Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—was infatuated with musical performances. Jaʿfar, meanwhile, would sit with al-Rashīd as a boon companion in his drinking sessions, and although his father kept telling him to cut back, he paid no heed.

Yahya once said, “Commander of the Faithful, I dislike the easy access Jaʿfar has to you; if only you would confine him to the governorship and dispense with the intimate companionship.”

He replied, “Father, that is not the issue; you simply wish to promote al-Faḍl ahead of him.” (1)

Ibn Jarīr related: Aḥmad ibn Zuhayr—apparently from his uncle Zāhir ibn Ḥarb—said that the cause of the Barmakids’ downfall was that al-Rashīd could not bear to be without Jaʿfar and his sister ʿAbbāsah. He used to invite them both to his drinking gatherings; when he rose to leave he declared, “I marry her to you on the condition that you do not touch her.”

Yet they would become drunk, al-Rashīd would depart, and Jaʿfar would lie with her. She bore him a son, whom she dispatched to Mecca, and the matter remained concealed. Later she beat a slave-girl, who then informed on her. When al-Rashīd went on pilgrimage he resolved to kill the child but recoiled from the sin. After reaching al-Ḥīrah he sent Masrūr the chamberlain, accompanied by Abū ʿIṣmah and a detachment of troops; they surrounded Jaʿfar by night. Masrūr entered while he was in the midst of amusement, dragged him out roughly, shackled him with a donkey’s fetter, and brought him before the Caliph, who ordered that he be executed. (2)

Masrūr recounted: “He clung to my leg, kissing it, and said, ‘Let me go inside so I may give my final instructions.’ I said, ‘That is impossible; make whatever bequests you wish here.’ He made his bequests and emancipated his slaves; then, after reconfirming the order with al-Rashīd, I slaughtered him and brought his head to the Caliph.”

Al-Rashīd then sent troops against his father, surrounding him, his sons, and their dependents; their wealth and estates were confiscated. Jaʿfar’s corpse was sent to Baghdad and crucified, and a proclamation rang out: “Know that there is no safe-conduct for anyone who shelters….”

(1) Al-Tabari, Tarikh, vol. 8, p. 293. (2) Al-Tabari, Tarikh, vol. 8, p. 294; the report is not reliable, for Ahmad ibn Zuhayr and his uncle Zuhayr are unknown transmitters.
مَشْغُوَفاً بِالسَّمَاعِ، وَكَانَ جَعْفَرٌ يُنَادِمُ الرَّشِيْدَ، وَيَأْمرُهُ أَبُوْهُ بِالإِقلاَلِ مِنْ ذَلِكَ، فَلاَ يَسْمَعُ. وَقَالَ يَحْيَى: يَا أَمِيْرَ المُؤْمِنِيْنَ! أَنَا أَكرهُ مدَاخِلَ جَعْفَرٍ مَعَكَ، فَلَو اقْتصرْتَ بِهِ عَلَى الإِمْرَةِ دُوْنَ العُشْرَةِ. قَالَ: يَا أَبتِ لَيْسَ ذَا بِكَ، بَلْ تُرِيْدُ أَنْ تُقَدِّمَ الفَضْلَ عَلَيْهِ (١) . ابْنُ جَرِيْرٍ: حَدَّثَنَا أَحْمَدُ بنُ زُهَيْرٍ، أَظُنُّه عَنْ عَمِّهِ زَاهِرِ بنِ حَرْبٍ، أَنَّ سَبَبَ هَلاَكِ البَرَامِكَةِ، أَنَّ الرَّشِيْدَ كَانَ لاَ يَصبرُ عَنْ جَعْفَرٍ وَأُخْتِه عَبَّاسَةَ، وَكَانَ يُحْضِرُهُمَا مَجْلِسَ الشَّرَابِ، فَيَقومُ هُوَ، فَقَالَ: أُزَوِّجُكَهَا عَلَى أَنْ لاَ تَمَسَّهَا. قَالَ: فَكَانَا يَثملاَنِ، وَيَذْهَبُ الرَّشِيْدُ، وَيثبُ جَعْفَرٌ عَلَيْهَا، فَوَلَدَتْ مِنْهُ غُلاَماً، فَوَجَّهَتْهُ إِلَى مَكَّةَ، فَاخْتفَى الأَمْرُ، ثُمَّ ضَرَبَتْ جَارِيَةً لَهَا، فَوَشَتْ بِهَا، فَلَمَّا حَجَّ الرَّشِيْدُ، هَمَّ بِقتلِ الطِّفلِ، ثُمَّ تَأْثَّم مِنْ ذَلِكَ، فَلَمَّا وَصلَ إِلَى الحِيْرَةِ، بَعَثَ إِلَى مَسْرُوْرٍ الخَادِمِ، وَمَعَهُ أَبُو عِصْمَةَ، وَأَجْنَادٌ، فَأَحَاطُوا بِجَعْفَرٍ لِيْلاً، فَدَخَلَ عَلَيْهِ مَسْرُوْرٌ وَهُوَ فِي مَجْلِسِ لَهْوٍ، فَأَخْرَجَهُ بِعُنْفٍ، وَقَيَّدَهُ بقِيدِ حِمَارٍ، وَأَتَى بِهِ، فَأَمرَ الرَّشِيْدُ بِقَتْلِهِ (٢) . وَعَنْ مَسْرُوْرٍ قَالَ: وَقَعَ عَلَى رِجْلِي يُقَبِّلُهَا، وَقَالَ: دَعْنِي أَدخلُ فَأُوصِي. قُلْتُ: لاَ سَبِيْلَ إِلَى ذَا، فَأَوصِ بِمَا شِئْتَ. فَأَوْصَى، وَأَعتقَ مَمَالِيْكَهُ، ثُمَّ ذَبَحْتُهُ بَعْدَ أَنْ رَاجعتُ فِيْهِ الرَّشِيْدَ، وَجِئْتُهُ بِرَأَسِهِ. وَوجَّهَ الرَّشِيْدُ جُنْداً إِلَى أَبِيْهِ، فَأَحَاطُوا بِهِ وَبأَوْلاَدِهِ وَمَوَالِيْه، وَأُخِذَتْ أَمْوَالُهُم وَأَملاَكُهُم، وَبُعِثَتْ جُثَّةُ جَعْفَرٍ إِلَى بَغْدَادَ، فَصُلِبَ، وَنُودِي: أَلاَ لاَ أَمَانَ لِمَنْ آوَى
(١) " تاريخ الطبري " ٨ / ٢٩٣. (٢) " تاريخ الطبري " ٨ / ٢٩٤، ولا يصح، فإن أحمد بن زهير، وعمه زاهر لا يعرفان.

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