Tarikh (al-Tabari) 3057
The year 190 AH
ذِكْرُ فَتْحِ هِرَقْلَةَ وَفِي سنة تسعين ومائة: فَتْحُ الرَّشِيدِ هِرَقْلَةَ. وَكَانَ مِنْ خَبَرِ غَزَاةِ الرَّشِيدِ أَنَّ الرُّومَ كَانُوا مَلَكُوا امْرَأَةً لَمْ يَكُنْ بَقِيَ فِي زَمَانِهَا مِنْ أَهْلِ الْمَمْلَكَةِ غَيْرُهَا، فَكَانَتْ تَكْتُبُ إِلَى الْمَهْدِيِّ وَالْهَادِي وَالرَّشِيدِ بِالتَّبْجِيلِ وَالتَّعْظِيمِ، وَتُهْدِي لَهُمْ، حَتَّى بَلَغَ ابْنَهَا، فَجَاءَهُ الْمَلِكُ دُونَهَا، وَعَاثَ وَأَفْسَدَ، وَتَغَيَّرَ عَلَى الرَّشِيدِ، فَخَافَتْ عَلَى مِلْكِ الرُّومِ أَنْ يَذْهَبَ، لِعِلْمِهَا بِسَطْوَةِ الرَّشِيدِ، فَسَمَلَتْ عَيْنَيِ ابْنِهَا، فَبَطَلَ مُلْكُهُ، وَعَادَ إِلَيْهَا، فَعَظُمَ ذَلِكَ عِنْدَ أَهْلِ مَمْلَكَتِهَا وَأَبْغَضُوهَا، فَخَرَجَ عَلَيْهَا نَقْفُورُ - وَكَانَ كَاتِبَهَا - فَأَعَانُوهُ وَعَضَّدُوهُ، وَقَامَ بِأَمْرِ الْمُلْكِ، وَكَتَبَ إِلَى الرَّشِيدِ: مِنْ نَقْفُورَ مَلِكِ الرُّومِ إِلَى الرَّشِيدِ مَلِكِ الْعَرَبِ، أَمَّا بَعْدُ: فَإِنَّ هَذِهِ الْمَرْأَةَ كَانَتْ وَضَعَتْكَ وَأَبَاكَ وَأَخَاكَ مَوْضِعَ الْمُلُوكِ، وَإِنِّي وَاضِعُكَ بِغَيْرِ ذَلِكَ الْمَوْضِعِ، وَعَامِلٌ عَلَى تَطَرُّقِ بِلَادِكَ، وَالْهُجُومِ عَلَى أَمْصَارِكَ، أَوْ تُؤَدِّي إِلَيَّ مَا كَانَتِ الْمَرْأَةُ تُؤَدِّي إِلَيْكَ، وَالسَّلَامُ. فَلَمَّا وَرَدَ الْكِتَابُ عَلَى الرَّشِيدِ كَتَبَ جَوَابَ كِتَابِهِ يَقُولُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ اللَّهِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ إِلَى نَقْفُورَ كَلْبِ الرُّومِ، جَوَابُكَ عِنْدِي مَا تَرَاهُ عِيَانًا، لَا مَا تَسْمَعُهُ. وَقَدْ ذَكَرْنَا أَنَّهُمْ تَكَاتَبُوا نَحْوَ هَذَا فِي سَنَةِ سَبْعٍ وَثَمَانِينَ، فَشَخَصَ الرَّشِيدُ إِلَى بِلَادِ الرُّومِ فِي مِائَةِ أَلْفٍ وَخَمْسَةٍ وَثَلَاثِينَ أَلْفًا مِنَ الْمُرْتَزِقَةِ سِوَى الْأَتْبَاعِ، فَدَخَلَ بِلَادَ الرُّومِ، فَجَعَلَ يَقْتُلُ وَيَسْبِي وَيَغْنَمُ وَيُعْفِي الْآثَارَ وَيُخَرِّبُ الْحُصُونَ، حَتَّى نَزَلَ عَلَى هِرَقْلَةَ، وَهِيَ أَوْثَقُ حِصْنٍ وَأَمْنَعُهُ، فَتَحَصَّنَ أَهْلُهَا، وَكَانَ لَهَا خَنْدَقٌ يُطِيفُ بِهَا، فَلَمَّا أَلَحَّ عَلَيْهِمُ الرَّشِيدُ بِالسِّهَامِ وَالْمَجَانِيقِ وَالْعَرَادَاتِ، فَفَتَحَ الْبَابَ يَوْمًا رَجُلٌ مِنْهُمْ وَخَرَجَ فِي أَكْمَلِ زِيٍّ وَسِلَاحٍ، فَنَادَى: هَلْ مِنْ مُبَارِزٍ ؟ قَدْ طَالَتْ مُرَافَقَتُكُمْ إِيَّانَا، فَلْيَبْرُزْ إِلَيَّ مِنْكُمْ رَجُلَانِ، ثُمَّ لَمْ يَزَلْ يَزِيدُ حَتَّى بَلَغَ عِشْرِينَ، فَلَمْ يَجُبْهُ أَحَدٌ، فَدَخَلَ وَأَغْلَقَ الْبَابَ، وَكَانَ الرَّشِيدُ نَائِمًا، فَلَمْ يَعْلَمْ بِخَبَرِهِ إِلَّا بَعْدَ انْتِبَاهِهِ، فَغَضِبَ وَلَامَ خَدَمَهُ إِذْ لَمْ يُعْلِمُوهُ فَقِيلَ لَهُ: إِنَّ الِامْتِنَاعَ عَنْهُ سَيُغْرِيهِ وَيُطْغِيهِ، وَهُوَ يَخْرُجُ فِي غَدٍ فَيَطْلُبُ مِثْلَ مَا طَلَبَ، فَطَالَتْ عَلَى الرَّشِيدِ لَيْلَتُهُ انْتِظَارًا لَهُ، فَإِذَا هُوَ بِالْبَابِ قَدْ فُتِحَ، وَخَرَجَ طَالِبًا لِلْبِرَازِ، فَجَعَلَ يَدَّعِي أَنَّهُ يَثْبُتُ لِعِشْرِينَ، فَقَالَ الرَّشِيدُ: مَنْ لَهُ ؟ فَابْتَدَرَ جَمَاعَةٌ مِنَ الْقُوَّادِ كَهَزِيمَةٍ وَخُزَيْمَةَ، فَعَزَمَ عَلَى إِخْرَاجِ الْمُطَوَّعَةِ بَعْضَهُمْ، فَضَجَّ الْمُطَوَّعَةُ، فَإِذَا بِعِشْرِينَ مِنْهُمْ، فَقَالَ قَائِلُهُمْ: يَا أَمِيرَ الْمُؤْمِنِينَ، قُوَّادُكَ مَشْهُورُونَ بِالْبَأْسِ، وَمَتَى خَرَجَ وَاحِدٌ مِنْهُمْ فَقَتَلَ هَذَا الْعِلْجَ لَمْ يَكْبُرْ ذَلِكَ، وَإِنْ قَتَلَهُ الْعِلْجُ كَانَتْ وَصْمَةً عَلَى الْعَسْكَرِ قَبِيحَةً، وَنَحْنُ عَامَّةً لَا يَرْتَفِعُ لِأَحَدٍ مِنَّا صَوْتٌ، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُخَلِّيَنَا نَخْتَارُ رَجُلًا مِنَ الْعَامَّةِ فَنُخْرِجَهُ إِلَيْهِ، فَإِنْ ظَفِرَ عَلِمَ أَهْلُ الْحِصْنِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ظَفِرَ بِأَعْرَفِهِمْ عَلَى يَدِ رَجُلٍ مِنَ الْعَامَّةِ، لَيْسَ مِمَّنْ يُؤْمَنُ قَتْلُهُ، وَلَا يُؤْثَرُ، وَإِنْ قُتِلَ الرَّجُلُ كَانَ شَهِيدًا وَلَمْ يُؤَثِّرْ دَمًا. فَقَالَ الرَّشِيدُ: قَدِ اسْتَصْوَبْتُ رَأْيَكُمْ، فَاخْتَارُوا رَجُلًا مِنْكُمْ، فَاخْتَارُوا رَجُلًا يُقَالُ لَهُ: ابْنُ الْجَزَرِيِّ، وَكَانَ مَعْرُوفًا بِالْبَأْسِ وَالنَّجْدَةِ، فَقَالَ لَهُ الرَّشِيدُ: أَتَخْرُجُ ؟ قَالَ: نَعَمْ، وَأَسْتَعِينُ بِاللَّهِ . فَقَالَ: أَعْطُوهُ فَرَسًا وَرُمْحًا وَسَيْفًا وَتُرْسًا. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنَا بِفَرَسِي أَوْثَقُ، وَرُمْحِي بِيَدِي أَشَدُّ، وَلَكِنْ قَدْ قَبِلْتُ السَّيْفَ وَالتُّرْسَ فَلَبِسَ سِلَاحَهُ وَاسْتَدْنَاهُ الرَّشِيدُ وَوَدَّعَهُ وَأَتْبَعَهُ الدُّعَاءَ، وَخَرَجَ مَعَهُ عِشْرُونَ مِنَ الْمُطَوَّعَةِ، فَلَمَّا انْقَضَّ فِي الْوَادِي قَالَ لَهُمُ الْعِلْجُ وَهُوَ يَعُدُّهُمْ وَاحِدًا وَاحِدًا، إِنَّمَا الشَّرْطُ عِشْرُونَ وَقَدْ زِدْتُمْ رَجُلًا، وَلَكِنْ لَا بَأْسَ. فَنَادَوْهُ: لَيْسَ يَخْرُجُ إِلَيْكَ إِلَّا رَجُلٌ وَاحِدٌ. فَلَمَّا فَصَلَ مِنْهُمُ ابْنُ الْجَزَرِيُّ تَلَقَّاهُ الرَّجُلُ الرُّومِيُّ وَقَدْ أَشْرَفَ أَكْثَرُ النَّاسِ مِنَ الْحِصْنِ يَتَأَمَّلُونَ صَاحِبَهُمْ وَالْقَرْنَ، حَتَّى ظُنَّ أَنَّهُ لَمْ يَبْقَ أَحَدٌ فِي الْحِصْنِ إِلَّا أَشْرَفَ، فَقَالَ الرُّومِيُّ: أَتَصْدُقُنِي عَمَّا أَسْتَخْبِرُكَ ؟ قَالَ: نَعَمْ، قَالَ: أَنْتَ بِاللَّهِ ابْنُ الْجَزَرِيِّ، قَالَ: اللَّهُمَّ نَعَمْ. فَكَفَرَ لَهُ، ثُمَّ أَخَذَا فِي شَأْنِهِمَا فَاطَّعَنَا حَتَّى طَالَ الْأَمْرُ بَيْنَهُمَا، وَكَانَ الْفَرَسَانِ يَقُومَانِ وَلَمْ نَجِدْ مِنْ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، ثُمَّ تَجَالَدَا بِالسُّيُوفِ، وَجَعَلَ ابْنُ الْجَزَرِيِّ يَضْرِبُ الضَّرْبَةَ الَّتِي يَرَى أَنَّهُ قَدْ بَلَغَ فِيهَا، فَيَتَّقِيهَا الرُّومِيُّ، وَكَانَ تُرْسُهُ حَدِيدًا، فَيُسْمَعُ لِذَلِكَ صَوْتٌ مُنْكَرٌ، وَيَضْرِبُهُ الرُّومِيُّ ضَرْبَ مُغْدِرٍ، لِأَنَّ تُرْسَ ابْنِ الْجَزَرِيِّ كَانَ دَرَقَةً، فَلَمَّا يَئِسَ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ انْهَزَمَ ابْنُ الْجَزَرِيِّ، فَدَخَلَتِ الْمُسْلِمِينَ كَآبَةٌ لَمْ يَكْتَئِبُوا مِثْلَهَا قَطُّ، وَعَطْعَطَ الْمُشْرِكُونَ، ثُمَّ اتَّبَعَهُ الْعِلْجُ، فَالْتَفَتَ ابْنُ الْجَزَرِيِّ، فَرَمَى الْعِلْجَ بِوَهْقٍ فَوَقَعَ فِي عُنُقِهِ، وَرَكَضَ إِلَيْهِ فَاسْتَلَبَهُ عَنْ فَرَسِهِ، ثُمَّ عَطَفَ عَلَيْهِ، فَمَا وَصَلَ إِلَى الْأَرْضِ حَتَّى فَارَقَهُ رَأْسُهُ، فَكَبَّرَ الْمُسْلِمُونَ وَانْخَذَلَ الْمُشْرِكُونَ، وَبَادَرُوا الْبَابَ يُغْلِقُونَهُ. وَإِنَّمَا كَانَتْ هَزِيمَةُ ابْنِ الْجَزَرِيِّ حِيلَةً مِنْهُ. وَاتَّصَلَ الْخَبَرُ بِالرَّشِيدِ فَقَالَ لِلْقُوَّادِ: اجْعَلُوا النَّارَ فِي الْمَجَانِيقِ، فَتَهَافَتَ السُّورُ، فَفَتَحُوا الْبَابَ مُسْتَأْمِنِينَ، وَصُبَّتِ الْأَمْوَالُ عَلَى ابْنِ الْجَزَرِيِّ وَقُودَ، فَلَمْ يَقْبَلِ النُّقُودَ، وَسَأَلَ أَنْ يُعْفَى وَيُتْرَكَ بِمَكَانِهِ مِنَ الثَّغْرِ، فَلَمْ يَزَلْ بِهِ طُولَ عُمْرِهِ. وَكَانَ فَتْحُ هِرَقْلَةَ فِي شَوَّالَ، وَأَخْرَبَهَا وَسَبَى مِنْ أَهْلِهَا سِتَّةَ عَشَرَ أَلْفًا، فَأَقْدَمُهُمُ الرَّافِقَةَ، فَتَوَلَّى بَيْعَهُمْ أَبُو الْبَخْتَرِيِّ الْقَاضِي. فتح حصن الصقالبة وديسة والصفصاف وَوَجَّهَ الرَّشِيدُ دَاوُدَ بْنَ عِيسَى بْنِ مُوسَى سَائِحًا فِي أَرْضِ الرِّقَّةِ فِي سَبْعِينَ أَلْفًا. وَافْتَتَحَ شَرَاحِيلُ بْنُ مَعْنِ بْنِ زَائِدَةَ حِصْنَ الصَّقَالِبَةِ وَدِيسَةَ. وَافْتَتَحَ يَزِيدُ بْنُ مَخْلَدٍ الصَّفْصَافَ، وَمَقْلُونِيَّةَ. وَوَلِيَ حُمَيْدُ بْنُ مَعْيُوفٍ سَاحِلَ بَحْرِ الشَّامِ إِلَى مِصْرَ، فَبَلَغَ حُمَيْدٌ قُبْرُسَ، فَهَدَمَ وَحَرَقَ وَسَبَى مِنْ أَهْلِهَا سِتَّةَ عَشَرَ أَلْفًا، وَأَقْدَمَهُمُ الرَّافِقَةَ، فَتَوَلَّى بَيْعَهُمْ أَبُو الْبَخْتَرِيِّ الْقَاضِي. وَبَعَثَ نَقْفُورُ بِالْخَرَاجِ وَالْجِزْيَةِ عَنْ رَأْسِهِ، وَوَلِيُّ عَهْدِهِ وَبَطَارِقَتُهُ وَسَائِرُ أَهْلِ بَلَدِهِ خَمْسِينَ أَلْفَ دِينَارٍ، مِنْهَا عَنْ رَأْسِهِ أَرْبَعَةُ دَنَانِيرَ، وَعَنْ رَأْسِ وَلَدِهِ دِينَارَيْنِ. وَكَتَبَ نَقْفُورُ مَعَ بِطْرِيقَيْنِ مِنْ عُظَمَاءِ بَطَارِقَتِهِ فِي جَارِيَةٍ مِنْ سَبْيِ هِرَقْلَةَ كِتَابًا نُسْخَتُهُ: لِعَبْدِ اللَّهِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ، مِنْ نَقْفُورِ مَلِكِ الرُّومِ، سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ: أَيُّهَا الْمَلِكُ، إِنَّ لِي حَاجَةً لَا تَضُرُّكَ فِي دِينِكَ وَلَا دُنْيَاكَ، هَيِّنَةً يَسِيرَةً، [أَنْ ] تَهَبَ لِابْنِي جَارِيَةً مِنْ بَنَاتِ أَهْلِ هِرَقْلَةَ كُنْتُ خَطَبْتُهَا عَلَى ابْنِي، فَإِنْ رَأَيْتَ أَنْ تُسْعِفَنِي فِي حَاجَتِي [فَعَلْتَ ]. وَالسَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. وَاسْتَهْدَاهُ أَيْضًا طِيبًا وَسُرَادِقًا، فَأَمَرَ الرَّشِيدُ بِطَلَبِ الْجَارِيَةِ، فَأُحْضِرَتْ وَزُيِّنَتْ وَأُجْلِسَتْ عَلَى فِرَاشٍ فِي مَضْرِبِهِ الَّذِي كَانَ نَازِلًا فِيهِ، وَسُلِّمَتِ الْجَارِيَةُ وَالْمَضْرِبُ بِمَا فِيهِ مِنَ الْآنِيَةِ وَالْمَتَاعِ إِلَى رَسُولِ نَقْفُورَ، وَبَعَثَ إِلَيْهِ بِمَا سَأَلَ مِنَ الْعِطْرِ، وَبَعَثَ إِلَيْهِ مِنَ التَّمَوُّرِ وَالزَّبِيبِ وَالْأَخْبِصَةِ وَالتِّرْيَاقِ، فَسَلَّمَ ذَلِكَ إِلَيْهِ رَسُولُ الرَّشِيدِ، فَأَعْطَاهُ نَقْفُورُ وَقْرَ بِرْذَوْنٍ دَرَاهِمَ كَانَ مَبْلَغُهُ خَمْسِينَ أَلْفَ دِرْهَمٍ، وَمِائَةَ ثَوْبٍ دِيبَاجٍ، وَمِائَتَيْ ثَوْبٍ بَزْيُونَ، وَاثْنَيْ عَشَرَ بَازِيًّا، وَأَرْبَعَةَ أَكْلُبٍ مِنْ كِلَابِ الصَّيْدِ، وَثَلَاثَ بَرَاذِينَ، وَكَانَ نَقْفُورُ اشْتَرَطَ أَلَّا يُخَرِّبَ ذَا الْكُلَاعِ، وَلَا حَمْلَهُ، وَلَا حِصْنَ سِنَانٍ، وَاشْتَرَطَ الرَّشِيدُ عَلَيْهِ أَلَّا يُعَمِّرَ هِرَقْلَةَ، وَعَلَى أَنْ يَحْمِلَ نَقْفُورُ ثَلَاثَمِائَةِ أَلْفِ دِينَارٍ، فَقَالَ أَبُو الْعَتَاهِيَةِ فِي ذَلِكَ: إِمَامَ الْهُدَى أَصْبَحْتَ بِالدِّينِ مَعْنِيًّا وَأَصْبَحْتَ تَسْقِي كُلَّ مُسْتَمْطِرٍ رِيًّا لَكَ اسْمَانِ شِقًّا مِنْ رَشَادٍ وَمِنْ هُدًى فَأَنْتَ الَّذِي تُدْعَى رَشِيدًا [وَ ] مَهْدِيًّا إِذَا مَا سَخِطْتَ الشَّيْءَ كَانَ مُسْخَطًا وَإِنْ تَرْضَ شَيْئًا [كَانَ ] فِي النَّاسِ مَرْضِيًّا بُسِطَتْ لَنَا شَرْقًا وَغَرْبًا يَدُ الْعُلَا فَأَوْسَعْتَ شَرْقِيًّا وَأَوْسَعْتَ غَرْبِيًّا وَوَشَيْتَ وَجْهَ الْأَرْضِ بِالْجُودِ وَالنَّدَى فَأَصْبَحَ وَجْهُ الْأَرْضِ بِالْجُودِ بِالْجُودِ مُوَشِّيًا وَأَنْتَ أَمِيرُ الْمُؤْمِنِينَ فَتَى الْتُقَّى نَشَرْتَ مِنَ الْإِحْسَانِ مَا كَانَ مَطْوِيًّا تَحَلَّيْتَ لِلدُّنْيَا وَلِلدِّينِ بِالرِّضَا فَأَصْبَحَ نَقْفُورُ لِهَارُونَ ذِمِّيًّا . وَكان هارون قَدْ لَبِسَ عَلَى رَأْسِهِ حين خروجه قَلَنْسُوَةً، فَقَالَ فِيهَا أَبُو الْمُعَلَّى الْكِلَابِيُّ: فَمَنْ يَطْلُبْ لِقَاءَكَ أَوْ يُرِدْهُ فَبِالْحَرَمَيْنِ أَوْ أَقْصَى الثُّغُورِ فَفِي أَرْضِ الْعُدُوِّ عَلَى طِمِرٍّ وَفِي أَرْضِ التَّرَفُّهِ فَوْقَ كُورِ
Translation
✧ Mention of the conquest of Hiraqlah. In the year one hundred and ninety AH: al-Rashīd conquered Hiraqlah. The account of al-Rashīd's raid: The Byzantines had been ruled by a woman, such that in her time there remained no one else of the ruling family except her. She used to write to al-Mahdī, al-Hādī, and al-Rashīd with veneration and honor, and she would send them gifts, until her son came of age. Then the kingship came to him to her exclusion, and he caused corruption and mischief, and he turned against al-Rashīd. She feared for the Byzantine kingdom that it would be lost, knowing al-Rashīd's might, so she gouged out her son's eyes. His rule was nullified and it reverted to her. That became grave among the people of her kingdom and they came to hate her. Naqfur—who had been her secretary—rose against her. They supported him and strengthened him, and he took charge of the affairs of the kingdom. He wrote to al-Rashīd: From Naqfur, king of the Byzantines, to al-Rashīd, king of the Arabs. Now then: This woman used to place you and your father and your brother in the position of kings, but I am placing you in a position other than that. I shall set out to raid your lands and assault your cities, unless you pay me what the woman used to pay you. Peace. When the letter reached al-Rashīd, he wrote in reply to his letter, saying: In the name of God, the Merciful, the Compassionate. From ʿAbd Allāh Hārūn, Commander of the Faithful, to Naqfur, dog of the Byzantines. My answer to you is what you will see with your own eyes, not what you will hear. We have already mentioned that they corresponded in something like this in the year eighty-seven AH. Al-Rashīd then set out for the Byzantine lands with one hundred and thirty-five thousand regular troops, not counting followers. He entered the Byzantine lands and began killing, taking captives, seizing booty, effacing traces, and destroying fortresses, until he encamped before Hiraqlah, which was the strongest and most impregnable fortress. Its people fortified themselves within. It had a moat encircling it. When al-Rashīd pressed them hard with arrows, mangonels, and ʿarrādāt, one day a man among them opened the gate and came out in the most complete attire and arms. He called out: "Is there any challenger? Long has your stay with us lasted. Let two men from among you come out to me." He kept increasing the number until he reached twenty, but no one answered him. Then he entered and shut the gate. Al-Rashīd was asleep, and he learned of his affair only after waking. He became angry and reproached his servants for not informing him. It was said to him: "Refraining from him will embolden him and make him overbearing. He will come out tomorrow seeking the like of what he sought." Al-Rashīd's night grew long as he waited for him. Then, behold, the gate was opened and he came out seeking single combat. He laid claim that he could withstand twenty. Al-Rashīd said: "Who will face him?" A group of commanders, such as Hazīmah and Khuzaymah, hastened forward. He resolved to send out some of the volunteers. The volunteers clamored, and behold, there were twenty of them. Their spokesman said: "O Commander of the Faithful, your commanders are renowned for valor. If one of them goes out and kills this polytheist, that is no great matter. But if the polytheist kills him, it would be a disgraceful blemish upon the army. We are commoners, and none of us is distinguished. If the Commander of the Faithful sees fit to let us choose a man from the common people and send him out against him, then if he prevails, the people of the fortress will know that the Commander of the Faithful has prevailed over their most renowned man at the hand of a commoner, one whose death is of no consequence and who is not celebrated. And if the man is killed, he will be a martyr and no blood price will be incurred." Al-Rashīd said: "I approve of your opinion. So choose a man from among you." They chose a man called Ibn al-Jazarī, who was known for valor and courage. Al-Rashīd said to him: "Will you go out?" He said: "Yes, and I seek help from God." He said: "Give him a horse, a lance, a sword, and a shield." He said: "O Commander of the Faithful, I trust my own horse more, and my lance is more sure in my hand. But I have accepted the sword and the shield." He donned his arms. Al-Rashīd drew near to him, bade him farewell, and followed him with supplication. Twenty volunteers went out with him. When he descended into the valley, the polytheist said to them, counting them one by one: "The condition is twenty, and you have added a man. But no matter." They called out to him: "Only one man will come out against you." When Ibn al-Jazarī separated from them, the Byzantine man met him. Most of the people from the fortress had come out to look down and observe their champion and his opponent, so much so that it was thought that no one remained in the fortress but had come out to watch. The Byzantine said: "Will you tell me the truth about what I ask you?" He said: "Yes." He said: "By God, are you Ibn al-Jazarī?" He said: "O God, yes." The Byzantine then blasphemed. Then they turned to their affair and thrust at each other with lances until matters between them grew long. The two horses stood, and we found neither one's companion. Then they struck with swords. Ibn al-Jazarī began to deliver blows that he thought had landed, but the Byzantine parried them. His shield was of iron, so a terrible sound was heard. The Byzantine struck him with treacherous blows, for Ibn al-Jazarī's shield was a leather buckler. When each despaired of his opponent, Ibn al-Jazarī fled. A grief entered the Muslims such as they had never felt before, and the polytheists shouted in jubilation. Then the polytheist pursued him. Ibn al-Jazarī turned and cast a lasso at him, which fell upon his neck. He galloped to him and pulled him from his horse. Then he turned upon him, and he had not reached the ground before his head was parted from him. The Muslims shouted "God is great!" and the polytheists despaired and rushed to shut the gate. Ibn al-Jazarī's flight had been a ruse. The news reached al-Rashīd, and he said to the commanders: "Set fire to the mangonels." The wall collapsed, and they opened the gate seeking quarter. Wealth was poured out upon Ibn al-Jazarī as he stood, but he would not accept the coins. He asked to be exempted and left in his place on the frontier, and he remained there for the rest of his life. The conquest of Hiraqlah took place in Shawwāl. He destroyed it and took captive from its people sixteen thousand, whom he brought to al-Rāfiqah. Abū al-Bakhtarī, the judge, took charge of selling them. Conquest of the fortress of al-Ṣaqālibah, Dīsah, and al-Ṣafṣāf. Al-Rashīd sent Dāwūd b. ʿĪsā b. Mūsā forth into the land of al-Raqqah with seventy thousand men. Sharāḥīl b. Maʿn b. Zāʾidah conquered the fortress of al-Ṣaqālibah and Dīsah. Yazīd b. Makhlad conquered al-Ṣafṣāf and Maqlūniyyah. Ḥumayd b. Maʿyūf was put in charge of the coast of the Syrian Sea as far as Egypt. Ḥumayd reached Cyprus, where he demolished, burned, and took captive sixteen thousand of its people, whom he brought to al-Rāfiqah. Abū al-Bakhtarī, the judge, took charge of selling them. Naqfur sent the kharāj and jizyah for himself, his heir apparent, his patricians, and the rest of the people of his land: fifty thousand dinars. Of that, four dinars were for his own head, and two dinars for the head of his son. Naqfur wrote through two of his leading patricians concerning a slave girl from the captives of Hiraqlah, a letter whose text read: To ʿAbd Allāh Hārūn, Commander of the Faithful, from Naqfur, king of the Byzantines. Peace be upon you. Now then, O king, I have a need that will not harm you in your religion or your world, a small and trifling one: that you grant my son a slave girl from the daughters of the people of Hiraqlah, whom I had sought in marriage for my son. If you see fit to grant my request, then do so. Peace be upon you and the mercy of God and His blessings. He also requested of him perfume and a pavilion. Al-Rashīd ordered that the slave girl be sought. She was brought, adorned, and seated upon a couch in the tent in which he was staying. The slave girl and the tent, with all that was in it of vessels and goods, were handed over to Naqfur's envoy. He sent him the perfume he had requested, and he sent him dates, raisins, sweet dishes, and theriac. Al-Rashīd's envoy delivered that to him. Naqfur gave him a mule-load of dirhams, amounting to fifty thousand dirhams, one hundred garments of silk brocade, two hundred garments of baziyūn, twelve falcons, four hunting dogs, and three mules. Naqfur stipulated that al-Rashīd not destroy Dhū al-Kulāʿ, nor its district, nor the fortress of Sinān. Al-Rashīd stipulated that Naqfur not rebuild Hiraqlah, and that Naqfur pay three hundred thousand dinars. Abū al-ʿAtāhiyah said regarding that: O imam of guidance, you have become concerned with the faith and you have given drink to every seeker of rain until satisfied. You have two names, derived from right guidance and from guidance, for you are called Rashīd and Mahdī. When you are displeased with a thing, it becomes displeasing, and if you approve of a thing, it becomes approved among the people. The hand of eminence was extended for us east and west, you have made spacious the east and you have made spacious the west. You have embroidered the face of the earth with generosity and munificence, so the face of the earth has become embroidered with generosity. And you are the Commander of the Faithful, the youth of piety, you have spread forth the good deeds that were folded away. You have adorned yourself for this world and for the faith with contentment, so Naqfur has become a tributary to Hārūn. Hārūn had worn a qalansuwah on his head when he set out. Abū al-Muʿallā al-Kilābī said regarding it: Whoever seeks to meet you or desires it, then it is at the two holy sanctuaries or at the farthest frontiers. For in the land of the enemy you are on a lean horse, and in the land of ease you are above a camel saddle.
Grades by grader
No grade is recorded for this wording.