The Origins of the Islamic State/Part 9/Chapter 7

by Aḥmad ibn Yaḥyá al-Balādhurī

CHAPTER VII

The Battle of Jalûlâʾ

A description of the battle. After spending several days in al-Madâʾin, the Moslems received word that Yazdajird had massed a great host, which was then at Jalûlâʾ, and had directed it against them. Saʿd ibn-abi-Waḳḳâṣ thereupon dispatched Hâshim ibn-ʿUtbah ibn-abi-Waḳḳâṣ at the head of 12,000 men to meet them. The Moslems found that the Persians, having left their families and heavy baggage at Khâniḳîn,^[1] had dug trenches and fortified themselves, binding themselves with a pledge never to flee. Reinforcements were coming to them all the time from Ḥulwân and al-Jibâl [the mountains, i. e., Media]. The Moslems, thinking it best to hasten the attack before the reinforcements became too strong, met them with Ḥujr ibn-ʿAdi-l-Kindi commanding the right wing, ʿAmr ibn-Maʿdikarib commanding the cavalry and Ṭulaiḥah ibn-Khuwailid commanding the infantry. The Persians were on this occasion led by Khurrazâd, a brother of Rustam. The fight that ensued was the fiercest they ever had, in which arrows and lances were used until broken to pieces, and swords were applied until they were bent. Finally the Moslems altogether made one onslaught and drove the Persians from their position, putting them to flight. The Persians fled away and the Moslems kept pursuing them at their very heels with fearful slaughter until darkness intervened and they had to return to their camp.

Hâshim ibn-ʿUtbah left Jarîr ibn-ʿAbdallâh in Jalûlâʾ with a heavy force of cavalry to act as a check between the Moslems and their enemy. Yazdajird thereupon left Ḥulwân.

Mahrûdh. The Moslems carried on many raids in the regions of as-Sawâd on the east bank of the Tigris. Coming to Mahrûdh,^[2] Hâshim made terms with its dihḳân, stipulating that the latter should pay a jarîb of dirhams [?] and the former should not kill any of the men.

Ad-Daskarah. On a charge of treachery, against the Moslems, Hâshim put the dihḳân of ad-Daskarah^[3] to death.

Al-Bandanijain. Hâshim then proceeded to al-Bandanijain,^[4] whose inhabitants sued for peace, agreeing to pay tax and kharâj. Consequently, Hâshim promised them security.

Khâniḳîn. At Khâniḳîn there was a small remnant of the Persians against whom Jarîr ibn-ʿAbdallâh now marched and whom he put to death. Thus was no region of the Sawâd Dijlah left unconquered by the Moslems or unpossessed by them.

According to Hishâm ibn-al-Kalbi, the leader of the army in the battle of Jalûlâʾ in behalf of Saʿd was ʿAmr ibn-ʿUtbah ibn-Naufal ibn-Uhaib ibn-ʿAbd-Manâf ibn-Zuhrah whose mother was ʿÂtikah, daughter of abu-Waḳḳâṣ.

After the battle of Jalûlâʾ, Saʿd left for al-Madâʾin where he gathered a host of men, and then kept on his way to the region of al-Ḥîrah.

The battle of Jalûlâʾ took place at the close of the year 16.

The converts. Those who embraced Islâm were among others, Buṣbuhra—the dihḳân of al-Falâlij and an-Nahrain, Bisṭâm ibn-Narsi—the dihḳân of Bâbil and Khuṭarniyah,^[5] ar-Rufail—the dihḳân of al-ʿÂl,^[6] and Fairuz—the dihḳân of Nahr al-Malik^[7] and Kûtha. ʿUmar ibn-al-Khaṭṭâb did not interfere with them but left their lands in their own hands and annulled the poll-tax they paid.

Hâshim's campaign. Abu-Masʿûd al-Kûfi from ʿAwânah's father:—Saʿd ibn-abi-Waḳḳâṣ dispatched Hâshim ibn-ʿUtbah ibn-abi-Waḳḳâṣ accompanied by al-Ashʿath ibn-Ḳais al-Kindi. Hâshim passed through ar-Râdhânât^[8] and visited Daḳûḳa and Khânîjâr, conquering all that region together with all the district of Bâjarma. Hâshim penetrated towards Sinn Bârimma^[9] and Bawâzij al-Mulk as far as the border of Shahrazûr.

ʿUmar's message to Saʿd. Al-Ḥusain ibn-al-Aswad from Yazîd ibn-abi-Ḥabîb:—When Saʿd ibn-abi-Waḳḳâṣ completed the conquest of as-Sawâd, he received the following letter from ʿUmar ibn-al-Khaṭṭâb:

"I have received thy letter in which thou statest that thy men have asked thee to divide among them whatever spoils Allah has assigned them. At the receipt of my letter, find out what possessions and horses the troops on 'horses and camels'^[10] have acquired and divide that among them, after taking away one-fifth. As for the land and camels, leave them in the hands of those men who work them, so that they may be included in the stipends [pensions] of the Moslems. If thou dividest them among those present, nothing will be left for those who come after them."

How the land and the inhabitants of as-Sawâd should be considered. Al-Ḥusain from ʿAbdallâh ibn-Ḥâẓim:—The latter said, "I once asked Mujâhid regarding the land of as-Sawâd and he answered, 'It can neither be bought nor sold.' This is because it was taken by force and was not divided. It belongs to all the Moslems."

Al-Walîd ibn-Ṣâliḥ from Sulaimân ibn-Yasâr:—ʿUmar ibn-al-Khaṭṭâb left as-Sawâd for those who were still in men's loins and mothers' wombs [i. e., posterity] , considering the inhabitants dhimmis from whom tax should be taken on their person, and kharâj on their land. They are therefore dhimmis and cannot be sold as slaves.

The following statement was made by Sulaimân: "Al-Walîd ibn-ʿAbd-al-Malik wanted to consider the inhabitants of as-Sawâd as having been acquired without fighting [Ar. faiʾ]; but when I told him of the position ʿUmar took regarding them, Allah prevented him from doing so."

Al-Ḥûsain ibn-al-Aswad from Ḥârithah ibn-Muḍarrib:—ʿUmar ibn-al-Khaṭṭâb, desiring to divide as-Sawâd among the Moslems, ordered that they be counted. Each Moslem had three peasants for his share. ʿUmar took the advice of the Prophet's Companions, and ʿAli said, "Leave them that they may become a source of revenue and aid^[11] for the Moslems." Accordingly, ʿUmar sent ʿUthmân ibn-Ḥunaif al-Anṣâri who assessed on each man 48, 24, or 12 [dirhams].

Abu-Naṣr at-Tammâr from ʿAli:—The latter said, "If ye were not to strike one another on the face [have civil war] I would divide as-Sawâd among you."

Al-Ḥusain ibn-al-Aswad from ʿÂmir:—The people of as-Sawâd have no covenant, rather they came under our control by surrender.

Al-Ḥusain from ash-Shaʿbi:—The latter was asked whether the people of as-Sawâd had a covenant, to which he replied, "At first, they had none; but when the Moslems consented to take kharâj from them, then they came to have one."

Al-Ḥusain from ʿÂmir:—The latter said, "The people of as-Sawâd have no covenant."

The Magians. ʿAmr an-Nâḳid from Jaʿfar ibn-Muḥammad's father:—The Emigrants had a sitting place in the mosque in which ʿUmar used to discuss with them the news he received from the different regions. One day he said, "I know not how to treat the Magians;" upon which ʿAbd-ar-Raḥmân ibn-ʿAuf rose and said, "I bear witness that the Prophet said, 'Treat them according to the same law with which ye treat the People of the Book'."

The Bajîlah's share in as-Sawâd. Muḥammad ibn-aṣ-Ṣabbâḥ al-Bazzâz from Ḳais ibn-abi-Ḥâzim:—The Bajîlah tribe constituted one-fourth of the Moslems in the battle of al-Ḳâdisîyah, and ʿUmar had allotted them one-fourth of as-Sawâd. Once when Jarîr [ibn-ʿAbdallâh] called on ʿUmar, the latter said, "Had I not been responsible for what I divide, I would leave to you the share already given; but I see that the Moslems have multiplied, so ye have to restore what ye have taken." Jarîr and the others did as ʿUmar said; and ʿUmar offered Jarîr a present of 80 dînârs.^[12]

A woman of the tribe of Bajîlah, called umm-Kurz, came to ʿUmar and said, "My father died and his share in as-Sawâd holds good. I shall never deliver it!" ʿUmar turned to her and said, "But, umm-Kurz, thy people have all consented to do so." "I shall never consent," said she, "unless thou carry me on a submissive she-camel covered with a red nappy mantle [Ar. ḳaṭîfah] and fill both of my hands with gold," which ʿUmar did.

Al-Ḥusain from Jarîr:—ʿUmar gave to the Bajîlah one-quarter of as-Sawâd which they held for three years.

Ḳais said:—"Jarîr ibn-ʿAbdallâh accompanied by ʿAmmâr ibn-Yâsir called on ʿUmar who said, 'Had I not been held responsible for what I divide, I would leave to you the shares already given; but I see now that ye ought to restore what ye have taken.' And they did, upon which ʿUmar offered a present of 80 dînârs to Jarîr."^[13]

According to a tradition communicated by al-Ḥasan^[14] ibn-ʿUthmân az-Ziyâdi on the authority of Ḳais, ʿUmar gave Jarîr ibn-ʿAbdallâh 400 dînârs.

Ḥumaid ibn-ar-Rabîʿ from al-Ḥasan ibn-Ṣâliḥ:—ʿUmar gave the Bajîlah, in exchange for the fourth of as-Sawâd they held, a stipend of 2,000 dirhams.

Al-Walîd ibn-Ṣâliḥ from Jarîr ibn-Yazîd ibn-Jarîr ibn-ʿAbdallâh's grandfather:—ʿUmar allotted to Jarîr and his men one-quarter of what they had conquered in as-Sawâd. When the spoils of Jalûlâʾ were brought together, Jarîr demanded his quarter. Saʿd communicated the demand to ʿUmar who wrote back as follows: "If Jarîr wants himself considered as having with his men, fought for a pay similar to the pay of al-Muʾallafah Ḳulûbuhum,^[15] then ye may give them their pay. If, however, they have fought in Allah's cause and will accept his remuneration, then they are part of the Moslems, having their rights and their obligations." Hearing that, Jarîr said, "Truly and honestly has the 'Commander of the Believers' spoken. We do not want our quarter."

Al-Ḥusain from Ibrâhîm an-Nakhaʿi:—Someone came to ʿUmar ibn-al-Khaṭṭâb, saying, "I have accepted Islâm and ask thee to exempt my piece from the land-kharâj," to which ʿUmar replied, "Thy land has been taken by force."

Khalaf ibn-Hishâm al-Bazzâr from Ibrâhîm at-Taimi:—When ʿUmar conquered as-Sawâd, the troops said to him, "Divide it among us because we have reduced it by force through our swords." But ʿUmar refused, saying, "What will then be left for those Moslems who come after you? Moreover, I am afraid that if I divide it, ye may come to be at variance with one another on account of its water." ʿUmar, therefore, left the people of as-Sawâd in possession of their lands, assessing a tax on their person and a fixed tax^[16] on their lands which he did not divide.

A survey of as-Sawâd. Al-Ḳâsim ibn-Sallâm from ash-Shaʿbi:—ʿUmar ibn-al-Khaṭṭâb sent ʿUthmân ibn-Ḥunaif al-Anṣâri to make a survey [yamsaḥ] of as-Sawâd, which he found to be 36,000,000 jarîbs, on every jarîb of which he assessed one dirham and one ḳafîz. Al-Ḳâsim adds, "I heard that the ḳafîz was a measure of theirs also called ash-shâburḳân."^[17] According to Yaḥya ibn-Âdam, it is equivalent to al-makhtûm al-Ḥajjâji.^[18]

The tax assessed. ʿAmr an-Nâḳid from Muḥammad ibn-ʿAbdallâh ath-Thaḳafi:—ʿUmar assessed on every jarîb in as-Sawâd, whether cultivated or uncultivated, provided it was accessible to water, one dirham and one ḳafîz, on every jarîb of raṭbah [trefoil or clover] five dirhams and five ḳafîzes, and on every jarîb of trees ten dirhams and ten ḳâfîzes (palm trees not mentioned). On every man, he assessed 48, 24, or 12 dirhams as poll-tax.

Al-Ḳâsim ibn-Sallâm from abu-Mijlaz Lâḥik ibn-Ḥumaid:—ʿUmar ibn-al-Khaṭṭâb assigned ʿAmmâr ibn-Yâsir to act as religious head^[19] for the people of al-Kûfah and to command their militia, ʿAbdallâh ibn-Masʿûd to be their ḳâḍi and treasurer, and ʿUthmân ibn-Ḥunaif to measure the land. To these three, he assigned each day one goat, one-half of which, together with the appendages^[20] to be taken by ʿAmmâr and the other half to be divided between the other two. ʿUthmân ibn-Ḥunaif measured the land and assessed on each jarîb of palm trees, 10 dirhams; of vine trees, 10 dirhams; of sugar-cane, 6 dirhams; of wheat, 4 dirhams; and of barley, 2 dirhams. To this end, he wrote to ʿUmar, who endorsed the assessments.

Al-Ḥusain ibn-al-Aswad from ʿAmr ibn-Maimûn:—ʿUmar ibn-al-Khaṭṭâb sent Ḥudhaifah ibn-al-Yamân beyond the Tigris, and ʿUthmân ibn-Ḥunaif below the Tigris; and they assessed on every jarîb one ḳafîz and one dirham.

Al-Ḥusain from Muḥammad ibn-ʿAbdallâh ath-Thaḳafi:—When al-Mughîrab ibn-Shuʿbah was governor of as-Sawâd, he wrote, "We find here other products than wheat and barley," and mentioned Indian peas, grapes, clover^[21] and sesame, upon each of which he assessed 8 dirhams and excluded palm-trees.^[22]

Khalaf al-Bazzâr from al-ʿAizâr ibn-Ḥuraith:—ʿUmar ibn-al-Khaṭṭâb assessed on one jarîb of wheat two dirhams and two jarîbs; on one jarîb of barley, one dirham, and one jarîb; and on every two jarîbs in the uncultivated land that can be sown, one dirham.

Khalaf al-Bazzâr from al-ʿAizâr ibn-Ḥuraith:—ʿUmar assessed on one jarîb of vine-trees 10 dirhams, on one jarîb of clover, 10; of cotton, 5; on one Fârisi palm-tree, one dirham and if of inferior quality, one dirham on two trees.

ʿAmr an-Nâḳid from abu-Mijlaz:—ʿUmar assessed on a jarîb of palm-trees 8 dirhams.

Al-Ḥusain ibn-al-Aswad from ash-Shaʿbi:—ʿUmar ibn-al-Khaṭṭâb sent ʿUthmân ibn-Ḥunaif^[23] who assessed on the people of as-Sawâd 5 dirhams on one jarîb of clover, and 10 dirhams on one jarîb of vine-trees; but he assessed no tax on what was grown among the vines.

Al-Walîd ibn-Ṣâliḥ from al-Miswar ibn-Rifâʿah:—ʿUmar ibn-ʿAbd-al-ʿAzîz said that the kharâj of as-Sawâd in the time of ʿUmar ibn-al-Khaṭṭâb was 100,000,000 dirhams; but in the time of al-Ḥajjâj, it amounted to 40,000,000.

Al-Walîd from Aiyûb ibn-abi-Umâmah ibn-Sahl ibn-Ḥunaif's father.—ʿUthmân ibn-Ḥunaif put seals around the necks^[24] of 550,000 of the "uncircumcised", and the kharâj during his governorship amounted to 100,000,000.

Al-Walîd ibn-Ṣâliḥ from Musʿab ibn-Yazîd abu-Zaid al-Anṣâri's father:—The latter said, "ʿAli-ibn-abi-Ṭâlib sent me to the land irrigated by the Euphrates, mentioning different cantons and villages, and naming Nahr al-Malik^[25] Kûtha, Bahurasîr, ar-Rûmaḳân, Nahr Jaubar, Nahr Durḳîṭ and al-Bihḳubâdhât. He ordered me to assess on every jarîb of wheat, if thickly sown, one dirham and a half and one ṣâʿ; if thinly sown, two-thirds of a dirham and if not so thickly or thinly sown one dirham; and on barley, one-half of that. He also ordered me to assess on the gardens that include palm-trees and other kinds, 10 dirhams per jarîb; on one jarîb of vine-trees, if its trees had been planted for three full years and a part of the fourth, and if it bears fruit, ten dirhams, with nothing on palm-trees that are outside the villages and the fruits of which are eaten by the passers-by. On vegetables, including cucumbers, grains, sesame and cotton, he ordered me not to assess anything. On those landlords [dihḳâns] who ride mules and wear rings of gold around their feet, he ordered me to assess 48 dirhams each; and on those of them who are merchants of medium means, 24 dirhams per annum each; but on the farmers and the rest of them, 12 dirhams each."

Ḥumaid ibn-ar-Rabîʿ from al-Ḥasan ibn-Ṣâliḥ:—The latter said, "I asked al-Ḥasan, 'What are those different rates of assessed land-tax [ṭasḳ]?' And he replied, 'They, one after the other, have been assessed according to the nearness and distance of the land from the markets^[26] and the drinking places in the river [furaḍ].' Yaḥya ibn-Âdam says, 'The Moslems of as-Sawâd asked al-Manṣûr towards the end of his caliphate to introduce the system by which they turn over to the authorities as tax a part of the produce of the land;^[27] but he died before the system was introduced. Later, by al-Mahdi's orders, the system was introduced in all places with the exception of ʿAḳabat Ḥulwân.'"

The survey of Ḥudhaifah. ʿAbdallâh ibn-Ṣâliḥ al-ʿIjli from certain authorities:—Ḥudhaifah who measured the surface of the land irrigated by the Tigris, died at al-Madâʾin. The Ḳanâṭir Ḥudhaifah [arches of Ḥudhaifah] are named after him, because he camped near them; but others say because he renewed them. His cubit [Ar. dhirâʿ], like that of ibn-Ḥunaif, is the length of a man's arm, hand and thumb, stretched out. When the inhabitants of as-Sawâd had the system of kharâj proportioned to the produce of the land, after they had that based on the area [misâḥah], one of the officials said: "The tithe levied on the fiefs was a tenth which was not equivalent [?] to one-fifth of the half levied on the istâns [administrative districts]. Therefore, it is necessary that there should be levied on the jarîb of the fiefs subject to the area [misâḥah] system of kharâj also one-fifth of what is levied on the jarîb of the istâns [?]."^[28] Such was the case.

Abu-ʿUbaid from Maimûn ibn-Mihrân:—ʿUmar sent Ḥudhaifah and ibn-Ḥunaif to Khâniḳîn, which was one of the first places they conquered; and after they attached seals to the necks of the dhimmis, they collected its kharâj.

Lands confiscated by ʿUmar. Al-Ḥusain ibn-al-Aswad from ʿAbd-al-Malik ibn-abi-Ḥurrah's father:—The latter said, "ʿUmar ibn-al-Khaṭṭâb confiscated for himself ten pieces of land in as-Sawâd of which I remember seven, the remaining three having slipped me. The lands he confiscated were (1) a piece covered with woods; (2) one covered with marshes; (3) one belonging to king Kisra; (4) all of Dair Yazîd;^[29] (5) the land of those who were killed during the war; (6) the land of those who fled the country. This state of affairs lasted until the register was burned in the days of al-Ḥajjâj ibn-Yûsuf, upon which the people seized the [domanial] land bordering on their property."^[30]

Abu-ʿAbd-ar-Raḥmân al-Juʿfi from ʿAbd-al-Malik ibn-abi-Ḥurrah's father:—ʿUmar ibn-al-Khaṭṭâb confiscated in as-Sawâd the land of those who were killed during the war, the land of those who fled the country, all the land of king Kisra, all the land belonging to Kisra's family, every swampy place, all Dair Yazîd and all the land that was appropriated by Kisra for himself. Thus, the value of what ʿUmar took amounted to 7,000,000 dirhams. In the battle of [Dair] al-Jamâjim, the people burnt the register and every one of them seized what bordered on his land.

Fiefs assigned by ʿUthmân. Al-Ḥusain and ʿAmr an-Nâḳid from Mûsa ibn-Ṭalḥah:—ʿUthmân assigned as fief to ʿAbdallâh ibn-Masʿûd a piece of land in an-Nahrain; to ʿAmmâr ibn-Yasîr, Asbîna;^[31] to Khabbâb ibn-al-Aratt, Saʾnaba; and to Saʿd [ibn-abi-Waḳḳâṣ] the village of Hurmuz.

ʿAbdallâh ibn-Ṣâliḥ al-ʿIjli from ash-Shaʿbi:—ʿUthmân ibn-ʿAffân assigned as fief to Ṭalḥah ibn-ʿUbaidallâh an-Nashâstaj;^[32] and to Usâmah ibn-Zaid, a piece of land which he later sold.

Shaibân ibn-Farrûkh from Mûsa ibn-Ṭalḥah:—ʿUthmân ibn-ʿAffân gave fiefs to five of the Companions of the Prophet: ʿAbdallâh ibn-Masʿûd, Saʿd ibn-Mâlik az-Zuhri, az-Zubair ibn-al-ʿAuwâm,^[33] Khabbâb ibn-al-Aratt and Usâmah ibn-Zaid.^[34] Mûsa ibn-Ṭalḥah adds, "I noticed that ibn-Masʿûd and Saʿd, who were my neighbors, used to cultivate their lands for one-third and one-fourth [of the produce]."

Al-Walîd ibn-Ṣâliḥ from Mûsa ibn-Ṭalḥah:—The first one to give out al-ʿIrâḳ in fiefs was ʿUthmân ibn-ʿAffân who gave out pieces of land appropriated by Kisra, and others evacuated by their owners. Thus, he assigned to Ṭalḥah as fief an-Nashâstaj; to Wâʾil ibn-Ḥujr al-Ḥaḍrami, the land bordering on Zurârah's; to Khabbâb ibn-al-Aratt, Asbîna; to ʿAḍi ibn-Ḥâtim at-Ṭâʾi, ar-Rauḥâʾ, to Khâlid ibn-ʿUrfuṭah, a piece of land near Ḥammâm [bath] Aʿyan; to al-Ashʿath ibn-Ḳais al-Kindi, Ṭîzanâbâdh; and to Jarîr ibn-ʿAbdallâh al-Bajali, his land on the bank of the Euphrates.

Ajamat Burs. Al-Ḥusain ibn-al-Aswad from al-Ḥasan ibn-Ṣâliḥ:—The latter said, " I was informed that ʿAli assessed on the owners of Ajamat [forest] Burs 4,000 dirhams; and to that end, he wrote them a statement on a piece of parchment.^[35]

I was told by Aḥmad ibn-Ḥammâd al-Kûfi that Ajamat Burs lies in the vicinity of the Namrûdh [Nimrod] palace in Bâbil [Babylon]. In this forest, there is a precipice of great depth, which, according to some, is a well from the soil of which the bricks of the palace were made, and which, according to others, is a landslide.

Nahr Saʿd. I learnt from abu-Masʿûd and others that the landlords [dîhḳâns] of al-Anbâr asked Saʿd ibn-abi-Waḳḳâṣ to dig for them a canal which they had previously asked the Persian magnate [king] to dig^[36] for them. Saʿd wrote to Saʿd ibn-ʿAmr ibn-Ḥarâm, ordering him to dig the canal for them. Accordingly, they dug until they reached a mountain which they could not cut through, upon which they gave it up. But when al-Ḥajjâj became governor of al-ʿIrâḳ, he gathered workmen from all regions, and said to his superintendents, "Take note of what one of the diggers eats per day. If it is the weight of what he digs out, then continue the work." Thus, they spent money^[37] on it until it was completed. The mountain excavated was therefore named after al-Ḥajjâj; but the canal, after Saʿd ibn-ʿAmr ibn-Ḥarâm.^[38]

Nahr Maḥdûd. Al-Khaizurân, the mother of the caliphs, [umm-al-khulafâʾ] ordered that the canal known by the name of Maḥdûd be dug; and she gave it the name of ar-Raiyân.^[39] Her superintendent over the work had divided it into sections, put limits for every section, and put it in charge of a group of men to dig; hence the name Maḥdûd [i. e., limited].

Nahr Shaila. As for the canal known by the name of Shaila, it is claimed by the banu-Shaila ibn-Farrukhzâdân al-Marwazi that Sâbûr [Persian king] had dug it out for their grandfather when he sent him to guard the frontier of the dominion at Nighya in the canton of al-Anbâr. According to others, however, the canal was so called after one, Shaila, who made a contract for digging the canal in the days of the caliph al-Manṣûr; the canal being old but buried, al-Manṣûr ordered that it be excavated. Before the work was brought to an end, al-Manṣûr died and the work was completed in the caliphate of al-Mahdi. According to others, al-Manṣûr ordered that a mouth [only] be dug for the canal above its old mouth; but he did not complete the work. Al-Mahdi completed it.

Footnotes

1. Yâḳût, vol. ii, p. 393.
2. Yâḳût, vol. iv, p. 700.
3. Ibid., vol. ii, p. 575; Nöldeke, Perser, p. 295, n. 1.
4. Persian: Bandanîkân; Yâḳût, vol. i, p. 745.
5. Yâḳût, vol. ii, p. 453.
6. Yâḳût, vol. iii, p. 502.
7. Ibid., vol. iv, p. 846.
8. Ibid., vol. ii, p. 729.
9. Ibid., vol. iii, p. 169.
10. Kor., 59: 6.
11. Ar. mâddah; see an-Nihâyah, vol. iv, p. 84.
12. Yûsuf, p. 18.
13. Yaḥya ibn-Âdam, pp. 29 seq.
14. Dhahabi, p. 244.
15. Those whose hearts are won to Islâm by special gifts. See De Goeje, Mémoire, p. 51; Ṭabari, vol. i, p. 1679; Kor., 9: 60.
16. Ar. ṭasḳ or ṭisḳ. J. Wellhausen, Das Arabische Reich, pp. 172–173, Nöldeke, Perser, p. 241, n. 1; Caetani, vol. ii, p. 930, n. 6.
17. Mâwardi, pp. 272, 304.
18. Introduced through al-Ḥajjâj ibn-Yûsuf who died in the year 90 A. H.
19. Ar. âla aṣ-ṣalâh; Caetani, vol. iii, p. 756, translates: "l'autorità civile."
20. Ar. sawâḳit. Yûsuf , p. 20: "baṭn" == belly.
21. Ar. raṭbah or ruṭbah may also be applied to cucumber, melon and the like; see Caetani, vol. v, pp. 370 and 371; Yûsuf, pp. 20–22.
22. Cf. Âdam, p. 98.
23. Yaʿḳûbi, vol. ii, pp. 173–175.
24. Yûsuf, p. 73, l. 12–16; Caetani, vol. v, pp. 371–372.
25. Yâḳût, vol. iv, p. 846.
26. Mâwardi, p. 306, l. 12.
27. Ar. muḳâsamah, as contrasted with misâḥah, is the system of land tenure by which the kharâj is levied on the produce and not the area, and is from one-tenth to one-half of the produce of the lands. Cf. Mâwardi, p. 260; De Goeje's Balâdhuri "Glossarium ", pp. 86–87; ibn-Ṭiḳṭaḳa, p. 215, l. 16, p. 260, l. 5; Berchem, La Propriété Territoriale, p. 45.
28. Caetani, vol. v, p. 374; Muḳaddasi, p. 133.
29. Caetani, vol. v, p. 373, gives it "dayr mubad (? nel testo: barîd)". Cf. Yûsuf, p. 32, l. 20.
30. Athîr, vol. ii, p. 407; Âdam, pp. 45–46.
31. Yûsuf, p. 25, l. 9: "Istîniya."
32. Yâḳût, vol. iv, p. 783.
33. Ibn-Saʿd, vol. iii¹, pp. 75–77.
34. Cf. Yaʿḳûbi, vol. ii, p. 202, l. 4.
35. Âdam, p. 18.
36. Cf. Masʿûdi, vol. i, p. 225.
37. Cf. Caetani, vol. iii, p. 864.
38. Cf. Marâṣid, vol. iii, p. 248.
39. Marâṣid, vol. iii, p. 48: "al-Marbân."