْدِرُونَ عَلَيْهِ، وَتَرَكُوا] مِنَ الثِّيَابِ وَالْمَتَاعِ وَالْأَوَانِي، وَمَا أَعَدُّوا لِلْحِصَارِ مِنَ الْبَقَرِ وَالْغَنَمِ وَالطَّعَامِ مَا لَا يُحْصَى قِيمَتُهُ. وَكَانَ يَزْدَجِرْدُ قَدْ أَخْرَجَ عِيَالَهُ إِلَى حُلْوَانَ، فَلَحِقَ بِعِيَالِهِ، فَدَخَلَ الْمُسْلِمُونَ الْمَدَائِنَ وَلَيْسَ فِيهَا أَحَدٌ إِلَّا أَنَّهُ قَدْ بَقِيَ فِي الْقَصْرِ الْأَبْيَضِ قَوْمٌ قَدْ تَحَصَّنُوا بِهِ، فَعَرَضَ عَلَيْهِمُ الْمُسْلِمُونَ الْإِسْلَامَ أَوِ الْجِزْيَةَ أَوِ الْقَتْلَ، فَاخْتَارُوا الْجِزْيَةَ. وَنَزَلَ سَعْدٌ الْقَصْرَ الْأَبْيَضَ، وَاتَّخَذَ الْإِيوَانَ مُصَلًّى، وَجَعَلَ يَقْرَأُ: كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ وَأَتَمَّ الصَّلَاةَ، ثُمَّ دَخَلَهَا لِأَنَّهُ كَانَ عَلَى نِيَّةِ الْإِقَامَةِ، وَصَلَّى الْجُمْعَةَ، وَكَانَتْ أَوَّلَ جُمْعَةٍ جُمِعَتْ بِالْعِرَاقِ جُمْعَةَ الْمَدَائِنِ. عَنْ جَابِرِ بْنِ سَمُرَةَ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "لَيَفْتَتِحَنَّ رَهْطٌ مِنَ الْمُسْلِمِينَ كَنْزَ كِسْرَى الَّذِي فِي الْأَبْيَضِ". فَكُنْتُ أَنَا وَأَبِي مِنْهُمْ، فَأَصَبْنَا مِنْ ذَلِكَ أَلْفَيْ دِرْهَمٍ. وعن أَيُّوبُ بْنُ طَهْمَانَ ]: أَنَّهُ رَأَى عَلِيَّ] بْنَ أَبِي طَالِبٍ ؓ حِينَ دَخَلَ الْإِيوَانَ بِالْمَدَائِنِ أَمَرَ بِالتَّمَاثِيلِ الَّتِي فِي الْقِبْلَةِ فَقُطِعَ رُؤُوسُهَا ثُمَّ صَلَّى فِيهَا. وَقيل أنه لَمَّا سَارَ الْمُسْلِمُونَ وَرَاءَهُمْ أَدْرَكَ رَجُلٌ مِنَ الْمُسْلِمِينَ فَارِسِيًّا يَحْمِي أَصْحَابَهُ، فَضَرَبَ فَرَسَهُ لِيَقْدُمَ عَلَى الْمُسْلِمِ، فَأَحْجَمَ وَأَرَادَ الْفِرَارَ فَتَقَاعَسَ، فَأَدْرَكَهُ الْمُسْلِمُ فَقَتَلَهُ وَأَخَذَ سَلَبَهُ. وَأَدْرَكَ رَجُلٌ آخَرُ مِنَ الْمُسْلِمِينَ جَمَاعَةً مِنَ الْفُرْسِ يَتَلَاوَمُونَ، وَقَدْ نَصَبُوا لِأَحَدِهِمْ كُرَةً، وَهُوَ يَرْمِيهَا لَا يُخْطِئُهَا، فَرَجَعُوا فَلَقِيَهُمُ الْمُسْلِمُ، فَتَقَدَّمَ إِلَيْهِ ذَلِكَ الْفَارِسِيُّ فَرَمَاهُ بِأَقْرَبَ مِمَّا كَانَتِ الْكُرَةُ فَلَمْ يُصِبْهُ، فَوَصَلَ الْمُسْلِمُ إِلَيْهِ فَقَتَلَهُ وَهَرَبَ أَصْحَابُهُ. مَا جُمِعَ مِنْ غَنَائِمِ أَهْلِ الْمَدَائِنِ وَقِسْمَتِهَا قَالَ عُلَمَاءُ السِّيَرِ: وَقَسَّمَ سَعْدٌ الْفَيْءَ بَعْدَ مَا خَمَّسَهُ، فَأَصَابَ الْفَارِسَ اثْنَا عَشَرَ أَلْفًا، وَقَسَّمَ دُورَ الْمَدَائِنِ بَيْنَ النَّاسِ، وَبَعَثَ إِلَى الْعِيَالَاتِ فَأَنْزَلُوهُمْ إِيَّاهَا، وَأَقَامُوا بِالْمَدَائِنِ حِينَ فَرَغُوا مِنْ جَلُولَاءَ وَحُلْوَانَ وَتَكْرِيتَ وَالْمَوْصِلِ، ثُمَّ تَحَوَّلُوا إِلَى الْكُوفَةِ بَعْدُ. وَبَعَثَ سَعْدٌ فِي آثَارِ الْقَوْمِ زُهْرَةَ فِي جَمَاعَةٍ، وَأَمَرَهُ أَنْ يَبْلُغَ جِسْرَ النَّهْرَوَانِ، فَبَلَغُوا هُنَاكَ ثُمَّ رَجَعُوا، وَمَضَى الْمُشْرِكُونَ نَحْوَ حُلْوَانَ. فعَنِ ابْنِ الرُّفَيْلِ ]، عَنْ أَبِيهِ الرُّفَيْلِ، قَالَ: خَرَجَ زُهْرَةُ يَتْبَعُهُمْ حَتَّى انْتَهَى إِلَى جِسْرِ النَّهْرَوَانِ وَهُمْ عَلَيْهِ، فَازْدَحَمُوا عَلَيْهِ، فَوَقَعَ بَغْلٌ فِي الْمَاءِ، فَكَلِبُوا عَلَيْهِ، فَقَالَ زُهْرَةُ: إِنِّي أُقْسِمُ بِاللَّهِ أَنَّ لِهَذَا الْبَغْلِ لَشَأْنًا، وَإِلَّا مَا كَانَ الْقَوْمُ كَلِبُوا عَلَيْهِ وَلَا صَبَرُوا لِلسُّيُوفِ بِهَذَا الْمَوْقِفِ الضَّنْكِ [إِلَّا لِشَيْءٍ بَعْدَ مَا أَرَادُوا تَرْكَهُ]، وَإِذَا الَّذِي عَلَيْهِ حِلْيَةُ كِسْرَى وَثِيَابُهُ وَخَرَزَاتُهُ وَوِشَاحُهُ، وَدِرْعُهُ الَّتِي كَانَ فِيهِ الْجَوْهَرُ، وَكَانَ يَجْلِسُ فِيهَا لِلْمُبَاهَاةِ، وَتَرَجَّلَ زُهْرَةُ يَوْمَئِذٍ حَتَّى إِذَا أَزَاحَهُمْ أَمَرَ أَصْحَابَهُ بِالْبَغْلِ فَاحْتَمَلُوهُ، فَأَخْرَجُوهُ فَجَاءُوا بِمَا عَلَيْهِ حَتَّى رَدُّوهُ إِلَى الْأَقْبَاضِ، مَا يَدْرُونَ مَا عَلَيْهِ. وعَنْ حَبِيبِ بْنِ صُهْبَانَ، قَالَ: دَخَلْنَا الْمَدَائِنَ فَأَتَيْنَا عَلَى قِبَابٍ تُرْكِيَّةٍ مَمْلُوءَةٍ سِلَالًا مُخَتَّمَةٍ بِالرَّصَاصِ، فَمَا حَسِبْنَاهَا إِلَّا طَعَامًا، فَإِذَا هِيَ آنِيَةُ الذَّهَبِ وَالْفِضَّةِ، فَقُسِّمَتْ بَعْدُ فِي النَّاسِ. [وَقَالَ حَبِيبٌ ]: وَقَدْ رَأَيْتُ الرَّجُلَ يَطُوفُ وَيَقُولُ: مَنْ مَعَهُ بَيْضَاءُ بِصَفْرَاءَ؟ وَأَتَيْنَا عَلَى كَافُورٍ كَثِيرٍ، فَمَا حَسِبْنَاهُ إِلَّا مِلْحًا، فَجَعَلْنَا نَعْجِنُ بِهِ حَتَّى وَجَدْنَا مَرَارَتَهُ فِي الْخُبْزِ. وعَنْ عِصْمَةَ بْنِ الْحَارِثِ الضَّبِّيِّ، قَالَ: خَرَجْتُ فِيمَنْ خَرَجَ يَطْلُبُ، فَإِذَا حِمَارٌ مَعَهُ حِمَارٌ، فَلَمَّا رَآنِي حَثَّهُ حَتَّى لَحِقَ بِآخَرَ قُدَّامَهُ، فَحَثَّا حِمَارَيْهِمَا، فَانْتَهَيَا إِلَى جَدْوَلٍ قَدْ كُسِرَ جِسْرُهُ، فَأَتَيْتُهُمَا فَقَتَلْتُ وَاحِدًا مِنْهُمَا وَأَفْلَتَ الْآخَرُ، فَرَجَعْتُ إِلَى الْحِمَارَيْنِ، فَأَتَيْتُ بِهِمَا صَاحِبَ الْأَقْبَاضِ، فَنَظَرَ مَا عَلَيْهِمَا فَإِذَا عَلَى أَحَدِهِمَا سَفَطَانِ فِي أَحَدِهِمَا فَرَسٌ مِنْ ذَهَبٍ مُسْرَجٌ بِسَرْجٍ فِضَّةٍ، عَلَى ثَغْرِهِ وَلَبَبِهِ الْيَاقُوتُ وَالزُّمُرُّدُ مَنْظُومٌ عَلَى الْفِضَّةِ، وَلِجَامٌ كَذَلِكَ، وَفَارِسٌ مِنْ فِضَّةٍ مُكَلَّلٌ بِالْجَوْهَرِ، وَإِذَا فِي الْآخَرِ نَاقَةٌ مِنْ فِضَّةٍ عَلَيْهَا شَلِيلٌ مِنْ ذَهَبٍ وَبِطَانٌ مِنْ ذَهَبٍ، وَلَهَا زِمَامٌ مِنْ ذَهَبٍ، وَكُلُّ ذَلِكَ مَنْظُومٌ بِالْيَاقُوتِ، وَإِذَا عَلَيْهَا رَجُلٌ مِنْ ذَهَبٍ مُكَلَّلٌ بِالْجَوْهَرِ كَانَ كِسْرَى يَضَعُهُمَا عَلَى أُسْطُوَانَةِ التَّاجِ. وعَنْ أَبِي عُبَيْدَةَ الْعَنْبَرِيِّ، قَالَ: لَمَّا هَبَطَ الْمُسْلِمُونَ الْمَدَائِنَ، وَجَمَعُوا الْأَقْبَاضَ، أَقْبَلَ رَجُلٌ بِحُقٍّ مَعَهُ، فَدَفَعَهُ إِلَى صَاحِبِ الْأَقْبَاضِ، فَقَالَ الَّذِي مَعَهُ: مَا رَأَيْنَا مِثْلَ هَذَا قَطُّ، مَا يَعْدِلُهُ مَا عِنْدَنَا وَلَا يُقَارِبُهُ، فَقَالُوا لَهُ: هَلْ أَخَذْتَ مِنْهُ شَيْئًا، فَقَالَ: أَمَا وَاللَّهِ، لَوْلَا اللَّهُ مَا أَتَيْتُكُمْ بِهِ، فَعَرَفُوا أَنَّ لِلرَّجُلِ شَأْنًا، فَقَالُوا: مَنْ أَنْتَ؟ فَقَالَ: وَاللَّهِ مَا أُخْبِرُكُمْ لِتَحْمَدُونِي، وَلَا غَيْرَكُمْ لِيُقْرِظُونِي، وَلَكِنِّي أَحْمَدُ اللَّهَ وَأَرْضَى بِثَوَابِهِ. فَأَتْبَعُوهُ رَجُلًا حَتَّى انْتَهَى إِلَى أَصْحَابِهِ، فَسَأَلَ عَنْهُ، فَإِذَا هُوَ عَامِرُ بْنُ عَبْدِ قَيْسٍ. وعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، مَا أُطْلِعْنَا عَلَى أَحَدٍ مِنْ أَهْلِ الْقَادِسِيَّةِ، أَنَّهُ يُرِيدُ الدُّنْيَا مَعَ الْآخِرَةِ، وَلَقَدِ اتَّهَمْنَا ثَلَاثَةَ نَفَرٍ، فَمَا رَأَيْنَا كَمَا هَجَمْنَا عَلَيْهِ مِنْ أَمَانَتِهِمْ وَزُهْدِهِمْ: طُلَيْحَةَ بْنَ خُوَيْلِدٍ، وَعَمْرَو بْنَ مَعْدِيكَرِبَ، وَقَيْسَ بْنَ الْمَكْشُوحِ. وعَنْ مَخْلَدِ بْنِ قَيْسٍ الْعِجْلِيِّ، عَنْ أَبِيهِ، ] قَالَ: لَمَّا قُدِمَ بِسَيْفِ كِسْرَى وَمِنْطَقَتِهِ عَلَى عُمَرَ بْنِ الْخَطَّابِ ؓ، قَالَ: إِنَّ أَقْوَامًا أَدَّوْا هَذَا لَذَوُو أَمَانَةٍ، فَقَالَ عَلِيٌّ ؓ: إِنَّكَ عَفَفْتَ فَعَفَّتِ الرَّعِيَّةُ. [وَقَالَ: وَحَدَّثَنَا سَيْفٌ]، عَنْ مُحَمَّدٍ وَطَلْحَةَ وَزِيَادٍ وَالْمُهَلَّبِ، قَالُوا: جَمَعَ سَعْدٌ الْخُمْسَ، وَأَدْخَلَ فِيهِ كُلَّ شَيْءٍ أَرَادَ أَنْ يُعْجَبَ بِهِ عُمَرُ، مِنْ ثِيَابِ كِسْرَى وَحُلِيِّهِ وَسَيْفِهِ وَنَحْوِ ذَلِكَ، وَفَضَلَ بَعْدَ الْقَسْمِ بَيْنَ النَّاسِ. وعَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، قَالَ: أَصَابَ الْمُسْلِمُونَ يَوْمَ الْمَدَائِنِ بُهَارَ كِسْرَى، وَكَانُوا يُعِدُّونَهُ لِلشِّتَاءِ إِذَا ذَهَبَتِ الرَّيَاحِينُ، فَكَانُوا إِذَا أَرَادُوا الشُّرْبَ شَرِبُوا عَلَيْهِ، فَكَأَنَّهُمْ فِي رِيَاضٍ وَكَانَ بِسَاطٌ وَاحِدٌ سِتِّينَ ذِرَاعًا فِي سِتِّينَ، أَرْضُهُ مُذَهَّبٌ، وَوَشْيُهُ بِفُصُوصٍ، وَمُمَوَّهٌ بِجَوْهَرٍ، وَوَرَقُهُ بِحَرِيرٍ، وَمَاؤُهُ ذَهَبٌ، وَكَانَتِ الْعَرَبُ تُسَمِّيهِ الْقَطْفَ، فَلَمَّا قَسَّمَ سَعْدٌ فِيهِمْ فَضَلَ عَنْهُمْ وَلَمْ يَتَّفِقْ قَسْمُهُ، فَجَمَعَ سَعْدٌ الْمُسْلِمِينَ، فَقَالَ: إِنَّ اللَّهَ تَعَالَى قَدْ مَلَأَ أَيْدِيَكُمْ وَقَدْ عَسُرَ قَسْمُ هَذَا الْبِسَاطِ، وَلَا يَقْوَى عَلَى شِرَائِهِ أَحَدٌ، فَأَرَى أَنْ تَطِيبُوا بِهِ أَنْفُسَنَا لِأَمِيرِ الْمُؤْمِنِينَ يَضَعُهُ حَيْثُ شَاءَ، فَفَعَلُوا. فَلَمَّا قُدِمَ عَلَى عُمَرَ الْمَدِينَةَ جَمَعَ النَّاسَ فَاسْتَشَارَهُمْ فِي الْبِسَاطِ، فَمِنْ بَيْنَ مُشِيرٍ بِقَبْضِهِ، وَآخَرَ مُفَوِّضٍ إِلَيْهِ، وَآخَرَ مُرَقِّقٍ، فَقَامَ عَلِيٌّ ؓ، فَقَالَ: لِمَ تَجْعَلُ عِلْمَكَ جَهْلًا، وَيَقِينَكَ شَكًّا، إِنَّهُ لَيْسَ لَكَ مِنَ الدُّنْيَا إِلَّا مَا أَعْطَيْتَ فَأَمْضَيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ أَكَلْتَ فَأَفْنَيْتَ، فَقَالَ: صَدَقْتَنِي، فَقَطَعَهُ فَقَسَّمَهُ بَيْنَ النَّاسِ، فَأَصَابَ عَلِيًّا ؓ قِطْعَةٌ مِنْهُ فَبَاعَهَا بِعِشْرِينَ أَلْفًا، وَمَا هِيَ بِأَجْوَدِ تِلْكَ الْقِطَعِ. وعن الْقَاسِمُ بْنُ سَهْلٍ النَّوْشَجَانِيُّ: إِنَّ سِتْرَ بَابِ الْإِيوَانِ أَخْرَقَهُ الْمُسْلِمُونَ لَمَّا افْتَتَحُوا الْمَدَائِنَ، فَأَخْرَجُوا مِنْهُ أَلْفَ أَلْفِ مِثْقَالٍ ذَهَبًا، فَبِيعَ الْمِثْقَالُ بِعَشَرَةِ دَرَاهِمَ، فَبَلَغَ عَشَرَةَ آلَافِ أَلْفِ [أَلْفِ] دِرْهَمٍ. قَالَ]: أَبُو بَكْرِ بْنُ عَيَّاشٍ: لَمَّا خَرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَى صِفِّينَ، مَرَّ بِخَرَابٍ، فَتَمَثَّلَ رَجُلٌ مِنْ أَصْحَابِهِ: جَرَتِ الرِّيَاحُ عَلَى مَحِلِّ دِيَارِهِمْ فَكَأَنَّمَا كَانُوا عَلَى مِيعَادِ وَإِذَا النَّعِيمُ وَكُلُّ مَا يُلْهَى بِهِ يَوْمًا يَصِيرُ إِلَى بِلًى وَنَفَاذِ فَقَالَ عَلِيٌّ ؓ: لَا تَقُلْ هَكَذَا، وَلَكِنْ قُلْ [كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ]: كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ [ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ كَذَلِكَ وَأَوْرَثْنَاهَا ] قَوْمًا آخَرِينَ إِنَّ هَؤُلَاءِ [الْقَوْمَ] كَانُوا وَارِثِينَ فَأَصْبَحُوا مَوْرُوثِينَ، وَإِنَّ هَؤُلَاءِ [الْقَوْمَ] اسْتَحَلُّوا الْحَرَامَ فَحَلَّتْ بِهُمُ النِّقَمُ [فَلَا تَسْتَحِلُّوا الْحَرَامَ فَتَحِلَّ بِكُمُ النِّقَمُ]. وعَنِ السَّائِبِ بْنِ الْأَقْرَعِ: أَنَّهُ كَانَ جَالِسًا فِي إِيوَانِ كِسْرَى، فَنَظَرَ إِلَى تِمْثَالٍ يُشِيرُ بِأُصْبُعِهِ إِلَى مَوْضِعٍ قَالَ: فَوَقَعَ فِي رَوْعِي أَنَّهُ يُشِيرُ إِلَى كَنْزٍ، قَالَ: فَاحْتَفَرْتُ ذَلِكَ الْمَوْضِعَ، فَاسْتَخْرَجْتُ كَنْزًا عَظِيمًا، فَكَتَبْتُ إِلَى عُمَرَ أُخْبِرُهُ، فَكَتَبَ إِنَّ هَذَا شَيْءٌ أَفَاءَهُ اللَّهُ عَلَيْهِ دُونَ الْمُسْلِمِينَ. قَالَ فَكَتَبَ إِلَيْهِ عُمَرُ: إِنَّكَ أَمِيرٌ مِنْ أُمَرَاءِ الْمُسْلِمِينَ، فَاقْسِمْهُ بَيْنَ الْمُسْلِمِينَ. وعن أَحْمَدُ بْنُ إِسْمَاعِيلَ، قَالَ: لَمَّا صَارَتِ الْخِلَافَةُ إِلَى الْمَنْصُورِ هَمَّ بِنَقْضِ [إِيوَانِ الْمَدَائِنِ]، فَاسْتَشَارَ جَمَاعَةً مِنْ أَصْحَابِهِ، فَكُلُّهُمْ أَشَارَ بِمِثْلِ مَا هَمَّ بِهِ، وَكَانَ مَعَهُ كَاتِبٌ مِنَ الْفُرْسِ، فَاسْتَشَارَهُ فِي ذَلِكَ، فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَتَعْلَمُ أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ مِنْ تِلْكَ الْقَرْيَةِ، وَكَانَ لَهُ بِهَا مِثْلُ ذَلِكَ الْمَنْزِلِ وَلِأَصْحَابِهِ مِثْلُ تِلْكَ الْحُجَرِ، فَخَرَجَ أَصْحَابُ ذَلِكَ الرَّسُولِ حَتَّى جَاءُوا مَعَ ضَعْفِهِمْ إِلَى صَاحِبِ هَذَا الْإِيوَانِ مَعَ عِزَّتِهِ وَصُعُوبَةِ أَمْرِهِ، فَغَلَبُوهُ وَأَخَذُوهُ مِنْ يَدِهِ قَسْرًا، ثُمَّ قَتَلُوهُ فَيَجِيءُ الْجَائِي مِنْ أَقَاصِي الْأَرْضِ، فَيَنْظُرُ إِلَى تِلْكَ الْمَدِينَةِ وَإِلَى هَذَا الْإِيوَانِ، [وَيَعْلَمُ أَنَّ صَاحِبَهَا قَهَرَ صَاحِبَ هَذَا الْإِيوَانِ]، فَلَا يَشُكُّ أَنَّهُ بِأَمْرِ اللَّهِ، وَأَنَّهُ هُوَ الَّذِي أَيَّدَهُ وَكَانَ مَعَهُ وَمَعَ أَصْحَابِهِ، وَفِي تَرْكِهِ فَخْرٌ لَكُمْ. فَاسْتَغَشَّهُ الْمَنْصُورُ وَاتَّهَمَهُ لِقَرَابَتِهِ مِنَ الْقَوْمِ، ثُمَّ بَعَثَ فِي نَقْضِ الْإِيوَانِ، فَنُقِضَ مِنْهُ الشَّيْءُ الْيَسِيرُ، ثُمَّ كُتِبَ إِلَيْهِ: إِنَّنَا نُغَرِّمُ فِي نَقْضِهِ أَكْثَرَ مِمَّا نَسْتَرْجِعُ مِنْهُ، إِنَّ هَذَا تَلَفُ الْأَمْوَالِ وَذَهَابُهَا. فَدَعَا الْكَاتِبَ فَاسْتَشَارَهُ فِيمَا كُتِبَ إِلَيْهِ بِهِ، فَقَالَ: لَقَدْ كُنْتُ أَشَرْتُ بِشَيْءٍ لَمْ تَقْبَلْ مِنِّي، فَأَمَّا الْآنَ فَإِنِّي آنَفُ لَكُمْ أَنْ يَكُونُوا أُولَئِكَ يَبْنُونَ بِنَاءً تَعْجِزُونَ أَنْتُمْ عَنْ هَدْمِهِ، وَالصَّوَابُ أَنْ تَبْلُغَ بِهِ الْمَاءَ، فَفَكَّرَ الْمَنْصُورُ فَعَلِمَ أَنَّهُ قَدْ صَدَقَ، فَإِذَا هَدْمُهُ يُتْلِفُ الْأَمْوَالَ، فَأَمَرَ بِالْإِمْسَاكِ عَنْهُ. إعطاء عمر بن الخطاب سراقة بن مالك ثياب وأساور كسرى قَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَيْهَقِيُّ فِي " دَلَائِلِ النُّبُوَّةِ " أَنَّ عُمَرَ بْنَ الْخَطَّابِ أُتِيَ بِفَرْوَةِ كِسْرَى فَوُضِعَتْ بَيْنَ يَدَيْهِ وَفِي الْقَوْمِ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ، قَالَ: فَأَلْقَى إِلَيْهِ سِوَارَيْ كِسْرَى بْنِ هُرْمُزَ فَجَعَلَهُمَا فِي يَدَيْهِ، فَبَلَغَا مَنْكِبَيْهِ، فَلَمَّا رَآهُمَا فِي يَدَيْ سُرَاقَةَ قَالَ: الْحَمْدُ لِلَّهِ، سِوَارَيْ كِسْرَى بْنِ هُرْمُزَ فِي يَدَيْ سُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ، أَعْرَابِيٍّ مِنْ بَنِي مُدْلِجٍ. ثُمَّ حَكَى عَنِ الشَّافِعِيِّ أَنَّهُ قَالَ: وَإِنَّمَا أَلْبَسَهُمَا سُرَاقَةَ ; لِأَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ لِسُرَاقَةَ وَنَظَرَ إِلَى ذِرَاعَيْهِ: كَأَنِّي بِكَ وَقَدْ لَبِسْتَ سِوَارَيْ كِسْرَى وعن الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، قَالَ: بَعَثَ سَعْدُ بْنُ أَبِي وَقَّاصٍ، أَيَّامَ الْقَادِسِيَّةِ إِلَى عُمَرَ بِقَبَاءِ كِسْرَى وَسَيْفِهِ وَمِنْطَقَتِهِ وَسِوَارَيْهِ وَسَرَاوِيلِهِ وَقَمِيصِهِ وَتَاجِهِ وَخُفَّيْهِ، قَالَ: فَنَظَرَ عُمَرُ فِي وُجُوهِ الْقَوْمِ، فَكَانَ أَجْسَمَهُمْ وَأَبَدْنَهُمْ قَامَةً سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ، فَقَالَ: يَا سُرَاقُ قُمْ فَالْبَسْ. قَالَ سُرَاقَةُ: فَطَمِعْتُ فِيهِ فَقُمْتُ فَلَبِسْتُ. فَقَالَ: أُدَبِرْ. فَأَدْبَرْتُ، ثُمَّ قَالَ: أَقْبِلْ. فَأَقْبَلْتُ، ثُمَّ قَالَ: بَخٍ بَخٍ، أُعَيْرَابِيٌّ مِنْ بَنِي مُدْلِجٍ عَلَيْهِ قَبَاءُ كِسْرَى وَسَرَاوِيلُهُ وَسَيْفُهُ وَمِنْطَقَتُهُ وَتَاجُهُ وَخُفَّاهُ، رُبَّ يَوْمٍ يَا سُرَاقُ بْنَ مَالِكٍ، لَوْ كَانَ عَلَيْكَ فِيهِ هَذَا مِنْ مَتَاعِ كِسْرَى وَآلِ كِسْرَى، كَانَ شَرَفًا لَكَ وَلِقَوْمِكَ، انْزِعْ. فَنَزَعْتُ، فَقَالَ: اللَّهُمَّ إِنَّكَ مَنَعْتَ هَذَا رَسُولَكَ وَنَبِيَّكَ، وَكَانَ أَحَبَّ إِلَيْكَ مِنِّي، وَأَكْرَمَ عَلَيْكَ مِنِّي، وَمَنَعْتَهُ أَبَا بَكْرٍ، وَكَانَ أَحَبَّ إِلَيْكَ مِنِّي، وَأَكْرَمَ عَلَيْكَ مِنِّي، وَأَعْطَيْتَنِيهِ، فَأَعُوذُ بِكَ أَنْ تَكُونَ أَعْطَيْتَنِيهِ لِتَمْكُرَ بِي. ثُمَّ بَكَى حَتَّى رَحِمَهُ مَنْ كَانَ عِنْدَهُ. ثُمَّ قَالَ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ: أَقْسَمْتُ عَلَيْكَ لَمَا بِعْتَهُ ثُمَّ قَسَّمْتَهُ قَبْلَ أَنْ تُمْسِيَ. وَذَكَرَ سَيْفُ بْنُ عُمَرَ التَّمِيمِيُّ أَنَّ عُمَرَ حِينَ مَلَكَ تِلْكَ الْمَلَابِسَ وَالْجَوَاهِرَ، جِيءَ بِسَيْفِ كِسْرَى وَمَعَهُ عِدَّةُ سُيُوفٍ ; مِنْهَا سَيْفُ النُّعْمَانِ بْنِ الْمُنْذِرِ نَائِبِ كِسْرَى عَلَى الْحِيرَةِ وَأَنَّ عُمَرَ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ سَيْفَ كِسْرَى فِيمَا يَضُرُّهُ وَلَا يَنْفَعُهُ. ثُمَّ قَالَ: إِنَّ قَوْمًا أَدَّوْا هَذَا لَذَوُوا أَمَانَةٍ. ثُمَّ قَالَ: إِنَّ كِسْرَى لَمْ يَزِدْ عَلَى أَنْ تَشَاغَلَ بِمَا أَوُتِيَ عَنْ آخِرَتِهِ، فَجَمَعَ لِزَوْجِ امْرَأَتِهِ أَوْ زَوْجِ ابْنَتِهِ، وَلَمْ يُقَدِّمْ لِنَفْسِهِ، وَلَوْ قَدَّمَ لِنَفْسِهِ وَوَضَعَ الْفُضُولَ مَوَاضِعَهَا لَحَصَلَ لَهُ. شعر في فتح المدائن وَقَدْ قَالَ بَعْضُ الْمُسْلِمِينَ، وَهُوَ أَبُو بُجَيْدٍ نَافِعُ بْنُ الْأَسْوَدِ، فِي ذَلِكَ: وَأَمَلْنَا عَلَى الْمَدَائِنِ خَيْلًا بَحْرُهَا مِثْلُ بَرِّهِنَّ أَرِيضَا فَانْتَثَلْنَا خَزَائِنَ الْمَرْءِ كِسْرَى يَوْمَ وَلَّوْا وَحَاصَ مِنَّا جَرِيضَا
Translation
✧ The conquest of the city of Bahurasīr and al-Madāʾin, which is the seat of the kingdom of Kisrā. Al-Madāʾin lies on both sides of the Tigris, east and west, and the Tigris runs between them. The eastern city is called al-ʿAtīqa (the Ancient), and in it is the old White Palace which no one knows who built it. Adjacent to it is the city where the kings used to reside, and in it is the Īwān and it is known as Asbānīr. As for the western city, it is called Bahurasīr. Alexander had built Alexandria in the west, Samarqand and the city of al-Ṣughd in Upper Khurāsān, Marw and Herāt in Lower Khurāsān, and he traveled through the earth but did not choose any dwelling other than al-Madāʾin, so he settled there. He built in it a great city and made around it a wall whose trace remains to this day; this is the city called al-Rūmiyya on the eastern side of the Tigris. Alexander stayed there and died, and was carried from there to Alexandria because of his mother. All the kings chose al-Madāʾin; it was named al-Madāʾin (the Cities) because of the many kings of the Kisrās who built in it. The one who built the Īwān was Shābūr b. Hurmuz, known as Dhū al-Aktāf, and his reign lasted seventy-two years. Saʿd's arrival there was in Dhū al-Ḥijja of the year fifteen, and the year sixteen began while he was encamped near it, and he had sent out raiding parties and cavalry in every direction. ʿUmar b. al-Khaṭṭāb commanded Saʿd b. Abī Waqqāṣ to march to al-Madāʾin. The scholars of the sīra said: ʿUmar b. al-Khaṭṭāb ؓ commanded Saʿd b. Abī Waqqāṣ after al-Qādisiyya to march to al-Madāʾin, and he enjoined him to leave the women and children at al-ʿAtīq and to put with them some of the troops to guard them, and to allot to those troops a share of the booty as long as they guarded the families of the Muslims. Saʿd stayed after the conquest for two months at al-Qādisiyya, then departed after finishing its affairs with a few days remaining of Shawwāl. A group of his companions encountered gatherings of Persians on the day of Burs, and they defeated them back to Bābil, then caught up with them and killed some of them. Saʿd stayed at Bābil for some days, then came to Kūthā and reached the place where Ibrāhīm ﷺ was imprisoned. Saʿd sent ahead Zuhra b. al-Ḥawiyya to Bahurasīr, and Shīrzād met him at Sābāṭ with a peace agreement and payment of the jizya, so he sent him to Saʿd and he ratified it. Saʿd arrived with the troops at a place called Muẓlim Sābāṭ, and there they found many squadrons of Kisrā's troops called Būrān, who swore every day: "The kingdom of Persia will not cease as long as we live." With them was a large lion of Kisrā's called al-Muqarraṭ, which they had set in the path of the Muslims. Saʿd's nephew, Hāshim b. ʿUtba, advanced against it and killed the lion while the people watched, and that day his sword was named al-Matīn. That day Saʿd kissed Hāshim's head and Hāshim kissed Saʿd's foot. Hāshim charged the Persians and removed them from their positions and defeated them while reciting His words, Exalted be He: "Did you not swear before that you would never cease?" [Ibrāhīm: 44]. The non-Arabs fortified themselves in Bahurasīr and resisted Saʿd most stubbornly. Saʿd had sent Salmān al-Fārisī to them, and he called them to God, Mighty and Majestic, or the jizya, or fighting, but they refused except fighting and disobedience. They set up mangonels and siege engines, and Saʿd ordered mangonels to be made, so twenty mangonels were made and set up against Bahurasīr, and the siege intensified. They besieged them for two months until they ate dogs and cats. Sometimes the non-Arabs would come out walking on the raised causeways overlooking the Tigris to fight the Muslims, but they could not withstand them. [Then one day they stripped for battle, and the Muslims fought them, and they did not hold firm against them.] So they descended. An arrow struck Zuhayr b. al-Ḥayāt, and Zuhra said: "Remove it," but he said: "Leave me, for my life is still with me as long as it is in me; perhaps I may inflict on them a thrust or a blow or a step." He advanced toward the enemy and struck Shahrabarāz with his sword and killed him, then they surrounded him and he was killed. All this while their king was fortified in a city. He sent a messenger to the Muslims saying to them: "The king says to you: Will you make peace on the condition that we have what is on our side of the Tigris and our mountain, and you have what is on your side of the Tigris up to your mountain? Are you not satisfied? May God not fill your bellies." Al-Aswad b. Quṭba spoke to him with some words, and he turned away. He was asked: "What did you say to him?" He said: "By God, I do not know; they were just words that flowed on my tongue." A man from the people came out seeking protection, so they granted him protection. He said: "By God, no one remains in the city, so what prevents you?" The men scaled the walls and asked him: "Why did they flee?" He said: "The king sent to offer you peace, but you answered him that there would be no peace between us and you until we eat from the honey of Afarīdhīn with the citrons of Kūthā." When Saʿd and the Muslims entered Bahurasīr—the nearer city—they sought boats to cross to the farther city, which is al-Madāʾin, but they could not find any, and they found that the people had gathered the boats. The White (Palace) appeared to the Muslims, and they said the takbīr and said: "This is the White Palace of Kisrā; this is what God and His Messenger promised." They stayed at Bahurasīr for some days in Ṣafar. Then some non-Arabs came and showed them a ford, and Saʿd hesitated about that. Then the tide suddenly came upon them, and he had a dream that the Muslims' horses had plunged in and crossed. He said to the people: "I have resolved to cross this sea to them." They said: "May God resolve for us and for you upon right guidance, so do it." One of the non-Arabs came and said to Saʿd: "If you stay three days, Yazdajird will go away with everything from al-Madāʾin," and this urged him to cross. The crossing to al-Madāʾin Saʿd addressed the Muslims on the bank of the Tigris. He praised God and extolled Him and said: "Your enemy has taken refuge from you with this sea; you cannot reach them with it, while they can reach you whenever they wish and skirmish with you in their boats. There is nothing behind you that you fear being attacked from. I have deemed it right that you hasten to strive against the enemy with your intentions before the world constrains you. Indeed, I have resolved to cross this sea to them." They all said: "May God resolve for us and for you upon right guidance, so do it." Then Saʿd called for volunteers to cross and appointed over them ʿĀṣim b. ʿAmr. They stood at the edge of the Tigris, and ʿĀṣim said: "Who will volunteer with me so that we are the first of the people to enter this sea and protect the fords on the other side?" Sixty of the renowned brave men volunteered for him, while the non-Arabs were standing in rows on the other side. A man from the Muslims advanced while the people hesitated to plunge into the Tigris and said: "Do you fear this little water?" Then he recited His words, Exalted be He: "And no soul can die except by God's permission, a decree with a fixed term" [Āl ʿImrān: 145]. Then he made his horse plunge into it, and the people plunged in. The sixty had divided into two groups: those with male horses and those with female horses. When the Persians saw them floating on the surface of the water, they said: "Dīwānā, dīwānā," meaning "madmen, madmen." Then they said: "By God, you are not fighting humans but rather jinn." Then they sent some of their horsemen into the water to meet the first of the Muslims and prevent them from coming out of the water. ʿĀṣim b. ʿAmr ordered his companions to point their lances at them and aim for the eyes, and they did that to the Persians and gouged out the eyes of their horses. They turned back ahead of the Muslims, unable to control their horses, until they came out of the water. ʿĀṣim and his companions followed them and drove after them until they expelled them from the other side, and they stood at the edge of the Tigris on the other side. The rest of ʿĀṣim's companions from the six hundred descended into the Tigris and forded it until they reached their companions on the other side, and they fought with their companions until they drove the Persians from that side. They called the first detachment the Detachment of Terrors, and its commander was ʿĀṣim b. ʿAmr, and the second detachment the Silent Detachment, and its commander was al-Qaʿqāʿ b. ʿAmr. All this while Saʿd and the Muslims were watching what these horsemen were doing to the Persians, and Saʿd was standing on the bank of the Tigris. Then Saʿd descended with the rest of the army, and that was when they saw the other side fortified by the Muslim horsemen who had reached it. Saʿd had ordered the Muslims when entering the water to say: "We seek help from God and rely on Him; God suffices us, and He is the best disposer of affairs; there is no might and no power except with God, the Most High, the Most Great." Then he made his horse plunge into the Tigris, and the people plunged in; none of them lagged behind. They moved through it as if they were moving on the face of the earth, until they filled what was between the two banks, so that the surface of the water could not be seen because of the horsemen and foot soldiers. The people conversed on the surface of the water just as they conversed on the surface of the earth; that was because of the tranquility, security, and confidence in God's command, His promise, His victory, and His support that they attained, and because their commander Saʿd b. Abī Waqqāṣ was one of the ten who were promised Paradise. The Messenger of God ﷺ died while pleased with him and prayed for him, saying: "O God, answer his supplication and make his arrow hit the mark." What is certain is that Saʿd prayed for his army on that day for safety and victory, and he cast them into this sea; God guided them and preserved them, and not a single man of the Muslims was lost, except for one man called Gharqada al-Bāriqī, whose sorrel mare stumbled. Al-Qaʿqāʿ b. ʿAmr took hold of its bridle and took the man's hand until he righted him on his horse, and he was one of the brave. He said: "Women are unable to give birth to one like al-Qaʿqāʿ b. ʿAmr." Nothing of the Muslims' belongings was lost except a wooden cup belonging to a man called Mālik b. ʿĀmir; its strap was worn, and a wave took it. Its owner called upon God, Mighty and Majestic, and said: "O God, do not make me the only one among them whose property is lost." The wave returned it to the side they were heading for, and the people took it and returned it to its owner intact. When a horse became tired while in the water, God provided for it something like a raised elevation, and it would stand on it and rest. Some of the horses even moved without the water reaching their girths. It was a momentous day, a dreadful affair, a great matter, a dazzling miracle, and a miracle of the Messenger of God ﷺ that God created for his companions; the like of it had not been seen in those lands, nor in any place, except for the earlier case of al-ʿAlāʾ b. al-Ḥaḍramī, but this was greater and more magnificent, for this army was many times larger than that. They said: The one who rode alongside Saʿd b. Abī Waqqāṣ in the water was Salmān al-Fārisī, and Saʿd kept saying: "God suffices us, and He is the best disposer of affairs. By God, God will surely help His friend, and God will surely make His religion prevail, and God will surely defeat His enemy, unless there is in the army wrongdoing or sins that outweigh the good deeds." Salmān said to him: "Islam is new; by God, the seas have been subdued for them just as the land was subdued for them. By Him in whose hand is Salmān's soul, they will come out of it in droves just as they entered in droves." They came out of it as Salmān said; none of them drowned, and they lost nothing. When the enemy saw that, they fled without turning back to anything, and they kept saying: "You are fighting jinn, not humans," and they left most of their wealth. In the treasuries there were three million, and they took half of that and fled and left [the rest, and they took out of the goods what they could carry, and they left] of garments, goods, vessels, and what they had prepared for the siege of cattle, sheep, and food, an amount whose value cannot be counted. Yazdajird had sent his family to Ḥulwān, and he joined his family. The Muslims entered al-Madāʾin while there was no one in it except that in the White Palace there were people who had fortified themselves in it. The Muslims offered them Islam, the jizya, or death, and they chose the jizya. Saʿd encamped in the White Palace and made the Īwān a place of prayer. He began to recite: "How many gardens and springs and fields and noble stations and comforts in which they used to delight did they leave behind? Thus it was, and We made another people inherit them." He completed the prayer, then entered it because he intended to reside there, and he prayed the Friday prayer, and it was the first Friday prayer held in Iraq, the Friday prayer of al-Madāʾin. It is reported from Jābir b. Samura that the Prophet ﷺ said: "A band of Muslims will surely open the treasure of Kisrā which is in the White Palace." He said: "I and my father were among them, and we obtained two thousand dirhams from that." And from Ayyūb b. Ṭahmān: he saw ʿAlī b. Abī Ṭālib ؓ when he entered the Īwān at al-Madāʾin; he ordered the statues in the qibla to have their heads cut off, then he prayed in it. It is said that when the Muslims marched behind them, a Muslim man caught up with a Persian who was protecting his companions, and he struck his horse so that he would get ahead of the Muslim, but the horse balked and he wanted to flee, but it hesitated, and the Muslim caught up with him and killed him and took his spoils. Another Muslim man caught up with a group of Persians who were blaming each other, and they had set up a ball for one of them, and he was throwing it without missing. They turned back, and the Muslim met them. That Persian advanced and threw at him from a closer distance than the ball, but he did not hit him, and the Muslim reached him and killed him, and his companions fled. What was collected from the spoils of the people of al-Madāʾin and its distribution The scholars of the sīra said: Saʿd distributed the fayʾ after taking the fifth, and the share of a horseman came to twelve thousand. He distributed the houses of al-Madāʾin among the people, and he sent for the families and they settled them there. They stayed at al-Madāʾin until they finished with Jalūlāʾ, Ḥulwān, Takrīt, and al-Mawṣil, then they moved to al-Kūfa afterwards. Saʿd sent Zuhra with a group in pursuit of the people, and ordered him to reach the bridge of al-Nahrawān. They reached there and then returned, while the polytheists went on toward Ḥulwān. It is related from Ibn al-Rufayl, from his father al-Rufayl, who said: Zuhrah went out following them until he reached the bridge of al-Nahrawān while they were upon it. They crowded upon it, and a mule fell into the water, so they attacked one another over it. Zuhrah said: I swear by Allah that this mule has some matter of importance; otherwise the people would not have attacked one another over it, nor endured the swords in this narrow position [except for something after they had intended to abandon it]. And behold, what was on it was the ornament of Kisrā and his garments and his beads and his sash, and his coat of mail in which were jewels, in which he used to sit for ostentation. Zuhrah dismounted that day until when he had displaced them, he ordered his companions concerning the mule, and they carried it and brought it out, then they came with what was on it and returned it to the treasuries, not knowing what was on it. It is related from Ḥabīb b. Ṣuhbān, who said: We entered al-Madāʾin and came upon Turkish domes filled with baskets sealed with lead. We thought they were nothing but food, but they were vessels of gold and silver, and they were later distributed among the people. [Ḥabīb] said: I saw a man going around saying: Who has a white one for a yellow one? And we came upon much camphor, and we thought it was nothing but salt, so we began to knead with it until we found its bitterness in the bread. It is related from ʿIṣmah b. al-Ḥārith al-Ḍabbī, who said: I went out among those who went out seeking, and behold, a donkey accompanied by another donkey. When he saw me, he urged it on until he caught up with another ahead of him, and they both urged their donkeys on, and they came to a stream whose bridge had been broken. I came to them and killed one of them, and the other escaped. Then I returned to the two donkeys and brought them to the keeper of the treasuries. He looked at what was on them, and behold, on one of them were two boxes. In one of them was a horse of gold saddled with a saddle of silver, on its bit and breast-strap were rubies and emeralds strung on silver, and a bridle likewise, and a rider of silver crowned with jewels. And in the other was a she-camel of silver upon which was a covering of gold and a girth of gold, and it had a rein of gold, all of it strung with rubies, and upon it was a man of gold crowned with jewels. Kisrā used to place them on the pillar of the crown. It is related from Abū ʿUbaydah al-ʿAnbarī, who said: When the Muslims descended upon al-Madāʾin and gathered the treasuries, a man came forward with a casket he had, and he handed it to the keeper of the treasuries. Those with him said: We have never seen anything like this; what we have does not equal it or come near it. They said to him: Did you take anything from it? He said: By Allah, were it not for Allah, I would not have brought it to you. So they knew the man had some matter of importance, and they said: Who are you? He said: By Allah, I will not tell you so that you praise me, nor others so that they commend me, but I praise Allah and am content with His reward. So they sent a man after him until he came to his companions, and he asked about him, and behold, he was ʿĀmir b. ʿAbd Qays. It is related from Jābir b. ʿAbd Allāh, who said: By Allah, besides whom there is no god, we were not informed of anyone among the people of al-Qādisiyyah that he desired this world along with the Hereafter. We had suspected three persons, but we did not see anything like the integrity and asceticism we encountered from them: Ṭulayḥah b. Khuwaylid, ʿAmr b. Maʿdīkarib, and Qays b. al-Makshūḥ. It is related from Mukhallad b. Qays al-ʿIjlī, from his father, who said: When the sword of Kisrā and his belt were brought to ʿUmar b. al-Khaṭṭāb ؓ, he said: Indeed, a people who delivered this are possessors of trustworthiness. ʿAlī ؓ said: You were abstinent, so the subjects became abstinent. [He said: Sayf related to us], from Muḥammad, Ṭalḥah, Ziyād, and al-Muhallab, who said: Saʿd gathered the fifth, and included in it everything with which he wished ʿUmar to be impressed, of the garments of Kisrā and his ornaments and his sword and the like of that, and it remained over after the division among the people. It is related from ʿAbd al-Malik b. ʿUmayr, who said: The Muslims obtained on the day of al-Madāʾin the bahār of Kisrā, which they used to prepare for winter when the fragrant plants were gone. When they wanted to drink, they would drink upon it, and it was as if they were in gardens. It was a single carpet sixty cubits by sixty, its ground gilded, its embroidery with gems, inlaid with jewels, its leaves of silk, and its water of gold. The Arabs used to call it al-Qaṭf. When Saʿd divided among them, it remained over from them and its division was not agreed upon, so Saʿd gathered the Muslims and said: Allah, exalted is He, has filled your hands, and the division of this carpet has become difficult, and no one is able to buy it. I think you should willingly give it up to the Commander of the Faithful so that he may place it wherever he wills. They did so. When it was brought to ʿUmar in al-Madīnah, he gathered the people and consulted them about the carpet. Among them were those who advised him to keep it, others who delegated the matter to him, and others who spoke gently. Then ʿAlī ؓ stood and said: Why do you turn your knowledge into ignorance and your certainty into doubt? Indeed, you have nothing of this world except what you give and make effective, or what you wear and wear out, or what you eat and consume. He said: You have spoken the truth to me. So he cut it up and distributed it among the people. A piece of it fell to ʿAlī ؓ, and he sold it for twenty thousand, though it was not among the best of those pieces. It is related from al-Qāsim b. Sahl al-Nawshajānī: The curtain of the gate of the īwān was torn by the Muslims when they conquered al-Madāʾin, and they extracted from it one million mithqāls of gold. The mithqāl was sold for ten dirhams, so it reached ten million dirhams. [He said]: Abū Bakr b. ʿAyyāsh said: When ʿAlī b. Abī Ṭālib went out to Ṣiffīn, he passed by ruins, and a man among his companions recited: The winds blew over the place of their abodes, as if they had been upon an appointed time. And when bliss and all that diverts, One day turns to decay and depletion. ʿAlī ؓ said: Do not say it like that, but say [as Allah, mighty and glorious is He, said]: How many gardens and springs did they leave behind, [and crops and a noble station, and comfort in which they used to delight; thus it was, and We caused another people to inherit it]. Indeed, these [people] were inheritors, and they became inherited. Indeed, these [people] deemed the forbidden lawful, so punishments befell them. [So do not deem the forbidden lawful, lest punishments befall you.] It is related from al-Sāʾib b. al-Aqraʿ: He was sitting in the īwān of Kisrā, and he looked at a statue pointing with its finger to a place. He said: It occurred to me that it was pointing to a treasure. He said: So I dug that place and extracted a great treasure. I wrote to ʿUmar informing him, and he wrote: This is something which Allah granted as booty to him rather than to the Muslims. He said: Then ʿUmar wrote to him: You are a commander among the commanders of the Muslims, so divide it among the Muslims. It is related from Aḥmad b. Ismāʿīl, who said: When the caliphate passed to al-Manṣūr, he considered demolishing [the īwān of al-Madāʾin], and he consulted a group of his companions, all of whom advised him as he had considered. With him was a scribe from the Persians, and he consulted him about that. He said to him: O Commander of the Faithful, do you know that the Messenger of Allah ﷺ came out from that village, and he had in it a dwelling like this one, and his companions had chambers like these. The companions of that messenger went forth, despite their weakness, against the owner of this īwān, despite his might and the difficulty of his affair, and they defeated him and took it from his hand by force, then killed him. Then a comer from the farthest parts of the earth will come and look at that city and at this īwān, [and will know that its owner subdued the owner of this īwān], and he will not doubt that it was by Allah's command, and that He is the one who supported him and was with him and his companions. In leaving it there is glory for you. But al-Manṣūr suspected him and accused him because of his kinship with the people. Then he sent to demolish the īwān, and a small part of it was demolished. Then it was written to him: We are spending more on its demolition than we recover from it; this is loss of wealth and its waste. So he summoned the scribe and consulted him about what was written to him. He said: I had advised something which you did not accept from me. As for now, I am too proud for you that those people should build a structure which you are unable to demolish. The right course is to let it reach the water. Al-Manṣūr reflected and knew that he had spoken the truth, for its demolition was wasting wealth, so he ordered that they refrain from it. ʿUmar b. al-Khaṭṭāb giving Surāqah b. Mālik the garments and bracelets of Kisrā Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said in "Dalāʾil al-Nubuwwah" that the fur garment of Kisrā was brought to ʿUmar b. al-Khaṭṭāb and placed before him while Surāqah b. Mālik b. Juʿshum was among the people. He said: He threw to him the two bracelets of Kisrā b. Hurmuz, and he placed them on his arms, and they reached his shoulders. When he saw them on the arms of Surāqah, he said: Praise be to Allah, the bracelets of Kisrā b. Hurmuz are on the arms of Surāqah b. Mālik b. Juʿshum, a Bedouin of Banū Mudlij. Then he related from al-Shāfiʿī that he said: He made Surāqah wear them because the Messenger of Allah, ﷺ, said to Surāqah, when he looked at his forearms: It is as if I see you wearing the bracelets of Kisrā. It is related from al-Qāsim b. Muḥammad b. Abī Bakr, who said: Saʿd b. Abī Waqqāṣ sent to ʿUmar, during the days of al-Qādisiyyah, the outer garment of Kisrā and his sword and his belt and his two bracelets and his trousers and his shirt and his crown and his two shoes. He said: ʿUmar looked at the faces of the people, and the largest in body and most imposing in stature among them was Surāqah b. Mālik b. Juʿshum. He said: O Surāq, stand and put them on. Surāqah said: I desired them, so I stood and put them on. He said: Turn your back. So I turned my back. Then he said: Come forward. So I came forward. Then he said: Excellent, excellent! A little Bedouin of Banū Mudlij, upon him is the outer garment of Kisrā and his trousers and his sword and his belt and his crown and his shoes. Many a day, O Surāqah b. Mālik, if this of the possessions of Kisrā and the family of Kisrā were upon you, it would be an honor for you and your people. Take them off. So I took them off. Then he said: O Allah, You withheld this from Your Messenger and Your Prophet, though he was dearer to You than I and more honored with You than I. And You withheld it from Abū Bakr, though he was dearer to You than I and more honored with You than I. And You gave it to me, so I seek refuge with You that You should have given it to me to beguile me. Then he wept until those with him took pity on him. Then he said to ʿAbd al-Raḥmān b. ʿAwf: I adjure you by Allah to sell it and distribute it before evening. Sayf b. ʿUmar al-Tamīmī mentioned that when ʿUmar came into possession of those garments and jewels, the sword of Kisrā was brought to him, along with a number of swords, among them the sword of al-Nuʿmān b. al-Mundhir, Kisrā's deputy over al-Ḥīrah. And ʿUmar said: Praise be to Allah who made the sword of Kisrā among what harms him and does not benefit him. Then he said: Indeed, a people who delivered this are possessors of trustworthiness. Then he said: Kisrā did no more than occupy himself with what he was given away from his Hereafter, and he gathered for the husband of his wife or the husband of his daughter, and he did not send ahead for himself. Had he sent ahead for himself and placed the surplus in its proper places, it would have accrued to him. Poetry about the conquest of al-Madāʾin One of the Muslims, Abū Bujayd Nāfiʿ b. al-Aswad, said about that: We inclined upon al-Madāʾin with cavalry, Whose sea was like their land, vast and wide. We scattered the treasures of the man Kisrā, On the day they turned away and he slipped from us, choking.
Grades by grader
No grade is recorded for this wording.