Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—that you might seek assistance through it.
But he refused to accept it and said, “I have no need of it.”
The messenger replied, “Abū ʿAbd Allāh, accept from the Commander of the Believers what he has ordered you to take; it will be better for you in his sight. Should you refuse it, I fear he may think ill of you.”
Only then did he accept it.

When the messenger left, he said, “O Abū ʿAlī!”
I answered, “At your service.”
He said, “Lift that ingānah (1) and put it—the purse—underneath it.”
I did so, and we went out.

Later that night Abū ʿAbd Allāh’s bondwoman knocked on our wall and said, “My master is calling his uncle.”
I informed my father; we went out and entered Abū ʿAbd Allāh’s house in the middle of the night.
He said, “Uncle, I have not been able to sleep.”
He asked, “Why?”
He replied, “Because of this money,” and he kept lamenting having taken it. My father soothed him and made things easier for him, saying, “Wait until morning and then decide what to do with it; the night is dark and everyone is in his home.”
So he quieted down and we left.

Before dawn he sent for ʿAbdūs ibn Mālik and al-Ḥasan ibn al-Bazzār; they both came (2), along with a group that included Hārūn the porter, Aḥmad ibn Manīʿ, Ibn al-Dawraqī, my father, myself, Ṣāliḥ, and ʿAbd Allāh.
We began listing everyone they could recall among the discreet and righteous people of Baghdad and Kūfa. He then dispatched portions to Abū Kurayb, to al-Ashajj, and to anyone else whose need was known. He distributed the entire sum, giving each between fifty and one hundred—sometimes two hundred—until not a single dirham remained in the pouch (3).

Some time thereafter the governor Isḥāq ibn Ibrāhīm and his son Muḥammad died, and ʿAbd Allāh ibn Isḥāq took charge of Baghdad. A messenger came to Abū ʿAbd Allāh, so he went to him. The messenger read to him a letter from al-Mutawakkil and said, “He orders you to travel”—meaning to Sāmarrāʾ.

(1) Tarikh al-Islam reads al-iyjana, with a ya. In Nasir b. Abd al-Sayyid al-Mutarrazi’s lexicon al-Mughrib fi Tartib al-Muarrab, al-ajjana is defined as “al-markan, a large basin used for washing clothes; its plural is ajajin; al-injana is the colloquial form.” Plate 4/1: “al-Zahiriyya.” (2) The words enclosed in brackets are quoted from Tarikh al-Islam. (3) Tarikh al-Islam adds: “then he gave the pouch in charity to a poor man.”
تَسْتَعِينُ بِهِ. فَأَبَى أَنْ يَقبَلَهُ، وَقَالَ: مَا لِي إِلَيْهِ حَاجَةٌ. فَقَالَ: يَا أَبَا عَبْدِ اللهِ، اقبلْ مِنْ أَمِيْرِ المُؤْمِنِيْنَ مَا أَمرَكَ بِهِ، فَإِنَّه خَيْرٌ لَكَ عِنْدَهُ، فَإِنَّكَ إِنْ رَدَدتَه، خِفتُ أَنْ يَظُنَّ بِكَ سُوءاً. فَحِيْنَئِذٍ قَبِلهَا. فَلَمَّا خَرَجَ، قَالَ: يَا أَبَا عَلِيٍّ. قُلْتُ: لَبَّيكَ. قَالَ: ارفعْ هَذِهِ الإِنْجَانَةَ (١) وَضَعْهَا -يَعْنِي: البَدْرَةَ- تَحْتَهَا. فَفَعَلتُ، وَخَرجْنَا. فَلَمَّا كَانَ مِنَ اللَّيْلِ، إِذَا أُمُّ وَلَدِ أَبِي عَبْدِ اللهِ تَدقُّ عَلَيْنَا الحَائِطَ، فَقَالَتْ: مَوْلاَيَ يَدعُو عَمَّه. فَأَعْلَمتُ أَبِي، وَخَرَجْنَا، فَدَخَلْنَا عَلَى أَبِي عَبْدِ اللهِ، وَذَلِكَ فِي جَوْفِ اللَّيْلِ، فَقَالَ: يَا عَمِّ! مَا أَخَذَنِي النَّومُ. قَالَ: وَلِمَ؟ قَالَ: لِهَذَا المَالِ. وَجَعَلَ يَتَوَجَّعُ لأَخذِهِ، وَأَبِي يُسَكِّنُهُ، وَيُسَهِّلُ عَلَيْهِ، وَقَالَ: حَتَّى تُصبِحَ وَتَرَى فِيْهِ رَأْيَكَ، فَإِنَّ هَذَا لَيْلٌ، وَالنَّاسُ فِي المَنَازِلِ. فَأَمسَكَ وَخَرَجنَا، فَلَمَّا كَانَ مِنَ السَّحَرِ، وَجَّهَ إِلَى عُبْدُوْسِ بنِ مَالِكٍ، وَإِلَى الحَسَنِ بنِ البَزَّارِ، فَحضرَا (٢) ، وَحَضَرَ جَمَاعَةٌ، مِنْهُم: هَارُوْنُ الحَمَّالُ، وَأَحْمَدُ بنُ مَنِيْعٍ، وَابْنُ الدَّوْرَقِيِّ، وَأَبِي، وَأَنَا، وَصَالِحٌ، وَعَبْدُ اللهِ، وَجَعَلْنَا نَكتُبُ مَنْ يَذْكُرُونَه مِنْ أَهْلِ السِّترِ وَالصَّلاَحِ بِبَغْدَادَ وَالكُوْفَةِ، فَوجَّهَ مِنْهَا إِلَى أَبِي كُرَيْبٍ، وَلِلأَشَجِّ، وَإِلَى مَنْ يَعْلَمُوْنَ حَاجتَه، فَفَرَّقهَا كُلَّهَا مَا بَيْنَ الخَمْسِيْنَ إِلَى المائَةِ، وَإِلَى المائَتَيْنِ، فَمَا بَقِيَ فِي الكِيْسِ دِرْهَمٌ (٣) . فلَمَّا كَانَ بَعْدَ ذَلِكَ، مَاتَ الأَمِيْرُ إِسْحَاقُ بنُ إِبْرَاهِيْمَ وَابْنُه مُحَمَّدٌ، ثُمَّ وَلِيَ بَغْدَادَ عَبْدُ اللهِ بنُ إِسْحَاقَ، فَجَاءَ رَسُوْلٌ إِلَى أَبِي عَبْدِ اللهِ، فَذَهَبَ إِلَيْهِ، فَقَرَأَ عَلَيْهِ كِتَابَ المُتَوَكِّلِ، وَقَالَ لَهُ: يَأمرُكَ بِالخُرُوجِ -يَعْنِي: إِلَى سَامَرَّاءَ-.
(١) في " تاريخ الإسلام ": " الايجانة "، بالياء. وجاء في معجم " المغرب في ترتيب المعرب " لناصر بن عبد السيد المطرزي: الاجانة: " المركن، وهو شبه لقن يغسل فيه الثياب، والجمع: أجاجين، والانجانة عامية. اللوحة ٤ / ١ " الظاهرية ". (٢) ما بين حاصرتين من " تاريخ الإسلام ". (٣) وتمامه كما في " تاريخ الإسلام ": " ثم تصدق بالكيس على مسكين ".

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