Kutayba immediately turned back and invaded the town a second time. The siege lasted a month, when the Amīr had a tunnel excavated under the wall and filled with wood, which was set on fire. The wall above crumbled and fell, crushing forty men to death. The Baykandis offered to capitulate on condition that their lives were spared, but Kutayba stormed the town and put to death all the fighting men. The rest were carried off into slavery, and the city became a heap of ruins. Kutayba then returned to Merv with much spoil,[114] which, according to Tabari, exceeded in value all the booty that had been taken by the Arabs in Khorāsān.
The story of Baykand’s resurrection is a curious one. It was a town of long-standing fame and a great centre of trade; and, during the siege, most of the heads of families were absent in China and other distant countries with their caravans. On their return they redeemed their wives and surviving relatives from the Arabs, and soon repeopled Baykand. Narshakhi justly remarks,[115] that it is the only town in history which, after undergoing a destruction, root and branch, was restored to its former prosperity by the same generation as saw its ruin. Tabari adds that the inhabitants agreed to pay a yearly tribute to the Arabs, and were guaranteed peace, under a written pact, by Kutayba.
The conquest of Baykand was achieved by Kutayba in the autumn of the year of the Hijra, 87 (705). He then returned for the winter season to his headquarters at Merv. It was not till A.H. 88 (706) that Kutayba entered on a career of conquest. During his first two years of command he had achieved little towards the extension of the Caliph’s authority in Central Asia. His predecessors had already carried their arms as far as the city of Bokhārā, while his own had never extended far beyond the frontier of that kingdom. The destruction of Baykand was, however, a feat of no mean value, as, quite apart from the immense booty which fell into the victor’s hands, the position of the town rendered it “the south-western gate of Transoxiana,”[116] and hence its importance to the Arabs as a basis for further encroachments.
The immediate objects of Kutayba’s attacks were, according to Tabari,[117] Numushkat and Rāmtīna, which obtained peace on condition of paying a yearly tribute.
Meanwhile the people of Bokhārā, Soghdiana, and the surrounding countries had banded together to oppose the Arab invaders, who found themselves surrounded in the country lying between Tārāb, Khunbūn, and Rāmtīna. The combined forces numbered about 40,000 men, and comprised the armies of the Tarkhūn Melik of Soghd, Khunuk-Khudāt, Vardān-Khudāt, and Prince Kur-Maghānūn,[118] who was a son of the Chinese emperor’s sister, and who was, according to Narshakhi, a mercenary soldier of fortune. Kutayba had set out on his return to Merv when the Turks suddenly fell upon his rear-guard. The Musulmans were beginning to waver, but Kutayba appeared on the scene of action and filled them with fresh courage. The battle lasted till midday, when “God put the Turks to flight.”[119] Kutayba then returned to Merv, taking the road in the direction of Balkh, and crossing the Oxus above Tirmiz. On reaching Fāryāb[120] he received a letter from Hajjāj ordering him to march against the Vardān-Khudāt, king of Bokhārā. He therefore retraced his steps and crossed the Oxus at Zamīn. On the road through the desert he was met by some Soghdians and the people of Kess (Kesh) and Nasaf (Nakhshab), whom he engaged and defeated. He then plunged into Bokhārā, and pitched his camp at Lower Kharkāna, to the right of Vardān, where he was attacked by superior forces. After a battle which lasted for two days and two nights, victory declared for the Arabs. Kutayba now advanced against the Vardān-Khudāt, king of Bokhārā, but was repulsed and retreated to Merv. Here he informed Hajjāj by letter how he had fared, and was ordered to send his master a map of the country. Having examined this map, Hajjāj wrote to him in the following terms: “Return to your former purpose, and acknowledge in prayer to God your repentance for having abandoned it. Attack the enemy at vulnerable points. Crush Kesh, destroy Nasaf, and repulse Vardān.[121] Take care that you are not surrounded; and leave the difficulties of the road to me.” On receiving these instructions, Kutayba left Merv, and in the beginning of the year A.H. 90 (708) again invaded the kingdom of Bokhārā. When the Vardān-Khudāt heard of Kutayba’s advance, he sent messengers to the Soghdians and their neighbours asking for their help. Kutayba arrived before their allies, and immediately laid siege to Vardān; but as soon as reinforcements appeared the garrison sallied forth and attacked the Arabs.
The versions of the battle that ensued as given by Tabari and Narshakhi[122] differ materially, while both enter into so much detail that it is hard to reconcile them. That given by Tabari[123] is graphic enough to deserve epitomising.
“When the Turks came out of the town, the men of the tribe of Azd asked Kutayba to allow them to fight separately. They straightway charged down on the Turks,—Kutayba remaining seated the while, wearing a green mantle over his armour,—and their endurance was great. At length they were driven back to Kutayba’s camp by the Turks, but here the women struck their horses’ heads[124] and forced the Musulmans to turn against the enemy. They succeeded in driving them back to his first position, a piece of rising ground which appeared to them inassailable. Then said Kutayba: ‘Who will dislodge them for us from this place?’ No one advanced, and all the tribes remained where they were. Then Kutayba went up to the Beni Temīm[125] and appealed to their old prestige, whereupon their chief Wakī` seized the banner and said: ‘Oh ye sons of Temīm, will you abandon me to-day?’ They shouted ‘No,’ and advanced until they came to the stream separating them from the enemy, over which Husayni, the commander of the horse, leaped, followed by his men. Meanwhile Wakī` gave the banner to Husayni and, dismounting, superintended the construction of a small bridge. He then said to his men: ‘He who is willing to risk his life, let him cross; and he who is not willing, let him remain where he is!’ Eight hundred men dashed across the bridge. Then Wakī` told Husayni to harass the enemy with his cavalry, while he himself attacked them with his foot-men. So great was the fury of their double onslaught that the Turks gave way, seeing which the Musulmans sprang towards the bridge as one man, but ere they could cross the Turks were in full flight. The latter were thus completely routed; the Khākān and his son were both wounded. When the inhabitants of the surrounding countries saw what had happened to the men of Bokhārā they trembled before Kutayba.”
After this victory Kutayba again withdrew to Merv. The chroniclers differ as to the part which the Tarkhūn Melik of Soghd played in this battle. Tabari relates that the Tarkhūn, seeing that the day was going with the Musulmans, rode, accompanied by two horsemen, close up to Kutayba’s camp—there being only the river of Bokhārā between them, and asked him to send a man across to confer with him. A certain Hayyān, the Nabatæan, came over, and through his mediation a peace was settled upon, the Tarkhūn agreeing to pay tribute to Kutayba. The Tarkhūn then returned to his own country, while Kutayba, as stated above, retired to Merv, accompanied by Nīzek. Narshakhi, on the other hand, says that Hayyān, the Nabatæan, told the king of Soghd that it would be much wiser for him to abandon the allies and return to his own country. “We,” he said, “will remain here as long as the warm weather lasts, but when the winter sets in we shall retire, and then you will find the Turks all against you,—for nothing will induce them to leave your beautiful Soghd.” The Tarkhūn, convinced of the value of this advice, asked what course he should pursue. Hayyān replied: “First, you must make peace with Kutayba, and pay him an indemnity. Next represent to the Turks that Hajjāj is sending reinforcements by way of Kesh and Nakhshab. Then you must turn back; and haply they will do likewise.”
That same night the Tarkhūn concluded a treaty with Kutayba, and gave him 2000 direms;[126] Kutayba, for his part, promising not to molest his kingdom. He then sounded his trumpets and marched off, and his example was very soon after followed by the emperor of China’s nephew.
“Thus did God deliver the Musulmans from the great straits in which they had been plunged for four months.” During this period Hajjāj had received no news from Kutayba, and his anxiety was so great that special prayers were offered in the mosques for his safety.