Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and said, “Peace be upon you, Commander of the Believers!” He then sat before him, and witnesses were brought. They testified that al-Muʿtazz was unable to carry the burdens of the imamate; he acknowledged this, stretched out his hand, and swore allegiance to his cousin al-Muhtadī bi-Allah.

At that, al-Muhtadī moved to the head of the gathering and declared, “Two swords cannot fit into one sheath,” and he recited the verse of Ibn Abī Dhuʾayb:
“You wish to join me and Khālid together—
but, alas, can two swords ever share one sheath?”

Al-Muhtadī was tawny-skinned, slight, handsome-faced, devout, just, righteous, given to worship, a champion, courageous, and resolute in the cause of Allah—altogether suited to rule. Yet he found neither helper nor supporter, and the times were inclined to turn away from him.

Al-Khaṭīb relates from Abū Mūsā al-ʿAbbāsī that he remained in a state of fasting from the day he was installed until the day he was killed (1).

Abū al-ʿAbbās Hāshim ibn al-Qāsim said: “I was with al-Muhtadī one evening in Ramadan and rose to take my leave, but he said, ‘Sit down.’ So I sat. He led us in prayer, then called for food. A platter of khilāf-wood (2) was brought on which lay some loaves, and a vessel containing salt, oil, and vinegar. He invited me to eat, and I ate like someone awaiting the main dish.

“He asked, ‘Were you not fasting?’

“I replied, ‘Indeed.’

“He said, ‘Then eat and have your fill, for there is nothing here but what you see.’

“I was astonished and asked, ‘Why is that, O Commander of the Believers, when Allah has bestowed His favors upon you?’

“He answered, ‘I reflected that the Umayyads had ʿUmar ibn ʿAbd al-ʿAzīz, and I grew jealous for the sons of Hāshim; so I have bound myself to what you now witness.’ (3)

(1) Tarikh Baghdad, vol. 3, p. 349; and Tarikh al-Khulafa, p. 361. (2) In the base manuscript the letter lam is written with a shadda (gemination). Al-Qamus adds: “al-khilaf, on the pattern of kitab; to pronounce it with gemination is a solecism. It is a species of willow, and its twigs are used to make trays.” (3) The report appears in full in Tarikh Baghdad, vol. 3, p. 350, and in Tarikh al-Khulafa, p. 311.
وَقَالَ: السَّلاَمُ عَلَيْكَ يَا أَمِيْرَ المُؤْمِنِيْنَ! وَجَلَسَ بَيْنَ يَدَيْهِ، فَجِيْءَ بشُهُوْدٍ فَشَهِدُوا عَلَى المُعْتَزِّ أَنَّهُ عَاجزٌ عَنْ أَعبَاءِ الإِمَامَةِ، وَأَقرَّ بِذَلِكَ، وَمدَّ يدَهُ، فَبايَعَ ابْنَ عَمِّهِ المُهْتَدِي بِاللهِ. فَارْتَفَعَ حِيْنَئِذٍ المُهْتَدِي إِلَى صَدْرِ المَجْلِسِ، وَقَالَ: لاَ يجتمعُ سيفَانِ فِي غِمْدٍ، وَأَنشدَ قَوْلَ ابْنِ أَبِي ذُؤَيْبٍ: تُريدِيْنَ كيمَا تَجْمَعِينِي وَخَالِداً ... وَهلْ يُجْمَعُ السَّيفَانِ - وَيْحَكِ - فِي غِمْدِ؟! وَكَانَ المُهْتَدِي أَسْمَرَ، رَقِيْقاً، مَلِيْحَ الوَجْهِ، وَرِعاً، عَادلاً، صَالِحاً، مُتعبِّداً، بَطَلاً، شُجَاعاً، قَوِيّاً فِي أَمرِ اللهِ، خليقاً لِلإِمَارَةِ، لَكِنَّهُ لَمْ يَجِدْ مُعِيناً، وَلاَ نَاصراً، وَالوَقْتُ قَابلٌ لِلإِدبارِ. نقلَ الخَطِيْبُ عَنْ أَبِي مُوْسَى العَبَّاسِيِّ أَنَّهُ مَازَالَ صَائِماً مُنْذُ اسْتُخْلِفَ إِلَى أَنْ قُتِلَ (١) . وَقَالَ أَبُو العَبَّاسِ هَاشِمُ بنُ القَاسِمِ: كُنْتُ عِنْدَ المُهْتَدِي عَشِيَّةً فِي رَمَضَانَ، فَقُمْتُ لأَنصرفَ، فَقَالَ: اجلِسْ. فَجَلَسْتُ، فصلَّى بِنَا، وَدَعَا بِالطَّعَامِ، فَأُحضِرَ طبقُ خِلاَفٍ (٢) عَلَيْهِ أَرغفَةٌ، وَآنيَةٌ فِيْهَا ملحٌ وَزيتٌ وَخَلٌّ، فدعَانِي إِلَى الأَكلِ، فَأَكَلتُ أَكلَ مَنْ يَنْتظرَ الطَّبِيخِ. فَقَالَ: أَلم تكُنْ صَائِماً. قُلْتُ: بَلَى. قَالَ: فُكُلْ، وَاسْتوفِ، فَلَيْسَ هُنَا غَيْرَ مَا تَرَى. فعجِبْتُ، ثُمَّ قُلْتُ: وَلِمَ يَا أَمِيْرَ المُؤْمِنِيْنَ! وَقَدْ أَنعَمَ اللهُ عَلَيْكَ؟ قَالَ: إِنِّي فَكَّرْتُ أَنَّهُ كَانَ فِي بَنِي أُمَيَّةَ عُمَرُ بنُ عَبْدِ العَزِيْزِ، فغِرْتُ عَلَى بَنِي هَاشِمٍ، وَأَخذتُ نَفْسِي بِمَا رَأَيْتَ (٣) .
(١) " تاريخ بغداد " ٣ / ٣٤٩، و" تاريخ الخلفاء ": ٣٦١. (٢) ضبطت اللام في الأصل بالتشديد. وجاء في القاموس: والخلاف، ككتاب، وشده لحن: صنف من الصفصاف. ومن عيدانه تصنع الاطباق. (٣) الخبر مطولا في " تاريخ بغداد " ٣ / ٣٥٠، و" تاريخ الخلفاء ": ٣١١.

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