Al-Bidayah wa an-NihayahIbn Kathir

Al-Khaṭīb (1) relates that a man brought a suit before al-Muhtadī against his opponent (2), and the caliph judged between them with full justice. The man thereupon recited (3):

You set him up as judge, and he ruled between you—
spotless, like the radiant full moon.
No bribe can sway his verdict,
nor does he care for the loser’s loss.

Al-Muhtadī billah said to him, “As for you, sir, may Allah reward your fine words; as for me, I did not take my seat until I had recited Allah’s saying:

‘We shall set up the scales of justice for the Day of Resurrection so that no soul will be wronged in the least. Even if it be no more than the weight of a mustard seed, We shall bring it forth, and sufficient are We as Reckoners’ (47) [al-Anbiyāʾ: 47].”

Those present began to weep, and never were more people seen in tears than on that day.

Some said that al-Muhtadī observed an unbroken fast (4) from the day he assumed the caliphate until the day he was killed—may Allah have mercy on him.

He loved to emulate the path taken by ʿUmar ibn ʿAbd al-ʿAzīz of the Umayyads during his own caliphate: wariness of sin, ascetic living, abundant worship, and strict self-restraint (5).

Aḥmad ibn Saʿīd al-Umayyī recounted: “We were sitting in Mecca, a group with me discussing grammar and Arab poetry, when a man whom we took for mad stopped before us and began to declaim (6):

Do you not feel shame before Allah, O fountain of forbearance? (7)
You are engrossed in this while people face the gravest affairs.
Your imām lies slain, struck down (8),
and Islam has awoken with its unity torn apart.
Yet you remain devoted to poetry and grammar (9),
calling out with loud voices along the finest of paths.” (10)

(1) History of Baghdad, vol. 3, p. 349, which contains the two verses; they also appear in al-Kamil by Ibn al-Athir, vol. 7, p. 234. (2) In manuscript A: haqqahu. In History of Baghdad, from ‘Abd Allah ibn Ibrahim al-Iskafi: I attended the session of al-Muhtadi convened to hear grievances. A man sued his son before him; the caliph ordered the son to be brought in. When presented and placed beside the suitor, he was asked about the allegations and admitted them. The caliph then ordered that his right be restored and issued a written decree to that effect. When he had finished, the man said to him: "By God, O Commander of the Faithful, you are nothing but what the poet said: …" (3) In manuscripts B and Za: ‘alaykum. (4) "sard al-sawm," i.e. "he pursued him." History of Baghdad, vol. 3, p. 350. (5) In manuscript Ta: "And had he lived and found a supporter, he would have pursued his course as far as possible. He was determined to annihilate the Turks who had humiliated and demeaned the caliphs and violated the office of the caliphate." (6) History of Baghdad, vol. 3, p. 351. (7) In History of Baghdad: al-jahl ("ignorance"); in manuscript Ta: an-nahw ("grammar"). (8) In manuscript Za: mujandala; both readings share the same meaning. (9) In manuscripts B, Za, and History of Baghdad: akkafan. (10) In manuscript Za: fi ansab al-subul; in manuscript B: fi al-aql; in History of Baghdad: fi asta am dha al-aql.
وروى الخطيب (١) : أنَّ رجلًا استعدى المهتدي على خصمه (٢) ، فحكم بينهما بالعَدْلِ، فأنشأ الرجلُ يقولُ: حَكَّمْتُمُوه فقضى بينكُمْ (٣) … أبْلَجُ مثلُ القَمَرِ الزَّاهرِ لا يقبَلُ الرِّشْوَةَ في حُكْمِهِ … ولا يُبَالي غَبَنَ الخاسرِ فقال له المهتدي بالله: أمَّا أنت أيُّها الرَّجُلُ فأحسَنَ اللّهُ مقالتك، وأمَّا أنا فإنِّي ما جلست حتَّى قرأت قوله تعالى: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ (٤٧) ﴾ [الأنبياء: ٤٧] . قال: فبكَى الناس حوله، فما رؤي أكثر باكيًا من ذلك اليوم. وقال بعضُهم: سَرَدَ (٤) المهتدي الصَّوْمَ منذ ولي إلى أن قتل، (رحمه الله) . وكان يحب الاقتداء بما سلكه عمرُ بن عبد العزيز الأموي في أيام خلافته، من الورع والتقشّف وكثرة العبادة وشدة الاحتياط (٥) . وقال أحمد بن سعيد الأمويّ: كنا جلوسًا بمكَّة وعندي جماعة يبحثون في النَّحو وأشعار العرب، إذ وقف علينا رجلٌ نظنه مجنونًا، فأنشأ يقول (٦) : أمَا تَسْتَحُونَ اللّهَ يا مَعْدِنَ الحِلْم (٧) … شُغِلْتُمْ بذا والنَّاسُ في أعظمِ الشغْلِ إمامُكُم أضْحَى قتيلًا مجدَّلًا (٨) … وقد أصبحَ الإسلامُ مفترِقَ الشَّمْلِ وأنتمْ على الأشعارِ والنَّحوِ عُكَّفٌ (٩) … تصيحونَ بالأصواتِ في أحسنِ السُّبْلِ (١٠)
(١) تاريخ بغداد (٣/ ٣٤٩)، وفيه البيتان، وهما في الكامل لابن الأثير (٧/ ٢٣٤). (٢) في آ: حقه. وفي تاريخ بغداد عن عبد الله بن إبراهيم الإسكافي قال: حضرت مجلس المهتدي وقد جلس للمظالم، فاستعداه رجل على ابن له، فأمر بإحضاره، فأحضر، وأقامه إلى جنب الرجل، فسأله عمّا ادعاه عليه فأقرَّ به، فأمره بالخروج له عن حقه، فكتب له بذلك كتابًا، فلما فرغ، قال له الرجل: واللّه يا أمير المؤمنين ما أنت إلا كما قال الشاعر: … (٣) في ب، ظا: عليكم. (٤) "سرد الصوم": أي تابعه. تاريخ بغداد (٣/ ٣٥٠). (٥) بعدها في ط: ولو عاش ووجد ناصرًا لسار سيرته ما أمكنه، وكان من عزمه أن يبيد الأتراك الذين أهانوا الخلفاء وأذلوهم، وانتهكوا منصب الخلافة. (٦) تاريخ بغداد (٣/ ٣٥١). (٧) في تاريخ بغداد: الجهل، وفي ط: النحو. (٨) في ظا: مجندلا، وهما بمعنى. (٩) في ب، ظا وتاريخ بغداد: عكّفًا. (١٠) في ظا: في أنسب السبل، وفي ب: في العقل. وفي تاريخ بغداد: في است أم ذا العقل.

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