Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Yūsuf, Allah is sufficient.’

Yaʿqūb grew angry, turned to me and said, “I have never seen anything more astonishing than what we are in: I beg him to utter a single word that I can carry to the Commander of the Faithful, yet he will not do it.”

Yaʿqūb then wrote to al-Mutawakkil, informing him of what had happened. We entered the army camp while my father walked with his head lowered, covered. Yaʿqūb said to him, “Uncover your head.” He did so.

A page on his way to the palace arrived and conveyed a message to my father through Yaḥyā ibn Harthamah: “The Commander of the Faithful greets you with salām and says, ‘Praise be to Allah who did not allow the innovators to rejoice over you. You know the condition of Ibn Abī Dāwūd; you must therefore speak about him with what is due to Allah.’”

Yaḥyā departed, and my father was lodged in the house of Itākh. ʿAlī ibn al-Jahm came and said, “The Commander of the Faithful has ordered ten thousand for you in place of the sum he previously distributed, and that your shaykh not learn of it, lest it grieve him.”

After that Muḥammad ibn Muʿāwiyah came and said, “The Commander of the Faithful frequently mentions you and says, ‘Stay here and teach ḥadith.’” He replied, “I am weak.”

Then Yaḥyā ibn Khāqān came to him and said, “O Abū ʿAbd Allāh, the Commander of the Faithful has instructed me to bring you so that you may ride to his son al-Muʿtazz.” He also said to me, “The Commander of the Faithful has ordered that a stipend of four thousand be paid to him and to your relatives.” ⦗1⦘

The next day Yaḥyā returned and said, “O Abū ʿAbd Allāh, will you ride?” He answered, “That is up to you.”

He put on his waist-wrap and his leather socks—the socks had been with him for fifteen years and had been patched ⦗2⦘ with several patches ⦗3⦘—and Yaḥyā signaled that he should wear a skullcap. I said, “He owns no skullcap…” until he said: “So he entered the residence of al-Muʿtazz, and …”

= the tenets of Zoroastrianism, Christianity, and Buddhism, such as belief in a struggle between two deities—the god of goodness and light and the god of darkness and evil—and the permissibility of marrying one’s sisters and daughters… Manichaeism spread throughout Persia, India, Tibet, China, and Turkistan, remaining there until the eleventh century CE. (1) In Tarikh al-Islam, p. 114, the wording is: “Four thousand dirhams shall be allotted to you and your relatives, which you are to distribute among them.” (2) The following addition is taken from Tarikh al-Islam. (3) The following addition is taken from Tarikh al-Islam.
يُوْسُفَ، يَكْفِي اللهُ. فَغَضِبَ يَعْقُوْبُ، وَالْتَفَتَ إِلَيَّ، فَقَالَ: مَا رَأَيْتُ أَعْجَبَ مِمَّا نَحْنُ فِيْهِ، أَسْأَلُهُ أَنْ يُطلِقَ لِي كَلِمَةً أُخْبِرُ بِهَا أَمِيْرَ المُؤْمِنِيْنَ، فَلاَ يَفْعَلُ. قَالَ: وَوَجَّهَ يَعْقُوْبُ إِلَى المُتَوَكِّلِ بِمَا عَمِلَ، وَدَخَلنَا العَسْكَرَ، وَأَبِي مُنَكِّسُ الرَّأْسِ، وَرَأْسُهُ مُغَطَّى، فَقَالَ لَهُ يَعْقُوْبُ: اكشِفْ رَأْسَكَ. فَكَشَفَهُ، ثُمَّ جَاءَ وَصِيْفٌ يُرِيْدُ الدَّارَ، وَوَجَّهَ إِلَى أَبِي بِيَحْيَى بنِ هَرْثَمَةَ، فَقَالَ: يُقرِئُكَ أَمِيْرُ المُؤْمِنِيْنَ السَّلاَمَ، وَيَقُوْلُ: الحَمْدُ للهِ الَّذِي لَمْ يُشْمِتْ بِكَ أَهْلَ البِدَعِ، قَدْ عَلِمتَ حَالَ ابْنِ أَبِي دُوَادَ، فَيَنْبَغِي أَنْ تَتَكَلَّمَ فِيْهِ بِمَا يَجِبُ للهِ. وَمَضَى يَحْيَى، وَأُنْزِلَ أَبِي فِي دَارِ إِيتَاخَ، فَجَاءَ عَلِيُّ بنُ الجَهْمِ، وَقَالَ: قَدْ أَمَرَ لَكُم أَمِيْرُ المُؤْمِنِيْنَ بِعَشْرَةِ آلاَفٍ مَكَانَ الَّتِي فَرَّقَهَا، وَأَنْ لاَ يَعلَمَ شَيْخُكُم بِذَلِكَ فَيَغتَمَّ. ثُمَّ جَاءهُ مُحَمَّدُ بنُ مُعَاوِيَةَ، فَقَالَ: إِنَّ أَمِيْرَ المُؤْمِنِيْنَ يُكثرُ ذِكرَكَ، وَيَقُوْلُ: تُقيمُ هُنَا تُحَدِّثُ. فَقَالَ: أَنَا ضَعِيْفٌ. وَصَارَ إِلَيْهِ يَحْيَى بنُ خَاقَانَ، فَقَالَ: يَا أَبَا عَبْدِ اللهِ، قَدْ أَمرَ أَمِيْرُ المُؤْمِنِيْنَ أَنْ آتِيَكَ لِتَركَبَ إِلَى ابْنِهِ المُعْتَزِّ. وَقَالَ لِي: أَمَرَنِي أَمِيْرُ المُؤْمِنِيْنَ يُجرَى عَلَيْهِ وَعَلَى قَرَابَتِكُم أَرْبَعَةُ آلاَفٍ (١) . ثُمَّ عَادَ يَحْيَى مِنَ الغَدِ، فَقَالَ: يَا أَبَا عَبْدِ اللهِ، تَركبُ؟ قَالَ: ذَاكَ إِلَيْكُم. وَلَبِسَ إِزَارَه وَخُفَّه، وَكَانَ لِلْخُفِّ عِنْدَهُ خَمْسَةَ عَشَرَ عَاماً، قَدْ رُقِّعَ (٢) بِرِقَاعٍ عِدَّةٍ (٣) ، فَأَشَارَ يَحْيَى أَنْ يَلبَسَ قَلَنْسُوَةً. قُلْتُ: مَا لَهُ قَلَنْسُوَةٌ ... ، إِلَى أَنْ قَالَ: فَدَخَلَ دَارَ المُعْتَزِّ، وَكَانَ
= معتقدات الزرادشتية والنصرانية والبوذية، كالايمان بالصراع بين إلهين اثنين: إله الخير والنور، وإله الظلمة والشر، وإباحة نكاح الاخوات والبنات ... ولقد انتشرت المانوية في فارس والهند والتيبت والصين وتركستان، حيث بقيت حتى القرن الحادي عشر الميلادي. (١) العبارة في " تاريخ الإسلام " ص: ١١٤: " يجرى عليك وعلى قراباتك أربعة آلاف درهم، تفرقها عليهم ". (٢) و (٣) الزيادة من " تاريخ الإسلام ".

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