Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

something; so I said to the guard in charge of me, “I need (1) a piece of string.”

He brought it, and with it I tightened the irons and worked the waistband back into my trousers, fearing that something might befall me and I be left exposed.

When morning came I was escorted into the hall—packed to overflowing. They led me from one spot to another: some men brandished swords, others held whips, and still others carried different implements. During the previous two days none of these high-ranking men had been present.

When I reached the Caliph he said, “Sit.” Then he ordered, “Debate with him, speak to him.” They began disputing with me: one spoke and I answered him, another spoke and I answered him, and my voice rose above theirs. One of the men standing over my head (2) kept signaling to me with his hand. When the session grew long, he drew me aside, then conferred with them privately, then dismissed them and brought me back. “Woe to you, Ahmad!” he said. “Answer me so that I may set you free with my own hand.” I replied to him as I had before, and he shouted, “Upon you be—” and he uttered a curse—“Seize him! Drag him off! Strip him!”

So I was dragged away and my clothes were removed.

I happened to have a few hairs of the Prophet ﷺ sewn into the cuff of my shirt. Ishaq ibn Ibrahim sent asking, “What is this parcel?” I said, “It is a strand of the Messenger of Allah’s hair.” Some of them tried to tear the shirt from me, but al-Muʿtaṣim said, “Do not rip it.” It was therefore taken off intact, and I assumed the shirt had been spared only because of the hair.

Al-Muʿtaṣim then sat on a chair and called out, “Bring the ʿuqabayn (3) and the whips.” The ʿuqabayn were brought and my hands were stretched out. Someone behind me said, “Grip the projecting ends (4) of the two boards with your hands and hold tight.” I did not understand what he meant, and my arms were dislocated.

(1) In Tarikh al-Islam the word is mistakenly written as “irtadda” (he apostatized) and is immediately followed by the preposition “ila” (to). (2) Tarikh al-Islam reads: “raʾsuhu” (his head). (3) The reference is to two wooden stakes between which a man’s skin is split. (4) In Tarikh al-Islam the word is wrongly written as “nay” (flute).
شَيْءٌ، فَقُلْتُ لِلْموكَّلِ بِي: أُرِيْدُ (١) خيطاً. فَجَاءنِي بخيطٍ، فشددتُ بِهِ الأقيَادَ، وَرددتُ التِّكَّةَ إِلَى سَرَاويلِي مَخَافَةَ أَنْ يَحْدُثَ مِنْ أمرِي شَيْءٌ، فَأتعرَّى. فَلَمَّا كَانَ مِنَ الغَدِ، أُدخلتُ إِلَى الدَّارِ، فَإذَا هِيَ غَاصَّةٌ، فَجَعَلتُ أُدْخَلُ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ، وَقَوْمٌ مَعَهُمُ السُّيوفُ، وَقَوْمٌ مَعَهُمُ السِّيَاطُ، وَغَيْرُ ذَلِكَ. وَلَمْ يَكُنْ فِي اليَومِيْنِ المَاضيينِ كَبِيْرُ أَحَدٍ مِنْ هَؤُلاَءِ، فَلَمَّا انْتَهَيْتُ إِلَيْهِ، قَالَ: اقعدْ. ثُمَّ قَالَ: نَاظِروهُ، كَلِّمُوهُ. فَجَعَلُوا يُنَاظرُونِي، يَتَكَلَّمُ هَذَا، فَأردُّ عَلَيْهِ، وَيَتَكَلَّمُ هَذَا، فَأردُّ عَلَيْهِ، وَجَعَلَ صوتِي يعلُو أصوَاتَهُم. فَجَعَلَ بَعْضُ مَنْ هُوَ قَائِمٌ عَلَى رَأسِي (٢) يُوْمئُ إِلَيَّ بِيَدِهِ، فَلَمَّا طَالَ المَجْلِسُ، نَحَّانِي، ثُمَّ خَلاَ بِهِم، ثُمَّ نَحَّاهُم، وَردَّنِي إِلَى عِنْدِهِ، وَقَالَ: وَيْحَك يَا أَحْمَدُ! أَجبنِي حَتَّى أُطلقَ عَنْكَ بِيَدِي. فرددتُ عَلَيْهِ نَحْوَ ردِّي، فَقَالَ: عَلَيْكَ.. - وَذَكَرَ اللَّعنَ - خُذوهُ، اسحبُوهُ، خَلِّعُوهُ. فسُحبتُ، وَخُلعتُ. قَالَ: وَقَدْ كَانَ صَارَ إِلَيَّ شعرٌ مِنْ شعرِ النَّبِيِّ ﷺ فِي كمِّ قَمِيصِي، فَوجَّهَ إِلَيَّ إِسْحَاقُ بنُ إِبْرَاهِيْمَ يَقُوْلُ: مَا هَذَا المصرورُ؟ قُلْتُ: شَعْرٌ مِنْ شعرِ رَسُوْلِ اللهِ ﷺ وَسعَى بَعْضهُم ليخرقَ القمِيصَ عَنِّي. فَقَالَ المُعْتَصِمُ: لاَ تَخرقُوهُ. فَنُزعَ، فَظننتُ أَنَّهُ إِنَّمَا دُرِئَ عَنِ القمِيصِ الخَرْقُ بِالشّعرِ. قَالَ: وَجَلَسَ المُعْتَصِمُ عَلَى كُرْسِيٍّ، ثُمَّ قَالَ: العُقَابَيْنِ (٣) وَالسِّيَاطُ. فَجِيْءَ بِالعقَابينِ، فَمُدَّتْ يَدَايَ، فَقَالَ بَعْضُ مَنْ حَضَرَ خَلْفِي: خُذْ نَاتِئَ (٤) الخَشبتَينِ بِيَديكَ، وَشُدَّ عَلَيْهِمَا. فلمْ أَفهَمْ مَا قَالَ، فَتخلَّعتْ يَدَاي.
(١) صحفت في " تاريخ الإسلام " إلى " ارتد " وأتبعت ب " إلى ". (٢) في " تاريخ الإسلام ": " رأسه ". (٣) وهما خشبتان يشق الرجل بينهما الجلد. (٤) صحفت في " تاريخ الإسلام إلى " ناي ".

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