Tabari Volume 31

The
History of al-Tabari
The War between Brothers

Volume XXXI
Translated by Michael Fishbein
't'his section of the History oja!-Tabari covers the caliphate of Muhammad
al-Amin , who succeeded his father, Hirun &I-Rashid on March 24, 809, and
was killed on September 25, 813.
The focus of this section is a single event , the civil war between al-Amin
and his half-brother al-Ma mun . Before his death , al- Rashid had arranged for
the succession in a series of documents signed at Mecca and deposited for
safekeeping in the Ka'bah. Al-Amin was to become caliph ; al-Ma'mun was to
govern Khuriisln with virtual autonomy from Baghdad . Al-Amin could
neither remove his brother from office nor interfere with his revenues or
military support . Furthermore , al-Ma'murn was named as al-Amin's successor, and al-Amin was forbidden to alter the succession. If either brother
violated these conditions , he was to forfeit his rights.
It soon became apparent that the good will to carryout these arrangements
did not exist . Disagreement broke out when al - Amin insisted that many of
the forces that had accompanied al-Rashid and al-Mss mun to Khurisin
return to Baghdad. When the majority of army commanders obeyed the new
caliph' s orders, al-Ma'mun was enraged and countered with measures to
secure his position. Angry letters were exchanged , with al - Amin pressing his
brother to make concessions that al - Ma'mun regarded as contrary to the
succession agreement. By March 811 , military conflict was imminent. AlAmin demanded that certain border districts be returned to the control of
Baghdad . When al-Ma'mun refused . al-Amin despatched an expedition to
seize the districts.
Al-Amin 's resort to force ended in disaster . At-Ma'mun's forces, led by

T ihir b. al-1;Iusayn and Harthamah b. Aryan , quickly closed in on Baghdad. In
a siege lasting over a year , Baghdad suffered extensive damage from the
fighting and from bombardment by siege engines . Gangs of vagrants and
paupers, organized by al-Amin into irregular units , fought a kind of urban
guerrilla war. But , with T3hir and Harthamah enforcing the siege and with
most of al -Amin's associates having switched their loyalties to the winning
side, the caliph was forced to sue for terms . These were worked out among
representatives of al-Amin , Tihir , and Harthamah . However, when the
caliph boarded the boat that was to take him into Harthamah 's custody,
troops loyal to TAhir assaulted and capsized the boat. Al-Amin fell into the
Tigris , was apprehended, and was executed that night on orders from Tihir.
Thus ended this phase of the civil war. Al -MA mun was now caliph.
At-Taban 's history of these years includes accounts by participants in the
event,diplomatic letters between al-Amin and al-Ma'mun,'fhhir's long letter
to al-Ma ' miin on the circumstances of al-Amin 's death, and a dramatic
eyewitness account of al-Ami 's last hours. Also noteworthy is a 135-verse
poem describing the devastation of Baghdad . The section ends with a series of
literary anecdotes on the character of al-Amin.
SUNY Series in Near Eastern Studies

ISBN 0 - 7 914 -10 8 6 - 2
Said Amir Arjomand, editor 9 0 0 0 0
SUW
P R E S S
THE HISTORY OF AL-TABARI

AN ANNOTATED TRANSLATION
VOLUME XXXI

THE CALIPHATE OF MUHAMMAD AL-AMIN
A.D. 8 09 - 813 /A.H.19 3 -198
16
The History of al-Tabari
Editorial Board
Ihsan Abbas, University of Jordan, Amman
C. E. Bosworth, The University of Manchester
Franz Rosenthal, Yale University
Everett K. Rowson, The University of Pennsylvania

Ehsan Yar-Shater, Columbia University (General Editor)
Estelle Whelan, Editorial Coordinator
Center for Iranian Studies
Columbia University
SUNY
SERIES IN NEAR EASTERN STUDIES
Said Amir Arjomand, Editor
40
The preparation of this volume was made possible in part by

a grant from the National Endowment for the Humanities,
an independent federal agency.
Bibliotheca Persica
Edited by Ehsan Yar-Shater
The History of al-Tabari

(Ta'rikh al-rusul wa'I-muluk)
VOLUME XXXI

translated and annotated
by
Michael Fishbein
University of California, Los Angeles
State University of New York Press
Published by
State University of New York Press , Albany
c 1992 State University of New York
All rights reserved
Printed in the United States of America
No part of this book may be used or reproduced
in any manner whatsoever without written permission
except in the case of brief quotations embodied in
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Library of Congress Cataloging-in-Publication Data
Tabari, 838?-92.3.
(Ta'rikh al-rusul wa-al-mulfik. English. Selections)
The war between brothers /translated and annotated
by Michael Fishbein.
p. cm.-(The history of al-Tabari = Ta'rikh al-rusul wa'Imuliik; v. 31) (SUNY series in Near Eastern studies) (Bibliotheca
Persica)
Translation of extracts from : Ta'rikh al-rusul wa-al-muluk.
Includes bibliographical references and index.
ISBN 0-7914 - 1085 - 4. ISBN 0-7914-1086 - 2 (pbk.)
1. Islamic Empire-History -75o-1258.
1. Fishbein, Michael 11 . Title. III. Series.
IV. Series : Taban, 838?-923. Ta'rikh al-rusul
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(Albany, N.Y.)
DS38.z.T313 1985 vol. 31
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Preface
THE HISTORY OF PROPHETS AND KINGS (Ta rikh al-rusul wa'lmuluk) by Abu Ja`far Muhammad b. Jarir al-Tabari (839-923),
here rendered as the History of al-Tabari, is by common consent
the most important universal history produced in the world of
Islam. It has been translated here in its entirety for the first time
for the benefit of non-Arabists, with historical and philological
notes for those interested in the particulars of the text.
Al-Tabari's monumental work explores the history of the
ancient nations, with special emphasis on biblical peoples and
prophets, the legendary and factual history of ancient Iran, and,
in great detail, the rise of Islam, the life of the Prophet
Muhammad, and the history of the Islamic world down to the
year 9 115. The first volume of this translation will contain a
biography of al-Tabari and a discussion of the method, scope,
and value of his work. It will also provide information on some
of the technical considerations that have guided the work of the
translators.
The History has been divided here into 39 volumes , each of

which covers about two hundred pages of the original Arabic
text in the Leiden edition . An attempt has been made to draw
the dividing lines between the individual volumes in such a way
that each is to some degree independent and can be read as such.
The page numbers of the Leiden edition appear in the margins
of the translated volumes.
Al-Tabari very often quotes his sources verbatim and traces
the chain of transmission (isndd) to an original source. The
vi Preface
chains of transmitters are, for the sake of brevity , rendered by
only a dash-) between the individual links in the chain. Thus,
"According to Ibn Humayd-Salamah-Ibn Ishaq" means that
al-Tabari received the report from Ibn Humayd, who said that he
was told by Salamah, who said that he was told by Ibn Ishaq,
and so on. The numerous subtle and important differences in
the original Arabic wording have been disregarded.
The table of contents at the beginning of each volume gives a
brief survey of the topics dealt with in that particular volume.
It also includes the headings and subheadings as they appear in
al-Tabari's text, as well as those occasionally introduced by the
translator.
Well-known place names, such as, for instance, Mecca, Baghdad,
Jerusalem, Damascus, and the Yemen, are given in their English
spellings . Less common place names, which are the vast majority,
are transliterated. Biblical figures appear in the accepted English
spelling. Iranian names are usually transcribed according to their
Arabic forms, and the presumed Iranian forms are often discussed
in the footnotes.
Technical terms have been translated wherever possible, but
some, such as dirham and imam , have been retained in Arabic
forms. Others that cannot be translated with sufficient precision
have been retained and italicized , as well as footnoted.
The annotation aims chiefly at clarifying difficult passages,
identifying individuals and place names , and discussing textual
difficulties. Much leeway has been left to the translators to include in the footnotes whatever they consider necessary and
helpful.
The bibliographies list all the sources mentioned in the
annotation.
The index in each volume contains all the names of persons

and places referred to in the text , as well as those mentioned in
the notes as far as they refer to the medieval period. It does not
include the names of modern scholars. A general index, it is
hoped, will appear after all the volumes have been published.
For further details concerning the series and acknowledgments, see Preface to Volume I.
Ehsan Yar-Shater
lb
Contents
Preface / v
Abbreviations / xi
Translator 's Foreword / xiii
Maps i. The Eastern Lands of the Caliphate / xxii
2. Baghdad between A.H. 150 and 300 / xxiii
3. Al-Karkh and Neighboring Suburbs / xxiv
4. Al-Harbiyyah with the Three Quarters of al-Rugafah,
al-Shammasiyyah, and al-Mukharrim / xxvi
5. Quarters on the Muhawwal Road / xxviii
The Events of the Year 193 (cont'd) (808-809) / i

The Succession of Muhammad al-Amin as Caliph / r
Causes of the Discord between al -Amin and al-Ma'mun / 4
The Letter of Muhammad al-Amin to His Brother 'Abdallah
al-Ma'mun / 6
The Letter of Muhammad al-Amin to His Brother $alih / 8
Various Items of Information / 118
The Events of the Year .194 (8o9-8ro) / 21

Reasons for the Falling out between Muhammad al-Amin and
'Abdallah al-Ma'mun / 22
viii Contents
The Events of the Year r95 (8ro-8rr) / 46

Al-Amin Forbids Prayer for al-Ma'mun and al-Qasim as
Heirs / 47
Àli b. Isa b. Mahan Assigned Command of al-Jabal / 48
Àli b. Ìsa b. Mahan Goes to al-Rayy to Fight the Forces of
al-Ma'mun / 49
Al-Amin Sends Àbd al-Rahman b. Jabalah to Fight Tahir / 84

Tahir b. al-Husayn Named Dhu al-Yaminayn / 87
The Rebellion of al-Sufyani in Syria / 88
Tahir Expels al-Amin 's Agents from al-Jibal Province / 88
The Death of Àbd al -Rahman b. Jabalah al-Abnawi / 89
The Events of the Year r96 (811-812) / 92

Al-Amin Imprisons Asad b. Yazid and Dispatches Ahmad b.
Mazyad to Fight Tahir / 9z
Al-Ma'mun Raises the Rank of al-Fadl b . Sahl / ,or

Àbd al-Malik b. $alih Appointed Governor of Syria / 102
Abd al-Malik b. $alih Recruits Troops in Syria for
al-Amin / 1 04
The Abortive Coup of al -Husayn b. Àli b. Isa b. Mahan
against al-Amin in Baghdad / rob
The Death of Muhammad b. Yazid al-Muhallabi and Tl hir's
Entry into al-Ahwaz / 1114
Tahir Takes al-Mada'in and Marches toward $arsar / 1120
The Governor of Mecca Casts off Allegiance to al-Amin / 1 24
Harthamah b. A'yan Defeats al-Amin 's Forces / r 29
Some of Tahir's Men Go over to al-Amin / 130
The Events of the Year 197 (812-813) / 134

Details and Results of the Siege of Baghdad / 134
The Battle at Qasr $alih / 150
Tahir Forbids Boatmen to Bring Anything to Baghdad / 156
The Battle of al-Kunasah / 159
The Battle of Darb al-Hijarah / 162
The Battle of al-Shammasiyyah Gate / r 64
Contents ix
The Events of the Year r98 (813-814) / 173

Tahir Captures Baghdad / 173
The Death of al-Amin / 182
The Army Mutinies against Tahir / zo6
A Description of Muhammad b. Harun, His Agnomen, the
Length of His Reign, and His Age / 2110
Poems Composed about Muhammad b. Harun and Elegies
for Him / 2112
Some Aspects of the Conduct and Mode of Life of the Deposed

Muhammad b. Harun / 225
Bibliography of Cited Works / z5'
Index / 2S7
.e
Abbreviati Dns
Ell: Encyclopaedia of Islam , ist edition. Leiden, 1913-42

E12: Encyclopaedia of Islam , znd edition Leiden, i96oGAS: F. Sezgin, Geschichte des arabisch n Schrifttums
IJMES: International Journal of Middle E st Studies
JRAS: Journal of the Royal Asiatic Socie ty
RCAL: Rendiconti della Reale Accadem dei Lincei

REA: E. Combe, J. Sauvaget, and G. W et, Rdpertoire chronologique
d'dpigraphie arabe
RSO: Rivista degli Studi Orientals
16
Translator's Foreword
0
This section of the History of al-Tabari covers the four and onehalf year reign of Muhammad al-Amin, who succeeded to the
caliphate upon the death of his father, Harun al-Rashid, on 3
Jumada II 193 (March 24, 809 , and who was killed on 28
Muharram 198 (September 25, 813 ).
A single event, the conflict and eventual civil war between alAmin and his half brother al-Ma'mun , the governor of Khurasan
province, absorbs the attention of al -Tabari for these years.
Before his death al-Rashid had formalized arrangements for the
succession in a series of documents signed at Mecca and deposited for safekeeping in the Ka'bah in the last month of A.H.
A6 (December 8o2.) and reaffirmed, with certain additions, some
two years later. ' Under these arrangements, al-Amin was to
succeed to the caliphate; his brother, al-Ma'mun , was to receive
the governorship of the eastern province of Khurasan, with virtual autonomy from Baghdad. Al-Amin was not to interfere in
any way with the administration of his brother 's province. He
could neither remove his brother from office nor interfere in any
way with his revenues or military support. Furthermore, alMa'mun was named as al-Amin's successor ; al-Amin was explicitly forbidden to alter the succession . The succession after
al-Ma'mun was fixed in al-Qasim, a third son of al-Rashid,
although al-Ma'mun was given the right on his succession to
r. For details of the documents, see Tabari , HI, 651-67.
xiv Translator's Foreword

replace al-Qasim with someone else , if he wished. If either
brother violated these conditions , he was to forfeit his rights.
These arrangements constituted an unprecedented restriction on
a ruling caliph's authority, and although the brothers freely
agreed to them, it was obvious that they could be made to work
only with the good will of both sides.
It quickly became apparent that such good will did not exist.
Trust between the two elder brothers broke down even before
the death of al-Rashid. According to a notice for A.H. 192.
(807-8), one year before the death of al-Rashid, al-Ma'mun
already suspected that his brother would try to eliminate him
on accession to the caliphate.' He therefore asked to be allowed
to accompany al-Rashid on an expedition to Khurasan so as not
to be in Baghdad and under his brother 's control if the already
ailing al-Rashid should die. Al-Rashid vacillated but eventually
granted the request ; the chronicle does not make explicit the
extent to which he was aware of the mistrust between the two
heirs. While on the expedition, al-Rashid took a step that
exacerbated the tension by assigning to al-Ma'mun the entire
army that constituted the expeditionary force. By implying
that al-Ma'mun would have at his permanent disposal a large
part of the regular army from Baghdad, in addition to the forces
he could raise in his governorate of Khurasan , al-Rashid disturbed the military balance that would exist on the accession
of al-Amin. We can deduce that al -Amin never accepted that
this extraordinary arrangement was implied by the terms of
succession to which he had agreed . In a letter drafted seven or
eight months before al-Rashid 's death and sent to a younger
brother, $alih, who had also accompanied the expedition to
Khurasan, with instructions that it be delivered only on the
death of al-Rashid , al-Amin gave orders that the regular Iraqi
troops should return to Baghdad immediately on al-Amin's
succession, under the command of al-Fadl b. al-Rabi , alAmin's most trusted adviser. The secrecy about the letter may
imply fear on al-Amin's part that al-Rashid might contravene
its content if it became known to him before his death.
i. See Tabari, III, 730-31.
Translator's Foreword xv
Thus, on the death of al-Rashid the situation already contained the germs of conflict. Al-Rashid's instructions notwithstanding, the majority of army commanders on the Khurasan
expedition decided to obey the new caliph's orders to return to
Baghdad. Al-Ma'mun was enraged . His first impulse was to use
force to prevent the desertion of troops he regarded as under his
command, but his chief adviser, al-Fall b. Sahl, warned him that
his remaining forces were inferior to the task. At the same time,
al-Fadl instructed al-Ma'mun to work to strengthen his power
base in Khurasan, with a view toward eventually replacing alAmin as caliph.
After the account of the episode of the return of the army to
Baghdad, al-Tabari 's chronicle presents an exchange of letters
between the two brothers. Al-Amin pressed his brother to make
a number of concessions that al -Ma'mun regarded as contrary
to the terms of the succession agreement. As there are several
accounts of these letters and embassies, the sequence of demands is not always clear . Apparently al-Amin at first merely
requested that al-Ma'mun allow al-Amin 's infant son, Musa,
to be added to the order of succession after al -Ma'mun and
al-Qasim . Al-Ma'mun, whose military situation in Khurasan
already had improved with the surrender of the rebels , rejected
the request and at some point stopped sending al -Amin official
reports of events in his province (via the band or post service,
really an official information service linking provincial governors to the central government in Baghdad ). Al-Amin considered
this and a number of associated acts as rebellion and had alMa'mun 's name removed from the succession. Other moves
by al-Amin included appointing the infant Musa nominal
governor of Khurasan, refusing to allow al-Ma'mun 's private
fortune and family to leave Iraq, and summoning al-Ma'mun
back to Baghdad.
These maneuvers continued through A.H. 194 (October 809October 810). By Jumada II 195 (March 811) military conflict was
imminent. Al-Amin demanded that certain districts over which
al-Ma'mun had been exercising control from Khurasan but
that lay outside the borders of the province, be returned to the
control of Baghdad . When al-Ma'mun refused to comply,
al-Amin gave a former governor of Khurasan , Àli b. Isa b.
xvi Translator's Foreword

Mahan, command of 40,000 men and dispatched him with
orders to seize the contested district of al-Rayy and then proceed to Khurisin. He was to arrest al-Ma'mun and return
him to Baghdad in chains.
Al-Amin's attempts to settle the dispute by force ended
in military disasters . 'Ali b. 'Isi was killed in battle against
al-Ma'mun 's commander at al-Rayy, 'j whir b. al-Husayn. (AlMa'mun formally accepted the title of caliph shortly after
the victory.) A second expedition from Baghdad, led by 'Abd
al-Rahman b. jabalah al -Abniwi, was defeated as well, leaving
al-Ma'mun in possession of all northern Iran. The year A.H.
196 (September 81 r -September 81 z) saw al-Amin making desperate attempts to recruit support from the Arab tribes of Iraq
and Syria, but these efforts, the product of necessity rather
than of any personal rapport with the Bedouin Arabs , came to
no avail . An expedition by a mixed army of zo,ooo regular troops
and zo,ooo Bedouins sent to prevent Tihir from taking Hulwin,
the gateway to Iraq, ended in fiasco when the regulars and
Bedouins turned against each other at the instigation of agents
provocateurs infiltrated into the army by Tahir. A subsequent
effort to raise support for al-Amin in Syria also failed. Even
in Baghdad, al-Amin's support seemed to be melting away. A
section of the elite Baghdad garrison ( the Abna') backed a proMa'mun coup by the son of All b. ' Isi b. Mahan. Al-Amin
was deposed and imprisoned for two days in Rajab 196 (April
81 z), until loyal troops from the garrison quarter of al-Harbiyyah
put down the coup and freed the caliph.
By the end of A.H. 196, al-Amin's power was evaporating. After

Tahir's victories in northern Iran, al-Ma'mun, who now considered himself the legitimate caliph because his brother had
violated the succession agreement, launched a two-pronged attack on Iraq. While Harthamah b. A'yan advanced over the
main road from Hulwin into Iraq to approach Baghdad from the
east, Tihir turned south toward al-Ahwiz , whose governor died
in battle rather than renounce his allegiance to al-Amin. 'j hir
then turned west, took Wisit and al-Mada 'in, crossed the Tigris,
and advanced to $ar*ar, only a few miles south of Baghdad.
The siege of Baghdad lasted from 12 Dhu al-Hijjah 196
(August z5, 811), when Tihir moved his camp to an open space
Translator's Foreword xvii

outside the gate of al-Harbiyyah suburb, the main seat of the
Baghdad garrison, until the death of al-Amin on zs Muharram
198 (September z5, 813 1. The suburbs that had grown up around
the walled city suffered extensive damage from the fighting
and from bombardment by siege engines . Al-Amin could still
rely on the loyalty of most of the local troops, and he had large
resources of money with which to buy the services of soldiers.
Some of Tahir's troops were tempted and changed sides. Gangs
of vagrants and unemployed paupers were organized into irregular units to fight a kind of urban guerrilla war. But, with
Tahir and Harthamah controlling the approaches to the city
and with most of al-Amin 's governors in Iraq having prudently
switched their loyalties to the winning side, al-Amin finally was
forced to attempt an escape or negotiate for terms. It was decided
that surrender was the best option . The question was whether to
turn to Tahir, the obvious choice, as he was in closest proximity
to the palace, or to Harthamah, who was across the Tigris on
the east bank. The bridges having been cut, the logistics of a
surrender to Harthamah were more complicated and would be
possible only with the consent of Tl hir; however, al-Amin insisted on Harthamah, whom he knew and believed he could
trust.
Terms for the surrender were worked out in three-way
negotiations among representatives of al-Amin , -lahir, and
Harthamah. Al-Amin was to turn over the insignia of the
caliphate to Tahir, thereby renouncing his claim to the office.
He would then be allowed to proceed to a wharf on the Tigris,
where Harthamah would be waiting in a boat to ferry him to
safety. The plan was never carried out. What actually happened
is not easy to reconstruct . The insignia of the caliphate were
never surrendered to Tahir-that is virtually certain. One
account presents this neglect as a deliberate attempt by al-Amin
to circumvent the agreement and escape to Harthamah without
abdicating. According to this account, al-Hasan al-Hirsh, the
leader of the irregular troops that had fought for al-Amin,
learned of al-Amin 's intention and denounced al-Amin to
Tahir, who then set up an ambush and frustrated the planned
escape. But, according to a second and more detailed account,
the failure to hand over the insignia seems not to have been
xviii Translator's Foreword

planned. According to this account, Harthamah's messenger
came to al-Amin at the prearranged time and announced that
the boat was at the wharf. Presumably, this was the moment
when al-Amin should have sent the insignia to '1 whir so that
the guards at the gates of the city, under Tahir's command,
would be commanded to allow the caliph to depart. However,
Harthamah's messenger added that suspicious activity had
been noticed on the shore of the Tigris and that Harthamah
recommended postponing the surrender for a day; he would
return on the morrow with sufficient forces to defend al-Amin
in the event of an ambush. At this point al-Amin panicked.
Convinced that Tahir intended to storm the palace that night,
he insisted on riding to the wharf without delay and with only
the smallest of escorts. The insignia, one can deduce from
Tahir's subsequent account (though full of half-truths, it seems
accurate enough on this point), were taken along, carried not
by the caliph but by the eunuch Kawthar, who rode in the rear
of the cavalcade. Not having received word of a formal surrender
by al-Amin, Tahir's forces attempted to board the boat. A scuffle
ensued, and al-Amin, who fell or jumped into the Tigris and
swam to shore, was apprehended, taken to a house being used
by one of Tahir's commanders, and executed that night, almost
certainly on orders from Tahir. (Tahir's account of how overzealous soldiers mortally wounded al-Amin at the moment
of his capture must be seen as a self-serving lie.) The next
morning, Tahir exposed al-Amin's head to public view, and
the civil war-at least this phase of it-was over.
The vigor of al-Tabari's history of this period will be apparent

to the reader. There is extensive use of accounts by participants
in the events-al-Fadl b. Sahl for events at the court of alMa'mun and a number of courtiers in the entourage of alAmin. The account of the last hours of al-Amin's life by Ahmad
b. Sallam ranks as one of the most dramatic pieces of early
Arabic historical writing. Many diplomatic letters exchanged
between al-Amin and al-Ma'mun are included verbatim, as
well as Tahir's long letter to al-Ma'mun explaining the circumstances of al-Amin's death-a letter filled with cold selfjustification that is all the more shocking following as it does
the heartrending eyewitness narrative of the murder of the
Translator's Foreword xix

caliph. There are long selections from the poetry of the period,
both the panegyric and elegy that accompanied all politically
significant events and the less formal poetry that commemorated the day-to-day events of the war. A noteworthy inclusion
is the 135 -verse poem by Abu Ya'qub al-Khuraymi describing
the devastation of Baghdad.
A Note on the Text

The translation follows the text of the Leiden edition, which
appeared in installments between 1879 and 1898 under the
general editorship of M. J. De Goeje . The French scholar
Stanislas Guyard edited the chronicle for the years A.H. 159z18 A 459-1163 . The text of the section on the caliphate
of al-Amin survived in only one manuscript known at the time,
Istanbul Ms . Koprulu 1041 (siglum C in the apparatus of the
Leiden edition but designated in this section simply as "codex,"
as it provided the only source of the text) . The manuscript was
described as "imperfectum , passim parvas lacunas habens."
Restoration of the text was often very difficult , as can be seen
from the apparatus criticus of the edition. For help in establishing the text Guyard was able to refer to parallel passages by
later historians, who often quoted verbatim from al -Tabari: Ibn
al-Athir's Kitdb al-Kdmil f i alta'rikh ; the anonymous Kitdb
al-'Uyun wa -al-hadd 'iq ft akhbdr al-hagd'iq and Miskawayh's
Kitdb Tajdrib al-umam wa -ta'dgib al-himam (both contained
in De Goeje 's 1869 edition of Fragmenta Historicorum Arabicorum); al-Mas'udi's Muruj al-dhahab; and Sibt Ibn al -Jawzi's
Mir'dt al-zamdn.
A photographic copy of one additional manuscript containing
part of the section translated here became available for the 1960
Cairo edition of Muhammad Abu al-Fall Ibrahim-Istanbul Ms.
Ahmet III 292.9 (siglum alif, or A, in the Cairo apparatus). This
manuscript allowed Ibrahim to fill in some of the small lacunae
in the Leiden edition and occasionally preserved a better reading.
Unfortunately, the text of the manuscript stops just before the
end of A .H. 197 (III, 902, of the Leiden text), so that the remainder of the Cairo text for this section is the same as the
Leiden text, apart from minor differences in punctuation and
xx Translator's Foreword
vocalization. Where my translation follows the Cairo text this
is indicated in a footnote.
I have noted where parallel accounts of the events of these
years may be found, particularly in the works of al -Ya`qubi, alDinawari, al-I^bahani, al-Masùdi, and Ibn al-Athir, as well as
some of the secondary literature available on the period.
The accompanying maps have been reproduced from G. Le
Strange's books The Lands of the Eastern Caliphate (r9o5) and
Baghdad during the Abbasid Caliphate f19oo). Unfortunately,
they include many features that postdate the caliphate of
al-Amin. The reader should therefore use them as an aid to
locating the sites of events narrated by al-Tabari , not as a guide
to the topography of Baghdad under al-Amin.
I wish to express my thanks to Professors Seeger A. Bonebakker, Michael G. Morony, and Moshe Perlmann of the University
of California, Los Angeles ; to Professor Everett K. Rowson of the
University of Pennsylvania ; Dr. Michael L. Bates, Curator of
Islamic Coins at the American Numismatic Society ; and to Dr.
Paul E. Chevedden of Salem State College, Salem, Massachusetts, for their help. For any errors and shortcomings, I alone
take responsibility.
Michael Fishbein
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The
Events of the Year
193 (cont'd)
(OCTOBER 25, 808-OCTOBER 14, 809)
00
The Succession of Mubammad al-Amin as Caliph

In this year, allegiance was sworn to Muhammad al-Amin b.
Hirun as caliph at the camp of al-Rashid . t 'Abdallih b. Hirun
(al-Ma' mun) was in Marw at the time? According to what has
been mentioned, Hammawayh3 the mawla4 of al-Mahdi, the
r. At the time of his death, the caliph Hirun al-Rashid was leading an army
raised in Iraq to fight the rebel Raft' b . Layth in Khurasin province. He had left
Baghdad on 5 Sha'bin t9 2. (June 4, 8o8) and died at Tus (see note 6 ) on 3 jumidi
II 193 (March 14, 8o9). His sons 'Abdallih al-Ma 'mnn and $alih had accompanied him, Mubammad al-Amin had remained in Baghdad . Cf. Tabari, III,
730, 738 , E/s s.vv. al-Amin (Gabrieli), Hirun al- Rasl id (Omar), and al-Ma'mun
(Rekaya). Parallel accounts: Ya'qubi, II, 5z4 ; Dinawari, 388, Fragmenta, 3zo,
Ibn al-Athir, VI, 15 z, Mas'8di, VI, 4152. Marw (Marv, modem Mary in the Turkmen S.S.R.) was the chief city of the
second quarter of Khurisin province . It was often called Marw al-Shihijin or
Great Marw to distinguish it from Marw al-Rudh or Little Marw . See Le Strange,
Lands, 397-403; Yiqut, Mu'jam, s.v. Marw al-Shihijin, El' s.vv. Marv al^$hahidl'in (Yakubovskii) and Khurisan (Bosworth). During al-Rashid's final
illness, al-Ma'mun had been sent ahead to Marw with most of the leading
commanders of the army to assist Harthamah b. A'yan , the governor and
commander actually entrusted with the task of subduing Rifi'. Cf . Tabari, III,
733-34.
3. Hammawayh, according toTabari, III, 71z, was a eunuch (khddim , see note
7 on the term) and had been appointed postmaster of Khurisin in 191 /806-7 by
(7641
postmasters at T6s,6 wrote to Abu Muslim Sallam, his mawld

and deputy at Baghdad in charge of the post and information,
informing him of the death of al-Rashid. (Abu Muslim) came
before Muhammad , offered him condolences , and congratulated
him about [his succession to] the caliphate . He was the first
person to do so. Then Raja' the eunuch (khddim)' came to him
on Wednesday, the 14th of Jumada II (April 4, 8o9),' having been
sent to him with the news by $alih b. al-Rashid -some say that
this occurred during the night before Thursday, the middle of
Jumada U. The news was made public on Friday; it had been
kept secret for the rest of the day and the night lafter it was
received], while the people spoke confusedly about the matter.
When $alih's letter announcing the death of al-Rashid reached
Muhammad al-Amin by way of Raja' the eunuch, (al-Amin),
who was staying in his palace at al-Khuld,9 moved to the Palace
al-Rashid . See also Abbott, Two Queens of Baghdad, 144-45; and Crone, Slaves
on Horses, 191. For an account of how he obtained an appointment to a sevenyear charge of "war and taxes" in Fars, see Aghdni, XV, 79-80.
4. The closest English equivalent of mawld (pl. mawdli) is "client." A mawld
(often, but not always, a person of non-Arab origin) was bound to his Arab patron
by a formal social and legal relationship and obtained protection and something
of the patron's social status . See Ell s.v. Mawli (Crone); Bosworth, Abbasid
Caliphate in Equilibrium, 4 n. 4.
5. Sdbib al- band, "master of post and intelligence ": "To make sure that he
was well informed about affairs in all comers of the empire and ... that the
representatives of the central government were behaving properly , the caliph
appointed his own independent agents who reported directly to him every day,
even on such mundane matters as food prices in their respective areas. The
official title of such an agent was sdiib band, postmaster, but more important
and to emphasize his direct relationship to the ruler he was also given the
honorary status of mawld Amir al-Mu minin "; Shaban, Islamic History, II, 9.
See also Kennedy, Early Abbasid Caliphate, ; z; El' s.v. Barid (Sourdel).
6. Tus ( ruins about z5 km north of Mashhad in northeastern Iran) was the
second city of the Nishipur quarter of Khurisin province. See Le Strange , Lands,
3 88-91 ; Ell s .v. Tus ( Minorsky).
7. Khddim literally means "servant ." Arabic has an explicit term (khasi) for
eunuch, but khddim was used as a euphemism . After a proper name as part
of the person 's title, it is generally not ambiguous. See Ell s .v. Khaai (Pellat);
Bosworth, Abbasid Caliphate in Equilibrium, 24 n. loo.
8. This represents an average speed of 15okm (94 miles ) a day for the
1,9ookm ( 1,188 miles) between Tus and Baghdad . See Kennedy, Early Abbasid
Caliphate, 33.
9. This palace (its name means " The Palace of Eternity "), overlooking the
Tigris amid extensive gardens outside the walls of the Round City, had been
The Events of the Year 1193 (cont'd)
of Abu Ja'far1O in the city. He commanded the people to be

present on Friday . They came, and he led them in worship.
Having finished his worship, he ascended the pulpit. He praised
and extolled God, announced the death of al-Rashid to the
people, and consoled himself and the people. He promised them
prosperity, enlarged their hopes, and promised protection" to
all and sundry. The chief members of his family, his courtiers
(khdfah),12 his clients (mawdli), and his military commanders
(quwwdd ) 13 swore allegiance to him. Then he returned home.
He deputed his father's paternal uncle, Sulayman b. Abi Ja'far,
to receive the oath of allegiance from those remaining [among
the chief people], and the latter did so. He commanded al-Sind! "'
to receive the oath of allegiance from all the [other] people-that
is, the military commanders and the rest of the army ( jund).
He ordered twenty-four months ' pay (rizq) for the troops who
were in the City of Peace, 15 as well as the same months [of pay[
for his closest courtiers.
In this year the discord between al -Amin Muhammad and his
brother al-Ma'mun began . Each of them determined to oppose
the other in what their father , Harun, had enjoined them to
carry out in the document16 that we have mentioned that he
drew up as an obligation for them and between them.
built by al-Man$ar in 158 /774. See Le Strange, Baghdad, rot-:, Lessner, Topography of Baghdad, 55, 6o.
1o. The Palace of Abu fs' far al-Manger, also called the Palace of the Golden
Gate or the Palace of the Green Dome, was located at the center of the Round
City. See Le Strange, Baghdad, 31-33.
11. Amon: "safety, protection," in military contexts "safe-conduct, quarter."
See E12 s.v. Amin (Schacht(.
it. On the formal distinction between courtiers (khds aah( and commoners
(ammah) see Ell s.v. al.lcha gah wa 't- Ammah (Beg(.
13. See the discussion of the role and political importance of these army
commanders in Kennedy, Early Abbasid Caliphate, Si.
14. Al-Sindi b. Shahak was an important mawld at court. Under al-Rashid he
had been instrumental in the fall of the Barmakids and had been in charge of
security in Baghdad. See E12 S.V. Ibrahim b. al-Sindl (Pellet); Kennedy, Early
Abbasid Caliphate, 1:8; Crone, Slaves on Horses, 194-95.
15. Madinat al-Saldm was the name given to the original round city of
Baghdad laid out by al-Manger in 145/763.
16. This was the so-called Covenant of the Ka'bah, drawn up in 186/8os to
settle the question of the succession. Under its terms al-Amin, al-Reshid's
younger son by the 'Abbasid princess Zubaydah, was given the succession,
1 7651
Causes of the Discord between al-Amin and

al-Ma'mun
According to Abu Ja'far [al-Tabari[: We have already mentioned
that al-Rashid, when he left for Khurasan, renewed the oath of
allegiance to al-Ma'mun by the military commanders who
were with him. He made the commanders, the remaining troops,
and the others who were with him witness that all the soldiers
who were with him were to be attached to al-Ma'mun and
that all money, weapons, equipment, and other things that were
with him were to be al-Ma'mun's.17 When al-Rashid's son
Muhammad learned that his father's illness had worsened and
that he was going to die, he sent someone to bring him a report
about him every day. He sent Bakr b. al-Mu'tamir and wrote
letters [to be taken] with him, placing them in the hollowed legs
of chests that he covered with cowhide and saying: "Do not let
the Commander of the Faithful (al-Rashid) or anyone in his
camp find out anything about your business and intention or
about what you have with you, even if you are killed, until the
Commander of the Faithful dies. When he dies, give each of the
men his letter." When Bakr b. al-Mu'tamir reached Tus, Harun,
having learned of his coming, summoned him and asked him,
"What has brought you?" Bakr said, "Muhammad sent me to
find out news about you for him and to bring it to him." Hirfin
said, "Do you have a letter with you?" "No," he replied. Har in
gave orders that what Bakr had with him was to be searched,
but they found nothing with him. Harun threatened him with
blows, but he confessed nothing; so Harun ordered him to be
(766[ imprisoned and bound. During the night in which he died, Hirfin
and al-Ma'miin, the slightly older son by the slave Marijil , was to have
autonomy over the eastern half of the empire during his brother's lifetime,
with the right of succession to the caliphate after al -Amin. See Tabari, III,
654-63i discussion in Gabrieli, "La successione di Hirfin ar-Raaid ," 343-51;
Kimber, "Harun al-Rashid's Meccan Settlement "; and Kennedy, Early Abbasid
Caliphate, 123-z7. El-Hibri, in his recent article "Harun al-Rashid and the Mecca
Protocol of Soz," rejects the text of the protocols as a work of " Ma'munid
propaganda."
17. As becomes clear later (p. 131, most of these men had families in
Baghdad. Thus their attachment to al-Ma 'm(n was an unusual action that
al-Rashid took pains to confirm before leaving for Khurisan (Tabari, III, 666,
704(. Ibn al-Athir, V, 151, adds that this arrangement "was distressing to
al-Amin."
ordered al-Fadl b. al-Rabi ' is to go to the place where Bakr b. alMu'tamir was being confined and make him confess. He was
either to confess or be beheaded. Al-Fads went to Bakr and tried
to make him confess, but he confessed nothing . Then Harlin lost
consciousness, and the women cried outs so al-Fadl held back
from killing Bakr and went to attend on Harlin . Harlin regained
consciousness, but he was weak and distracted from thinking
about Bakr or anyone else by his sense of [approaching ] death.
Then he lost consciousness in an attack that they thought was
the end. An outcry arose, whereupon Bakr b. al-Mu 'tamir sent
a note from himself to al-Fadl b. al-Rabi ' by way of 'Abdallah
b. Abi Nu'aym, asking him that they not be hasty in any affair
and informing him that he had with him things that they needed
to know about. Bakr was being confined in the house of Husayn
the eunuch (khadim ). When Harlin died-at the very time at
which he died-al-Fadl b. al-Rabi' immediately summoned
Bakr and asked him about what he had. Bakr denied having
anything-he feared for himself that Harlin might be alive. But,
when Harun's death was confirmed to him, and (al-Fadl) took
him into his presence (to see the bodyj, he told him that he had
with him letters from the [new ] Commander of the Faithful,
Muhammad, but that it was not possible for him to produce
them while he was in a state of being bound and confined.
Husayn the eunuch refused to release him until al -Fadl released
him; Bakr then gave them the letters that he had. They were
in the cowhide-covered legs of the kitchen [chests]. He gave
each person his letter . Among the letters there was one from
Muhammad b. Harlin to Husayn the eunuch in Muhammad's
own hand, commanding Husayn to release Bakr b. al-Mu'tamir
and set him free . (Bakr) gave it to him. There was a letter
to 'Abdallah al-Ma'mun , and (Bakr) retained al-Ma'mun's
letter with him, so that he might send it to al-Ma'mun in
Marw . They sent for al -Rashid's son $alih, who had been with
his father in 'b'us, he having been the oldest of Hirun 's children
in attendance on him. He came to them immediately and asked
is. Al-Fadl b. al-Rabi ' was H3run's vizier. See Ell s.v. (Sourdel)j Sourdel,
Vizirat abbdside, 1, 193-94; Kennedy, Early Abbasid Caliphate, 1o;j Crone,
Slaves on Horses, 194.
17671
them about his father, Harun . When they told him [of Harun's
death], he showed intense grief . Then they gave him the letter
from his brother Muhammad that Bakr had brought. Those who
had been present at the death of Harun were the ones who
attended to him, washing him, and preparing him [for burial].
His son $alih prayed [the funeral prayer] over him.
The Letter of Muhammad al-Amin to His Brother

Abdallah al-Ma'mun19
If your brother's letter-may God protect him from the
loss of you-reaches you on the occurrence of that which
can be neither averted nor repelled, it being a thing that
departed nations and past ages have bequeathed and
transmitted one to another, 20 [console yourself 121 with
that whereby God has consoled you. Know that God,
whose praise is exalted, has chosen for the Commander
of the Faithful the better of two dwelling places and the
more abundant of two lots.22 God has taken possession
of him clean and pure. He has rewarded his effort and
forgiven his sin, God willing. Take up your affairs like a
man of discretion and resolution, one who looks out for
his brother, himself, his government, and the generality
of Muslims . Take care that grief does not master you;
for it annuls the reward (of a deed [ and brings a heavy
burden [of sin] as its consequence . May God's blessings
be upon the Commander of the Faithful in life and in
death. Surely we belong to God, and to Him we return!23
r9. Cf. the Italian translation by Gabrieli, "Documenti relativi at califfato di
al-Amin in at-Tabari ," zoo-1.
2.o. The text is difficult . The translation follows the suggestion in ed . Leiden,
Glossarium , exn. Ed. Cairo adds the word fi ("in ") and can be translated: "according to what has been left behind and transmitted among departed nations
and past ages ." Gabrieli, ibid., translates, "all' avento di cii the non si pub
respingere nb allontare, the ha fatto succedersi e passare dall' uno all, altro
i popoli passati e i secoli trascorsi."
2.1. The bracketed text (Arabic: fa- azzi nafsaka) from ed. Cairo, following Ms.
Ahmet 111, 2.92.9 (A), renders the syntax comprehensible.
2.z. I.e., heaven.
23. Qur'an z:1 56, traditionally said in time of misfortune.
The Events of the Year 193 (cont'd[
Have those who are with you-your military commanders, army, courtiers, and commons-swear allegiance to your brother [Muhammad[, then to yourself,
and then to al-Qasim, the son of the [latel Commander
of the Faithful, according to the stipulation that the
Commander of the Faithful set for you concerning its
being annulled or confirmed for the latter .' For this you
have the mandate of God and His caliph . Make known
to those who are with you that my intention is to do
them good, satisfy their needs, and be generous to them.
As for anyone whom you reject when he swears allegiance or whose obedience you suspect , send me his
.head with a report of him! Take care that you do not
release him, for hellfire is most fitting for him! Write to
the financial agents ('ummdl [ of your frontier regions
and the commanders of your armies about the affliction
that has befallen you concerning the Commander of the
Faithful. Tell them that God, not satisfied with this 17681
world as a reward for him, has taken him to His mercy,
His rest, and His Paradise-in a state to be envied and
praised, and as a leader into Paradise for all his successors, God willing. Command them to have their
armies, courtiers, and commoners swear allegiance in
the same way as I have commanded you to have those
who are with you swear it . Instruct them to secure their
frontiers and to be strong against their enemy. I will
acquaint myself with their circumstances and set aright
whatever is disordered with them , and will be generous
to them. I will not be slow to strengthen my armies and
helpers. Let your letters to them be public letters, to be
read out to them, because that will set them at ease
and enlarge their hopes. Act on the basis of what you25
24. That is, al-Qasim. According to the succession arrangements , al-Ma'mUn
could, on succeeding to the caliphate, either confirm al-Qasim as his own heir or
nominate someone else (one of his own children or another brother). See Tabsri,
III, 658-59.
:5. Following the reading of ed. Cairo (tamuruJ. In the manuscript used by ed.
Leiden, the initial letter of the word was left undotted , and the editor restored
the word as namuru, "we command." The Cairo reading makes better sense:

command regarding your troops near or far from you,
according to what you deem best and perceive; for your
brother knows the excellence of your decisions, the
soundness of your judgment, and your foresight. He
prays that God will keep you and asks God to strengthen
his hand through you and gather his affairs into unity
through you, and God is gracious to what He will.26
Written by Bakr b. al-Mu'tamir in my presence and at
my dictation in Shawwal of the year 191 (July -August
8o8).27
The Letter of Muhammad al-Amin to His Brother

$alih2s
In the name of God, the Merciful, the Compassionate: If
this letter of mine reaches you at the occurrence of what
God has foreknown-His Decree that He has executed
in regard to His viceroys29 and His friends , and His
established ordinance in regard to the prophets, the
apostles, and the angels stationed near Him (so that He
has said, "All things perish, except His Face; His is the
Judgment, and unto Him you shall be returned"30)praise ye God for that to which the Commander of the
Faithful has gone: (God's) great reward and the companionship of His prophets, may God's blessings be upon
them! To Him we return." We ask Him to render the
Al-Amin begins with praise of al-Ma 'mun's wisdom and concedes him the
independence envisaged in the succession settlement.
z6. Qur'an i z: zoo.
17. Note that the letter is dated in the second month after al-Rashid 's departure from Baghdad , some seven or eight months before his death.
z8. Cf. the Italian translation by Gabrieli , "Documenti relativi al califfato di
al-Amin in at-Tabari," 202-4.
29. Khulafd ', pl. of khalifah : Cf. Qur in z : 30, where God announces to the
angels, on the creation of Adam : "I am setting in the earth a viceroy." Cf. also
Tabari, I, 974, where the kings of Israel are called khulafd'.
3o. Qur an x8 : 88. The syntax is loose . Instead of "so that He has said," ed.
Cairo reads "so say." The Cairo text yields the following sense : "If this letter of
mine reaches you..., say: 'All things perish ... and unto Him you shall be
returned ; praise ye God.... "'
3 r. See note z3.

caliphate prosperous for'the community of His Prophet
Muhammad-may God bless him and give him peace!for He has been to them a defense and a shelter, and to
them He has been gentle and compassionate . Be vigorous
in your enterprise. Take care that you do not sit with
your hands folded , for your brother has chosen you for
what he has sent you to perform and will have an eye
out for any places in which you are found wanting.32
Prove his opinion to be true! We ask God for success.
Have the children of the Commander of the Faithful, his
family, his mawdli, his courtiers, and his commoners
who are with you swear allegiance to Muhammad, Commander of the Faithful, then to 'Abdallah, the son of
the llatel Commander of the Faithful, and then to alQisim, the son of the llatel Commander of the Faithful,
according to the stipulation that the Commander of the
Faithful-may God 's blessings be upon him !-set concerning its being annulled for al-Qisim or confirmed.
Happiness and prosperity are to be found in upholding
his pact and proceeding on his paths. Inform the courtiers
and commoners who are with you that I intend to treat
them well, to relieve their grievances, to inquire of their
conditions, and to pay them their provision allowances
(arzaq) and stipends (a'tiyat). If any troublemaker stirs
up mischief or if any unruly person causes a commotion, fall upon him so as to make him "a punishment
exemplary for those present and for those to come, and
an admonition to such as are God-fearing.11 ,43 Attach to
the fortunate man, son of the fortunate man-al-Facll
b. al-Rabi '-the children, servants, and family of the
Commander of the Faithful . Command him to travel
with them, along with those who are with him, his
soldiers, and his horse guards (rawdbit).34 Commit the
3i. The text may be corrupt ; the reading is conjectural.
33. Qur'an ::66.
34. That is, to return to Baghdad. The command for a large part of the army
assigned to alMa'mun to return to Baghdad was bound to cause friction. See
pp. 13-14, below. The exact meaning of rawdbif (p1. of rdbifah) is unclear.
Lane, Lexicon, III, 1o14, explains the term as synonymous with murdbi fah: "a
17691
10
f77o'

camp and its policing (ahdath )35 to Abdallah b. Malik,36
who is trustworthy in what he undertakes and is favorably received by the regular troops . Attach to him all the
police force ( fund al-shurat )-both horse guards and
others-in addition to his soldiers who are with him.
Command him to exert himself, be vigilant, and use
good judgment in all his affairs night and day; for those
who harbor hostility and hypocrisy toward this government (sultan ) will take advantage of an affliction such as
this. Confirm Hatim b . Harthamah37 in his post. Command him to guard what the palaces of the Commander
of the Faithful contain . He is a man of known and proven
obedience, by God's mandate, in accordance with traits
of character that were also known to be typical of his
father, who was praised in the court of the caliphs. Command the servants to bring their squadrons of horse
guards: by means of them and by means of their soldiers
the weak spots of your camp will be closed up, for they
are one of your strengths . Entrust your vanguard to
Asad b. Yazid b. Mazyad38 and your rear to Yahya b.
Mu'adh39 and his soldiers . Command the two of them
to report to you each night. Stay on the Great Road. Do
not exceed the stages; that will be easier on you. Command Asad b . Yazid to select someone from his family or
one of his commanders to join his vanguard and precede
him to prepare the camp sites or part of the road. If some
company of horsemen having their horses tied at the frontier in preparation

for the enemy." Dozy, Supplement, I, Soz, notes that the term could be used
in the general sense of "mounted guard" or "night watch."
35. For a discussion of the origins of this term, see Dozy, Supplement, 1, z58.
36. Abdallah b. Malik b. al-Haytham al-Khuzi' i was a leading military
figure in al-Ma'miin 's entourage . Cf. Kennedy, Early Abbasid Caliphate, So-Sr;
Crone, Slaves on Horses, i8i-8z. Note that he had already gone ahead with alMa'mon to Marw (p. 14, below).
;7. He was the son of Harthamah b. A'yan al-Qabbi, who had replaced All
b. Isa b. Mahan as governor of Khurasan under al-Rashid. See Tabari, III,
713-z9; El' s.v. Hatim b. Harthama (Lewis); Crone, Slaves on Horses, 177-78.
38. Asad was the son of Yazid b. Mazyad al-Shaybani ( d. 1SS /8oi(, who had
been an important military leader with roots in al-jazirah (northern Mesopotamia), rather than Khurasan . See Crone, Slaves on Horses, 169-7039. Yahya b. Mu'adh b. Muslim was of Khurasanian origins. See Crone,
Slaves on Horses, 184.
The Events of the Year 193 (cont'd) rr

of those I have named are not present with you in your
camp, choose in their stead people whose obedience,
loyalty, and respect in the eyes of the populace you
trust; God willing, you will not lack such among your
commanders and aides. Take care lest you carry out any
plan or conclude any affair without the decision of your
elder (shaykh) and the best minister of your fathers, alFadl b. al-Rabi'. Confirm all the servants in charge of
the money, weapons, stores, and other things now in
their hands . Do not remove any of them from what he is
in charge of until you come to me. I have committed to
Bakr b. al-Mu'tamir a matter of which he will inform
you; act in it according to what you perceive and deem
best. If you order pay ( atd') or provision allowance
(rizq) for the people of your camp, let al-Fadl b. alRabi' be the person in charge of paying it to them
according to registers that he keeps for himself in the
presence of the keepers of the registers . Al-Fadl b.
al-Rabi' has always followed such procedures in important affairs. When this letter of mine reaches you, send
Ismail b. $ubayh'40 and Bakr b. al-Mu 'tamir to me on
their post horses. There should be for you no staying or
delay at the place where you are until you bring me your
camp, with the money and stores that are in it, God
willing! Your brother asks God to defend you. He prays
to God on your behalf that you may be well strengthened
through His mercy. Written by Bakr b. al-Mu'tamir in
my presence and at my dictation in Shawwal of the year
r92. (July-August 8o8).
When Harun was buried, Raja' the eunuch left, carrying the
seal, the scepter, the mantle," and the announcement of Harun's
40. A secretary who served al-Rashid and al-Amin; see Sourdel, Vizirat
abbdside, I, X Z2, 190.
4 1. The seal (khdtam ), scepter (ga(lib), and mantle of the Prophet (burdah)
were insignia of the caliphate . For the story of how the mantle that the Prophet
gave to the poet Ka'b b. Zuhayr was bought by the caliph Mu'iwiyah, see
Dozy, Supplement, I, 67. Lane, Lexicon, 1, 184, s.v. burdah, gives a description of
the garment . See also, Sourdel, "Questions de ctr@moniale 'abbaside," 135, E12
s.v. Marasim (Sanders).
1 77111
1 2 The War between Brothers

death. He reached Baghdad the eve of Thursday -some say on
Wednesday. The report I have mentioned previously then took
place.
Some have said : When the announcement of al-Rash-id's death

reached Baghdad, Ishaq b. 'Isa b. 'Ali [b. 'Abdallah b. al'Abbas) ascended the pulpit.42 Having praised and extolled
God, he said, "The man whose loss is greatest and whose survivor is best-we have been afflicted with [his) loss.43 No one
has been afflicted with loss like ours; yet we have been compensated-and who has compensation such as ours?" Then
he announced his death to the people and urged the people to
obedience.
According to al-Hasan the Chamberlain (al-Hajib)-al-Fadl b.
Sahl:44 The dignitaries of Khurasan went to meet al-Rashid. AlHusayn b. Mus'ab45 was among them . (Continuing, al-Fadl)
42. A1-Ya' gbbi, II, 525, gives a version of this khulbah by a senior Abbasid
prince with significant textual variants.
43. The text is difficult . The manuscript used by ed. Leiden (Koprulu 1041)
reads, "The man whose loss is greatest and whose survivor is best -we have
been afflicted by loss of the Messenger of God." The Leiden editor deleted the
words "the Messenger of God ." In Addenda, necuat, he added this note:
"Ya'qubi, II, 525, also has 'We have been afflicted with loss of the Messenger of
God.' Afterwards, however, Ya'qubi has 'and we have been compensated by his
successor, his son."' He added that one perhaps should read , "the Caliph of the
Messenger of God." Thus his conjectured reconstruction was, "The man whose
loss is greatest and whose survivor is best-we have been afflicted with loss of
the Caliph of the Messenger of God. No one has been afflicted with loss like
ours; yet we have been compensated by his successor, his son-and who has
compensation such as ours ?" Ed. Cairo reads (but gives no textual note): "The
man whose loss is greatest and whose survivor is best is our loss (ruz'und). No
one has been afflicted.... " The original reading of Koprulii 1041 may be correct.
As prologue to the announcement of al-Rashid 's death, the speaker may have
begun with a reference to how the Muslim community's greatest calamity, the
death of Muhammad, did not mean disaster.
44. On the career of al-Fa41 b . Sabi b. Zadhinfarukh, the vizier of al-Ma'miin
and perhaps the man most responsible for the war between the two brothers, see
Ell s.v. (Sourdel). Note that al-Fall b . Sabi had been responsible for having alMa'mun accompany al-Rashid to Khurisin . Foreseeing that al-Ma'mun
might be in danger of being deprived of his rights if al -Rashid were to die while
both heirs were in Baghdad, he had counseled al-Ma'mnn to accompany his
father to the province that had been assigned to him . See Tabari, III, 730-31.
45. Al-Husayn b. Mus'ab al-Khuzi'i was the father of Tihir b. al-Husayn,

who was to become al -Ma'mun 's main commander in the civil war. On the
family, and its rise to prominence, see M . Kaabi, "Les Origins tihirides dans la
da'wa 'abbiside."
The Events of the Year 193 (cont'd) 13

said : He met me and said to me, "Al-Rashid is going to die today
or tomorrow . The position of Muhammad b. al-Rashid is weak.
The affair belongs to your master (al-Ma'munl . Stretch out
your hand." He then stretched out his hand and swore allegiance
to al-Ma'mun as caliph. A few days later, he came to me with
al-Khalil b. Hisham and said, "This is my brother' s son. He is
someone you can trust. Receive his oath of allegiance."
A1-Ma'mun had already left Marw for the castle of Khalid b.
Hammed, a farsakh46 from Marw, intending to go to Samargand.47 He had commanded al-Abbas b. al-Musayyab48 to
bring out the troops and go to the camp. Ishaq the eunuch
(khadim ) passed by the latter, carrying the announcement of alRash-id's death . His coming grieved al-Abbas, who then went
to al-Ma'mun and informed him. Al-Ma'mun returned to
Marw, entered the Government House ,49 the house of Abu
Muslim, and announced the death of al-Rashid from the pulpit.5O
He rent his garment and descended . He commanded that money
be given to the men and had the oath of allegiance to Muhammad
and then to himself administered . He gave the soldiers twelve
months' provision allowance (rizq).
When the commanders , soldiers, and children of Harun who
had received Muhammad 's letters in Tus read them, they took
counsel together about joining Muhammad.51 Al-Fadl b. alRabi' said, "I will not foresake a present king for another whose
future position is unknown ." He ordered the men to depart, and
they did so out of a desire to rejoin their families and homes in
Baghdad. Thus they abandoned their obligations to al-Ma'mun.
46. A farsakh, from Persian farsang, originally was the distance that could be
covered on foot in an hour's march. In Islamic times it was standardized at three
Arab miles-5.985 km or 3 .717 miles. See E12 S . V. (Hinz).
47. Samarqand (modem Samarkand in the Uzbek S.S.R.) was the chief city of
the district of Sughd (ancient Sogdiana), which included the fertile lands between
the Oxus ( Jaybun, modem Amu Darya ) and Jaxartes (Sayl3un, modem Syr Darya)
rivers. See Le Strange, Lands, 46o-67, El' s.v. Samarkand (Schaeder).
48. Al-Abbas b. al-Musayyab b. Zuhayr al-I)abbi commanded a group of

shurfah troops . See Crone, Slaves on Horses, 187.
49 The Dar al-lmdrah, or "House of the Government," on the central square
of Marw had been built by Abu Muslim , the great partisan of the 'Abbisids.
See Le Strange, Lands, 399.
5o. The text of al-Ma mun's words on the occasion is given in Dinawari, 388.
51. Parallel versions : Ibn al-Athir, V, 1S3; Fragmenta, 3:o-it.
(772.1
114
(773)
When word of their action reached al-Ma'mun in Marw, he

gathered his father 's military commanders who were with him.
They included Àbdallah b. Malik, Yahya b. Mu'adh, Shabib
b. Humayd b. Qahtabah,52 al-Àla' the mawld of Harun,53 alÀbbas b. al-Musayyab b. Zuhayr (who was in charge of his
police Ishurtah )), and Ayyub b. Abi Sumayr54 (who was in charge
of his correspondence). Of the members of his household 'Abd
al-Rahman b. 'Abd al-Malik b. $alih55 and Dhu al-Ri'asatayn56
were with him-the latter was one of the men most in his esteem
and closest to him . He asked their advice and told them the news.
They urged him to overtake the men with a detachment of 2.,ooo
horsemen and turn them back . Men were named for this.57 Then
Dhu al-Ri'asatayn came before him and said to him, "If you do
what they have urged upon you, you will have made these men a
gift to Muhammad .58 The wisest plan is for you to write them a
letter and send them a messenger, reminding them of the oath of
allegiance, asking them to fulfill it , and warning them about
oath breaking and its consequences for them in the present
world and the hereafter ." (Continuing, al-Fadl b . Sahl) said: I said
to him, "Your letter and your messengers will stand in your
stead, so that you will search out what the people think. You
should send Sahl b . $a'id"-he was his chief steward. "He
puts his hope in you and expects to attain his hope, and so he
will never flag in his loyalty to you . You should also send
Nawfal the eunuch (khddim ), the mawld of Musa (al-Hadij, the
5x. He was the grandson of Qabtabah b. Shabib al -'j'a'i, next to Abu Muslim
the most important general of the Abbasid revolution . See Crone, Slaves on
Horses, 189.
53. He held the post of chamberlain (bdjib). See Ibn al-Athir, V, 153.
54 See Sourdel, Vizirat 'abbdside, 1, 184, 198.
55. 'Abd al-Rahmin b. Abd al-Malik b. $ilih b. Ali b. Abdallah b.

Abbas was a member of the Abbasid family.
56. That is, al-Faol b. Sahl. The title means "possessor of two primacies"i.e., primacy in civil affairs and primacy in military affairs. It is an anachronism
here, for it was not conferred on al-Fall b . Sahl by al-Ma'min until 196/812.
See pp . 101-2, below.
57. That is, to stop al-Fall b. al-Raba ' by force. Cf. Fragmenta, 321: "He acted
in accordance with this opinion and named men to travel with him." In other
words, the first plan was for al-Ma'mun himself to accompany the detachment.
58. Cf. Fragmenta, 321, and Ibn al-Athir, V, 154: "these men will make you a
gift to Muhammad." The word for "gift" (hadiyyah) can also mean "sacrificial
animal."

Commander of the Faithful, who is judicious." So he wrote a
letter and sent the two messengers , who overtook the men in
Naysabur.59 They had already traveled three stages.
According to al-Hasan b. Abi Sa'id-Sahl b. $a'id, who
said: When I delivered his letter to al-Fall b. al-Rabi', he said
to me, "I am one of them.1161 [Continuing, al-Hasan] said: Sahl
said to me : 'Abd al- Rahman b. Jabalah assaulted me with a
spear and made it pass along my side . Then he said, "Tell your
master (al-Ma'munJ, By God, if you were present, I would put
the spear into your mouth !' This is my answer." Then he defamed al-Ma'mun. I returned with the news.
According to al-Faill b. Sahl: I said to al-Ma'mun, "Enemiesnow you have been relieved of them! But mark what I am saying
to you. This dynasty (dawlah)61 was never more powerful than
it was in the days of Abu Ja'far;62 yet al-Muqanna' rebelled
against him, claiming divinity. 63 Some said he was seeking
vengeance for Abu Muslim." The army was shaken by his revolt in Khurasan, but God averted the trouble from (Abu Ja'far).
After him Yusuf al-Barm65 rebelled-in the sight of some
59 Naysaber (Persian Nishapur) was the chief city of the westernmost of the
four quarters into which Khurasan province was divided . See Le Strange, Lands,
38z-88.
6o. Cf. lbn al-Athir's gloss (V, 156): "1 am only one of the soldiers ( fund)."
61. Dawlah literally means "turning" or "revolution " (in its etymological
sense). The Abbasid caliphs used the term to make an ideological claim justifying their rule as "a turn of fortune which had eliminated the Umayyad
usurpers, avenged the Prophet 's family, restored the rightful dynasty, and filled
the earth with justice "; Crone, Slaves on Horses, 65.
62.. That is, al-Manger, the second 'Abbasid caliph, who ruled from 136/754 to
158/775 . See E12 S.V. al-Manger (Kennedy).
63. Hashim b. Hakim, known as al-Muganns' ("the Veiled One") because he
wore a green cloth over his face continuously and asserted that mere mortals
could not bear the light of his countenance, led a revolt in Khurasin that had
extended into the reign of al-Mahdi . He is said to have declared himself an
incarnation of the deity and to have preached the transmigration of souls. See
Taban, 111, 484, 494, and 499 (A.H. 161 and 163 ); Barthold, Turkestan down to the
Mongol Invasion, 199-zoo.
64. Abu Muslim, the architect of the Abbasid revolution, was executed by
Abu Ja'far al-Manger in a move to consolidate his own power . See Ell s.v. Abu
Muslim (Moscati).
65. Yesuf b. Ibrahim al-Berm led a rebellion in Khurisin in 160 /776-77
against al-Mahdi . He was defeated by troops led by Yazid b. Mazyad and sent
back to al-Rugafah, where al-Mahdi had him executed. See Tabari, W, 470-71;
Ya'qubt , 11, 478-79.
16 The War between Brothers
1 7741
Muslims, he was an infidel (kafir)-but God averted the trouble.

Then Ustadhsis66 rebelled, calling people to infidelity (kufr). AlMahdi 7 marched from al-Rayy68 to Naysabur and took care of
the trouble. But what I do will be more for you! Tell me, how do
you think the troops were, when they received the news of
Rafi` [b. Layth]?i69 He said, "I think they were greatly disturbed." I said, "How will they be regarding you, when you are
lodged among your maternal uncles,70 with the oath of allegiance
to you binding them? What will the disturbance of the Baghdad
troops be? Be patient, and I will guarantee you the caliphate!" I
placed my hand on my heart. He said, "I will. I put the matter
into your hands. Carry it out!"
Then I said, "By God, I will speak the truth to you. Àbdallah
b. Malik, Yahya b. Muàdh, and the leading commanders we
have named-if they71 undertake the matter for you, they will
be more advantageous for you than I, with their renowned leadership and because of the strength they possess for fighting. Whoever undertakes the matter, I will be his servant until you attain
your desire and decide as you think best about me." So I met
them in their lodgings. I reminded them of the oath of allegiance
binding them and their obligation to fulfill it. It was as if I had
brought them carrion on a plate. One of them said, "This
is not lawful; go away!" Another of them said, "Who would
66. The revolt of Ustadhsis during the reign of al-Man*ur in 150/767 involved
elements from Harit, Bidghis, Sijistin, and parts of Khurasan . See Tabari, III,
354-58; Ya'qubi, 11, 4577 Kennedy, Early Abbasid Caliphate, 183-84.
67. AI-Mahdi, the third 'Abbasid caliph, ruled from 158/775 to 169/785. See
Ell s.v. (Kennedy).
68. Al-Rayy, or Ray (ancient Rhages ), was a major city in northeastern jibal
province. The modem city of Tehran began as a suburb of it. See Le Strange,
Lands, 214-171 El' s.v . Raiy (Minorsky).
69. The revolt of Rafi' b. Layth b. Nair b. Sayyir (apparently the grandson of
the last Umayyad governor of Khurisinl was the occasion for al-Rashid's expedition to Khurasan . The revolt had begun in 190/805-6 as an expression of discontent against the misrule of Ali b. 'Isi b. Mahan as governor of Khurasan,
developed considerable local support , and was still continuing when al-Rashid
died. See Tabari, 111, 707-8; Ya'qubi, It, 518; Barthold, Turkestan down to the
Mongol Invasion, zoo-1.
70. This alludes to al-Ma 'mun's mother, Marajil, who was of Iranian
extraction.
71. Correcting the reading of ed . Leiden ("it will be ...") on the basis of ed.
Cairo and Magrizi (see ed. Leiden, Addenda, accuiv).
interfere between the Commander of the Faithful and his

brother?" So I came and informed (al-Ma'mun). He said,
"Undertake the matter!"
I said to al-Ma'mun), "You have read the Qur 'an, heard
traditions,72 and become learned in religion . The wisest plan is
for you to send to the learned men in your entourage, summoning them to justice and its performance, and to reviving the
Sunnah.73 You should sit on felt mats74 and relieve injustices."
We did this . We sent to the men learned [in religious matters].
Also we treated the military commanders, kings, and descendants
of kings generously. To the Tamimi75 we would say, "We set
you in the place of Musa b. Ka`b "; to the Raba '176 we would
say, "]We set you] in the place of Abu Dawud Khalid b. Ibrahim";
and to the Yemeni, "We set you in the place of Qahtabah and
Malik b. al-Haytham. i77 We summoned each tribe to the greatest of their heads . We gained the favor of the heads and said
things like this to them .78 We reduced the land tax (khardj) from
72. Abddith, pl. of badith : reports of sayings or actions of the Prophet , transmitted by reliable intermediaries and serving as precedents for action. See Ell
s.v. On al -Ma'miln 's religious education, see the biography of al-Ma'mun in
$afadi, al-Wdfi bi-al-wafaydt, XVII, 654 - 6t (repeated in Kutubi, Fawdt a^wafaydt, 11, 235 - 39); and Ya'qubi, 11, 571-72.
73. Sunnah (from sanna, to institute ) originally meant "a way of acting or
conduct ... instituted by former people, and ... pursued by those after them",
lane, Lexicon, IV, 1438. Before Islam sunnah referred to the practice of an ancestor handed down from one generation of a tribe to another as worthy of praise
and emulation. The Islamic community applied the word to the normative
actions and sayings of Muhammad handed down within the community. See
also Bravmann, The Spiritual Background of Early Islam, t23-98.
74. That is, as a sign of humility. Ibn al-Athir, V, 155, reads "wool."
75. That is, a member of the powerful tribe of Tamim.
76. That is, from the tribe of Rabi'ah.

77. Cf. Ibn al-Athir, VI, 155 : "All these men had been nagibs ('supervisors,
chiefs') of the Abbasid revolution ." MUST b. Ka'b had fought in the revolution and headed al-Manpur 's shurlah (Kennedy, Early Abbasid Caliphate, 79;
Crone, Slaves on Horses, 186). Abu Diwod Khilid b. Ibrihim had been Abu
Muslim's second in command and became governor of Khurisin after Abu
Muslim's execution (Kennedy, ibid., 62-63). Qahlabah b. Shabib al-'i'i'i had
been the most important military , commander of the revolution next to Abu
Muslim (Crone, ibid., 188). Milik b. al-Haytham al-Khuzi 'i had been the head
of Abu Muslim's shurlah. (Crone, ibid., 181).
78. The manuscript followed by ed. Leiden has a lacuna at this point , and the
translation follows the text of ed . Cairo, which may itself be corrupt. Two
groups of "heads" seem to be involved : the Arab tribal leaders who had been
Khurisan by one-fourth. They were favorably impressed and

gladdened by this . They said, "The son of our sister and the son
(i.e., descendant) of the . paternal uncle of the Prophet, may God
bless him and grant him peace! X79
According to Àli b. Ishaq: When the caliphate devolved upon
Muhammad [al-Amin[ and the people of Baghdad became calm,
he arose on Saturday morning , a day after allegiance had been
sworn to him, and ordered the building of a parade ground
(mayddn ) around the Palace of Abu Ja'far in the city for polo
and games8 Concerning this, a poet from the people of Baghdad
said:
17751
God's Amin81 built a parade ground,

and he turned the tract into a garden.
The gazelles in it were ben trees
that were brought to him in it as gazelles.
Various Items of Information
In the month of Sha`binR2 of this year, Umm Ja`far83 left alRaggah, 84 taking all the treasures and other things she had there.
active in the 'Abbasid revolution , and the Persian elite, which was favorably
impressed by the reduction in the land tax and by references to al-Ma'mun's
Persian descent on his mother 's side.
79. Cf. Fragmenta, 32.1: "The Persians said, ' The son .... the learned, just,
and pious!" "Son of our sister" refers to the fact that al-Ma'mun's mother,
Marijil, was Persian and sometimes said to have been the captured daughter of
Ustadhsis, the Khurisinian rebel . See Kennedy, Early Abbasid Caliphate, 114,
E12 s .v. al-Ma'mun.
So. Parallels : Ibn al-Athir, VI, 155 ; Fragmenta, 321.
81. There is a pun on the meaning of the name al-Amin, "the trustworthy
one." The second verse of the couplet is textually uncertain (see ed. Leiden note).
I take it to mean that the gazelles in the garden were beautiful maidens (ben
trees, because of their shapeliness, were a typical poetic comparison for women)
that were brought to a place where wild gazelles once had roamed.
8z. Sha'ban 193 began on May 20, 809.
83. Umm Ja'far is the kunyah (agnomen) of Zubaydah, the niece of al-Manoor
and mother of al-Amin. See Ell s.v. al-Amin; also Abbott, Two Queens of
Baghdad.
84. Al-Raqqah, on the Euphrates river, was the main town of the Diyir Mu4ar
district of al-Jazirah province (see note 96 ). The Abbisids established a major
garrison adjoining the town, and al-Rashid used al-Raqqah as a residence when
the climate of Baghdad was too hot. See Le Strange, Lands , 101-;.

Her son, Muhammad al-Amin, met her at al-Anbirs5 with all
the dignitaries who had been in Baghdad . Al-Ma'mun established himself in charge of that to which he had been appointed
-that is, the governorship of Khurasan and its districts as far
as al-Rayy. He wrote to al-Amin and sent him many gifts. AlMa'mun 's letters to Muhammad arrived one after the other,
extolling the latter's greatness, and accompanied by gifts of
Khurisinian rarities-furniture , vessels, musk, beasts, and
weapons.
In this year, Harthamah96 entered the wall of Samarqand.87

Rifi' (b. Laythi took refuge in the inner city and sent a message
to the Turks, who came to him . Harthamah was caught between
Riff` and the Turks, but the Turks withdrew, and Rafi' grew
weaker.
In this year, Nigfur,88 the king of the Romans, died fighting
the Bulgars.89 His reign is said to have lasted seven9O years.
Istabriq,91 the son of Nigfur, became king after him, but he had
been wounded and survived only two months and then died.
Istabraq's brother-in-law, Mikhi'i192 the son of jurjis, then
became king.
In this year, Dawnd b. Isi b. Musi b. Muhammad b. 'Ali,93
the governor of Mecca, led the pilgrimage 94
85. Al-Anbir, an important city on the left bank of the Euphrates , was about
i z farsakhs (44.6 miles) west and slightly north of Baghdad . It was the terminus
of an important canal, the Nahr 'Is!, connecting the Euphrates and the Tigris
at Baghdad . See Le Strange, Lands, 65-67; E12 S.V.
86. On Harthamah b. A'yan, see E12 s.v. Haqhams (Pellet); Crone, Slaves on
Horses, 177.
87. Parallel : Ya'qubi, II, 529.
88. That is, Nicephorus f, Byzantine emperor from 902 to 811, who died in
battle against the khan of the Bulgars on July z6, 8 i 1 (Tabarl 's date for his
death is incorrect). For an account of his origins, see Tabari, III, 695 . Cf. Vasiliev,
History of the Byzantine Empire, z71; and Ostrogorsky, Geschichte des byzantinischen Staates, r5i-6o.
89. Al-Burjdn (Bulgars) were a Turkish people who had moved into the Balkans.
9o. The reading "nine years," noted in ed . Cairo, is probably correct. The
words for "seven" and "nine" are easily confused in Arabic script.
91. That is, Stauracius.
92.. That is, Michael I Rhangabe, who ruled from Sir to 813.
93. Diwud b. 'Isi was an 'Abbisid family member, a distant cousin of alRashid.
94. Ya' 9nbi, II, 52.6, reports that Zubaydah, the mother of al-Amin, also made
the pilgrimage this year.
In this year, Muhammad b. Harun confirmed95 his brother alQasim b. Harun in the governorship of al-Jazirah96 to which
his father had appointed him. He appointed Khuzaymah b.
Khazim97 to be (al-Qasim 's) agent for al-Jazirah, and he also confirmed al - Qasim over Qinnasrin98 and the frontier strongholds 99
95. I understand the text to mean that al-Amin confirmed his younger brother
in his titular governorships , but appointed an agent to administer the districts as
deputy . Note, however, that the parallel in Ibn al-Athir , VI, 155, reads: "Al-Amin
removed his brother al-Qasim al-Mu'taman from al-Jazirah and appointed him
over Qinnasrin and al -'Awisim. As governor of al-Jazirah he appointed Khuzaymah b. Khizim." Cf. the report below, p. zz, about al-Qisim 's being removed
in 194 /809-10.
96. Al-Jazirah ("the island " or "peninsula") was the Arabic name for Upper
Mesopotamia. Al-Mawsil , al-Raqqah, and Amid were the main towns of its
three districts. See Le Strange, Lands, 85-114 ; EI2 s.v. al-Dlazira (Canard).
97. Khuzaymah b. Khizim b . Khuzaymah al-Tamimi was of Khurisinian
origin and the son of a naqib of the Abbasid revolution . He was prominent
among the Abnd', military leaders of Khurisinian origin who had come to
Baghdad with the revolution . Sec Crone, Slaves on Horses, tso.
98. Qinnasrin was a city in Syria south of modem Aleppo (Halab). It was
considered one of the Awd$im (see note 99, below). See Ell s.v. Kinnasrin
(Elisseeff).
99. Awdfim (pl. of a$imah , a defending city ): This was the new line of
garrisons that al-Rashid had established in Syria to defend the Byzantine border
and provide a base for launching attacks . Manbij was the main town . See EI2 S.V.
al-Awigim ( Canard); Shahan, Islamic History, II, 29; Kennedy, Early Abbasid
Caliphate, t;o. For other actions by al-Amin at the beginning of his reign, see
Ya'qubi, 11, 526-28, as well as p. 103 , below ( the release of the Abbasid 'Abd
al-Malik b. $ilih from prison).
fb
The
Events of the Year
194
(OCTOBER 15, 809-OCTOBER 3, 810)
Among these events was the disobedience of the people of

Him$100 against their governor, Ishiq b. Sulayman,'01 whom
Muhammad had appointed as governor . 102 When they disobeyed
him, he moved to Salamyah . 1O3 Muhammad removed him from
them and appointed 'Abdallih b. Said al-Harashi, 104 with
whom was 'Afiyah b. Sulayman. He imprisoned a number of
their prominent people and set fire to their city from its outer
parts. When they asked him for quarter (aman), he agreed, and
they became quiet . Later, they rioted; so he cut off the heads of a
number of them.105
too. Him* (modem Home is about t ; 5 km north of Damascus in Syria, approximately halfway between Damascus and Aleppo. See Ell s.v. (Eliss6eff ).
tot. lsl}iq b. Sulaymin b. Ali b . Abdallih b. al-Abbis was a member of

the Abbisid family.
toz. Parallel: Ibn al-Athir, VI, 156.
103. Salamyah (modem Salamiyyah) is about 5o km northeast of Him*. A
number of members of the Hishimi family had settled in it , and therefore it
would be a more congenial residence for the governor in the face of hostility in
Him$. See Ell s.v. Salamiya (Kramers).
104. He is probably to be identified as the grandson (not son ) of Sa'id b.
Amr al-Harashi, a Qaysi military commander from Qinnasrin who had served
the Umayyads . See Crone, Slaves on Horses, 144-45.
toy. This notice about a rebellion in Himj is repeated almost verbatim at the
end of the year 's events (p. 45, below).
1 7761

In this year, Muhammad removed his brother al-Qasim from
everything over which his father, Harun, had given him chargethe districts of Damascus (al-Sha'm), Qinnasrin, the frontier
strongholds (awasim), and the border regions (thughur).106 He
replaced him with Khuzaymah b. Khizim and commanded
(al-Qasim) to live in Madinat al-Salam.107
In this year, Muhammad ordered prayers to be offered from
the pulpits on behalf of his son Musa for the office of
commander. 108
In this year, Muhammad al-Amin and 'Abdallih al-Ma'man
practiced deceit against each other, and a falling out became
apparent between the two.
Reasons for the Falling out between

Muhammad al-Amin and Abdallah al-Ma'mun
17771
It has been mentioned: After he had come to Muhammad in

Iraq, leaving 'h'as and breaking the promises that al-Rashid had
made him give to his son 'Abdallah (al-Ma'manl, al-Fadl b. alRabi' took thought.1O9 He realized that, if the caliphate ever
devolved upon al-Ma'man in his own lifetime, the latter would
not allow him to survive; if he gained power over him, it would
be his downfall. So he strove to incite Muhammad against
'Abdallah. He urged him to depose him and to divert the succession to his own son Masi. This had not been Muhammad's
plan or intention. His intention, according to what has been
mentioned about him, was to carry out for his brothers 'Abdallih and al-Qasim the promises and stipulations that his father
had caused him to make to them. Al-Fadl kept on disparaging
al-Ma'man in his eyes and recommending that he be deposed.
Finally, al-Fadl said, "What are you waiting for in the matter of
rob. On the thughur, see Shahan, Islamic History, II, z8-29.
107. I.e., Baghdad, which had been named "City of Peace" by its founder, alMangur. For discussion of the name, see Lassner, Topography of Baghdad, p. 45
and note.
rob. The action indicated official recognition of Musi as successor to the

office of Commander of the Faithful. See Dozy, Supplement, 1, 445, for a discussion of the idiom.
xo9. Parallels : Ya'qubi, II, 529; Dinawari, 389; Fragmenta, 321-23; Ibn alAthir, VI, r56; Mas'ndi, VI, 4x9.
The Events of the Year 194 23

'Abdallah and al-Qasim, your brothers? The oath of allegiance
was to you first, before the two of them; they were only brought
into it after you, one after the other." Al-Fadl brought into the
affair those whose opinion was on his side-Ali b. 'Isa b.
Mahan, t io al-Sindi, and others in his entourage-and he caused
Muhammad to change his mind. The first thing that Muhammad
did in conformity with the counsel of al-Fadl b. al-Rabi` in the
affair was to write ordering all the governors in all the garrison
cities to offer prayers on behalf of his son Musa for the office of
commander after the prayers for himself, al-Ma'mun, and alQasim b. al-Rashid. I t i
According to al-Fad! b. Ishaq b. Sulayman: 112 When alMa'mun learned what Muhammad had commanded, that his
own son Musa should be prayed for [as an heir), and that he had
removed al-Qasim from the districts that al-Rashid had assigned
him and had made him come to Madinat al-Salim (i.e., Baghdad),
he realized that Muhammad was plotting against him to depose
him. He cut off the post113 from Muhammad and dropped his
name from the embroidered decorations on official garments. 114
i to. All b. 'lsa b. Mahan, the son of a nagib (deputy) and dd'i in Marw
during the Abbisid revolution , was from a prominent family of Abnd' in
Baghdad. He had been active in service to the dynasty since the reign of alMahdi. Under al-Rashid he had served as governor of Khurasin , where he had
become highly unpopular because of his methods. His disastrous expedition
against al -Ma'mun 's commander Tihir b. al-Husayn will be narrated in detail
on pp. Off., below. See also El' s.v. Ibn Whin (Sourdel)f Crone, Slaves on
Horses, r8r-8:; Kennedy, Early Abbasid Caliphate, 8o-8r.
i i i. Note that this account says that Musi ' s name was added after the names
of al-Ma'mun and al-Qisim, but did not replace them. The next account (from
another source apparently : there is a textual problem) has al-Amin demanding
that al-Ma'mun give Masi precedence (p. 15, below). Finally, Tabari, p. 17,
below (apparently the same source, but this is not certain) has al-Fad b. alRabi ' forbidding any mention of Abdallih and al -Qasim as heirs . The exact
sequence of events is anything but clear.
i 12.. Probably to be identified as the son of the Abbisid prince Is}laq b.
Sulaymin, who held various governorships under &I-Rashid . See Bosworth,
Abbdsid Caliphate in Equilibrium, 15 n.
113. That is, he stopped sending reports to the central government in
Baghdad . On the post (band), see note 5-
114- Ms. A (cited in ed . Cairo) adds: "and from the coinage." The calligraphic
motifs embroidered on robes worn by rulers and persons of high rank were called
firdz. Such garments were produced in state workshops , and the wording of the
embroidered band was carefully controlled. It normally mentioned the reigning
caliph and sometimes his minister or the official in charge of the workshops.
Z4
17781
When Raft` b. al-Layth b. Na$r b. Sayyar received news about

al-Ma'mun and his good behavior toward the people of his
province and good treatment of them , he sent asking quarter
(amdn ) for himself. Harthamah promptly granted it.tts Rafi`
came out and joined al-Ma'mun; Harthamah remained established at Samarqand. Al-Ma'mun treated Rafi` generously.
Tahir b. al-Husaynt t6 had been with Harthamah at the siege of
RAW. After quarter had been granted to Rafi `, Harthamah
asked al- Ma'mun for permission to come to him. He took his
army across the Balkh River117 while it was frozen , the people
met him, and al-Ma'mun put him in charge of the guard (tiaras).
Muhammad took a dim view of all this and began plotting
against al -Ma'mun . As part of the plotting, he wrote to al'Abbas b. 'Abdallah b . Malik, "A who was al-Ma'mun 's financial agent for al-Rayy, commanding him to send him some
exotic plants from al -Rayy, wishing to test him by this. Al'Abbas sent him what he had commanded him to send and
concealed the matter from al-Ma'mun and Dhu al -Ri'asatayn.
Word of what he had done reached al-Ma'mun . He sent out alHasan b. 'Ali al -Ma'muni, t t9 as whose subordinate he apThus, omitting al-Amin's name could be considered a very serious act. The
Meccan documents fixing the succession to al-Rashid granted control of the lirdz
workshops of Khurasan to al-Ma'mnn (cf . Tabari, III, 655 ). An example of lirdz
from the reign of al-Amin , dated A .H. 197, mentioning both al -Amin and al-Fall
b. al-Rabi ', is in the Museum of Islamic Art in Cairo, along with one hom
the reign of al-Ma'mun (A .H. z16). See Day, "Dated Tiraz," 422; texts in REA,
I, No. 93, zoSA. On lira more generally, see El ' and El ' Supplement, s.v.
(Grohmann); Ibn Khaldun, Mugaddimah (trans. Rosenthal ), II, 65-67: and
Sergeant, Islamic Textiles.
r 15. Cf. Ya'gnbi, II, 529, where the capitulation of Rafi ' is dated in Mulaarram
294.
I 16. This is the first mention of the commander who would lead al-Ma'mun's
forces to victory in the coming civil war . His family, apparently of Arab origin,
had been settled at Bushang, near Harat, since late Umayyad times. See El' s.v.
(Barthold); Kennedy, Early Abbasid Caliphate, 138-39; and Kaabi, "Les Origines
tahirides dans Is da'wa 'abbaside," 145-64.
T 17. I.e., the Oxus (Jayhun), which lies on the route between Samarqand and
Marw.
i 18. He was a grandson of the early Abbasid military leader who has already
been mentioned (note 77). See Crone, Slaves on Horses, 182.
I19. As his name indicates, he was a mawld of al-Ma'mun . A native of
Badghis, he later became governor of Armenia for al-Ma 'mun. See Tabari, III,
985, Ya'qubi, II, 566; and Crone, Slaves on Horses, 257 n. 599.

pointed al-Rustumi to be in charge of the post , and he removed
al-'Abbas b. 'Abdallah b. Malik. It is reported on al-Rustumi's
authority that, as soon as he dismounted, a thousand men of the
inhabitants of al-Rayy rallied to him.
Muhammad sent three people to al-Ma'mun as messengers. 1Zo One was al-'Abbas b. Musa b. 'Isa;121 the second was
$alih, the keeper of the prayer rug;122 and the third was
Muhammad b. 'Isa ' b. Nahik.l'' To be taken with them, he
wrote a letter (to al-Ma'mun, asking him to give his son Musa
precedence over himself and to come to him , as he felt loneliness because of his being far away . When the message reached
al-Ma'mun, the latter wrote) !24 to the master of al -Rayy, saying, "Receive them in full panoply and with weapons visible."
He wrote similarly to the govemorls] of Qumis, 125 Naysabur,
and Sarakhs,` and they did it. When the messengers arrived in
Marw, weapons and various equipment and supplies had been
prepared because of them. They went to al-Ma'mun and de12o. Note that there is a second , somewhat different account of what is apparently the same embassy to al-Ma 'mun, see pp. 65-74, below, under the
events of the year t95 , but with the notice that "this took place in the year
194." For a discussion of the two accounts , see Gabrieli, "La successione di
Hirun al-Raiid," 356ff.
r z r. He was a member of the 'Abbasid family; full name: al-Abbas b. Musa

b. 'Isa b. Musa b. Muhammad b . Ali b. Abdallih b. al -Abbas.
122. On the caliph 's prayer rug (musalla ) and its significance in Abbasid
court etiquette, see D. Sourdel, "Questions de cir emonial 'abbaside," 131-32;
Bosworth, Abbasid Caliphate in Equilibrium, S3 n. z1o.
123. Three members of this family are known to have fought for al-Amin:
'Uthmin b. 'Isi b. Nahik, Muhammad b. 'Isa b. Nahik, and All b.
Muhammad b. 'Isa b. Nahik. See Crone, Slaves on Horses, 189.
124. There is a lacuna in the manuscript , which ed. Leiden (but not ed. Cairo)
restores on the basis of the parallel text in lbn al-Athir, VI, 157-58 . The restoration should be treated with caution, because lbn al-Athir does not always follow
the exact wording of his sources and sometimes conflates accounts to form a
smoother narrative. Note that the demand that al-Ma'mun give Musa precedence as heir can be deduced from the next few sentences in Tabari. However,
the demand that al-Ma'mun return to Baghdad plays no further role in this
account, although it is important in the second account of the embassy
(pp. 65 - 74, below ). See Gabrieli, "La successione di Hiriin ar-RaSid," 357n.
1z5. Qumis was a small province lying along the Khurasin road between alRayy (in al-Jibii province) and Naysabur (in Kburisin ). See Le Strange, Lands,
364-68; Ell S.V. ILumis (Bosworth).
126. Sarakhs, in Khurisin province, was located about midway between Tus
and Marw. See Le Strange, Lands, 395-96.
26
livered Muhammad 's letter to him. It asked him to give Musa

precedence over himself, and said that Muhammad had given
Musa the title a1-Ndliq bi -al-Hagq ("Speaker of the Truth").
The person who had counseled Muhammad to do this was 'Ali
b. Isa b. Mahan, who used to tell him that the people of Khurasan
would obey him. Al-Ma'mun rejected [the request ] and refused
[to give Musa precedence].
[Continuing, al-Fadl b. Ishaq] said: Dhu al- Ri'asatayn said to

me: Al-'Abbas b. Musa b . 'Isa b . Musa said (to al-Ma'mun),
"What do you have to fear, commander, from this? Behold, my
grandfather, 'Isa b. Musa, was deprived (of the succession), and
it did not harm him . ,127 "Be silent," I cried to him. "Your
grandfather was a prisoner in their hands , whereas this man is
among his maternal uncles and his partisans ." So the messengers went away, and each of them was lodged in a lodging.
17791
Dhu al-Ri'asatayn (continued his report to me,] saying: What

I saw of the acuteness of al Àbbas b . Musa pleased me; so I
met with him in private and said , "Will you, with your understanding and your age, neglect an opportunity to obtain your
good fortune from the imam ?" (At that time, al-Ma'mun was
called "the imam"; he was not called by the title of caliph. His
being called "the imam " caused what came to pass -namely
Muhammad' s removing him (from the succession ]. Muhammad
had said to those whom he had sent , "Al-Ma'miin has named
himself 'the imam."') Al-'Abbas said to me, "You have called
him 'the imam."' I said to him, "He may well become the imam
of the mosque and the nation . "" If you keep faith, he will not
hurt you; but, if you betray, that's it!" Then I said to al-Abbas,
"You can ask me for the governorship of the pilgrimage feast, for
there is no governorship more prestigious than that ; or you can
have one of the places of office in Egypt , if you wish." Before alr27. 'Isi b. Musi, the nephew of the caliphs al-Saffil3 and al -Mansur, had
been appointed by al-Saffi. to be next in the line of succession after al -Mangur.
After al-Mangur succeeded to the caliphate, he replaced 'Isa with his own son,
who later reigned as al-Mahdi . 'Isa finally renounced his rights in 146 /746. See
Kennedy, Early Abbasid Caliphate, 91-93.
i:8. Qabilah : In modem usage the word means "tribe," but here it has the
less specific sense of an ethnic group, descendants of one father . Cf. Lisdn, s.v.
The phrase imam al-gabilah recalls the phrases imam al-ummah and imam
al-gawm . Amending it to imam al-qiblah is unnecessary.

'Abbas b. Musa departed, I received from him the oath of
allegiance to al-Ma'mitn for the caliphate. Afterward, he used
to write us reports [from Baghdadl129 and provide us with advice.
(Continuing, al-Fadl b. Ishaq] said: All b. Yahyi al-Sarakhsi

said (to me): Al-Àbbas b. Musa visited me on his way to Marw.
I described to him al-Ma'man's policy, the excellent management of Dhu al-Ri'isatayn, and his suitability for the position;
but he did not accept this from me . When he came back, he
visited me (again ), and I said to him, "What do you think now?"
He said, "Dhu al-Ri'asatayn is more than you have described!"
I asked him, "Did you shake hands with the imam?" "Yes," he
said. I said, "Stroke your hand over my head!"
[Continuing, al-Fadl b . Ishaq] said : The men went to
Muhammad and informed him of al-Ma'man's refusal . Al-Fadl
b. a]-Rabi' and All b. 'Isa urged Muhammad about the oath
of allegiance to his son and the deposition of al-Ma'man-he
gave al-Fadl money [ as a reward for this]- until (Muhammad)
had the oath of allegiance rendered to his son Musa and named
him al-Natiq bi-al-Hagq ("Speaker of the Truth"). He made 'Ali
b. 'Isa his tutor and made him governor of Iraq. The first person
to administer an oath of allegiance to Masi was Bishr b. alSamayda' al-Azdi, the governor of Balad.130 Then the governor
of Mecca and the governor of Medina administered the oath to a
few dignitaries, but not to the populace. Al-Fadl b. al-Rabi'
forbade the mention of 'Abdallah and al-Qasim and prayer for [780]
them las heirs] on any pulpit. He intrigued to have 'Abdallih
mentioned disparagingly . He sent a letter to Mecca-the messenger was one of the doorkeepers of the Ka`bah,131 a man
named Muhammad b. 'Abdallah b. 'Uthman b. Talhah-saying that the two documents that Hiran had written and placed
in the Ka'bah on behalf of 'Abdallih and as binding upon
Muhammad should be taken . The messenger brought the two
documents to al-Fadl. The other doorkeepers spoke about this,
but they were not heeded, and they feared for their lives. When
1:9. Cf. lbn al-Athir, VI, 158.
i jo. Balad was a town on the Tigris, 7 farsakhs (41.9 km/26 miles) north of alMawgil. See Le Strange, Lands, 99, 125; Yagiit, Mu dam, s.v.
i;r. That is, a holder of the office of 1ldjib (doorkeeper or guardian) of the
Ka'bah.

he brought the two documents to Muhammad, the latter took
possession of them and rewarded him with a large reward.
Muhammad tore up the two documents and nullified them.
1 78 11
According to what has been mentioned : Muhammad wrote to

al-Ma'mun before al-Ma'mun openly disobeyed him, asking
al-Ma'mun to relinquish to him some districts (kuwar) of
Khurasan that he named . Financial agents were to be sent to
these districts to act on behalf of Muhammad , and al-Ma'mun
was to allow al-Amin to send a man to be in charge of the post
(band) over his head and to write letters to al-Amin with reports
about him. When the letter to this effect reached al-Ma'mun, it
was grievous and distressing to him . He summoned al-Fadl b.
Sahl and the latter's brother al-Hasan and asked their advice. AlFadl said, "The matter is dangerous. You have a retinue of your
supporters and members of your household . They are put at ease
by consultation; but, if matters are settled without them , it will
cause uneasiness among them and the appearance of mistrust.
So it would be best for the commander to do this (i.e., consult
them )." Al-Hasan said, "It used to be said, 'In seeking the right
view, consult those whose advice you trust ; but, when an
affair cannot be concealed , conciliate your foe by consulting
him.' 11 So al- Ma'mun summoned his intimates-the chiefs and
notables-and read the letter to them . They all said to him,
" Commander, you are asking counsel in a dangerous matter.
Give our first intuition a chance for deliberate reflection ." "That
is the prudent thing to do," said al-Ma'mun,. and he gave them
three days . When they assembled afterward, one of them said,
"Commander, you have been urged to do two things displeasing
to you . I do not think it a mistake to repel by the inconvenience
of the first of them the fear of the inconvenience of the second of
them." Another said, "Commander-may God grant you happiness-people say that, if a matter is dangerous, it is better for
you to give your rival part of what he wants than to come to an
open falling out with him by refusing." Another said, "It is said,
'If knowledge of (future ) matters is hidden from you, hold to the
proper course132 for today as much as you can; for you run the
131. For hidyah, "[proper[ course," ed. Cairo, following Ms. A, reads hudnah,
"tranquillity, peace."

risk that today's disorder may bring on tomorrow's disorder for
you."' Another said, "If you fear that yielding voluntarily will
have consequences, the breach that will be caused if we do not
avoid a split will surely be even more serious ."133 Another said,
"I do not think one should abandon a state of peace, for with it I
may perchance be given health and safety." Al-Hasan 1b. Sahli
said, "You all deserve [thanks] for your effort , although I differ
from you in opinion." AI-Ma'mun said, "Argue with them."
He said, "The assembly was for that purpose ." So al-Hasan
approached them and said , "Do you know that Muhammad has
overstepped the bounds to ask for something that is not his by
right ?" "Yes," they said, "and it should be tolerated because of
the harm we fear that refusing it [would cause] . 414 He said,
"Are you confident that he will stop after (al-Ma'mun) gives
him these (districts), and will not go on to ask for others?"
"No," they said, "but perhaps peace will transpire before what
you fear and expect." He said, "But if, after asking for these
districts, he asks for more, do you not think that al -Ma'mun
will have become weak because of what he has given up willingly?" They said, "We shall ward off what may befall him later
by putting off the danger135 that lies immediately at hand."
"This," he said, "is contrary to the maxim we have heard of the
sages who lived before us . They said, 'Seek to make your future
affairs thrive by bearing whatever hardship befalls you today, but
do not seek peace136 today at the cost of exposing yourself to
danger tomorrow ."' Al-Ma'mun said to al-Fail, "What do you
say about the issue on which they differ ?" He said, "Commander, may God grant you happiness ! Can one avoid fearing
that Muhammad may be asking you for your excess strength in
order to gain backing to oppose you in the future? Does a
prudent man pursue an excess of present ease at the cost of
133. Ed. Cairo, following Ms. A, reads : "the breach that a refusal will cause
will surely be even more serious."
134. The translation follows ed. Cairo. The Leiden text reads , "it should be
tolerated for him the harm of whose refusing we fear."
135. The translation follows the reading of ed. Cairo (maftdhar), instead of the
Leiden editor's conjectural emendation (m6 tunjizun, "what you will achieve").
136. Following the reading of ed. Cairo (hudnah), rather than that of ed.
Leiden (hidyah j, "(proper) course of action."
1 7821
danger that will befall him later? The sages advised that inconvenience should be borne for the sake of future benefit they
hoped would come thereby ." So al-Ma'mun said, "Indeed, by
preferring the immediate present , many a man has spoiled the
consequences in this world and the next ." The men said, "We
have spoken all the opinion that is necessary . May God assist
the commander with success! " So al-Ma mun said, "Write to
him, Fadl !" Al-Fadl wrote [in the name of al-Ma'mun]:137
I have received the letter of the Commander of the
Faithful in which he requests the relinquishment of certain specified places-part of what al-Rashid established
in the agreement and whose command he granted to me.
No one will transgress the greater part of what the Commander of the Faithful has thought best. However, he
who gave me the region where I amL38 was neither to
be suspected of carelessness toward his populace nor
ignorant in entrusting to me those of his affairs that he
entrusted. Even if that had not been confirmed by oaths
and sworn covenants, not to mention my being in my
present situation of looking down on an enemy of fearful
strength, with a populace not to be conciliated from its
unruliness and soldiers whose obedience can be obtained
only by money and a good deal of largesse, the Commander of the Faithful's interest in his populace and his
desire to unite his domains would be enough to cause
him to devote much of his attention to the matter and
promote it by spending much of his wealth. How much
more so in a matter that right has made an obligation
and that a sworn promise has confirmed ? I am certain
that, if the Commander of the Faithful had known what
I know about the situation, he would not have communicated the request that he wrote to me. I am confident of approval after this explanation, God willing.
137. Italian translation and discussion in Gabrieli , "Documenti," 2.06.

138. For "where I am" Jana bihi), ed. Cairo reads the same consonants as a
single word (undbuhu), "of which I am made to be agent."

Al-Ma'mun had sent a garrison to the border.139 As soon as
any messenger from Iraq crossed, they would send him with
trusted agents; the messenger would not be allowed to ask about
any news or exert any influence, induce anyone to follow by
enticement or fear, or deliver a verbal or written message to
anyone. Thus al-Ma'mun prevented the people of Khurasan
from being swayed by enticement, having fear lodged in their
breasts, or being led to a state of disobeying or abandoning [him).
He placed trusty guards over the lookouts of the roads. No one
might pass them except those whose business caused no suspicion-one who came bearing a passport allowing him to return to his home or a well-known merchant trusted in his
person and in his religion. Lone travelers without baggage14o
were prevented from traveling the roads, passing through
markets, or infiltrating towns in the guise of unexpected wayfarers. Letters were searched. The first people-[it is reported] 141to come from Muhammad to contest al-Ma'mun's refusal of
the demands were a group who were sent only so that
(Muhammad) might know that they had seen and taken note,
and that he might then ask them to give freely or142 withhold;
thus from what they said there would be an argument he might
allege or an excuse for what he sought. When they came to the
border of al-Rayy, they found strong management and a military
command well established and confirmed. The guards held them
on all sides, so that even when they unsaddled and took up
lodging, they were kept from imparting or asking for news.
Letters were sent ahead with a report about them. Permission
came for them to be given mounts. They were conveyed under
guard; no news reached them, and no news slipped out from
them to others. They had been prepared to spread the news
among the populace, make known the argument for abandoning
f al-Ma'munJ, and call on the powerful to disobey, bestowing
139. Parallels : Ibn al-Athir, VI, i59; Fragmenta, 3Z3.
140. Ashtdtdt is thus interpreted by ed. Leiden, Glossarium, cccv, but the
root from which the word is derived frequently implies disorderliness . The exact
meaning is uncertain.
141. The parenthetical remark is from ed. Cairo.
142. Following ed. Cairo; ed. Leiden reads "and." The text may be corrupt.
[783)
3z
[784]
money and guaranteeing them most of the governorships

(wilayat], land grants (gatai '), and positions. However, they
found that all this had been prevented and stopped . Finally, they
came to al-Ma'mun's gate. The following was the letter delivered to al-Ma'mun [from al-Amin]:'
To proceed: Although the Commander of the Faithful,
al-Rashid, assigned the province [of Khurasan] to you
alone and attached to you certain districts of al-Jabal 141
to strengthen you and protect your province, that does
not give you a claim to the excess money above your
need. This province and its land tax (kharaj ) have been
sufficient for its circumstances . You, however, go beyond what is sufficient to the excess of its revenue. In
addition to the province, he joined to you certain major
revenue-producing districts that you do not need. [The
revenues from] them ought to be returned to their people
and the places to which they belong. I wrote asking you
to return the districts in question to their former status,
so that their excess revenue would be sent back where
it belongs, and that you should allow an information
officer to be in your court to send us information of
interest to us about the news of your province . However,
you wrote refusing to grant this, saying things which, if
you were to act upon them, justice would lead us to
make a demand upon you. Turn from your intention,
and I will turn from making a demand upon you, God
willing!
When al-Ma'mun read the letter, he wrote in reply to him:14s

To proceed: The letter of the Commander of the Faithful has reached me. As he writes about what he does not
143. Italian translation and discussion in Gabrieli , "Documenti ," 107.
144. Al-Jabal ("the Mountain," often in the plural form al-libal ) was the
region known earlier as Mah or Media , roughly the northwestern quarter of the
Iranian plateau . Its main cities were Qirmasin (Kirminshah), Hamadhan,
Rayy, and Igbahan (Isfahan ). Khurasan lay to the east , separated from al-Jabal
by the province of Qumis . See EI2 S .V. I jibal ( Lockhart ); Le Strange, Lands,
185 if.
145. Italian translation and discussion in Gabrieli, "Documenti ," 2.07-8.

know, I will reveal to him the true state of affairs; as he
asks for something to which he has no claim, he obliges
me to justify my forbearing to comply . 146 Two rivals go
beyond a state of equal sharing only when equal sharing
is insufficient for those who hold to it. When did someone ever depart from it while it was enough for everyone
and the departure from it resulted only in breaking with
it and suffering what lay in its abandonment? Son of my
father, do not cause me to oppose you, when I willingly
grant you obedience ; nor to become estranged from you,
when I want to be on friendly terms with you. Be satisfied with what justice has assigned to you, and I will be
in the place where justice has set me as regards relations
between us . Peace!
Then he summoned the messengers and said , "I have written
a reply to the Commander of the Faithful in a matter about
which he wrote to me. Deliver the letter to him, and tell him
that I shall remain obedient to him until he forces me, by
departing from binding right, to disobey him." So they went to
deliver the message. He said, "Take exactly the same attitude as
we took in speaking with you, and convey carefully what you
have heard; for, as regards the letter to us, you have imparted to
us what I hope you did not want to say to us." So the messengers
departed; they had not carried any of their argument, nor did
they bear a (favorable] report to convey to their master. They had
seen a serious intention, not mixed with jest, to refuse them
what they alleged to be their due.
When al-Ma'mun's letter reached Muhammad, he found its
contents distressing. He burst into rage at whatever of it was
repeated ]in his hearing]. ""' It was then that he commanded
what we have mentioned-that prayers should cease being made
for (al-Ma'mun) on the pulpits-and he wrote to him: 149
146. Ed. Cairo differs somewhat : "He has not written about what he does not
know, that I should reveal to him the true state of affairs ; nor has he asked me
for something to which he has a right, that I should be obliged to justify my
forbearing to comply."
147. The bracketed words are from ed . Cairo.
148. Italian translation and discussion in Gabrieli , "Documents," :o8.
17 8 51
34

To proceed: I have received your letter, in which you
show ingratitude for God 's favor toward you in enabling
you to enjoy the protection of His favor, and where you
expose yourself to the burning of a fire you cannot control. Indeed, your disinclination to obey [me) was more
tolerable [than your ingratitude toward God). If some
previous request proceeded from me , its grounds were
17861 none other than your benefit, as it was to the advantage

of the majority of your subjects; moreover, it would
establish you in a position of safety and assure for you a
condition of peace . Let me know your view, and I will
act in accordance with it, God willing.
According to Sahl b. Harun-al-Hasan b. Sahi: Al-Ma'mun
said to Dhu al-Ri'asatayn, "My children, my family, and my
wealth that al-Rashid set aside for me-a hundred million
[dirhams)'49-are at Muhammad 's court. I need them, but they
are with him. What do you advise?" He consulted him several
times. Dhu al-Ri'asatayn said to him, "Commander, you need
to have the remainder of your wealth and your family in your
residence and beside you; but, if you write a commanding letter
and he refuses you, it will lead to his breaking his oath ; and, if
he does so, he will force you, even against your will, to go to war
with him. I would not want you to be the first to open the door
of estrangement, as long as God has closed it before you. Instead,
you should write a letter appealing for your due and the coming
of your family, in such a way that his refusal will not oblige him
to break his oath to you . If he obeys, well and good; if he refuses,
you will not have gotten yourself into a war. Write to him." So
(Dhu al-Ri'asatayn ) wrote on his behalf:'so
To proceed: The regard of the Commander of the Faithful for the populace is the regard of one who does not
limit himself to giving an equal share with himself;
rather, he goes beyond that for them with his kindness
and benevolence. This being his view concerning his
149. Cf. P. 57, below, where a sum of a million dirhams is said to have been
confiscated.
1 5 0. Italian translation and discussion in Gabrieli, "Documenti," xo8-9.
The Events of the Year 194
35
populace, how fitting it is for him to go beyond that with

his brother and kinsmani Surely you know , Commander
of the Faithful, in what state I am, encamped in the
uttermost parts of frontier regions, with armies who are
always certain to show their indiscipline and disloyalty,
and with little revenue at my disposal -my family,
children, and wealth being with the Commander of the
Faithful. As for my family, although they are adequately
provided for out of the kindness of the Commander of
the Faithful, who has become a father to them, they
cannot help desiring and yearning for my protection.
[You know, too,) the strength and help the money would
give me to set things in order in my court . I have sent
[someone] to convey my family and the money. May it
please the Commander of the Faithful to allow him to
proceed to al-Raqqah to convey this money and to command that he be given assistance in the matter, not
causing him therein to fall into such difficulty as would
happen by his disobedience or moving him to a decision
that would be disapproved . 15' Peace.
Muhammad then wrote to him: 152

To proceed: I have received your letter, in which you
spoke of how the Commander of the Faithful views his
populace, not to mention the obligation due to one of his
own family and his copartner ; how you are encamped in
the uttermost parts of the frontier regions; how, being
encamped there, you need extra money to strengthen
your position and the money from the public treasury
that was assigned to be yours ; finally, how you have sent
someone to convey it and your family from the presence
of the Commander of the Faithful . Assuredly, the Commander of the Faithful does not deny his view of his
populace as you mentioned and the attachment that it
r S r. The translation of the last clause is uncertain. Gabrieli makes it a separate

sentence: "Con cib peraltro non si vuole spingerlo in un imbarazzo contro sua
voglia, ne indurlo a una decision contra it suo beneplacito."
15z. Italian translation and discussion in Gabrieli, "Documenti ," log -10.
(7871
17881
obliges him to have to his closest relations and his populace. He needs the money you mentioned to strengthen
the affairs of the Muslims . Thus, it is more appropriate
for him to spend it on his obligations and return it to
those who are entitled to it. Neither will what brings
benefit to your subjects as a whole fail to benefit you. As
for what you mentioned about conveying your family, it
is the intention of the Commander of the Faithful to
assume responsibility for their affairs, notwithstanding
the right of close relationship in which you stand. As for
sending them on a journey as you have thought best to
do, I do not think it wise to expose them to becoming
separated by a journey. If I decide so for my part, I will
send them to you with trusted messengers of my own,
God willing. Peace.
When the letter came to al-Ma'mun , he said, "Refusing to
grant what is our due, he wants us to become weakened by his
withholding of our forces . Then, because of our weakness, he
will gain a chance to oppose us." Dhii al-Ri'asatayn said to
him, "Is it not known that al-Rashid gave that money to alAmin to be kept together, and that al-Amin took possession of it
in the sight of the leading men of his populace on the basis that
he would hold it for administration and would not touch it? So
do not leave him with no way out of this . Write to him something whose consequence will not force you to show him open
hostility over it. It is best to hold fast to the rope of trust and
prevent estrangement. [If he abstains, well and good.)'53 If he
casts covetous eyes on it, he will lay himself open to [punishment from] God for his opposition ; you, by forbearance, stand to
receive God's help and assistance."
Al-Ma'mun and al-Fadl knew that after his letter some incident would occur that would require his knowledge , 15' and
some report that would require that he deal with it through his
trusty companions. He knew that (Muhammad) would cause no
incident without the concurrence of men of eminence and power
153. The bracketed text is added in ed. Cairo from Ms. A.
154. Ed. Cairo: "that would require his rectification."

among the partisans [of the 'Abbasids) and those with long
service [to the 'Abbasid causej.155 So he decided to choose a
man to carry letters addressed to the leading figures of the army
in Baghdad. If Muhammad caused al-Ma'mun to be deposed, the
man would go and deliver-56 the letters and would feel out
the inclinations of the addressees. If Muhammad did none of
this, the man would keep [the letters[ in his box and withhold
delivery of them. He ordered the man to travel quickly. When he
arrived, he delivered the letters. 157 (Al-Ma'mun's) letter with
the messenger whom he sent to find out news was as follows:' 58
To proceed: In regard to their affairs, the faithful are

like the members of the body.159 If disease occurs in one
of them, the misfortune is painful to all of them. So it is
with the Muslims: an incident occurs regarding one of
them, but the misfortune of it reaches the others because
of the law (shariah) of their religion that unites them
and the sanctity of their brotherhood 160 that binds them.
As regards the imams, this is an even more serious
matter because of the position in which the imams stand
in relation to the rest of their peoples. There has been
such a report as I cannot but believe will clearly express
its distressing nature and uncover what has been hidden
of its real meaning. 16' Never did two disputants dispute,
one of them being on the side of God's command, 16' but
that the Muslims' first help and assistance were with
God Himself. You-may God have mercy upon you15S. Arabic: al-shr ah wa-ahl al-sdbigah.
156. Reading, with ed. Cairo, daf ihd, rather than the conjectural emendation
of ed. Leiden, dhawihd, "the owners, i.e., addressees " of the letters.
157. The translation follows ed . Cairo. The Leiden text reads: "When he arrived, he continued the letters."
155. Italian translation and discussion in Gabrieli , "Documenti," 21o-1t.
159. The translation follows the emended reading of ed. Leiden . Ed. Cairo
keeps the original reading, which yields a loose, but not impossible sentence:
"The Commander (reading amir, not amrl of the Faithful is like the members of
the body."
16o. The translation follows ed . Cairo (ukhuwwatihim). Ed. Leiden reads
dkhiratihim : "the sanctity of their Hereafter."
r6r. The translation follows ed . Cairo. Ed. Leiden reads: "such a report as I
believe will return from its coming and uncover what was hidden."
16z. Ed. Cairo fills the lacuna found in ed. Leiden.
17891
38

are in sight and hearing of the affair and are so situated
that, if you speak, what you say will be listened to. 163 If
you, finding it impossible to speak, refrain from something fearful, your example in the matter will be followed. The reward for good action will not be neglected
by God, in addition to the obligation to you that we shall
incur by your good action . A lot that obtains for you
both parts, or one of them, is better than eagerly desiring
one of the parts, while exposing oneself to the loss of
both. Write to me with your view . Tell it to my messenger, that he may convey it to me from you, God willing.
He wrote similarly to the eminent military men.

The messenger 's arrival in Baghdad coincided with the command to cease praying for al-Ma'mun in the Friday sermon.
(The messenger) was in a position of trust vis -A-vis all those to
whom letters had been sent through him. Some of them refrained
from replying, but clearly told the messenger what they thought;
others replied to the letter. One of them wrote: 164
1 7901
To proceed: I have received your letter. Truth has a

proof that is self-evident, whereby it carries the argument against all who depart from it. What a bad bargain
it is to lose a share of future good fortune because of
present good fortune for which one hopes! 165 It is even
more clearly a bad bargain to lose future good fortune
along with becoming subject to [present] misfortune and
contingencies . I have such knowledge of where my fortune'66 lies that I hope thereby to take good care of
myself and that this will spare me the trouble of seeking
more, God willing.
163. The vocalization of ed. Cairo, followed here, seems more likely than that
of ed. Leiden, which reads: "if you speak, I will listen to what you say."
164. Italian translation and discussion in Gabrieli, "Documenti," zii.
165. The translation follows ed . Cairo.
166. Following ed. Cairo's I1a4i, "my fortune," instead of ed. Leiden's kha ar,
"danger."
39
The messenger who had been sent to Baghdad wrote to alMa'mun and Dhu al-Ri'asatayn: 167
To proceed: I have come to the city. Your copartner
has publicly shown his alteration . 16" He has put forward
a sign of his opposition and separation land has ceased
from what is his duty to mention and dischargej '69 in his
court. I delivered your letters and found most of the
people to be friends of secrecy, rejecters of publicity. I
found those who are eminent among the populacel70 to
care only for it and to be unconcerned about what they
have borne in it. [Your] opponent is in a quandary, neither
finding anyone to repel him from his design, nor anyone
desiring it in its entirety . Those who disengage themselves consider the completion of the innovation to be
lawful, so that they may become safe from the defeat of
their innovation. The [fighting) men are in a state of
earnestness . Do not give languor [ a part in your affair],171
God willing. Peace!
When Said b. Malik b. Qadim, 'Abdallah b. Humayd b.

Qabtabah, 172 al-Abbas b. al-Layth (the mawld of the Commander of the Faithful), t73 Manqur b. Abi Matar, and Kathir b.
Qadirah came to Muhammad from al-Ma'mun 's camp, he
showed them kindness and drew them close . For those of them
167. Italian translation and discussion in Gabrieli, "Documenti," : io-ii.
Gabrieli's comment on the obscurity and probable corruptness of the text should
be noted.
168. The translation follows ed. Cairo: tanakkur, " change, alteration,"
usually in a pejorative sense.
169. The bracketed words are from ed. Cairo.

170. The text is difficult and almost certainly corrupt. Ed. Leiden notes a
lacuna in the manuscript and conjectures an original reading, "those who were
swayed by desire." Ed. Cairo reads, a]-mushrifin or al-musharrafin bi-alra'iyyah, "those who are eminent for honored) among the populace." Mushrifin
might also mean "those who desire vehemently."
171. The bracketed words are from ed. Cairo.
171. He was the grandson of Qabtabah b. Shabib al-Ta'i, next to Abu Muslim
the most important general of the 'Abbasid revolution. See Kennedy, Early
Abbasid Caliphate, 79-80; Crone, Slaves on Horses, 188-89.
173. See Crone, Slaves on Horses, 191.
40
who had collected [pay[ for six months , he ordered twelve

months ' allowance (rizq), and he increased their special and
general stipends (a1-khassah wa-a1 -'dmmah ); for those who had
not yet collected, he ordered eighteen months ' [pay].
1 7911
When Muhammad resolved to depose al-Ma'mun , he summoned Yahya b. Sulaym and consulted him about it. 174 Yahya
said, "Commander of the Faithful , how can you do such a thing,
given the oath of allegiance to him that al -Rashid confirmed,
binding himself in the matter by his promise and by taking oaths
and stipulating conditions in the document that he wrote?"
Muhammad said to him, "Al-Rashid's decision was a whim that
Ja'far b. Yahya lal-Barmaki1,' 75 with his beguilement, represented to him as good; he swayed him with his charms and
spells, so that he planted for us a hateful shoot. Never will our
situation benefit us unless that shoot is cut down ; never will our
affairs run straight unless it is uprooted and we have relief from
it." (Yahya ) said, "Then if the Commander of the Faithful thinks
that he should be deposed, do not announce it openly, lest
[important) people disapprove and the ordinary troops regard it
as unseemly . Rather, summon one body of troops after another
and one commander after another, pacifying each with kindnesses and gifts . Separate his confidants and those who are on
his side . Entice them with money, and sway them with hopes of
gain. When you have sapped his strength and drawn away his
men, you will command him to come to you . If he comes, it will
turn out as you wish with regard to him ; if he refuses, you will
take him with his force dulled, his wing broken, his support
weakened, and his strength cut off ." Muhammad said, "Nothing
settles an affair like a firm decision . You are a garrulous speechmaker, not a man of counsel . Turn from this view to [that of I
'the fortunate old man and wise vizier . 176 Up, and get back to
your ink and your pens ." (Yahya[ said : lI said,-it was angerl'77
mixed with , truth and good counsel -"You have alluded to a
174. Parallel: Ibn al-Athir, VI, 161.
175. For the career of this member of the famous family of viziers, see E12 S.V.
al-Baramika jSourdel) . Note that Ja'far b. Yahya had served as tutor to alMa'mun.
176. I.e., al-Fall b. al-Rabi'.

177. The bracketed words are from ed . Cairo. The text seems to be unreliable.
The Events of the Year .194
41
view that is mixed with deceit and ignorance ." By God, before
many days had passed, he remembered what he had said and it
tormented him with his error and stupidity.'78
According to Sahl b. Hazen : Al-Fadl b. Sahl had infiltrated
chosen men, commanders and prominent people whom he
trusted in Baghdad, to write him reports on a daily basis.' 79
When Muhammad was about to depose al-Ma'mun , al-Fadl b.
al-Rabi ' sent to one of these men to consult him about what he
thought in the matter. The man made al-Fadl see the gravity of
breaking the promise to al-Ma 'mun and the loathsomeness of
treachery toward him. Al-Fadl said to him, "You are right, but
'Abdallah has already caused an incident18O that makes it
necessary to break what al-Rashid caused to be sworn to him."
The man said, "Has the argument of his well-known incident
become as firmly fixed in the mind of the populace as is the
argument of the promise to him that has been renewed?" "No,"
he replied. "Then," said the man, "does this man's incident
regarding you necessitate from the point of view of the populace
the breaking of your promise , as long as his incident has not
been a well- known one such as requires the annulment of the
promise to him?" "Yes," said al -Fadl. Raising his voice, the man
said, "By God, never have I seen-as I have today-a man's
judgment leading him to look into a matter, where he consults
about removing a kingdom that is in his hand by argument, and
then proceeds to demand it from him with stubbornness and
contention!"
Al-Fadl fell silent for a moment ; then he said, "You have
given me honest advice and have kindly transmitted confidential information. 181 Tell me, however : if we disregard'82 what
the populace (al-'dmmah ) say and find helpers from our
partisans (shf'atind ) and our soldiers, what would you say?"
"God keep you!" said the man. "Don't your soldiers belong to
178. Following ed. Cairo's wa-garraahu bi-khala'ihi wa-khurqihi, rather
than ed. Leiden 's "and he fled from him ( wa-farra anhu) with his error and illfatedness (fiurfihi)."
179. Parallel : Ibn al-Athir, VI, i6i.
i 8o. Abdatha al-badath can also mean "has innovated an innovation."
i 8 i. Ed. Cairo: "and have sustained the burden of trustworthiness."
i8z. Reading aghmadnd (ed. Cairo), instead of aadnd (cd. Leiden).
I 79ZI
42
(793)
your populace in their having sworn the oath of allegiance and

in the power that a true argument has in their hearts? Even if
they give you their outward obedience, will they not be on the
side of the covenant documents about which they have assured
knowledge?" (Al-Fadl b. al-Rabi' said, "And what if they give
us obedience nevertheless ?"] "' The man said, "There is no
obedience unless one has firm inner conviction ." Al-Fadl said,
"We will awaken their desire by improving their fortunes."
"Then," said he, "they will accept114 at first, but then abandon
you when you need their loyalty." Al-Fadl said, "What is your
opinion about 'Abdallah's soldiers ?" "They are men," he said,
"Who have enthusiasm for their enterprise because of their
longstanding effort and the important affair in which they are
engaged together. i185 Al-Fadl said, "What is your opinion of
their common people?" "They are men," he said, "who were in
great distress because of mistreatment . Because186 they in their
property and persons have come through him to their desirets7
as regards property and to easy circumstances of life, they are
defending prosperity that is newly come to them, and they remember tribulation to which they fear a return." (Al-Fadl)
asked,188 "Is there no way to corrupt the loyalty of the great
men of the land to rebel against him, so that our battle with him
could be by the intrigue of his side, not by marching toward him
to do battle with him?" (He replied,1t89 "As for the weak, they
have come to love him because of the security and fair treat183. The translation follows ed . Cairo. The words in brackets were omitted in
the manuscript used for the Leiden text . The Leiden editor made an unnecessary
conjectural emendation to preserve the sense of his defective text.
184. Following ed. Cairo 's taqabbul. Ed. Leiden 's reading (thiqal, "heaviness,
indolence") is a conjectural emendation of an incompletely written word in the
manuscript.
185. Ed . Cairo : "their longstanding oath of allegiance and their fortune in

which they are engaged together."
M. Ed . Cairo reads wuldtihim ("their governors"), where ed. Leiden reads
wa-li'annahum ("and because they"). The Cairo text may be translated: "who
were in great distress because of their governors ' mistreatment of their property and even their persons , and who came through him...."
187. Alternate translation: "to security ." See ed. Leiden, Glossarium, p. cxx.
188. Following ed. Cairo ; the manuscript used by ed . Leiden was defective at
this point.
189. The bracketed text is from ed . Cairo.

ment they have obtained from him, while the powerful have
found nothing to censure and no ground for argument ; and the
weak are the great majority ." Al-Facll said, "I think you have left
us no room to believe that we should go ]to fight] his soldiers or
that concern about our soldiers has taken hold on his side.190
Even stronger is what you have said about the weakness of our
soldiers and the strength of his soldiers in a conflict with him.
But the Commander of the Faithful is not content to abandon
what he knows to be his right, nor am I satisfied with peace,
given the progress that has occurred in his enterprise. Sometimes matters approach threatening danger, but in the aftermath
they reveal peace and profit ." The two then parted.
Because al -Fadl b. al-Rabi' had set up observation points so
that letters might not cross the border, the messenger wrote by
way of a woman, depositing the letter in the hollowed-out board
of a packsaddle, and writing to the postmaster to speed the news
on. The woman passed among the border posts (masdlih) unmolested and unsearched, as if she were traveling from village to
village. The news reached al-Ma'mnn, agreeing with the other
letters that came to him; the letters corroborated each other. So
al-Ma'mun said to Dhu al-Ri'asatayn, "These are matters
whose substance judgment foretold . These are harbingers that
portend what is to come . It is enough for us that we are on the
side of the truth. Perhaps what is hateful will bring good in its
wake."
The first action that al-Fadl b. Sahl took after prayer for alMa'mun was omitted and the report of this was confirmed was
to gather the troops he had prepared in the vicinity of al-Rayy,
along with troops he had garrisoned there and [other] troops to
undertake their enterprise . Because the country was too barren
to support them, he supplied the troops with goods brought in
by pack animals over every mountain pass and road, so that they
lacked nothing they needed. They stayed at the border, not
crossing it and not laying violent hands on anyone coming in or
passing through .191 Then he dispatched 'f whir b. al-I;lusayn,
x 9o. The text seems disturbed.
x91. Following ed. Cairo's amid, rather than ed. Leiden's dmmah ("ordinary
person" ), which makes less sense.
1 7941

along with the commanders and soldiers he attached to him.
'J whir marched quickly, turning aside for nothing , until he arrived at al-Rayy and encamped there . He assigned men to its
districts, established his garrisons, and sent out his spies and
scouts. One of the poets of Khurasan said: 192
The imam of justice and right-guided king

has launched against the people of Iraq and its ruler
The man who of all who walk ]the earth] is most resolute in
judgment, prudence,
and effective stratagem in what he devises:
A calamity'93 oppressive'94 and swift,
whose fearful assault turns the newborn babe 's hair white.
It has been mentioned: Muhammad (al-Amin) sent 'Ismah b.
Hammad b. Salim to Hamadhan195 with a thousand men and
put him in charge of military affairs of the districts (kuwar) of alJibal. He commanded him to stay at Hamadhan and to send his
vanguard to Sawah. 196 ('Ismah) appointed his brother 'Abd alRahman b. Hammad to be his deputy over the guard (tiaras). AlFadl b. al-Rabi ' and Àli b. Isa began inflaming Muhammad
and urging him to depose al-Ma'miin and have allegiance sworn
to his own son Musa.
Various Items of Information

In this year, in the month of Rabi` 1,197 Muhammad b. Harun
confirmed his son Musa over everything for which he had made
(795] him his deputy and made Àli b. Isa b. Mahan master of all
19z. Parallel: Ibn al-Athir, VI, 162..
193. Dahiyah can mean both "calamity, misfortune," and "a man who is very
cunning, or very intelligent." See Lane, Lexicon, III, 92.8.
194. The translation follows ed. Cairo (na'odin), rather than ed. Leiden
(ta'addu, "that comes").
195. Hamadhan (modern Hamadan, ancient Ecbatana), a major city of western
Jibal province, lay on the Khurasan road, approximately 250 miles northeast of
Baghdad. See Le Strange, Lands, 194-96, 2.2.7-30; Ell s.v. Hamadhan (Frye).
196. Sawah (modern Savch) lay approximately midway between Hamadhan
and al-Rayy on the great Khurasan road (ca. 175 km east of Hamadhan). See Le
Strange, Lands, zrr-Y2, zz8-3o. A more detailed account of the mission of
'I^mah b. Abi 'Igmah al-Sabi'i is given in Ya'g0bi, II, 53o. See p. 50, below.
197. Rabi' 1 194, corresponds to December 13, 8o9-January t 1, 8 ro.
45
his affairs . Muhammad b. Isa b. Nahik was in charge of

(Muhammad's( police (shuraf (; 'Uthman b. 'Isa b. Nahik was
in charge of his personal guard (tiaras (; Abdallah b. 'Ubaydah
was in charge of his tax (bureau] (khardj); and in charge of his
correspondence bureau (diwdn al-rasa it ( was 'Ali b. $ilih the
keeper of the prayer rug (mu calld(.
In this year, the Romans rose against Mikhi' il,t98 the ruler
of the Romans . He fled and became a monk . His reign is said to
have lasted for two years.
In this year, Leon the General""' became king of the Romans.
In this year, Muhammad b. Hirun removed Ishaq b. Sulayman
from (the governorship of( Himo and appointed as its governor
'Abdallih b. Sa'id al-Harashi , with whom was 'Afiyah b.
Sulayman. He killed a number of their prominent people and
imprisoned a number, and he set fire to their city from its outer
parts. When they asked him for quarter (amdn(, he agreed, and
they became quiet . Later, they rioted; so he cut off the heads of a
number of them.
198. That is, Michael I Rhangabe. See note 9x.
i 99 That is, Leon V, the Armenian, who ruled from 813 to 8:o. See
Ostrogorsky, Geschichte des byzantinischen Staates, 163-65.
e
The
Events of the Year
195
(OCTOBER 4, 810-SEPTEMBER 22, 811)
Among the events taking place this year was Muhammad

b. Harm's order to invalidate the dinars and dirhams that
had been struck for his brother Abdallah al -Ma'mun in
Khurasin in the year 194, because al-Ma'mun had ordered
that Muhammad's name should not be recorded on them.200
zoo. Parallel : Ibn al-Athir, VI, 164 - 65. The conflict over coinage raises many
questions : What was the established practice as to inscriptions upon al -Amin's
accession in 193? What changes did each brother make in coins issued in his
territory, and would these changes cause offense? First , it needs to be said
that no dinars have been discovered from any Iranian mint before the reign of
al-Mu'tagim, so the information in the text seems to project the circumstances
of Tabari 's time back into the earlier period. As for dirhams, there was no
established practice at the time of al-Rashid 's death as to whose name might
appear on them . Al-Amin's coins for 193 used the inscription Rabbi Allah
("God is my Lord " ), without naming anyone . In the same year, the mints under
al-Ma'mun 's control introduced dirhams inscribed mimma amara bihi al-Amir
al-Ma'mnn wall ahd al-muslimin A bd Allah b. Amir al -Mu'minin ("By
order of the Commander al-Ma'mun, heir to the rule of the Muslims, the
Servant of God, son of the Commander of the Faithful" J, and this continued
throughout 194 and into 195, with the addition of the name of al-Fall sometime
during 194 . In 194, al-Amin added to his dirhams the inscription mimma amara
bihi Abd Allah al-Amin Muhammad Amir al-Muininin al-Abbas ("By
order of the Servant of God al -Amin Muhammad, Commander of the Faithful,
Family of 'Abbas"(. Al-Amin might at this point have objected to al-Ma'mun's
refusal to accept the new caliphal inscription or identify himself as anything

These dinars and dirhams were called rubd'iyyah . For a time
they were not allowed [as currencyj.
A]-Amin Forbids Prayer for al-Ma'mun and

al-Qdsim as Heirs
In this year, al-Amin forbade prayer from the pulpits in his
entire domain for al-Ma'mnn and al-Qdsim . He commanded
that there should be prayer for himself on them, and after him
for his son Musa. This took place in $afar20' of this year. His
son Musa was a child at the time . He named him, "al-Ndtiq
bi-al-hiagq" ("Speaker of the Truth"j. He acted in the matter
on the advice of al-Fadl b. al-Rabi '. Concerning this, a poet
said: 2W
The caliphate has been brought to ruin by the vizier's malice,
the commander 's (amir) dissoluteness, and the counselor's
ignorance.
Fadl is a vizier and Bakr203 a counselor

who desire what will bring about the commander 's death.
When word of this reached al-Ma'mun, he took for himself
the name "Imdm al-Rudd" ("Imam of Right Guidance"), and
he was addressed by this name in letters.'
else than the heir of the previous caliph . Al-Ma'mun, for his part, could point
out that many governors in previous reigns had put their names on the coinage
without any reference to the reigning caliph . A more serious offense took place
in r9g, when al-Ma'mun introduced the inscription al-lmdm al-Ma'mun, openly
claiming the imamate and by implication the caliphate. About rubdiyyah one
can only guess. It does not seem to be the name of a denomination or to refer
to the year 194 (from arba ' "four"). It is possible that an author or copyist at
some point confused the words rubd'iyyah and rabbdniyyah (very similar in
Arabic script) and that the passage had originally added information about
al-Amin 's coins, which may have been called rabbdniyyah because of the
inscription Rabbi Allah-but this is speculation. (I am indebted to Dr. Michael
L. Bates of the American Numismatic Society for this information.)
zor. I.e., between November ; and December i, 8ro.
zoz. The poem is quoted again, with additional lines, on pp . 5 8-59, below.
See note z5z.
zo;. I.e., Bakr b. al-Mu'tamir.
204. Cf. Kennedy, Early Abbasid Caliphate, 136-37: "No Abbasid caliph had
officially used this title (ac. imam) before, and he himself refrained from taking
the title of caliph at this time . It was probably a deliberately ambiguous gesture,
( 796)
48
All b. Isa b. Mahan Assigned Command

of al-Jabal
In this year, on Wednesday , the first day of the month of Rabi'
II (January i , 8 i x ), Muhammad gave Àli b. Isa b. Mahan
governance of all the districts (kuwar) of al-Jabal-Nahawand,
Hamadhan, Qumm, and Isfahan-both their military command
and their taxes.705 He attached to him a group of commanders
and ordered that he should be given -according to what has
been mentioned- zoo,ooo dinars, and that his sons206 should be
given 50,000 dinars . He gave much money to the army and
ordered for it 2,000 ornamented swords and 6,ooo207 garments
as robes of honor. Muhammad had the people of his household, his mawdli, and his military commanders come to the
magsurah (of the mosque) in al-Shammasiyyah2O8 on Friday,
the 8th day of Jumada II (March 7, 8ii). Having led the Friday
worship, Muhammad went into the magsurahJ; his son, Musa,
held an audience for them in the mihrdb -with him were alFadl b. al-Rabi ' and all who had been summoned . He read
them a letter from al-Amin . It informed them of his good
opinion of them, his right over them, how they had previously
sworn allegiance to him as having priority and as having none
to share in the allegiance with him, and how this was binding
for them. It informed them also of the innovations Abdallah
had caused: styling himself imam, having prayers made on his
behalf, cutting off the post, and omitting mention (of al-Amin)
in the mints and workshops for embroidered garments (firaz);
to announce his defiance of his brother without providing an excuse for attack.
It also shows that Ma'mun was pursuing the policy , begun by Mahdi and
continued by the Barmakids, of developing the religious nature of Abbasid
authority and seeking a reconciliation with the Alids and their supporters."
2.o5. Parallels: Ibn al-Athir, VI, 165; Fragmenta, ;z;.
zo6. At least four sons of Ali b. 'Isa are known . 'Isa b. 'Ali had already
died fighting the rebel RAW (Tabari, III, 71z). Al-Husayn b. Ali commanded
his father 's right wing (p. 5z, below) and after his father's death was sent by
al-Amin to Syria to recruit troops . Afterward, he switched his allegiance to
al-Ma'miin, attempted a coup in Baghdad, and was killed. Also mentioned are
Abdallah b. Ali and Yahya b . Ali (p. 82, below). See Crone, Slaves on
Horses, 179.
207. Fragmenta, 3z;: "seven thousand."
zo8. The quarter of East Baghdad lying to the northeast of al-Ruyafah; see Le
Strange, Baghdad, 199-216.
49
('Abdallah ) had no right to such innovations, nor were the

stipulations that he claimed had been made in his favor valid.
It urged them to obey (al-Amin) and maintain allegiance to him.
After the letter had been read, W id b . al-Fadl, the preacher,
rose and spoke in the same vein , seconding it and saying things
similar to what it had said . Then al-Fadl b. al-Rabi' spoke
while seated; he spoke energetically and at length . He mentioned
how no one but the Commander of the Faithful , Muhammad
al-Amin, had any right to the imamate and caliphate; God had
given neither 'Abdallah nor anyone else any share or portion
therein. As for Muhammad's household or the others , none of
them said anything, except Muhammad b. 'Isa b . Nahik and a
group of important persons from the caliph 's personal guard
(tiaras). In his speech, al-Fadl b. al-Rabi' said, "Prince Musa,
the son of the Commander of the Faithful , has ordered that you
be given, people of Khurasin,2 from his very own money
3 million dirhams to be divided among you." Then the people
departed. 'Ali b. 'Isa came to Muhammad )al-Amin) and told
him that the people of Khurasan had written him a letter saying
that if he marched forth, they would obey him and be led by
him.
In this year, 'All b. 'Isa went to al-Rayy to fight al-Ma'mun.210
'Ali b. 'Isa b. Mahan Goes to al-Rayy to Fight

the Forces of al-Ma'mnn
According to al-Fadl b. Ishaq: 'Ali b. 'Isa left the City of
Peace211 the evening of Friday, the 115 th of Jumada II of the year
2.o9. Note that the people addressed must be troops of Khunissnian origin
resident in Baghdad, i.e., the so-called Abnd ' al-Dawlah. On the other hand,
Ibn al-Athir, VI, 195, interprets the letter mentioned in the next sentence as
having actually come from the province of Khurasan"if he came to them, they
would obey him ..."J. In view of 'All b. 'Isa's record as governor of Khurisin,
al-Amin should have been aware of potential problems . See the report given on
p. 63, below, explaining the appointment of All b . 'lsa as having been
cunningly engineered by an agent of Dhu al -Ri'isatayn, knowing that the
people of Khurasan hated their former governor.
210. Parallels : Ya'qubi, II, $;o, Fragmenta, 323.
xr r. I.e., Baghdad. See note is. A second account of the expedition can be
found on pp. 75 ff ., below, with different dates.
17971
17981
195 (March 14, 8 i x ). He left in the late afternoon of that day,

between the Jum'ah prayer and the afternoon (asr) prayer,
for his camp on the Bin Canal?' 2 There he stayed with about
40,000 men. He carried with him a silver shackle with which
to bind al-Ma'mun-so he asserted . Muhammad al-Amin
went with him as far as al-Nahrawan on Sunday, six days before
the end of Jumada II (March 23, 8.11); there he reviewed the
troops who had been attached to Àli b . 'Isa. He remained
the rest of that day in al-Nahrawan and then returned to the
City of Peace. 'Ali b. Isa stayed at al-Nahrawan for three
days. Then he marched quickly in the direction he had been
ordered to take. When he reached Hamadhan, he appointed
Abdallah b. Humayd b. Qahtabah to be in charge of it.
Muhammad had written to Ismah b . Hammad, instructing
him to return with his closest companions, and had attached
the rest of his army, including its funds and other things, to
All b. 'Isa.213 He had also written to Abu Dulaf al-Qasim b.
%a,214 instructing him, along with his companions who were
with him, to join ('Ali b. 'Isa). He sent with him Hilal b.
'Abdallah al-Hadrami and commanded that soldiers with
stipends (fard) The assigned) to him. Then he assigned to
'Abd al-Rahman b. Jabalah al-Abnawi2'1 the command over
Dinawar21fi and commanded him to travel with the best217 of
ziz. The Bin Canal (Nahr Bin) branched from the Nahrawan Canal at
the town of Jisr Nahrawan (about to miles northeast of Baghdad , where the
Khurisan road crossed the Nahrawan Canal ) and flowed west and south to join
the Tigris at Kalwadhi . See Le Strange, Lands, 59-6o, 174-
Z 13. According to Ya'qubi, It, Sao, al-Amin had earlier sent out 'igmah b.
Abi I$mah al-Sabi 'i, but Igmah, calling attention to the Meccan agreement, had refused to cross into al-Ma'mun 's territory without the latter's
permission. Cf. P. 44, above, and p. 74, below; neither of these reports,
however, mentions ' I mah's reluctance to breach the Meccan agreement as
a motive for his replacement.
2.14. Abu Dulaf al-Qasim b. Isa b. Idris al-'ljli was an important Arab
landowner in the area southeast of Hamadhan and leader of the Banu Ijl tribal
group . See Kennedy, Early Abbasid Caliphate, 139.
2.15.. The name is corrected in ed. Cairo to "al-Abnawi"; ed. Leiden reads "alAnbarl" throughout.
zr6. The city of Dinawar in western Jibal province lay about 6o miles west of
Hamadhan, north of the main Khurasan road . See Le Strange, Lands, 189s Ela
s.v. (Lockhart).
217. Baqiyyah often has this meaning; cf. ed. Leiden, Glossarium , cxxxix. An
alternative translation would be "with the remainder of his companions."
51
his companions; with him he sent Z million dirhams that had

been conveyed to him previously. All b. 'Isa left Hamadhan
for al-Rayy before 'Abd al-Rahman reached him; he traveled
until he reached al -Rayy in full battle readiness . Tahir b.
al-Husayn met him with fewer than 4,000 men-it has been
reported that he was with 3,800 men.
Three persons left Tahir's army for 'Ali b. 'Isa, seeking
thereby to gain his favor.218 He asked them who they were and
from which country. One of them told him that he was from
the army of ('All 's) son 'Isa, whom Raft' [b. Layth) had
killed.219 "Then," he said, "you are one of my soldiers ! i220 He
[799)
gave orders concerning him, and the man was flogged two
hundred strokes; the [other] two men he treated with contempt.
The report of this reached the companions of Tahir, and they
became more eager to fight 'Ali and more hostile toward him.
According to Ahmad b . Hisham, who was in charge of Tahir's
police (shurtah ), who said:221 The letter from al-Ma'mun
saying that he should be addressed as caliph had not reached
them when we met [in battle ). I said to Tahir, "Ali b. 'Isa has
come with those whom you see . If we show ourselves to him
and he says, 'I am the agent of the Commander of the Faithful,'
and we concede that to him, we shall not be in a position to
fight him. X222 Tahir said to me, "I have received nothing concerning this." So I said, "Leave me to what I intend to do." "As
you will, " he said. I ascended the pulpit , cast off [allegiance to]
Muhammad, and offered prayers for al-Ma'mun as caliph. We
set out that day or the next, a Saturday-it was in Sha'ban223
of the year 195. We encamped at Qustanah, which is the first
stage from al-Rayy toward Iraq. All b. 'Isa reached a desert
tract called Mushkuwayh.224 Between him and us was a distance
zi8. Parallels : Ibn al-Athir, VI, 168 ; Fragmenta, 324.
219. For the death of Isa b. Ali b. 'Isa fighting the rebel Rgfi' b. Layth in
191/806 -7, see Tabari, III, 712.
zzo. That is, you had no business remaining with al -Ma'mun.

221. His father had suffered at the hands of All b . Is!. See Kennedy, Early
Abbasid Caliphate, 140. Parallel: Ibn al-Athir, VI, 167.
222. See Gabrieli, "La successione di Hiran at-Raaid," 368, for a discussion of
Ahmad b. Hishim's advice.
223. I.e., between April z9 and May 27, 811.
zz4. According to Yiqut, Mu'jam, this was a small town two stages from alRayy on the road to Sawah.
5z
of seven farsakhs ( z6 miles ). We set our vanguard at a distance of

two farsakhs (7.4 miles) from Qustanah.225 Àli b. Isa
thought that when Tahir saw him, he would hand over the
administrative district [of al-Rayyl to him. When he saw that
Tahir was serious [in his intention to fight], he said, "This is a
desert place, not a place for encampment." He therefore turned
left, toward a district called Rustaq Bani al-Razi 226 The Turks
were with us. We encamped by a river, and he encamped near
us; between him and us there were sand flats (dakadik) and
hills. In the last part of the night , a man came to me and told me
that All b. Ìsa had entered [the territory of] al-Rayy; he had
sent a letter to the people, and they had responded to him. I
went out onto the road with the man and said to him, "This is
18ooi their road, but there are no hoof-prints here and nothing to
indicate his passage ." I went to Tahir and awakened him. "Are
you going to pray?" I asked. "Yes," he said, and he called for
water and made ready. Then I told him the report. We prayed the
morning prayer. Then he told me to mount. We stopped on the
road. He said to me, "Would you like to cross these flats?" So we
looked down on 'Ali b. Isi's army. They had girded on their
swords. "Go back," he said. "We have made a mistake." So we
went back. He said to me, "Go forth. ,227 So I summoned alMa'muni, al-Hasan b. Yunus al-Muharibi, al-Rustumi, and
Muhammad b. Musàb. All of them went forth. Al-Ma'muni
was in charge of the right wing . Al-Rustumi and Muhammad b.
Musàb were in charge of the left wing.
Àli [b. Isa) approached with his army. The desert was
filled with white and yellow from the swords and the gold.221
Over his right wing he set al-Husayn b. Àli (b. %a]. With
him was Abu Dulaf al-Qasim b. Isa b. Idris. Another person
was in charge of his left wing. They charged and drove us back,
until they entered the army, which with great difficulty rose
and drove them off.
225. The translation follows ed. Cairo (note ), rather than the conjecture of ed.
Leiden.
226. That is, he entered the administrative district ('amal ) of al-Rayy by a
road other than the main road.
227. Ed. Cairo : "Make our companions depart."
2z8. Alternative reading : "from the gilded swords."
53
When he saw Àli b. Isa, Tahir said, "This is something we

cannot stand up to, but let us do it like the Khirijites ! i229 So
he decided to attack the main part of the army . He gathered
700 men from the Khwarazmians, among them Mika'il,
Saysal,230 and Dawud Siyah.
According to Ahmad b. Hisham:23 t We said to Tahir, "We
should remind All b. 'Isa of the oath of allegiance that was
sworn and the oath of allegiance that he himself received
specifically on behalf of al-Ma 'mun from the people of
Khurisan." He agreed. So we attached the two [texts] to two
spears. I stood between the battle lines and said , "Truce! Do
not shoot at us, and we will not shoot at you ." All b. Ìsa
said, "You have it." I then said, "Ali b. 'Isa, do you not fear
God? Isn't this the text of the oath of allegiance that you yourself had people swear ? Fear God, for you have reached the door
of your grave!" "Who are you ?" he asked . "Ahmad b. Hishim,"
I said. (Àli b. Ìsa had once given him 400 lashes . 32) Àli
b. Isa cried out, "People of Khurisin, whoever fetches him
shall have x ,ooo dirhams!"
There were people from Bukhiri with us . They shot at (Àli),
saying, "We will kill you and take your money." From ('All's)
army, al-'Abbas b. al-Layth , the mawla of al-Mahdi, came
forth; also, a man called Hatim al-TA-1 came forth . Tahir
attacked him, grasped the hilt of the sword with both hands,
struck him, and felled him.233 Dawud Siyih attacked 'Ali b.
229. This appears to be the meaning of naj'alhd khdriiiyyatan. That is, "Let
us make an attack on a vastly more numerous foe," an attack such as the
notoriously ferocious Khirijite rebels might make.
23o. Saysal is the correction suggested by ed. Leiden, Addenda, DCCLXIV) the
manuscript and ed. Cairo read "Sabsal." Ed. Leiden also suggests that "Mikiil"
may be a mistake for "Mikil."
231. Parallel: Ibn al-Athir, V1, i68.
232. Presumably this had occurred during Ali's term as governor of Khurisin
under al-Rashid.
233. Ed. Cairo adds, "and killed him." Cf. Ibn al-Athir, VI, r68: "And for that
reason, Tihir was named Dhii al-Yaminayn ('Possessor of Two Right Hands')."
Mas'udi, VI, 423, adds that Tihir's two-handed blow killing al-'Abbis b. alLayth caused the defeat of Ali's army and earned him this nickname. An
astrological derivation of the name is given in Ibn Khallikin ( trans. de Slane), II,
472.
18oi)
54
Isa and felled him, not recognizing him. 234 'Ali b. IsA was
on a white-backed destrier5 that Muhammad (al-Amin) had
given him as a mount . Such a horse is thought unlucky in
battle and presages defeat. Dawud said, "Let us sport with
them."236
[Continuing, Ahmad b. Hisham] reported: Tahir the Youngeri.e., Tahir b. al-Taft-said, "Are you 'Ali b. 'Isa ?" "Yes," he
replied, "I am 'Ali b. 'Isa.' ('Ali) thought that he would be
held in awe and that no one would advance against him; but
('I whir) attacked him and slaughtered him with the sword."
Muhammad b. Mugatil b. $alih attempted to wrest the head
from them; he tore out a tuft of his beard and took it to 'I'ahir [b.
al-Husayn), announcing the good news to him. Tihir 's blow 23'
was the victory, and for that reason he was given the name
Dhu al-Yaminayn ("Possessor of Two Right Hands") that day,
because he had grasped the sword with his two hands. The
companions (of 'Ali b. Ìsa ) took up arrows to shoot us. I did
not know about 'Ali's death until someone said, "By God,
the commander has been killed." We followed them for two
farsakhs. Twelve times they stood their ground against us, but
we kept driving them back . Tahir b. al-Taji came up to me
with the head of 'Ali b. 'Isa. (The latter had sworn that he
(8ozJ would set up Ahmad's head on the pulpit on which Muhammad
had been deposed and had ordered the morning meal to be
prepared for him in al -Rayy.)
I went back and found a leather bag that had belonged to
'Ali. It contained a tunic (durrn ah), a coat (jubbah), and an
2.34. Cf. Ibn al-Athir, VI, 169: "Some accounts say that Diwud Siyah shot him
with an arrow and killed him ." Cf. Mas'udi, VI, 42.3.
2.35. Birdhawn, a war horse capable of carrying a man in full armor , not the
lighter-limbed and fleeter Arabian horse . See Lane, Lexicon, I, 186.
2.;6. The words of DawUd Siyih the name means "Black David " in Persian)
seem to be Persian , but the copyist has so corrupted them that they are unintelligible. Ed. Leiden reads : "nari allndn katabtum . Ed. Cairo reads: "nail asndn
katabtum ." In Arabic, this would mean, "My fire teeth you have written." Ed.
Leiden, Addenda, nccLxiv, proposes reading "bdzi-yi man kunim ," which is
what I have translated.
2.37. Note that Ya'qubi, 11, S 3 t, conflates Tihir al-Taft and Tahir b. al-Husayn.
2.38. Cf. Mas'udi, VI, 423: "which he inflicted with both hands on al=Abbas
b. al-Layth was the reason for the army's defeat."
55
undershirt (ghildlah ). I put them on and prayed two prostrations

of prayer in thanksgiving to God, who is exalted and blessed. In
his camp we found 70o bags, with 1,0o0 dirhams in each. In the
hands of the men from Bukhara who, had taunted him, saying
that they would take his money, we found a number of mules
carrying chests. They thought that it was money, but when
they broke open the chests , to and behold it was wine from
the Sawad.29 They divided up the bottles and said, "We have
worked hard in order to drink!"
According to Ahmad b . Hisham: I came to 'whir's tent. He
had become worried because I had been away from him so long.
"Good news !" he said to me. ["This is a tuft from 'Ali's beard!"
"Good news!" I said to him.] "This is 'Ali's head. i740 In
thanksgiving to God, Tahir freed those of his slaves who were
in his presence. Then they brought [the body of ] 'All-the
aides had tied his hands to his feet-carried on a beam, as a
[dead]24t donkey would be carried . Tahir gave orders concerning
him: he was wrapped in a felt cloth and thrown into a well.
Tahir wrote a letter to Dhu al-Ri'asatayn with the news. The
mail pouch traveled the night of Friday, the night of Saturday,
and the night of Sunday-there are about zso farsakhs between
Marw and that place. It arrived with them on Sunday.242
According to Dhu al-Ri'asatayn: We had given directions to
Harthamah and furnished him with supplies of weapons.2 43
He set out that day , and al-Ma'mun saw him off. I said to
al-Ma'mun, "Do not stop on any account until you are saluted
as caliph, for it has become your due . We cannot be sure that
someone may not propose a truce between the two brothers, but
if you are saluted as caliph, it will not be possible for you to
239. The Sawad (literally, "the black," sc. earth) is the fertile plain of
Mesopotamia.
zoo. The bracketed words are from ed. Cairo. The manuscript used for ed.
Leiden became abbreviated through homoioteleuton. The version in MasÙdi,
VI, 423- z4, adds that the page of Ahmad b. Hishim was carrying the head in a
horse's nosebag, which he set before Tihir on cue from his master.
241. The addition is from ed.. Cairo.
242. This implies an astonishing average daily speed of 4ookm (248 miles)
over the ca. r, r So km (713 miles) between al-Rayy and Marw. See Kennedy,
Early Abbasid Caliphate, 33.
243. That is, to reinforce Tihir. Cf. Ibn al-Athir, VI, 169.

retreat." I came forward, along with Harthamah and al-Hasan
b. Sahl, and we saluted him as caliph. Al-Ma'mun's supporters
hastened [to do the same]. Then I went back tired and weary; I
had not slept for three days while outfitting Harthamah. The
servant said to me, "Here comes Àbd al-Rahman b. Mudrik."
The latter was in charge of the postal service, and we were
awaiting the mail pouch (to learn whether matters had turned
out) for us or against us. He came in, but remained silent. I said,
"Alas, what are you hiding?" "Victory!" he said. Lo, Tahir's
letter to me was:244
May God lengthen your life, subdue your enemies,

and make those who hate you your ransom! I write to
you with the head of All b. Ìsa before me and his
ring on my finger. Praise be to God, the Lord of the
worlds!
I rushed to the residence of the Commander of the Faithful, and
the slave lad (ghulam) followed me with black clothing." I
went before al-Ma'mun, announced the good news to him,
and read him the letter. He ordered that the people of his family,
the commanders, and important people be summoned. They
came in and saluted him as caliph. The head of Àli arrived on
Tuesday and was sent around Khurasan (to be displayed].
According to al-Hasan b. Abi Said, who said: We appointed
Tahir to a military command in the year 194, and his command has continued uninterrupted until the present time.246
According to Muhammad b. Yahya b. Àbd al-Malik alNaysaburi, who said:247 When news of the death of All b.
Ìsa reached Muhammad b. Zubaydah, who at the time was
by the riverside, fishing, he said to the man who announced it
244. Parallels: Ibn al -Athir, VI, 169; Masùdi, VI, 4z4.

245. Sawdd: black clothing was the court dress of officials. See ed. Leiden,
Glossarium, ccci; Dozy, Supplement, 1, 699.
z46. The original significance of this truncated report is unclear . It may be

connected to the report in Ibn Khallikan !trans. de Slane), II, 473, that, at the
time Tahir was assigned his command, al-FaQl b. Sahl predicted that his standard would not be "untied" !i.e., defeated ) for 56 years, and that this prediction
proved true.
z47. Parallels: Ibn al-Athir, VI, 169; Fragmenta, 325.
57
to him, " Woe to you! Leave me. Kawtharz4s has already caught
two fishes, and I haven't caught anything yet."
(Continuing,] he said : A certain man who was envious used
to say, "'I'ahir thinks that Àli is superior to him . "249 He also
said, "When will Tahir arise to fight Àli, given the large size
of his army and the obedience of the people of Khurisin to
him?" When Àli was killed, he backed down and said, "By
God, had Tahir met him by himself, he would have fought him
with his army until he prevailed or was killed in the attempt."
One of 'Ali's companions, a man of strength and courage,
said concerning the death of 'Ali:25o
With him we met the lion when it breaks the neck of its prey;
and we were such as never to be frightened away by an
encounter.
From of old we have rushed into death and adversities;

when (death) bears down, there is nowhere to hide!
He brought low our riders when we met:
death came, and the covering was removed.2s1
He killed our ram, our head,
as if destiny had been in his hand.

When news of the death of All b . 'Isa reached Muhammad
and al-Fail (b. al-Rabi '1, the latter sent on Muhammad's
authority to Nawfal, al-Ma'mun 's eunuch (khddim )-he was
al-Ma'mun's agent in Baghdad, his treasurer, and his caretaker
for his family, children, estates, and money-and took from him
the million dirhams that al-Rashid had given to al-Ma'mun.
He seized his estates and the income from them in the Sawad
and put his own agents in charge of them . He sent out 'Abd
2.48. Kawthar was al -Amin 's favorite eunuch.
2.49. Following ed. Cairo ; ed. Leiden reads, "A certain man who was envious
of T3hir used to say that Ali was superior to him."
2.50. Ed. Cairo adds: "and the encounter with Twhir."
2.51. "Covering" is a metaphor for ignorance . Cf. Qur'an So:2.i-2.2. (describing
the Day of Judgment): "And the Trumpet shall be blown ; that is the Day of the
Threat. And every soul shall come, and with it a driver and a witness. 'Thou
west heedless of this , therefore We have now removed from thee thy covering,
and so thy sight today is piercing."'
(8041
58
al-Rahman al -Abnawi with strength and armaments . The latter

encamped at Hamadhan.
Someone mentioned having heard 'Abdallah b. Khazim say
at that time: Muhammad (al-Amin) wants to remove mountains
and rout armies with his management and ill -fated heedlessness. How far he is from doing that, by God! As the former man
said: "God has caused the flock you were herding to perish."
When Muhammad had the oath of allegiance sworn to his
son Musa and sent out 'Ali b. 'Isa,. a poet from Baghdad,
seeing Muhammad's preoccupation with his own diversion
and his idleness and how he neglected to oversee 'Ali and
al-Fads b. al-Rabi', said:252
The caliphate has been brought to ruin by the vizier' s malice,
the imam's dissoluteness, and the counselor's ignorance.
Fadl is a vizier and Bakr a counselor
who desire what will bring about the commander's death.
This is nothing but a path of delusion:
the worst of roads are the paths of delusion.
The caliph's active homosexuality (liwd f [ is a marvel,
even more marvelous than it is the vizier's passive homosexuality (huldg).253
One of them buggers; the other gets buggered:
such, by my life, is the difference of the cases.
18o5j If only the two would make use of each other,
they could manage to keep the affair quiet.
But one of them plunged into [the eunuch] Kawthar,
and being covered by donkeys did not satiate the other.
%5%. Mas'udi, VI, 438, quotes eight lines of the poem and identifies the author
as the blind poet All b. Abi Talib . Ibn al-Athir, VI, 17o, quotes the first three
verses, but says that he has omitted the remaining verses "because of the foul
slander in them . I am amazed that Abu Ja'far jal-Tabarij, Godfearing man that
he was, recorded them!"
253. Both printed editions misread the word huldq as khaldq "portion, share";
the two words differ by a single diacritical dot. The parallelism of the verse
points to a sexual meaning. In Lisdn, II, 970, one finds two sexual meanings for
huldq: either an infectious venereal disease of horses and donkeys, causing
inflammation of the skin of the penis, and treated by gelding the infected
animal; or the condition of a female ass constantly in heat but never conceiving
despite being covered many times . See also al-Khafaji, Shifd ' al-ghalil, s.v. halaqi.
59
So they themselves brought their deeds into scorn,

and they were at odds, like a camel 's way of urinating.254
More wondrous than the one and the other is that we
swear allegiance to the small child among us:

One who does not know how to wash his buttocks,
and whose back2 5 has not left the bosom of a nurse.
This has happened only because of Fadl and Bakr,
who want to abrogate the Book that gives light.
Were it not for time's vicissitudes, would these two
be either in the caravan or in the company going forth to
fight?256
But these are disorders257 like mountains

on which the lowly and contemptible have risen aloft.
Patience! In patience there is great good,
even if the long-suffering man's patience has already worn

thin.
Lord, take them quickly
to Thyself; bring them to the punishment of hellfire.
Make an example of Fadl and his party,
and crucify them around these bridges.258
It has been mentioned : When Muhammad sent to al-Ma'mun
concerning the oath of allegiance to his son Musa, and sent out
messengers to him about the matter, al-Ma'mun wrote in reply
to his letter:259
To proceed : The letter of the Commander of the
Faithful has reached me, criticizing my rejection of a
254. Arabic lexicographers explain the proverb " More contrary than a camel's
urinating," as arising from the ability of the camel land also the lion, according
to Arab naturalists) to direct the stream of its urine backward. See Freytag,
Proverbia, 1, 456, Maydini, Amthal, 1, 447.
255 Another reading: "And from whose urine the nurse 's breast is not free."
256. The line alludes to the proverb "Such a one is neither in the caravan nor
in the company going forth to fight," applied to one not regarded as fit for a
difficult undertaking. See Lane, Lexicon, VIII, 2815 ; Freytag, Proverbia, It 500;
Maydini, Amthal, III, 168-69.
257. Following the reading ( jitan) in ed. Leiden, Addenda, Dcctatty, instead of
the original Leiden reading (qunan), "hills."
258. This is probably meant to recall the unhappy fate of al-Rashid 's disgraced
vizier la`far b. Yahyi al-Barmaki in 187 /803. See Tabari, III, 667 ff.
259. Italian translation and discussion in Gabrieli , "Documents," 212
6o The War between Brothers
position wherein he has wronged me and has desired

me to be in a state contrary to what he knows to be
right. By my life, had the Commander of the Faithful
brought things to a state of fairness , demanding only it,
and not provoking disapproval by its abandonment, his
very first words would have been clearly persuasive, and
I would have been convicted if I abandoned rightful
obedience to him. However, as I am quick to render
what is rightful, while he is ceasing to act in accordance
with it, it rather behooves him to act in accordance with
what is right in his own affair. He should adhere to it
[8o6J and give of his own accord. Then, if I do what is right,
I shall have freed him from worry; whereas if I reject
what is right, he will be justified [in what he does]. As
for the beneficence he has promised in exchange for
obedience to him and the punishment he has threatened
for disobedience to him, has anyone ever departed from
the right in his action, and yet left the considerate man
room to trust his word? Peace!
(Continuing,) he said: He wrote to All b. isa, when he
learned of what the latter had resolved to do:26
To proceed: You are in the [protective] shadow of a
mission (dawah ) whose sanctum you and your forebears have always been ready to defend, whose preservation you have sought, and whose right you have
upheld. Making this your duty to your imams, you have
clung to the rope of your community ( jams ah),
giving willing obedience, joining together against your
opponents, and being partisans and brethren " to those
who agree with you. You have preferred them before
fathers and children, and gone through thick and thin
with them.262 You have considered nothing more advantageous to you than that which unites your fellow-
z6o. Italian translation and discussion in Gabrieli, "Documenti ," z13-15.

z6i. Ed. Cairo: "helpers."
2.62. Literally : "comporting yourselves in whatever tribulation or prosperity
they comported themselves."

ship, and nothing more damaging to you than that
which dissolves your unity. Anyone averse to this you
have held to be astray from the goal and from following
the path of truth, and against them you have been
swords of God's vengeance. How many of them have
been left lying in a land of rending beasts, lifeless limbs,
with the winds blowing dust in their faces, and the
beasts of prey summoning each other to the place where
they fell unbedded and unpillowed, having gone to a
nation ...' and whose good fortune is not quick to
come! The imams have therefore accorded you the trust
in their affairs and precedence in their traditions that

you have earned. You yourself have been more zealous
than many of their trusted agents and close associates,
so that God has made you the hero of the people of your
mission (da wah) and the chief who undertakes the
main part of the business of your community.264 If you
tell them to draw near, they draw near; if you give the
sign to proceed, they proceed; and if you hold back, they
stop and stand still from faith in you265 and seeking
counsel. You increase in fortune with the increase in
yourself (of obedience to them), and they increase in 18071
fortune with the increase for you of (their) obedience to
you. Now you have arrived at a position in which you
have approached your day (i.e., your end), a position for
which the greater part of your lifetime was expended.
Only the seal of your work remains to be awaited. If it
is good, your earlier good deeds will be accepted because
of it; if it is the opposite, your earlier effort will be lost
because of it. Abu Yaliya, you now see a state of affairs
in which you have dislodged the people who favored you
and the rulers who upheld the right of your imamate
by thrusting at a knot that you yourself undertook to
2.63. There is a lacuna in the manuscript.

264. Ed. Cairo: "your imams."
z65. Following the emendation (fmdnan bika) proposed by ed. Leiden,

Addenda, ncci.xiv. The original Leiden reading, followed by ed. Cairo, was
wi amen lake, "in harmony with you."
62

tighten and by [violating]?66 covenants whose ratification you oversaw. These affected first the inner circle,
but then the matter reached the generality of Muslims,
with binding oaths and confirmed pacts. What has arisen
is something that will cause unanimity to be disrupted,
a community to be split , and a unity to be dispersed.
You thereby expose yourself to an alteration of favor
and the disappearance of the path that former imams
have trodden. When favor departs from those who
govern your affairs, its departure will extend to you
in your own persons . God will not change [His. favor]
toward a people until they change their own state.267
Anyone who labors to disperse it labors therein not so
much against himself as against those who sustain it26s
and are in charge of its defense, having exposed them to
becoming prey to their enemies and food for a people
whose claws will immerse themselves in their blood.
Your position is such that if you speak , your words will
be regarded; if you advise, you will not be impugned for
your counsel . By favoring the right, you will have favor
with the people of right . How different the man who
obtains present gain by abandoning the right, bringing
ruin upon himself in his last state , and the man who
backs the right, attaining to a good last state along with
abundant good fortune in his present life ! That to which
you are being summoned is not your advantage; that
to which you are being asked to incline is not his disadvantage. It is a duty that your merits demand, something that will deserve reward from your Lord and from
the people of your imamate whose right you will have
maintained . If it is impossible for you to speak or act,
z66. The word is supplied from cd. Cairo, reading khatr for khathr.
267. Cf. Qur'an 8 : 53 and 1 3: 1 r. Cf. the paraphrase of the verse in Tabari,
Jdmi ' al-bayan, XIII, Si: "God does not change the favor and well-being that are
among a people, removing these and destroying the people , until they exchange
their state for mutual injustice and aggression ; that is when God's punishment
and indignation alight upon them."
z68. Following the reading of ed. Cairo (hamalatihd). Ed. Leiden reads
jumlatihd, "the totality of it ." The meaning is unclear.
go to an abode where you will be free from fear for your 18081
person and where you will rule by your judgment. Cross
over to someone who will favorably receive your good
action and who will restore you to your post and your
wealth.269 God will be with you in this; and God suffices as a guarantor. If that is not feasible for you for
reasons of your own safety, then withhold your hand,
and speak the truth as long as you27O do not fear that it
will entail harm to you . Perhaps, someone will emulate
you and be content with your prohibition! Inform me
of your opinion, that I may know it, God willing.
All [b. 'Isal brought the letter to Muhammad . The people
who were for abrogation among the aides aroused the latter's
ardor and fueled his fires . His intoxication with power and his
base nature assisted in this . He turned over judgment in the
matter to al-Fall b. al-Rabi', for the latter used to act as his
helper. Meanwhile, the letters of Dhu al- Ri'asatayn were
reaching the spy he was consulting in his affair, saying: "If the
people insist on deciding for conflict , use subtle means so that
they entrust the matter to 'Ali b. 'Isa .' Dhu al-Ri' asatayn
specified All for this because the latter had left a bad impression on the people of Khurasan, who were united in their
opposition to him, and because the populace held that he should
be fought27t Al-Fail consulted the spy he used to consult, and
the man said, "'Ali b. 'Isa -if he does it, you cannot hit them
with anyone like him in terms of his wide renown ,272 generosity
of spirit, and his position of having long governed in the terriz69. This may be an offer to restore Ali to the governorship of Khurisin.
z70. Reading with ed . Cairo takhaf ("you do not fear") for ed. Leiden's nakhaf
("we do not fear").
271. Cf. Tabari, III, 702, (year 189/804-5 ): " When Ali b. 'Isi went off to
Khurissn, he tyrannized over its people and treated them harshly. He gathered
an immense sum of money, and out of it sent to Hirun presents, including
horses, slaves, clothing, musk, and wealth, whose like had never been seen
before." (Translation, Bosworth, Abbdsid Caliphate in Equilibrium, zfo-sr.)
271. Reading .awtihi, as suggested by ed . Leiden, Addenda, ncaxrv. Ed.
Leiden originally read cawmihi )"his fasting"). The reading of ed. Cairo (cawbihi,
"his rain ") may be preferable . Rain is sometimes used as a metaphor for
generosity. "Extensiveness or abundance of rain" would form a parallel to
"generosity of spirit."

tory of Khurasan and done many good works among its people.
Furthermore, he is the elder statesman (shaykh) of the mission
(da'wah) and the best273 of those who are its partisans." So
they decided to send All, and events took their course. Two
armies rallied to al-Ma'mun when All was sent: his soldiers
with whom he made war on the enemy, and the common
people of Khurasan, who were a party274 against Àli because
of the bad impression he had left with them. This (sc. the
appointment of Àli b. Isa) was a policy in which there was
great risk, except in the minds of men of weak judgment, both
[809] because of 'Ali's own nature and because of what he and his
forebears had done previously. So events took their course and
he was killed.
Sahl [b. Harun] mentioned that 'Amr b. Hafs, the mawld of
Muhammad, said : I went in to see Muhammad in the middle of
the night-I was one of his inner circle and could come to him
when none of his (other) mawdli and entourage could. I found
him with a candle before him, thinking. I greeted him, but he
did not reply to me; so I realized that he was planning some
affair of his. I remained standing in his presence until most
of the night had passed . Then he raised his head to me and
said, "Bring me Abdallah b. Khazim." I went to Abdallah
and brought him, and (Àbdallah) continued arguing with
(Muhammad) until the night ended. I heard 'Abdallah saying,
"I beseech you for God 's sake, Commander of the Faithful; do
not be the first of the caliphs who broke his promise, violated
his covenant, made light of his oath, and rejected the judgment
of the caliph who preceded him." "Be silent," he said . "What a
man you are !275 'Abd al-Malik276 was wiser than you and
273. Perhaps to be translated, " the remnant of those who were its partisans."
274. Ed. Cairo reads, "who made war against him."
2.75. Literally, "To God (be attributable( your father!" For an. explanation of
the idiom, see Lane, Lexicon, 1, 11.
276. The parallel accounts disagree about which 'Abd al-Malik is meant.
Dinawari, 389, identifies him as the Umayyad caliph 'Abd al-Malik b. Marwin
(ruled from 65/685 to 86 /705). Mas'udi, VI, 419-20, identifies him as 'Abd alMalik b. Silih, a prominent member of the Abbasid family who had been
imprisoned by al-Rashid on suspicion of aspiring to the caliphate and who was
released by al-Amin. See Tabari , III, 688-94 . Ibn al-Athir, VI, 156, places the
episode in 194.
saw things more fully when he said, 'Two stallions cannot be

together in one camel herd."
'Amr b. Haf [continued,] saying: I heard Muhammad saying
to al-Fadl b. al-Rabi ', "Alas, Fadl, life is impossible while
'Abdallah remains and resists . He must be deposed." Al-Fadl
was supporting him in this and promising him that he would do
it. (Al-Amin ) was saying, "When will that be, if he gains control
of Khurasan and the adjacent territory?"
One of Muhammad's eunuchs (khadam ) mentioned: When
Muhammad set about deposing al-Ma'mun and having allegiance sworn to his son, he gathered the chief military commanders and proposed ]the matter] to them one by one.277
They refused him ; scarcely any people backed him . Finally, he
reached Khuzaymah b. Khazim and asked him for his advice
about it. The latter said , "Commander of the Faithful, anyone
who lies to you is not giving you sincere advice , and anyone
who speaks the truth to you is not deceiving you. Do not
embolden the military commanders to depose , lest they depose
you; and do not induce them to break the compact , lest they
break their compact with you and their allegiance to you, for
the treacherous man is abandoned , and the perfidious man is
defeated." 'Ali b. Isa b. Mahan approached . Muhammad ]81o]
smiled and said, But the elder statesman (shaykh) of this
regime, the eyetooth of this dynasty (dawlah) will not oppose
his imam and will not obey halfheartedly." Then he raised
him to a place to which I had never seen him raise him before.
People therefore say that he was the first of the military
commanders who agreed to depose 'Abdallah and followed
Muhammad in his opinion.
According to Abu Ja'far ]al-Tabari]: 271 When Muhammad

resolved to depose 'Abdallah, al-Fadl b. al-Rabi ' said to him,
"Will you not excuse him, Commander of the Faithful? After
all, he is your brother. Perhaps he will concede this matter
peacefully, and you will have been spared the trouble of dealing
177. Cf. the parallel account in Dinawari , 391, where the issue is not the
deposition of al-Ma'mun, but his being asked to return to Baghdad to serve as
vizier, while Musa was to be made governor of Khurisin.
z78. Parallel: Ibn al-Athir, VI, 159.
with him and will have escaped from having to fight and oppose
him." "What should I do?" he said. "You should write a letter
to him," he said, "trying to placate him, allaying his apprehension, and asking him to yield to you what he has under his
control. That is a more effective way of managing the affair
and will be better spoken of than trying to subdue him with
troops and forestall him with trickery." Muhammad said to
him, "I279 will do as you think best in the matter." When
Isms ìl b. $ubayh came to write the letter to Àbdallah, he
said, "Commander of the Faithful, your asking him to yield
what he has under his control will engender doubt, strengthen
suspicion, and put him on guard. Write to him telling him that
you need him and that you would like to have him close to you
and profit from his counsel. Ask him to come to you, that will
be more effective and more likely to lead to making him obey
and comply." Al-Fadl said, "What he has said is right, Commander of the Faithful." "Then," he said, "let him write as he
thinks best." So he wrote to him:28
From al-Amin Muhammad, Commander of the Faithful, to Abdallah, the son of the Commander of the
Faithful Harun:
To proceed: The Commander of the Faithful has
considered your situation, your location in your frontier
region, and the help and assistance he hopes to obtain
[ 8 r r) in his God-given burden and responsibility for the affairs
of God's worshipers and lands from your closeness. He
has pondered the governorship that the Commander of
the Faithful, al-Rashid, assigned to you and what he
commanded-that you alone should be in charge of
what was assigned to you. The Commander of the
Faithful hoped that no offense toward his religion or
violation of his oath would be introduced, as his sending
for you was in a matter whose benefit affects the
Muslims and whose advantage and merit extends to
z79. Following ed. Cairo; ed. Leiden has "Do as you think best."
z8o. Italian translation and discussion in Gabrieli, " Documenti," z04-5. The
letter is paraphrased in Dinawari, 389-90.
The Events of the Year z95 67

them all. The Commander of the Faithful has realized
that your being close to him will be a more solid defense
for the frontier regions and better for the armies. It will
render the income from captured lands fay')" more
secure and will be more profitable for the populace than
your staying in the province of Khurasan, separated from
your family, and absent from the Commander of the
Faithful and from the advice and counsel from you
that he wishes to enjoy. In investing Musa, the son of
the Commander of the Faithful , as your deputy, the
Commander of the Faithful has thought it wise to give
him responsibility for any of your commands or prohibitions that shall reach him.282 Come to the Commander of the Faithful with God's blessing and assistance, bringing the amplest hope , the broadest expectation, the most praiseworthy result, and the most
penetrating intelligence; for you are the most worthy
person for the Commander of the Faithful to ask for
help in his affairs and to relieve his toil in matters
involving the good of the people of his household283 and
those under his protection . Peace!
He gave the letter to al-'Abbas b. Musa b . 'Isa b. Musa
b. Muhammad b. Ali, 'Isa b. Ja'far b. Abi Ja`far,284
Muhammad b. 'Isa b . Nahik, and $alih, the keeper of the
prayer rug, and commanded them to take it to 'Abdallah
al-Ma'mun. They were to spare no manner of softness and
gentleness and were to make the matter easy for him. One of
2.8r. Pay' ("permanent booty") was the tribute or tax income from captured
lands from which the stipends of Muslim soldiers were paid . See Ell S.V.
282. This seems to imply that Musa is to assume nominal responsibility for
Xhurisan (doubtlessly under an elder tutor to carry out the actual administration( as al-Ma'mnn's khalifah (deputy(. Cf. Dinawari, 3891 Gabrieli , "La successione di Hirun ar-Ra9id," 357.
283. Following ed. Leiden in reading ahl baytihi . Ed. Cairo reads ahl millatihi
("people of his religious community," i.e., Muslims), contrasting with dhimmatihi
("those under his protection," i.e., non-Muslims). The Cairo reading may be
preferable. Note that on p. 69, below, both editions agree on a similar phrase,
ahl al-millah wa'l-dhimmah ("people of the (Muslim ( community and protected (non-Muslims("!.
284. That is, the grandson of al-Manger.
them carried money, favors, and gifts. This was in the year 194.
So they took his letter. When they reached Àbdallah, he
18 r 21 admitted them, and they gave him Muhammad's letter and the
money, favors, and gifts he had sent with them.
Then al-Àbbas b . Musa b. Isa spoke . Having praised and
extolled God, he said, "Commander, your brother has taken
upon himself in the caliphate a great weight and in attending to
the affairs of men an enormous burden . He has been truly intent
on good, so that he has needed ministers, aides, and assistants
in what is just. He has little fellowship with the members of his
family. You are his brother, his like; he has turned to you in his
affairs, and has hoped for your help and assistance. Not because
we doubt your sincerity toward him do we deem you to be slow
in devotion to him, nor is it because we fear you will disobey
him that we urge you to obedience. In your coming to him lies
great fellowship and benefit for his dynasty (dawlah) and reign.
Answer, commander, the call of your brother. Choose obedience to him, and help him in those of his affairs in which he
has called upon you for help; for therein lies the performance
of what is right, kindness toward kindred, the welfare of the
dynasty (dawlah), and the strength of the caliphate. May God
make the commander resolute to follow the right course in his
affairs, and may He grant him goodness and righteousness in
the outcome of his judgment."
Isa b. Ja'far b. Abi Ja'far spoke, saying, "Multiplying
words to the commander, may God assist him,285 would be
foolishness, and frugality286 in acquainting him with his duty
toward the Commander of the Faithful would be deficiency.
The commander, may God grant him honor, has been absent
from the Commander of the Faithful, and the latter has not
been able to dispense with his presence. In the presence of other
members of his family he finds that he has no one adequate,
and he finds no substitute or replacement for him. The com-
z85. The translation follows cd. Cairo's ayyadahu Allah. Ed. Leiden's Allah
Allah is a probably a copyist's error based on the similar ductus of the two
words.
z86. Following ed. Cairo's igti sdd, which is preferable to ed . Leiden 's igticdr
("limitation, abbreviation").
69
mander is the person whom it most behooves to show piety

toward his brother and to obey his imam. Let the commander
do as the Commander of the Faithful has written to him, as will
be most pleasing and closest to the approval and affection of the
Commander of the Faithful . Coming to him will be an act of
merit and good fortune; slowness in coming to him will be an
offense to religion and a damage and harm to the Muslims."
Muhammad b. Isa b . Nahik spoke, saying, "Commander,
we will not give you even more multiplication of words and
long-windedness about what you already know concerning the
right of the Commander of the Faithful, nor will we287 with
stories and sermons sharpen your intention about the attention
and concern required of you in the affairs of the Muslims. The
Commander of the Faithful has needed aides and advisors in his
presence. He has tried to place you under obligation, turning to
you to help and strengthen him in his affairs . If you respond to
the Commander of the Faithful in his invitation to you , it will
be a great blessing and to the advantage of your subjects and
family. If you stay put, God will enable the Commander of the
Faithful to dispense with you, but that will not cause him to be
any less devoted to you or to rely less on your obedience and
sincere advice than he does now."
$alih, the keeper of the prayer rug, spoke , saying, "Commander, the caliphate is weighty , and aides are few . The people
of strife and disobedience who plot against this dynasty (dawlah)
and harbor deceit toward it and recalcitrance toward its friends
are many . You are the brother of the Commander of the Faithful
and his like. Whether matters go well or badly depends on you
and on him ; for you are his heir by virtue of a covenant, and the
sharer in his authority and governorship . The Commander of
the Faithful has tried to lay you under obligation by his letter.
He has trusted that you will assist in those of his affairs in
which he has asked you to help. Your agreeing to come to him
will entail great benefit for the caliphate and joy and ease of
mind for people of the (Muslim ) community and protected
aliens. May God grant the commander success in his affairs and
x87. Following ed. Cairo's nashhadhu; ed. Leiden's yushbadhu is unlikely on
grammatical grounds.
(8131

decree for him that which will be most pleasing and profitable
to him."
1$1141
Al-Ma'mun then praised and extolled God and said, "You

have informed me of what I do not deny as regards the right of
the Commander of the Faithful , may God grant him honor. You
have called me to what I choose and do not reject -namely,
to help and assist. I am ready to obey the Commander of the
Faithful and eager to hasten to do what will please him and
be agreeable to him. But in deliberateness lies clarification of
judgment, and in using good judgment lies sincere resolution.
The matter to which the Commander of the Faithful has called
me is one from which I will not hang back by way of delaying
or resisting, but I will not embark on it haphazardly or hastily.
I am in one of the frontier regions of the Muslims . Its enemy is
rabid with fury; his vehemence is intense. If I neglect him, I
fear that damage and harm will befall both soldiers and subjects.
Yet, if I stay to deal with him, I fear that I shall fail to do what
I would like-namely, help and assist the Commander of the
Faithful and freely give him obedience . Depart until I consider
my affair and (obtain] sincere advice about what I should decide
as regards going, if God so wills ." He then commanded that
they should be lodged, given hospitality, and treated well.
According to Sufyan b . Muhammad : When al-Ma'mun read
the letter, he wrung his hands.2ss What came to him in it was
distressing to him, and he did not know what to reply to it.
So he called al-Fad! b. Sahl, had him read the letter, and said,
"What do you think about this matter ?" He replied, "I think
you should hold fast to your position and not make a way
against us,289 while you can avoid it." "How ," he asked, "can
I hold fast to my position and defy Muhammad, when the
greater part of the commanders and troops are with him, and
when most of the money and stores have gone to him, not to
mention the favors and benefits that he has distributed among
the people of Baghdad ? People incline toward money and are
led by it, if they find it, they do not care about maintaining
allegiance or desire to fulfill a covenant or a trust ." Al-Fadl
z88. Parallels : Dinawari, 390; Ibn al-Athir, VI, 159-60.
z89. Ed . Cairo: "against yourself."
said to him, "When suspicion has arisen, caution is in order.

I fear Muhammad 's treachery and am apprehensive that he
may covet what you have in your hands . It is better for you
to be with your soldiers and your strength , residing amid the
people of your governorate. If something befalls you from him,
you shall gather forces against him and strive to overcome him
in battle and by strategy . Either God will give you victory over
him in reward for your loyalty Ito the Meccan agreement) and
good intention, or the other will happen, and you will have died
steadfast, with your honor intact; you will not have sat idle and
enabled your enemy to have his way with your person and your
blood."
Al-Ma'mun said, "Had this affair come upon me while I was
in a position of strength and while my affairs were in good order,
it would have been of minor importance , and it would have been
possible to repel it by stratagem. But it has come upon me after
Khurisan has been stirred up. Its inhabited lands and waste
lands are in a state of disturbance . Jabghuyah290 has abandoned
obedience; Khagan, the ruler of Tibet,29i is acting up; the king
of Kabul is preparing to raid the lands of Khurasan that border
on him; the king of Abrazbandah292 is withholding the tribute
(daribah ) that he used to render; and I have no strength for even
one of these matters. I know that Muhammad has asked me to
come only for some evil that he plans . I see nothing else to do
than abandon my position and join Khigan, the king of the
z9o. Barthold identifies jabghu or yabghu as a Turkish title and identifies the
ruler in question as "the Jabghu of the Qarluq JTurks )" (cf. Turkestan down to
the Mongol Invasion , 173, zo21. Kennedy, Early Abbasid Caliphate, t38, freely
renders, "the jabghu of the Turks ." Gabrieli, "La successione di Hirun arRaAid," 358n., calls him "Jabghuyah the king of Tukhiristin," following Tabari,
11, 1 206.
291. Arabic Tubbat, from which the word "Tibet" comes, referred to the
lands around the headwaters of the Oxus River , in the west of modern Sinkiang
province of China, rather than Tibet proper. See Le Strange, Lands, 435, 4371
Yaqut, Mu'jam, s.v. Tubbat.
292. Or, Barizbandah: The original reading, amended on the basis of
references given in ed. Leiden, Addenda, occi.xty, was Utrirbandah, apparently a compound of the place name Utrir or U1rir , a town on the Sayhun
(Jaxartes, Syr Darya) River, earlier known as Birib or Firib , with the Persian
word band, dam or weir. Cf. Yiqut, Mu dam, s.v. Utrir, Lc Strange, Lands,
484-85. Barthold, Turkestan down to the Mongol Invasion, 2o2, accepts the
reading Utrirbandah.
18151
72
Turks, asking him for protection in his country. It is better for

me to be safe in my person and out of reach , of someone who
wants to subdue me and use treachery against me."
Al-Fadl said to him, "Commander, the end of treachery is
disaster, and one cannot be safe from the evil consequence
of injustice and tyranny . Many a man disesteemed has again
become powerful; many a man subdued has again become
an overpowering subduer. Victory is not by small or great
numbers . The anguish of death is less grievous than the anguish
of humiliation and injury. I do not think you should leave your
position and go to obey Muhammad, stripped of your commanders and soldiers, like a head separated from its body, for
him to pass judgment over you, so that you become one of his
subjects without exerting yourself in striving and fighting.
Rather, write to Jabghuyah and Khagan. Give them charge over
their lands. Promise them that you will strengthen them in
fighting the kings . Send to the king of Kabul some gifts and
precious things from Khurasan, and ask him for a treaty; you
1816l will find him eager for it . Remit to the king of Abrazbandah his
tribute for this year; make it a gift from yourself that you grant
to him. Gather your outlying provinces to yourself, and attach
to yourself those of your troops who have become separated.
Then strike cavalry with cavalry and infantry with infantry. If
you win, [well and good]; if not, you will be able to join Khagan
as you wish."
'Abdallah realized that what he had said was right. "Do
as you think best," he said, "in this and in my other affairs."
(Al-Fadl) sent letters to those rebels. They became satisfied and
yielded. He wrote to the commanders and soldiers who had
left Marw, and made them come to him. He wrote to Tahir
b. al-Husayn, who was then Àbdallah's agent in charge of
al-Rayy. He commanded him to secure his area, gather his
outlying districts to himself , and be in a state of alert and
preparation for an army if it invaded him or a foe293 if it attacked him . So the latter readied himself for war and prepared
to repel Muhammad from the province of Khurasan.
293. Reading aw aduw, with ed. Cairo, rather than wa- adad ("and a
number") as in ed. Leiden.
73
It is said: 'Abdallah sent to al-Facil b . Sahl and asked his

advice in the matter of Muhammad . "Commander," he replied,
"give me a respite today, and I will bring you an opinion
tomorrow." He spent that night considering what was best to
do. In the morning, he came to ( Abdallah) and told him that
he had considered the stars and had seen that he would win and
that the result would be in his favor .294 So 'Abdallih remained
in his place and made up his mind to fight and contend with
Muhammad. Having finished consolidating matters in Khurasan
as he wished, 'Abdallih wrote:295
To the Servant of God Muhammad , Commander of
the Faithful, from 'Abdallih b. Harun:
To proceed: I have received the letter of the Commander of the Faithful . I am merely one of his governors
and aides. Al-Rashid, may God's blessings be upon him,
commanded me to stay in this frontier region and
oppose any enemy of the Commander of the Faithful
who seeks to ensnare its people. Upon my life, my
remaining here will be more profitable for the Commander of the Faithful and more useful to the Muslims
than my going to the Commander of the Faithful,
although I would be happy to be in his presence and glad
to see God 's favor toward him. Therefore , if he thinks it
wise to confirm me over my district and excuse me
from going to him, he will do so, God willing. Peace.
Then he summoned al-'Abbas b. Musa, Ìsa b. Ja'far,

Muhammad [b. 'Isa), and $alih and gave them the letter.
He gave them generous gifts for the way and conveyed to
Muhammad a gift to Khurasanian delicacies that he had prepared for him. He asked them to speak well of him in
Muhammad's presence and to excuse him.
According to Sufyan b. Muhammad: When Muhammad read
Àbdallah's letter, he realized that al-Ma'mun would not
294. On al-Fall b. Sail's knowledge of astrology, see Ibn Khallikin (trans. de
Slane), II, 472-73; also Dinawari, 390.
295. Parallels: Dinawarl, 390-91; Ibn al-Athir, VI, i6oi Italian translation and
discussion in Gabrieli, "Documenti," xo5-6.
18 1 7 1
74
submit and come to him. He therefore dispatched Ismah b.

Hammad b. Salim, the master of his guard (sahib harasihi), and
commanded him to establish a garrison (maslahah ) between
Hamadhan and al-Rayy. He was to prevent merchants from
carrying any provisions into Khurasan . He was to search
travelers, so that they would have no letters with them containing reports about him and what he intended to do . This was
in the year 194. Then he resolved to fight him. He summoned
Àli b. Isa b. Mahan and assigned him the command of 5o,ooo
horsemen and foot soldiers from the people of Baghdad.296 He
handed him the army registers ( dafatir al-fund) and commanded
him to select and choose those who pleased him. He was to
give special treatment to whomever he liked and raise those he
wanted to (a salary of ] 8o (dinars] . He gave him access to the
(stores of ] weapons and treasuries . Then they were dispatched
against al-Ma'mun.
According to Yazid b. al-Harith, who said: When All (b.
Ìsa] was about to set out for Khurasan , he rode to the door
of Umm Ja`far and said goodbye to her.291 She said , "Àli,
although the Commander of the Faithful is my child for whom
I feel the utmost affection and greatest anxiety, I sympathize
(818] with Abdallah and feel pity for him because of the adversity
and harm that are befalling him. My son is merely a king who
has competed with his brother for his power and who has
envied what the latter has in his hand . The generous (among his
followers] will devour his flesh; the others will kill him!298
Show Àbdallah the respect due to him because of his father
and because of his being a brother. Do not speak roughly to
him, for you are not his peer . Do not compel him as slaves are
compelled, and do not weaken him with a shackle or fetter. Do
296. AN Baghdad: This normally does not mean the general population of the
city, but rather the soldiers registered on the military rolls at Baghdad. See
Lassner, The Shaping of Abbasid Rule, 28o (note 6i) for a discussion of the term.
297. That is, to the residence of al-Amin 's mother, Zubaydah. Parallels:
Dinawari, 392; Ibn al-Athir, VI, i65-66.
298. Cf. the somewhat freer translation of Nabia Abbott : "The better sort
among his followers devour his worldly substance and the rest would be the
death of him." (Two Queens of Baghdad, 2i3-14). "Eat the flesh of someone"
can mean either devour his wealth or defame him. See Lane , Lexicon, I, 71,
s.v. akala.
not deprive him of a maidservant or servant. Do not be harsh

with him in journeying. Do not go beside him or ride before
him. Do not mount your horse until you have held his stirrup.
If he reviles you, bear with him. If he uses many words299 to
you, do not dispute with him." Then she gave him a silver
shackle and said, "If he comes to be in your hand, bind him
with this shackle.1300 He said to her, "I accept your command
and will act in obedience to you in this."
Muhammad published the deposition of al-Ma'mun and had
allegiance sworn to his two sons, Musa and Àbdallah, in all
regions except Khurasan. When they swore allegiance, he gave
the Banu Hashim, the military commanders, and the army
money and gifts. He gave Musa the name al-Natiq bi-al-Hagq
("Speaker of the Truth"), and he gave 'Abdallah the name
al-Qd'im bi-al-Haqq ("Upholder of the Truth"). Àli b. 'Isa
departed from Baghdad on 7 Sha'ban 195 (May 5, Sir) and
encamped at al-Nahrawan 301 Muhammad escorted him out,
and the commanders and soldiers also rode forth. Provision
wagons-" were gathered, and craftsmen and workers were
dispatched with him. It is said that his army was a farsakh [in
length), with its tents, equipment, and baggage. One of the
people of Baghdad said they had never seen an army with more
men, livelier mounts, brighter swords, fuller equipment, or in
more perfect array than his army.
According to 'Amr b. Said: After Muhammad had passed
the Khurasan Gate,303 ['Ali)' dismounted and went on foot.
(Muhammad) approached to impart a commission to him 305
He said, "Forbid your soldiers to harass the populace, or raid the
:99. Ed. Cairo reads, "If he behaves foolishly." The same reading is suggested
in ed. Leiden, Glossarium, ccxcii.
300. The parallel in Ya'qubi, II, 5 3o, has al-Amin give All the shackle.
301. The date has previously been given as 15 Jumada if 195 (P. 49, above).
Arguments in favor of the earlier date are given in Gabrieli, "La successione di
Hirun ar-RaHid," 366 mote 3(.
30:. Aswdq : see ed. Leiden, Glossarium, eccn, for this meaning.
303. The Khurisin Gate (Bdb Khurdsdn(, one of the four gates in the walls of
the original Round City of Baghdad, faced northeast and led to the main floating
bridge over the Tigris and the great Khurisin highway. See Le Strange, Baghdad,
p. 15.
304. The bracketed text is present only in ed. Cairo.
305. Parallel : Dinawari, 391.
($191
76
people of the villages, or cut trees, or rape women. Put Yahya b.

All in charge of al-Rayy. Attach to him a large body of troops.
Command him to pay his troops their salaries (arzaq) from
income from the land tax (kharaj) (of al-Rayy]. Put one of your
companions in charge of every district you leave. If any of the
soldiers or notables of the people of Khurasan comes out to
you, honor him openly and give him a generous gift 306 Do
not punish a brother for his brother. Remit from the people of
Khurasan one-fourth of the land tax (kharaj). Grant no quarter
to anyone who shoots an arrow at you or who thrusts at one of
your companions with a spear. Do not allow Abdallah to
remain more than three days from the day you capture him.
When you send him forth, let him be with your trustiest companion. If Satan beguiles him, so that he shows himself hostile
to you, be careful to bind him well. If he escapes from you into
one of the districts of Khurasan, take charge yourself of going
after him. Have you understood all I have charged you?" "Yes,"
he said, "may God preserve the Commander of the Faithful."
"Go," he said, "with God's blessing and help."
It has been mentioned: His astrologer came to him and said,
"May God preserve the commander! If you delayed your journey
until the moon is good '30' bad luck would be in the ascendant
for him, and good luck would be declining and departing from
him." He, however, said to one of his slaves, "Saìd, tell the
commander of the vanguard to strike his drum and advance his
banner. We know no difference between a bad moon and a
good moon. If anyone fights us, we fight him; if anyone makes
peace with us, we make peace with him and leave him alone.
If anyone makes war on us and fights us, there is nothing for us
to do than slake the swords with his blood. We take no account
306. Contrast Ali's behavior toward the three deserters from Tahir's camp
mentioned on p. f t , above.
307. Saldh a]-gamar: this may mean the full moon , although I have not found
the phrase in any dictionary. Since 'Ali left Baghdad on the seventh day of the
lunar month, this would have meant a week 's delay . The phrase fasdd al-qamar
("a bad, imperfect moon ") also is not recorded in the dictionaries. Another
possibility is that ,saldh )"becoming better") and fasad )"deteriorating") refer
to waxing and waning phases of the moon or to its location in auspicious or
inauspicious signs of the zodiac.

of a bad moon. We have set our minds on bravery in the
encounter and on fighting the enemy."
According to Abu Ja'far (al-Tabaril: One of (those in the

army of 'Ali b. 'Isa) was mentioned as having said: I was
among those who went out in the army of All b. 'Isa b.
Mahan. When he passed Hulwan,308 caravans from Khurisin
met him 309 He asked them about the news, seeking inform- (82.oJ
ation about the troops of Khurisin . He was told that T whir
was staying at al-Rayy, reviewing his forces and mending his
equipment. He laughed and said, "What is Tahir? By God, he
is a mere thorn, compared to my branches; or a spark, compared
to my fire. Someone like Tahir does not take charge of armies
and deal with battles ." Then he turned to his companions
and said, "By God, all that stands between you and his being
snapped like a tree in a tempest is that word reach him of our
crossing the pass of Hamadhan . Lambs are not strong enough to
butt with their horns, neither do foxes have the endurance to
encounter lions . If Tahir stays in his place, he will be the first
to be subjected to the edges of swords and the points of spears!"
According to Yazid b. al-Harith : When 'Ali b. 'Isa reached
the pass of Hamadhan, he met a caravan that had come from
Khurisin. He asked them about the report. They said that Tihir
was established at al -Rayy, he had prepared for fighting and had
obtained battle gear; reinforcements were flowing to him from
Khurisin and the adjacent districts; he was growing stronger
by the day and his forces more numerous ; and he was, they
thought, the master of the army of Khurisan. 'Ali said, "Has
anyone (of accountJ31O from the people of Khurisin come?"
"No," they said, "but matters there are confused, and the people
are frightened." So he ordered that they should journey on
without stopping . He said to his companions , "The enemy's
farthest point is al -Rayy. Once we have put it behind our backs,
308. The town of Hulwan (east of modem Qagr-e Shirm) lay on the great
Khurasan road in a mountain pass that marked the border between Iraq and allibal province (the Iranian highlands). See Le Strange, Lands, pp. 63, 191, 22728; Eli s.v. (Lockhart).
309. Parallels: Dinawari, 392-93; Mas'udi, VI, 420-24; Ibn al-Athir, VI,
166-67.
310. The words in brackets are from ed. Cairo.
78
that will break their strength ; they will become disorganized,

and their forces will scatter." Then he sent letters to the kings
of Daylam3lt and the Tabaristan mountains3t2 and to the
kings friendly to them , promising them favors and gifts. He
made them presents of crowns , bracelets, and gold-ornamented
swords, and he commanded them to cut the Khurasan road and
stop anyone who intended to reach Tahir to reinforce him.
They agreed to do this . Then he marched until he reached the
18m] beginning of the district of al-Rayy. The commander of his
vanguard came to him and said, "God save the commander! If
you were to send spies, dispatch scouts, and look for a place
where you could encamp and make a trench for your forces so
that they would be safe, that would be a better plan and more
pleasing to the soldiers ." "No," he replied, "one does not prepare for someone like Tahir by stratagems and caution. Tahir's
condition will result in one of two things : either he will fortify
himself in al-Rayy, and its inhabitants will fall upon him unexpectedly, saving us the trouble of dealing with him; or he
will vacate the city and retreat , if our horsemen and soldiers
approach him." Yahya b. All came to him and said, "Pull the
army together; take care that your troops are not attacked by
night; and do not send the horses out to pasture without men to
protect them: for armies are not managed by negligence, neither
are wars conducted by being unprepared . The sure way is for
you to be on guard . Do not say, 'My opponent is Tahir'; for a
hidden spark has often become a blaze, and a trickle has often
been disregarded and dismissed , only to become a great flood.
Our armies have drawn near to 'whir; had his intention been to
flee, he would not have waited until today ." "Be silent," he
replied, "for 'whir is not of the rank that you think him to be.
Men use caution only when they meet their match ; they make
preparations only if their foe is their peer or their equal."
3 1 t. Daylam, a small mountainous area between the Safid Riid River and the
Caspian Sea in Gilan province of northwestern Iran, was inhabited by warlike
tribesmen who had served the Sasanians as mercenaries and maintained their
autonomy after the Iranian plateau came under Arab rule. See Le Strange , Lands,
172-74; EI Z s.v. (Minorsky).
312. Tabaristan was the region of high mountains (the Alburz chain) south of
the Caspian Sea. See Le Strange, Lands, 368-76.

According to 'Abdallah b. Mujalid, who said: Àli b. Isa
advanced until he encamped ten farsakhs from al-Rayy. 'j whir

was in the city; he had shut its gates and placed garrisons on
the roads leading to it, and had made ready to fight All. Tapir
consulted his companions, and they advised him to remain in
the city of al-Rayy and delay fighting as long as possible, until
reinforcements of cavalry came to him from Khurasan and a
military commander to take charge of the matter instead of him.
They said, "Your staying in the city of al-Rayy will be easier on
your forces and on you 313 It will render them better able to
obtain supplies and find shelter from the cold. Better, if a fight 18zz1
befalls you suddenly, that they314 take refuge in houses and
that you3ts have strength to procrastinate and hold out until
reinforcements reach you or a force comes to you from behind
you."
Tahir replied, "Yours is not the best plan. The people of
al-Rayy are in awe of Àli and fearful of his depredation and
violence. On his side are those you have heard about: Bedouins
from the desert, brigands from the mountains, and rabble from
the villages. I am worried that if he attacks the city while we
are in it, fear of him may lead its people to rise against us and
help him fight us. Also, never have fighters been threatened in
their homes, with the army of the foe coming against them, but
that they lost courage and became submissive; their strength
departed, and their foe became emboldened against them. The
only plan is for us to set the city of al-Rayy behind our backs.
If God gives us victory, (well and good); if not, we shall rely
upon the city, fighting in its streets, and taking refuge in its
impregnability, until reinforcements or a force from Khurasan
comes to us." "Yours is the best plan," they said. So Tahir
issued orders among his forces, and they went out and encamped five farsakhs from al-Rayy, at a village called Kalwa$.
Muhammad b. al-Àla' came to him and said, "Commander,
3 13. Ed. Cairo omits the words, "and on you." They may be the result of
dittography.
314. That is, " your forces." The translation follows the text of ed. Cairo. The
Leiden text (na'tacimti, "we take refuge ") is grammatically anomalous.
3 i S. The translation follows the Cairo reading . The Leiden reading (nagwu,
"we have strength") is grammatically anomalous.
18231
your soldiers have become awed by this army; their hearts have
filled with fear and terror of it. You should stay in your place
and put off fighting, until your men sniff out the foe, become at
ease with them, and know the way to take in fighting them."
"No," he replied, "I will not be destroyed by inexperience and
irresoluteness . My men are few; the enemy's army is great,
and their numbers are many. If I put off fighting and delay the
conflict, I fear they will learn how few in number we are and
how exposed . They may seek to win over those on my side by
enticement or intimidation , so that most of my forces may turn
away from me, and the men of steadfastness and endurance
may abandon me. Instead, I will make infantrymen fight hand
to hand with infantrymen, and horsemen join battle with
horsemen . I will rely on obedience and loyalty. I will be steadfast, like one who reckons on a good reward and is eager to gain
the merit of martyrdom. If God bestows victory and success,
that is what we want and hope; if the other happens, I shall not
be the first to have fought and been killed! What is in God's
presence is greater and better."
Àli Ib. Ìsal said to his companions, "Hasten toward the
enemy, for their number is small . If you advance toward them,
they will have no courage to endure the heat of swords or the
thrust of spears ." He arranged his troops into a right wing, left
wing, and center. He assigned ten banners, with a thousand men
under each, and sent the banners forward one by one, putting a
bowshot between each. He gave orders to the commanders:
when the first banner had fought, held out, and defended (those
behind], and the battle had become too protracted for it, the
next banner was to be brought forward; the one that had fought
was to be moved back, until its men regained their spirits,
rested, and had energy to fight again . He put men with coats
of mail, chest armor, and helmets in front of the banners; he
himself stayed in the center with his companions-men of
strength, constancy, and courage.
Tahir b. al-Husayn arranged his troops, divided his squadrons

of horsemen, and set his ranks in order. He passed by each
commander and each group and said, "You friends of God and
people who are loyal and give Him thanks, you are not like
these whom you see-people of perfidy and treachery. They

have neglected what you have preserved ; they have scorned
what you have honored, they have violated the oaths to which
you have been faithful; they are seeking only what is false and
are fighting in a state of treachery and ignorance-men of
plunder and pillage ! If you avert your eyes and make firm your
feet, God will fulfill His promise and will open to you the gates
of His strength and help . Fight for your religion against tempters
to civil strife and lords of hellfire! Repel their falsehood by your
truth, for it is but a single hour until God will judge between
you-and He is the best of judges! ,316 He became very anxious
and began saying, "People of loyalty and sincerity, be steadfast,
be steadfast! Defend (your honor;, defend [your honor)!"
The people (in the two armies] advanced toward each other.
The inhabitants of al-Rayy gathered"" and locked the city
gates 3 18 Tahir proclaimed, "Friends of God, attend to those in
front of you, rather than to those behind you, for only effort and
valor will save you." They joined and fought fiercely with each
other; both sides showed endurance . 'Ali's right wing overcame
and badly broke Tahir's left wing, and his left wing dislodged
(Tahir's) right wing from its position . Tahir said, "Set your
strength and your effort against the squadrons of horsemen in
the middle ! If you break one of their banners , those in front will
turn back upon those in the rear ." So his forces showed true
bravery; they attacked the foremost of the center banners, put
them to flight, and killed many among them . The banners
turned back upon each other, and Ali's right wing collapsed.
The men in Tahir 's right wing and his left wing saw what his
companions had done . They turned against those who were
opposite them and put them to flight . The rout reached All,
and he began calling to his companions, "Where are the wearers
of bracelets and crowns ? You Sons (of the DynastyJ,319 come to
316. Qur'an 7:87.
317. Ed. Cairo: " rose up."

318. Parallels : Dinawari, 393; fbn al-Athir, VI, r68.
319. The Abnd ' al-Dawlah ("Sons of the Mission or Dynasty") were Arabs and
Iranians of Khurasinian origin, who had come to Iraq with the Abbasid revolution, settled in Baghdad, and formed the dominant force in the army of al-Amin.
See Kennedy, Early Abbasid Caliphate, 1o4; Crone, Slaves on Horses, 66;
Lassner, The Shaping of Abbasid Rule, 133-36; and Bosworth, The Abbasid
Caliphate in Equilibrium , pp. xvii and 4.
(8141
8z The War between Brothers

me! Rally after retreat! Retuming32O to the battle is part of
endurance in it!" One of Tahir's men shot him with an arrow
and killed him. They set their swords on them, killing them
and taking them prisoner, until night fell and separated them
from their quarry. They took many spoils. Tahir proclaimed
among 'Ali 's forces that anyone who laid down his weapons
would be safe. So they threw away their weapons and dismounted from their horses. Tahir returned to the city of al-Rayy
and sent the prisoners and heads to al-Ma'mun.
It has been mentioned: 'Abdallah b. All b. Ìsa threw
18zsJ himself down on that day among the slain. He had received
many wounds. He remained among the dead, pretending to be
one of them, that day and that night, until he felt safe from
pursuit. Then he got up, attached himself to a group of refugees
from the army, and went to Baghdad. He was one of 'Ali's
oldest sons.
According to Sufyan b. Muhammad: When All [b. ÌsaJ set
out toward Khurasan, al-Ma'mun sent to the commanders
who were on his side, proposing to each one of them individually that he should fight him. All of them showed fear and
made excuses in order to find a way to be released from encountering him and fighting him.
According to one of the people of Khurasan: When alMa'mun received '1'ahir's letter with the news about 'Ali 1b.
ÌsaJ and what God had inflicted upon him, he gave audience
to the people. They came before him, congratulated him, and
wished him strength and victory. On that day, he proclaimed
that Muhammad was deposed . He himself321 was mentioned as
caliph in prayers in all the districts of Khurasan and neighboring
areas. 22 The people of Khurasan were delighted. Preachers there
gave sermons, and poets recited verses. On that subject, a poet
[from the people of Khurasan]323 said:
3zo. Following the Cairo reading (mu'awadah ), which makes better sense
than the Leiden reading (mu dwanah, "assistance").
3zi. Following ed. Cairo, ed. Leiden reads: "and mentioning (himself( as
caliph in prayers," which is syntactically strained.
3z2. Ya'qubi, II, 531, gives a sermon reportedly preached by al-Ma'mun on
this occasion.
32.3. The bracketed words are from ed. Cairo.

The community has come to be in a state of happiness
regarding its worldly affairs and religion:

For it has kept the compact of the Imam of Right Guidance,
the best of Eve's sons, its Trusted One (ma m nihd[ 324
It was on the brink [of destruction]; but when it kept faith,
it escaped the evil that would have destroyed it.
It upheld God's truth, when there were written
among his children the books of its registers.
Do you not see the community- how, after ruin,
God has brought it good fortune to adorn it?
The [rest of the] poem is many verses long.
According to Àli b. $alih al-Harbi : When 'Ali b. 'is! was
killed, people in Baghdad became very agitated and spread wild
rumors325 Muhammad regretted his own perfidy and treachery.
The military commanders met among themselves . This took
place on Thursday, the middle of Shawwil 195 (July r o, 81r).
They said, "Àli has been killed, and we do not doubt that
Muhammad needs men and must employ people who have
skills. Men are advanced only by their own selves ; they are
raised by their valor and boldness . Let each of you command
his troops to riot and demand pay and gifts. Perhaps, given
this state of affairs, we shall obtain from him what is to our
advantage and to the advantage of our troops ." They agreed
upon this. The next morning they went to Bib al-Jisr.326 They
shouted, "Alldhu akbarl X327 and demanded pay and gifts. News
of this reached Àbdallih b. Khizim, and he rode toward them
with his men and with the forces of other commanders of
Bedouin Arabs. The two sides shot arrows at each other, threw
stones, and fought fiercely. Muhammad heard the shout of
"Alldhu akbar!" and the noise. He sent one of his mawdli to
bring him a report . The man returned to him and informed him
32.4. The line alludes to the title /mdm al-Hudd taken by al-Ma'mun (see
p. 47, above( and puns on the meaning of al-Ma 'mun's name, "he who is
trusted or trustworthy."
32.5. Parallels : Ibn al-Athir, VI, r7o; Fragmenta, 32.5.
326. Bab al-Jisr (Gate of the Floating Bridge) was at the eastern end of the
northernmost of the three floating bridges linking Baghdad with the districts on
the east bank of the Tigris . See Le Strange, Baghdad, p. 179.
32.7. "God is most great !"-used here as a rallying cry.
[826]
that the troops had assembled and had rioted to demand their
pay. "And are they demanding anything except their pay?" he
asked. "No," the man replied. "How small a thing they have
demanded!" he said. "Go back to Àbdallah b. Khazim, and
command him to turn away from them." Then he ordered that
they should be given four months' pay. He raised those who had
been under eighty (dinars] to eighty.328 He ordered that the
commanders and inner circle (khawdss) should be given presents
and gifts.
AI-Amen Sends Abd al-Rahmdn b. Jabalah
to Fight Tdhir
In this year, Muhammad the Deposed"" sent Àbd al-Rahman
b. Jabalah al-Abnawi to Hamadhan to fight Tahir.'0
According to Àbdallah b. $alih: When news that All b.
Ìsa b. Mahan had been killed and that Tahir had extirpated his
army reached Muhammad, he dispatched Àbd al-Rahman
18271 al-Abnawi with z,o,ooo men from the Abnd'.331 He sent money
with him, strengthened him with weapons and horses, gave him
gifts , and appointed him governor of Hulwan in addition to
whatever territory of Khurasan he might conquer. With him he
assigned skilled horsemen of the Abnd' and men of valor,
vigor, and ability from them. He commanded him to travel
quickly, with little tarrying or resting, so that he would arrive
at the city of Hamadhan before Tahir. He was to dig a trench
around himself and his forces, gather to himself 1war]332
equipment, and hasten to fight Tahir and his forces. Abd
al-Rahman exerted himself and carried out al-Amin's command
in all that the latter wanted him to do. He advanced toward
Tahir cautiously and warily, avoiding the negligence and slug-
32-8. On military salaries for the period, see Kennedy, Early Abbasid Caliphate,
78.
31g. Henceforth, the reports in Tabari frequently designate al-Amin as
"Muhammad the Deposed (al-Makhld')."
330. Parallels: Ya'qubi, 11, 53i1 Dinawari, 393-941 Ibn al -Athir, VI, 170, Fragmenta, 325-z6.
331. See note 319 on Abnd ' al-Dawlah ("Sons of the Mission or Dynasty").
332. The addition is from ed . Cairo.
The Events of the Year 19 5 85

gishness of 'Ali [b. 'IsaJ. 'Abd al- Rahmin went and took
up quarters at the city of Hamadhan. He secured the roads
leading to it, fortified its wall and its gates, and repaired the
breaches in them. He gathered provision wagons and laborers
into the city, collected equipment and provisions in it, and
prepared to meet Tahir and fight him.
After his father was killed, Yahyi b. 'Ali escaped with a

group of his companions and established himself between
al-Rayy and Hamadhan. Whenever any refugee from his father's
army passed him, he retained him. He thought that Muhammad
would appoint him in his father's stead and would send him
cavalry and infantry. He intended to gather the remnants of the
army until reinforcements and help reached him. He wrote to
Muhammad, asking him for help and assistance . Muhammad
wrote back, informing him that he had sent 'Abd al-Rahman
al-Abniwi and commanding him to stay where he was and
encounter Tihir with the men he had with him; if he needed
strength and men , he was to write to 'Abd al-Rahman, and
the latter would strengthen and help him.
Having received the news, Tahir headed toward 'Abd alRahman and his forces . When he drew near Yahyi, Yahya said
to his companions, "Tahir has drawn near us. He has with him
those whom you know-foot soldiers and horsemen of Khurasin. 18281
He was your master only yesterday. If I encounter him with the
remnants of the army that I have with me, I fear he will scatter
us, causing those behind us to lose courage . Abd al-Rahmin
will use this as an excuse and thereby clothe me with shame,
cowardice, and weakness in the eyes of the Commander of the
Faithful. On the other hand, if I appeal to him for assistance and
remain waiting for his help, I fear that he may hold back from
us, clinging to his men, preserving them, and trying to avoid
having them killed. Let us march toward the city of Hamadhan
and encamp near 'Abd al-Rahman. If we appeal to him for help,
his help will be close to us . If he needs us, we will help him; we
shall be in his vicinity and fight on his side ." "Yours is the best
plan," they replied. So Yahya departed; but when he approached
the city of Hamadhin, his companions abandoned him, and
most of those who had gathered around him dispersed.
Tahir proceeded to the city of Hamadhan and came within

sight of it. Àbd al-Rahman called up his forces , and they came
out in battle order ; he drew up his ranks against Tahir,
and they fought fiercely . Both sides held out steadfastly, and
there were many killed or wounded among them . Then Abd
al-Rahman was driven back . He entered the city of Hamadhan
and remained there some days, until his forces became stronger
and the wounded recuperated. He then ordered preparations and
marched out to fight Tahir. When 'whir saw his banners and
the first of his forces come into sight , he said to his companions,
"Àbd al-Rahman wants to present himself to your sight. If
you approach him, he will fight you. If you drive him back,
he will hurry to the city, enter it, and fight you by its trench,
making himself secure by means of the gates and wall of the
city. If he drives you back, they will have wide room to maneuver
against you: the breadth of the battlefield will enable them to
fight you and kill any of you who are driven back and flee. So
take a stand close to our trench and our camp: if he approaches
us, we will fight him; if he goes far from their trench , we will
[829] close in on him." So Tahir halted where he was. Àbd alRahman, thinking that fear was making him slow to encounter
him and attack him, hastened to fight with him. They fought
fiercely. Tahir held out resolutely and killed many of Àbd
al-Rahman's men. Àbd al -Rahman kept saying to his forces,
"People of the Abnd1 Sons of kings, and men familiar with
swords14 These are Persians; they are not men who can last
for long or show endurance . So hold out against them-may my
father and my mother be your ransom!" He would pass by each
banner, saying, "Show endurance, for we need to endure only
a little while . This [hour] is the beginning of endurance and
victory!" With his own hands he fought hard and made fierce
charges; with every charge he inflicted much slaughter upon
Twhir's forces, but no one withdrew or moved from his place.
Then one 'of 'whir 's men attacked Àbd al-Rahman 's standard
bearer and killed him, and Tahir's forces made a bold rush
333. Ed. Cairo reads: "he encountered Tahir."
334 The translation follows the emendation (d1af, "those who are familiar
with," instead of manuscript a1 f of, "groves") proposed in ed. Leiden, Glossarium,
CDLXX.
against their foe. The latter turned to flee, and Tahir's forces
put their swords to them and continued killing them until they
had driven them back to the gate of the city of Hamadhan.
Tahir stayed at the gate of the city besieging him and the inhabitants. 'Abd al-Rahman would come out every day and
fight at the gates of the city; his men would throw stones and
shoot arrows from on top of the wall. The siege tightened
around them . The inhabitants of the city suffered harm at the
hands of (Abd al-Rahman's( men and loathed the fighting
and the war. 'Tahir cut off their supplies from every direction.
When Àbd al- Rahman saw this-seeing that his men had
perished or were in distress and fearing that the people of
Hamadhan would rise against him-he sent to Tahir and asked
him for safe conduct (amdn ( for himself and those on his side.
'whir granted it to him and fulfilled (the agreement]. Àbd
al-Rahman withdrew with his forces and those forces of Yahya
b. All for whom he had requested safe conduct.
Tahir b. al-Husayn Named Dhu al-Yaminayn

In this year, Tahir b. al-I;iusayn was given the name Dhu
al-Yaminayn ("He Who Has Two Right Hands "). The report of
the reason why he was thus named has already been given;335
now the person who gave him that name will be mentioned 3 36 18301
It is mentioned that after Tahir had defeated the army of All
b. Isa b. Mahan and had killed All b. Ìsa, he wrote to

al-Fadl b. Sahl:
May God lengthen your life, subdue your enemies,
and make those who hate you your ransom! I write to
you with the head of Al!
`b. Ìsa on my lap and his
ring on my hand . Praise be to God, the Lord of the
Worlds!
Al-Fadl arose and saluted al-Ma'mun as Commander of the

Faithful . Al-Ma'mun reinforced Tahir b. al-Husayn with men
and commanders and named him Dhu al -Yaminayn and $ahib
335. See p. 54, above, and note s13.
336. Ed. Cairo, "now we shall mention the person ..."
Habl al-Din.337 He raised those with him who were at [a salary)

under eighty (dinars] to eighty (dinars).
The Rebellion of al-Sufyanf in Syria

In this year, al-Sufyani338 (Àli b. 'Abdallah b. Khalid b. Yazid
b. Muàwiyah) appeared in Syria and pressed his claim to
power. This took place in the month of Dhii al-Hijjah 339 He
expelled Sulayman b. Abi Ja'far from there, after having
besieged him in Damascus. Sulayman was Muhammad's
governor of Damascus, and he made his escape only after he
had despaired.3ao Muhammad the Deposed dispatched alHusayn b. All b. Ìsa b. Mahan to [fight) him. Al-Husayn
did not reach him; instead, when he reached al-Raggah,341 he
remained there.
Tahir Expels al-Amfn's Agents from al-Jibal Province
In this year, Tahir expelled Muhammad 's agents from Qazwin342
and the other districts of al-Jibal province.343 The reason for
this was as follows.
337. The title means "Master of the Rope of Religion ," i.e., the bond or
covenant of the Islamic religion , and thus commemorates ',]'whir's upholding of
the Meccan agreement. Its wording is modeled on Qur'an 3:103, "Hold fast to
God's rope, together, and do not scatter."
338. The name identifies him as a descendant of Mu 'awiyah b. AN Sufyan,
the founder of the Umayyad dynasty overthrown by the Abbasids. He was one
of the few survivors of the Umayyad family. His grandfather , Khalid b. Yazid,
had played a prominent role in Umayyad family politics during the reigns of
Marwan and 'Abd al -Malik. His mother was a descendant of Ali. Parallels:
Ya'gabi, II, 532; Ibn al-Athir, VI, 17z. Further references in Crone , Slaves on
Horses, 253, note 549
339. That is, the last month of the year, between August 25 and September
22, 811.
340. Accepting the emendation (al-ya's) proposed by ed. Leiden , Addenda,

DCCLXV, which also is the reading of ed. Cairo . The original Leiden reading
(al-ba's) would mean "after valor," i.e., after a fight.
341. The city of al-Raqqah was located on the upper Euphrates River in the
province of al-Jazirah. The Abbasids made it the center of a large military
garrison. See Le Strange, Lands, 101-3.
342. Qazwin (modem Qazvinj, about too miles northwest of al-Rayy and 125
miles northeast of Hamadhin, was heavily garrisoned to defend the Iranian
heartland against the only partially pacified Daylami tribesmen to the north.
See Le Strange, Lands, 118-20; Ell s.v. Kazwin (Hillenbrand).
343. Parallel : Ibn al-Athir, VI, 171.

According to 'Ali b. 'Abdallih b. $alih: When Tahir headed
toward 'Abd al-Rahmdn al-Abnawi in Hamadhin, he became
afraid that Kathir b. Qadirah, who was in Qazwin as one of
Muhammad's agents, along with a large army, would fall upon
him if he left him behind his back. After Tahir had drawn near
to Hamadhin, he commanded his forces to encamp, and they
did so. He then rode with a thousand horsemen and a thousand
foot soldiers and headed toward Kathir b. Qadirah. When
he drew near him, Kathir fled with his men and abandoned
Qazwin. Tahir stationed a large garrison of soldiers there. He
put one of his companions in charge of the city and commanded
him to fight any of the forces of 'Abd al-Rahmdn al-Abnawi
or any others who tried to enter the city.
The Death of 'Abd al-Rahmdn b. Jabalah al-Abnawf

In this year, 'Abd al-Rahmdn b. Jabalah al-Abnawi was killed
at Asadabidh 3aa
According to 'Abd al-Rahmdn b. $alih: When Muhammad
the Deposed dispatched 'Abd al-Rahmdn al-Abnawi to
Hamadhin, he had the two sons of al-Harashi, 'Abdallih and
Ahmad, follow him with a large body of horsemen from the
people of Baghdad. He commanded the two to encamp at Qasr
al-Luaus 311 They were to heed and obey 'Abd al-Rahmdn and
reinforce him if he needed their help. After 'Abd al-Rahmdn
had come out to Tihir on a guarantee of safety, 'Abd alRahmin remained to show Tahir and his forces that he was
peaceably intentioned and satisfied with their promises and
oaths. But then he took them off guard. He rode with his menTahir and his forces sensed nothing-and attacked them; and
they laid their swords to them. The foot soldiers among Tihir's
forces held their ground against them by means of swords,
344 The town of Asadibidh was located on the great Khurisin road about
3o miles east of Hamadhin, on the eastern side of a mountain pass. See Le
Strange, Lands, 195-961 Ell s.v. (Streck). Parallels: Dinawarl, 394s lbn al-Athir,
Vl, 1711 Fragmenta, 3x6.
345. Qagr al-Luaus ("Robbers' Castle") was the Arabic name for the town of
Kanguvir, about i zo miles east of Huiwin on the Khurisin Road, and 6o miles
west of Hamadhin. See Le Strange, Lands, :o, 188.
18311
18321
shields, and arrows; they knelt down on their knee 046 and
fought him as fiercely as possible . The foot soldiers held off
the attackers until the horsemen had taken up their equipment
and gear and advanced boldly in battle. The two sides fought
fiercely, until swords became ragged and spears broke in two.
Then Àbd al -Rahman's forces fled. He himself dismounted
with some of his companions and fought until he was killed.
His companions said to him, "You can escape ; do so! The foe
has wearied of fighting. The battle has tired them out. They
have no energy or strength to pursue ." He kept saying, "I will
never retreat! The Commander of the Faithful shall never see
the face of me defeated ." There was great slaughter among his
companions, and his army was destroyed. Those of his forces
who escaped reached the camp of Àbdallah and Ahmad, the
sons of al-Harashi. The forces of the latter became overcome
by apprehension 347 and faintheartedness; their hearts were
filled with fear and terror, so that they turned back in defeat,
turning aside for nothing , without anyone encountering them
until they reached Baghdad. The country having become open
to him, Tahir advanced, passing3411 town by town and district by
district, until he encamped in one of the villages near Hulwan,
called Shalashan . He dug a trench there , fortified his camp, and
gathered his forces around him.
One of the Abnd , elegizing Abd al-Rahman al-Abnawi,
said:
Verily, eyes are weeping only for a horseman
who banished shame from himself with swords and spear

shafts.
When the dust of death349 cleared away, revealing the surface of
his face,
he had attained the highest glory and made it his own.
346. This was a defensive position used by infantry being attacked by cavalry.
347. Ed. Cairo reads, "weakness."
348. Ed. Cairo reads, "taking," which is also the reading of the parallel texts
in Ibn al-Athir and Fragmenta.
349 Ghubdr al-mawt can be interpreted in a number of ways . Because dust
is a frequent attribute of battles in Arabic poetry, it could mean "the deathbringing dust of battle ." Because ghubar can be a synonym for ghubrah, "dusty
color," the phrase could also mean "the dusty color or paleness of death."
He was a young man who, as long as he was close to manliness,

cared not
whether this afflicted the citadel of his soul or scattered his
wealth;
One who made for spearheads a marketplace,35
and who did not fear appointed death when it drew near.
Various Items of Information .
In this year, the governor of Mecca and Medina for Muhammad
b. Harun was Dawud b . Isa b. Musa b. Muhammad b. All b.
Àbdallah b . Abbas. It was he who led the pilgrimage in this
year and in the two years preceding-193 and 194. Al-Àbbas
b. Musa al-Hidi was governor of al-Kufah for Muhammad.
Manqur b. al-Mahdi was governor of al-Ba*rah for Muhammad.
Al-Ma'mun was in Khurasan; his brother Muhammad was in
Baghdad 351
35o. The word suq ("market ") is frequent in military metaphors. AlZamakhshari, Asds al-Baldghah, ; r4, explains the phrase soq a]-barb ("the
war's marketplace ") as "the thick of the battle and its center." In other words,
Abd al-Rahmin was always in the place where the spears were thickest.
351. Cf. Ya'qubi, II, 532 -33 for additional reports for this year, especially
two pro-Ma'mun disturbances, one in the Sawad of Iraq, the other among the
Abnd' in al-Harbiyyah quarter of Baghdad . Ya'qubi also has a report of
trouble in Egypt when al-Amin's governor there omitted al-Ma mun's name
as heir from the oath of allegiance.
[ 8331
16
The
Events of the Year
196
(SEPTEMBER 23, 81I - SEPTEMBER II, 812)
Among the events taking place this year was Muhammad b.

Harun's imprisonment of Asad b. Yazid b. Mazyad and his
dispatching of Ahmad b. Mazyad and Àbdallah b. Humayd b.
Qahlabah to Hulwin to fight Tahir.
Al-Amin Imprisons Asad b . Yazid and Dispatches

Ahmad b. Mazyad to Fight Tahir
According to Àbd al-Rahman b. Waththib : Asad b. Yazid b.
Mazyad related to him that al-Fadl b . al-Rabi ` had sent to
him after the death of Àbd al-Rahman al-Abnawi 3 52 (Asad b.
Yazid continued,] saying: So I came to him. When I went in to
him, I found him sitting in the courtyard of his house, with a
piece of paper he had read in his hand . His eyes were red, and he
was very angry. He was saying, "He sleeps like a polecat, (and
he wakes up like a wolf whose only concern is its belly and
that tries to deceive the herdsman , while the dogs lie in wait
for it .]3 53 He does not consider how happiness comes to an end,
352. Parallels : Ibn al-Athir, VI, 174; Fragmenta, 317.
353. The bracketed words are restored from ed . Cairo. A line of text has
dropped out of the manuscript used by ed. Leiden.
The Events of the Year x96 93

and he does not set his mind on carrying out a plan or strategy.
His cup diverts him; his goblet distracts him. He runs after
his pleasure, while the days approach stealthily354 for his destruction. 'Abdallah already has set to work to deal with him.
He has notched for him his most accurate arrow, to hit him,
despite the remoteness of his dwelling, with a lethal blow that
penetrates, with death that strikes home . He has marshalled
doom for him on horseback and has hung tribulation for him on
spearheads and sword blades." Then he exclaimed , "Surely we
belong to God, and to Him we return! i355 and quoted from the
poetry of al-Ba' ith:356
I remember a slender girl, tight-knit as a rein, bashful,

with curly hair and a beautiful face;
With a mouth clear-colored and sweet-tastingon account of it, the darkness brightens when she smilesWith breasts like two (perfume ) boxes, a stomach lean
and slender, and beauty357 whose fire bums vehemently.
I sported with her the longest night of the year , Ibn Khalid,358
while at Marw al-Rudh359 in anger you abstain from sin.360
I keep speaking tenderly to her , while under Ibn Khalid
Umayyah is a strong [horse] with large flanks.
Charging against cavalry in many an attack has made it lean;
it has a cheek by which spearheads resound.
354 Ed. Cairo: "while the days hasten."
355. Qur'a =: 156, traditionally said in times of misfortune.
356. Al-Ba'ith (Khidish b. Bishr b. Khilid al-Mujishi i) was a poet and
orator of the tribe of Tamim who died ca. 134/751 in al-Ba^rah . He was involved
in exchanges of satires with the poet Jarir . See Sezgin, GAS, II, 363-64, E12 S.V.
al-Ba'ith (Pellat). The text of the poem in Ibn al-Athir, VI, 174, contains some
variants.
357. Reading juhr, the emendation proposed in the Leiden note . The manuscripts and Ibn al-Athir (followed by the Cairo edition) read jahm, "a frowning,
or austere look."
358. This may refer to Umayyah (b. 'Abdallih) b. Khilid b. Asid, a member
of the Umayyad family who served as governor of Khurisin under Abd
al-Malik between 74/693 and 78/697.
359 Marw al-Rudh (Marv-ar-Rud, Marrud ), called Upper or Little Marv to
distinguish it from the larger city of Marw, was located about 16o miles south
of its namesake on the same river, the Murghib, in the province of Khurisin.
See Le Strange, Lands, 404.
360. Following ed. Cairo's wa-anta ("while you"), ed. Leiden reads 'alayya
("against me").
[9341
94
He battles Ibn Khagan's Turks by night,

not wavering until dawn becomes visible.
The next day from the long chase his body is
emaciated; but I in the morning devote myself to pleasure.
(Early in the morning I take something that is ruddy, whose
odor is like musk;
when you sniff it in its jug it has a sweet fragrance.1361
What a difference there is between me and Ibn Khalid
Umayyah in the sustenance that God allots!
(8351
Then he turned to me and said, "Abu al-Harith,362 you and I

are running toward a goal such that if we fail to reach it, we
shall be blamed; yet if we exert ourselves to attain it, we shall
be cut off. We are branches from a (single( root: if it thrives, we
thrive; if it weakens, we weaken. This fellow363 has abandoned
himself to fate like a foolish slave girl. He takes counsel with
women and pursues dreams . The pleasure seekers and reckless
men who are with him have gained his ear. They promise him
victory and make him expect a good outcome, while destruction is coming toward him faster than a torrent toward a sandy
plain . I fear, by God, that we shall perish when he perishes and
be destroyed when he is destroyed. You are the outstanding
horseman of the Arabs and the son of their outstanding horseman.36' He has turned to you to confront this man . Two things
on your part have given him hope: one is the sincerity of your
obedience and the merit of your advice; the other is the good
fortune that attends on your counsel and the firmness of your
courage . He has commanded me to remove any excuse you
might have and give you whatever you desire, although moderation is the beginning of good counsel and the key to good
fortune and blessing. So take whatever you need, and hasten
quickly toward your enemy. I hope that God will grant you the
honor of this victory and that through you He will set in order
the muddled affairs of this caliphate and dynasty (dawlah)."
361. The bracketed line, which refers to wine , is found only in ed. Cairo and
in the parallel text in Ibn al-Athir.
36x. "Abu al-Harith " is the kunyah !agnomen ) of Asad b. Yazid.
363. That is, al-Amin. The Arabic implies contempt.
364. See note 38.
The Events of the Year z96 95
I said, "I will be bold to obey the Commander of the Faithful,

may God strengthen him, and to obey you, and eager to do
everything that will bring weakness and humiliation upon
his enemy and your enemy. However, a warrior does not act
without preparation, nor does he begin his business with inadequacy and deficiency. There can be no warrior without
soldiers, and there can be no soldiers without money. The
Commander of the Faithful-may God strengthen him-has
filled the hands of his soldiers who are present in the camp [sc.
at Baghdad); he has continually given them ample salaries and
generous gifts and benefits. If I lead my men forth while their
hearts are fixed on their brethren who remain behind, they will
be of no use to me in confronting him who is in front of me.
Indeed, he has preferred men [of peace)365 to men of war; he
has elevated men of repose above men of exertion and toil.
What I ask is that a year's salary be ordered for my men and
that salaries for a year be carried with them. He should give
extra salary (khd;$ah) to those men of ability and valor among
them who do not have it now. I will replace those among them
who are chronically ill or weak and give horses to a thousand
of the men who are with me. I will not be asked to give an
account of the cities and districts I have captured for myself."
"You have demanded a great deal," he said. "The matter must 18361
be discussed with the Commander of the Faithful." Then he
mounted, and I rode with him. He went in to Muhammad
before me and announced me; then I was given admittance

and entered. Scarcely had two words been exchanged between
us before (Muhammad) became angry and ordered me to be
imprisoned.
According to one of Muhammad's courtiers (khascah): Asad
said to Muhammad, "Give me the two sons of Àbdallah
al-Ma'mun, to be prisoners in my hands. If he gives me obedience and submits to me, [well and goodl: if not, I will deal with
them according to my judgment and carry out my command
upon them." (Muhammad) replied, "You are a mad Bedouin!366
365. The words in brackets are from ed. Cairo.
366. Arubi means a Bedouin, as opposed to a sedentary Arab, but as ed.
Leiden, Glossarium, cccLv, notes, it often is used abusively ("rustic"). Cf.

I call upon you to lead the Arabs and the Persians ; I assign you
the tax revenue of the districts of al-Jibal province as far as
Khurasan; I raise your rank above your peers among the sons of
military commanders and kings-and you call upon me to kill
my children and spill the blood of my family! Truly, this is folly
and insanity !" Two of the sons of Àbdallah al-Ma'mun were
in Baghdad. They were with their mother , Umm Isa, the
daughter of Musa al-Hadi, living in al-Ma'mun's palace in
Baghdad. When al-Ma'miin gained control of Baghdad, they
went out with their mother to join him in Khurasan, where
they remained until they (alll came to Baghdad . They were his
oldest sons.
1 8371
According to Ziyad b . Àll, who said: When Muhammad

became angry with Asad b. Yazid and ordered his imprisonment,
he said, " Is there among the family of this man anyone who can
take his place ? For I do not want to render them disaffected,
given their priori ty in service367 and their past obedience and
loyalty ." He was told, "Yes, among them there is Ahmad b.
Mazyad 368 He is the best of them in manner of conduct and
the soundest of them in intention to obey. In addition to this,
he possesses strength, valor, and skill in managing soldiers and
confronting battles ." So Muhammad sent a post rider to him
to command him to come to him.
According to Bakr b. Ahmad, who said : Ahmad was heading
toward a village called Ishagiyyah. With him were a group of
his family members, his mawali, and his entourage . After he
had crossed the Aban River, 369 he heard the voice of the post
rider in the middle of the night . "This is very strange," he said,
"a post rider at a time like this and a place like this! Surely, he
is about some business . ,171 Presently, the post rider halted and
Tabari, II, 59o : ma ahlu Makkata llla drab ("The people of Mecca are nothing
but rustics").
367. That is, the early attachment of their family to the Abbisids.
368. Ahmad b. Mazyad was the uncle of Asad b . Yazid b. Mazyad.
369. The Aban or Bin River was one of the watercourses through which the
Tigris flowed into the Great Swamp between Wisil and al-Bacrah in southern
Iraq. See Le Strange, Lands, 40-4 t.
370. The translation follows the emendation proposed by ed. Leiden,
Addenda, DCCLXV. The earlier emendation proposed by ed. Leiden and followed
by ed. Cairo was, "Surely, this business is strange."

called to the boatman, "Is Ahmad b . Mazyad with you?" "Yes,"
he said. So the rider dismounted and handed him Muhammad's
letter. Ahmad read it; then he said, "I have reached my estatebetween me and it there is only a mile 371 Let me visit it and
give what orders I wish to give concerning it. I will come with
you tomorrow morning ." "No," he replied, "the Commander of
the Faithful commanded me not to let you delay or allow you
to rest, but to make you set out at whatever hour of night or
day I met with you." So Ahmad went back with him. When
he reached al-Kufah, he stayed there for a day, until he had
outfitted himself and had taken provisions for the journey;
then he went to Muhammad.
According to Ahmad (b. Mazyadl, who said: When I entered
Baghdad, I went first to al-Fall b . al-Rabi '. I said, "I will
greet him and make use of his position and influence with
Muhammad." Having been given admittance, I went in to
him. With him was Àbdallih b. Humayd b . Qahtabah, whom
he was trying to induce to go to (fight] Tahir . Àbdallih was
making large demands upon him for money and men. When
(al-Facil) saw me, he greeted me and took me by the hand.
Then he led me up until he had brought me with him onto the
elevated part of the sitting room . He turned toward 'Abdallih,
jesting and joking with him. With a smile on his face, he said:
I tell you, when your cord became frayed,372 we found

a mother and a father from the tribe of Shayban instead of
you 373
If one were to count the stones, the Shaybanis would be even

more numerous;
and they are more closely related to us than you.

Àbdallah replied, "They are indeed so. By them the breach (8381
will be filled, the enemy defeated, and obedient subjects de371. An Arabic mile (mil ) was one-third of a farsakh, or about zkm (r.o8
miles). See Hinz, Islamische Masse and Gewichte, 63.
37z. The frayed tent rope is a metaphor for a relationship or obligation that
is weakening or unraveling.
373. Asad b. Yazid b. Mazyad and Ahniad b. Mazyad were from the tribe
of Shaybin. See Crone, Slaves on Horses, 169-70. A pun may be involved:
ddnakum ("instead of you") may also mean "cheaper than you."

fended from the violence of rebels." Al-Fadl then turned toward
me and said, "The Commander of the Faithful mentioned you;
so I described you to him as being very obedient, excellent in
counsel, severe against rebels, and outstanding in judgment. He
therefore has decided to choose you for a mission and make
your name famous. He will raise you to a rank that no member
of your family has ever attained ." He turned to his servant and
said, "Saddler, order my horses !" Horses were saddled for him
without delay; he went, and I went with him. When we went
in to Muhammad, he was in the courtyard of his residence,
with a cloak 374 He kept ordering me to come closer , until I was
almost touching him. He said , "Your nephew 's confused ideas
and bad manners became too much for me . His contrariness
went on too long for me . Finally it alienated me from him and
engendered suspicion about him in my heart . By his misconduct
and disobedience he caused me to impose on him such correction and imprisonment as I did not wish to impose on him.
But you have been described to me as a fine man, and a good
character has been imputed to you ; so I have decided to raise
your status, exalt your rank, and give you precedence over
the other members of your family. I will put you in charge of
making war on this miscreant, perfidious company of men, and
I will give you pay and reward for encountering them in battle.
Consider how you will act. Make firm your intention, and help
the Commander of the Faithful according to your goodness.
Make him rejoice over his enemy, and your joy and honor shall
be abundant." I replied, "In obedience to the Commander of the
Faithful-may God strengthen him!-I will give my heart's
blood. In making war on his enemy, I will accomplish the best
he has hoped from me and the strength and skill he expects
from me, God willing."
[839]
Muhammad said, "Fadl!" "At your service, Commander of

the Faithful," he replied. "Give him," he said, "the registers
of Asad 's men, and attach to him the men of al -lazirah and the
Bedouin Arabs who are present in the camp ." [To me] he said,
"Hurry abQut your business, and hasten your journey toward
374. Lahu sal "with, i.e., wearing a cloak," is problematic. See ed. Leiden,
Glossarium, ccc.

him." I went out, selected the men , and reviewed the registers.
The number of men whose names I certified came to 2.0,000.
Then I set out for Hulwan with them.
It has been mentioned that when Ahmad b. Mazyad was about
to depart, he went before Muhammad and said, "Give me your
charge-may God bestow honor upon the Commander of the
Faithful !" Muhammad said, "I commend a number of good
traits to you. Beware of envy, for envy is the shackle of aid [from
God].375 Take no step forward without asking God's blessing.
Unsheathe the sword only after doing what excuses 376 If you
can accomplish something by mildness , do not go beyond it to
roughness and sharpness 377 Be a good companion to the regular
soldiers fund) who are with you. Inform me of your news every
day. Do not endanger yourself in the pursuit of favor with me,
and do not bestir yourself in anything that you fear may redound
to my disadvantage. Be a sincere brother and good comrade to
'Abdallah [b. Humayd]; do your best to join with him, accompany him, and be on good terms with him .37" Do not let
him down, if you asks you for help; do not delay , if he calls on
you to aid. Let your hands be one and your word be in agreement." Then he said, "Ask for what you need, and set out as
soon as possible toward your enemy." Ahmad invoked blessings
upon him and said, "Pray often for me . Do not believe what the
envious say about me. Do not reject me before learning where
my foot stands for you, land do not contravene my considered
judgment . Grant me the pardon of my nephew." "It is granted
to you," he said.r79 He then sent to Asad, loosed his bonds, and
375. The expression is proverbial . From an original sense of "strong desire,"
the word baghy developed the negative connotation of "desiring that someone
else's happiness be transferred to oneself," and then the even more negative
meaning of "acting wrongfully, injuriously, or tyrannically." See Lane, Lexicon,
1,:31.
376. That is, only after giving a warning. Cf. the proverbial expression,
a dhara man andhara, "He who warns has an excuse," i.e., cannot be blamed
for his action. See Lane, Lexicon, V, 1983-84.
377. Reading shirrah ("evil, inordinate desire, sharpness, anger") with ed.
Cairo, rather than ed. Leiden 's sharah ("vehement desire, greed").
378. That is, do not allow friction to develop between your Bedouin troops
and 'Abdallih b. Humayd 's regular troops (Abnd ') from Baghdad.
379. The translation follows the longer text of ed. Cairo. In place of the words
in brackets, ed. Leiden reads, "Send to Asad, loose his bonds, and set him free."
zoo The War between Brothers

set him free. [Praising Ahmad, and mentioning his condition
and rank,J380 Abu al-Asad al-Shaybani381 said concerning this:
18401
Let the decision of his imam give joy to Abu al-Àbbas;

what he has in mind concerning him is the bestowing of
more and more.
The Commander of the Faithful summoned him to a thing
from which the shadow of every pillar382 falls short.
He hastened to do it with judgment, resolution, and skill:
the judgment of Abu al= Abbas is strong and true.
You rose to a task that (other) men could not shoulder,
and you [shouldered it) with ready success and good fortune.
You thereby restored to the seekers the person most dear to
them:
one who is like you links newly acquired with inherited
honor.
He saved Asad from the constraint and pain of shackles,
and to him he was as kind as Yazid 383
He fetched him out like an enormous lion,
the sire of cubs, with brawny arms, and tall of stature.
According to Yazid b. al-Harith: Muhammad (al-Amin] dispatched Ahmad b. Mazyad with zo,ooo men of the Bedouin
Arabs, and Àbdallah b. Humayd b. Qahtabah with zo,ooo men
of the Abnd '. He commanded the two of them to encamp at
Hulwan and repel Tahir and his forces from it. If Tahir stayed
at Shalashan, they were to head toward him with their forces,
so as to push him back and make war on him. He also charged
them to maintain unity, be on friendly terms with each other,
and love one another in obedience [to him).
The two of them set out and encamped near Hulwan, at a
380. The text in brackets is from ed . Cairo.

381. See Aghdni, XII, 174 - 79 (ed. Cairo, XIV, Soon-ts ( for a biography of this
poet, whose full name was Abu al - Asad Nubitah b. Abdallih al-Himmani
al-Shaybani.
382. Amid ("pillar, stay") also means "a person on whom one relies," and
hence, "military commander." In modem Arabic the word means "brigadier
general."
383. That is, he was like a father to his nephew Asad b. Yazid.

place called Khinigin 3 84 Tihir stayed in place and entrenched
himself and his forces . He smuggled spies and scouts into the
camps of the two men ; these brought false rumors to the men
and told them that Muhammad had assigned military pay
('a td 7 to his companions and had commanded such and
such salaries (arzdq) for them. 'j whir kept working surreptitiously to stir up dissent and sedition among the men. Finally,
they fell out with each other, and their affairs became disorganized. They fought each other, evacuated Khinigin, and
retreated without having encountered Tahir and without any
fighting having transpired between them and him . 'I whir advanced and encamped at Hulwan . Having entered Hulwan,
Tahir remained only a short time, until Harthamah b. A'yan
brought him a letter from al-Ma'mun and al -Fall b. Sahl,
commanding him to hand over to him the cities and districts
he had taken and go to al-Ahwaz 385 T whir handed them over
to him. Harthamah established himself in Hulwan and fortified
it. He placed his garrisons and observation posts on its roads
and its mountains. Tahir went to al-Ahwiz.
Al-Ma'mun Raises the Rank of a]-Fad] b. Sahl

In this year, al-Ma'mun raised the rank and standing of al-Fadl
b. Sah1386
It has been mentioned : After al-Ma'mun received the news
that Tahir had killed Àli b. 'Isi and had seized his camp
and that he had named him "Commander of the Faithful";
when, furthermore, al-Fadl b. Sahl saluted him with this title;
and when he became convinced that the report about Tihir's
having killed 'Abd al-Rahman b . jabalah al-Abniwi and overcome his army was true, he summoned al-Fadl b. Sahl and in
Rajab387 of this year gave him the governance of the East, from
384. Khinigin, on the Khurisin road, was six farsakhs 1 22.3 miles) before
Qagr Shirin, which in turn was six farsakhs before Hulwin. See Le Strange,
Lands, p. 62) EI2 S.V. Khini$in (Schwarz).
385. Al-Ahwiz was a city in Khi zistin, about z6o miles southeast of Hulwin
and about 70 miles northeast of al-Ba $rah. See E12 s.v. (Lockhart).
386. Parallels : Ibn al-Athir, VI, 177; Fragmenta, 327-28.
387. That is, between March 18 and April 16, 8 1 2.
18411
ioa. The War between Brothers
the mountains of Hamadhan to the mountains of Siginan3s8

and Tibet in longitude, and from the Sea of Persia and India
to the Sea of Daylam and Jurjan389 in latitude. He gave him a
salary (umalah) of 3 million dirhams. He bound his banner
on a two-pronged spearhead, gave him a flag, and named him
"Dhu al-Ri'asatayn."39
Someone has mentioned that he saw his sword at the house
of al-Hasan b. Sahl. On one side it was inscribed in silver,
Ri'asat al-Harb ("Leadership of War"), and on the other side,
Ri'asat al-Tadbir ("Leadership of Administration"). Ali b.
Hisham carried the banner; Nu'aym b. Hazim carried the
flag. He appointed al-Hasan b. Sahl to be in charge of the tax
bureau (diwan al-kharaj).
'Abd al-Malik b. Shcih Appointed Governor of Syria

In this year, Muhammad b. Harun appointed 'Abd al-Malik b.
$alih b. A11391 to be in charge of Syria and commanded him to
travel there. He recruited soldiers for him from its inhabitants
388. Siginan is the Leiden editor's conjectural emendation for the manuscript's Sufydn. Ed. Cairo reads Sigindn, but does not say whether Ms. A
confirms this reading. The Leiden editor based his emendation on De Goeje's
edition of al-Istakhri 's Kitdb Masdlik al-mamdlik, z9o. De Goeje originally
read this Central Asiatic place -name as al-Sagnah, but in the glossary and
addenda volume (p. 42.6) he corrected the reading to al-Saqinah, citing an 1873
article on Central Asiatic place-names preserved in a contemporary Chinese
travel account (H. Yule, " Notes on Hwen Thsang's Account of the Principalities
of Tokharistin," 92.-i 2.o). Yule connected the Chinese form Shikhini with the
Arabic Shighndn. De Goeje apparently thought that Siqindn was an alternate
form of the same name . In any case, a mountainous area on the upper headwaters of the Oxus River seems to fit the context as the northeastern boundary
of the area assigned to al-Fall b. Sahl.
389. I.e., the Caspian Sea. Jurj3n was the province and city of the same
name at the southeastern comer of the Caspian Sea (approximately the modem
Iranian province of Astaribid). See Le Strange, Lands, 376- 81; Ell s.v. Gurgin
(Hartmann).
390. See note 56.
391. Abd al-Malik's father was an uncle of al-Manger . 'Abd al-Malik had
been imprisoned by al-Rashid at the time of the fall of the Barmakids , but was
released by al-Amin after al-Rashid 's death. Cf. Tabari, III, 692; Ya'gebi, 11,
52.6-z7; Ibn al-Athir, 177-79; Fragmenta, 32.7; Gabrieli, "La successione di
Harem ar-Raiid," 372. For a history of this branch of the Abbasid family and
its power in Syria, see Kennedy, Early Abbasid Caliphate, 74-75, 142..

to fight Tahir and Harthamah. A report of the reason for this
appointment follows.
According to Dawud b. Sulayman : After Tahir had become
strong, after his cause had advanced, and after he had defeated
those of Muhammad's commanders and armies that he defeated, 'Abd al-Malik b. $alih came before Muhammad. Àbd
al-Malik had been imprisoned in al-Rashid 's prison. After
al-Rashid died and Muhammad succeeded to power, the latter
commanded that Àbd al-Malik should be released . This took
place in Dhu al-Qa`dah 1193. 92 'Abd al-Malik felt grateful to
Muhammad for this and considered it his obligation to obey him
and give him sincere advice in return . So he said, "Commander
of the Faithful, I see that the people have become emboldened
against you. The men of the two armies have acted in this way.
You have given free rein to your generosity. If you keep doing
this, you will make them unruly and insolent; and if you stop
giving and being generous, you will irritate and anger them. One
does not retain soldiers by economizing; on the other hand,
fiscal stability cannot last in the face of expenditure and extravagance. Furthermore, the defeats have frightened your army.
Fighting and battles have unnerved and weakened them, and
their hearts have become filled with awe of their enemy and
aversion to meeting them and fighting them. If you send them
against Tahir, he with his few troops will overcome their large
numbers ; with his strength of resolve, he will defeat their weak
loyalty and resolve . The Syrians, on the other hand, are men
tested in war and disciplined by hardships . Most of them are
submissive to me and quick to obey me. If the Commander of
the Faithful dispatches me, I will get him an army of them who
will do great damage to his enemy and through whom God will
aid His friends and the people who obey Him."
Muhammad said, "I will put you in charge of them and

strengthen you with whatever money and equipment you ask.
Set out as soon as possible . With your judgment and insight,
act so that the effect of the action will become apparent and
its benefit will be praised, God willing!" He put him in charge
392. That is, between August i6 and September 14, 809.
18421

of Syria and al -Jazirah and strongly urged him to depart. He sent
with him a garrison (kanaf ) of soldiers and Abna'.
Àbd al-Malik b. Salph Recruits Troops in Syria for

al-Amin
1 8431
In this year, Àbd al-Malik b. $alih traveled to Syria. When

he reached al-Raqqah, he established himself there . (He dispatched his messengers and letters to the heads of the armies
of the Syrians, saying that men should be assembled there and
Muhammad should be supplied with them for the war against
'J'ahir.J393 A report of this follows . (I have already mentioned
the reasons why Muhammad sent him to do this.)
According to Dawud b . Sulayman : When Àbd al-Malik
reached al-Raqqah, he dispatched his messengers and wrote to
the heads of the armies of Syria and the chiefs of al-Jazirah.
There remained not one of them of whom hopes were entertained and whose valor and ability were commended to whom
he did not make promises and whose hopes and expectations
he did not enlarge . So they came to him chief after chief and
group after group . Whenever anyone came before him, he would
give him a gift, bestow a robe of honor upon him, and give
him a horse. So the people of Syria-Zawagi1394 and Bedouin
Arabs-came to him from every direction. They assembled in
his presence until they became very numerous . Then someone
from the army of the people of Khurasan395 sighted a horse
that had been taken from him at the battle of Sulayman b. Abi
393. The bracketed text is from ed. Cairo.
394. Ed . Leiden, Glossarium, cctxxvw, wrongly suggests the translation,
"non-Arab soldiers of Syria and Mesopotamia," for Zawagil. Note the unambiguously Arab (Qaysi( names of the three Zawagil leaders mentioned on p. tog,
below: Na*r b. Shabath ( a1=Ugayli(, 'Amr al -Sulami, and al=Abbas b. Zufar.
According to lbn Durayd (quoted in Lisdn al- Arab(, Zawagil was the name
of a tribe in and adjacent to al-Jazirah . The Leiden glossary quotes this passage
and adds (on the authority of al-Jahi;(, "they seem not to have been of good
reputation, because highwaymen were designated by the same name." The
Zawagil were probably a group of Qaysi tribesmen known for brigandage. See
discussions in Kennedy, Early Abbasid Caliphate, 143; Ayalon, The Military
Reforms of Caliph al-Mutasim , 1S-xo.
395 That is, from the Abnd ' who had come from Baghdad ; they were of
Khurasanian origin.
The Events of the Year 196 1o5

Ja`far396 being ridden by one of the Zawdgil. He pursued397 it,
and a quarrel ensued between the two men. A group of Zawdgil
and [Khurasanian) soldiers gathered . They joined battle. Each
group helped its man . They clashed and fought hand to hand.
The Abnd ' consulted with each other and assembled before
Muhammad b. Abi Khalid .39s "You are our shaykh," they said,
"our chief and our hero . You have seen how the Zawdqil have
treated us. Unite us; or else they will despise us, embolden
themselves against us, and behave like this every day." He
replied, "I am not going to get into a fight or be present with
you in such a situation ." The Abnd ' then prepared themselves and made ready . They took the Zawdgil by surprise,
attacked them with swords , killed large numbers of them, and
slaughtered them in their dwellings . The Zawdgil assembled,
mounted their horses, and girded on their swords . A battle
broke out between them . Word of this reached 'Abd al-Malik
b. $alih. He sent a messenger to them, commanding them to
stop and lay down their arms, but they threw stones at hint..
They fought fiercely all day, and the Abnd' killed many of
the Zawdgil. When 'Abd al-Malik, who was seriously ill, was
told of the large number who had been killed, he struck his
hands together and said, "Oh my humiliation! The Arabs are
being mistreated in their own dwelling, their own place, and
their own land."
The Abnd' who had held back from the violence became
396. This does not refer to the Battle of Fakhkh ( 169/786!, at which
al-Man$ur's son, Sulayman b. Abi Ja'far, put down an 'Alid revolt at Mecca
(cf. Tabarl, III, 55 i-68 !, which would make the horse over thirty years old! The
chronicle of Michael the Syrian records that soon after his accession, al-Amin
sent Sulayman b. al-Mangier to govern Himg, Damascus, and Palestine, but that
his forces were badly defeated by a certain rebel named Amr and returned
covered with shame to Baghdad. The same chronicle mentions that the fighting
on this later occasion broke out when a "Persian" (i.e., a soldier from the regular
army sent from Baghdad ) saw one of the "Taiyaye" (Bedouins( passing Callinice
(al-Raggah l riding a horse "that had belonged to his father, who had been killed
by the Taiyaye at Sarong." This makes it clear that the reference here is to
Sulayman b. Abi Ja'far's activity in Syria no more than three years earlier,
not to the battle of Fakhkh . See Michel le Syrien, Chronique, W, i1-ii, 26.
397. Ta allaga bihd could also mean "he grabbed hold of it."
398. On Mubammad b. Abi Khalid al-Marwazi, ace Kennedy, Early Abbasid
Caliphate, 105, 144-45.
1 8441
io6 The War between Brothers

angry. The situation worsened. Al-Husayn b. 'Ali b. Isi
b. Mahan led the Abna'. The next morning, the Zawagil
gathered in al-Raqqah; the Abna' and Khurasanians gathered
in al-Rafigah399
One of the men of Hims40O stood up and said,
"People of Hims, flight is a lesser evil than destruction, and
death is a lesser evil than humiliation.40' You have gone far
from your lands and have left your regions, seeking abundance
after having experienced dearth , and esteem after having been
despised-and now you have fallen into disaster and dismounted
in the place where death rages most fiercely! Death is in the
moustaches and the high hats of the black-robed ones 402 To
arms! To arms!-before the way is cut off, and trouble alights;
before the time of seeking passes, and the way of departure
becomes difficult; before action becomes impossible, and the
appointed time draws near! X403 A man from [the tribe of I Kalb
stood up in the stirrups of his camel and recited:404
A war so vehement that whoever suffers it comes to grief !
A war whose horsemen have leveled their spear shafts!
God has brought a blaze-the blaze of war!
If Kalb plunges into it, He will cover them with shame!
Then he said, "Men of Kalb, it is the black banner!405 By God, it
has never turned back or turned aside . Its upholder has never
submitted, and its keeper has never become weak . You know
the blows that the Khurisanians ' swords have inflicted on your
399. Al- R3figah ("the Companion ") was the new garrison town built on the
outskirts of al-Raqqah by the caliph al-Mansur in 155/772. See Le Strange,
Lands, 1o1-2.
400. The men from Himg, identified later as belonging to the tribe of Kalb,
are a group separate from the Zawdqil (Qays). See Kennedy, Early Abbasid
Caliphate, 143.
401. The meaning seems to be "death from famine " is better than
humiliation.
402. That is, the partisans of the Abbisids, who wore black as their color.
See Lane, Lexicon, s.v. musawwid. On the high hat (qalansuwah), see note 482.
403. The end of the speech is in rhymed prose (sail, suggesting the gravity
of the speaker 's words and his excitement.
404. The meter is rajaz, often used for such spontaneous battlefield poems.
405. Black was the color of the Abbisids.
406. Reading, with ed. Cairo, nd$iruhd, instead of ed. Leiden, na. ruhd ("its
help, victory").

necks and the marks of their spears on your breasts. Withdraw
from evil, before it grows great ; pass it by, before it flames
up. To Syria! [To Syria!)4O7 To your home! To your home! A
Palestinian death is better than a life in al-jazirah.4OA I for one
am going back. Whoever wants to depart, let him depart with
me." So he went, and most of the Syrians went with him.
The Zawagil went and burned most of the fodder that the
merchants had gathered. Al-Husayn b. All b. Isa b. Mahan
with a group of Khurasanian troops stayed at the gate of alRafigah for fear of Tawq b. Malik. A man from the Banu Taghlib
went to Tawq and said, "Don't you see what the Arabs have
suffered at the hands of these men? Arise! You are not the
kind of man to hold back from this affair. The people of alJazirah have turned their eyes to you. They hope for your help
and assistance ." Tawq replied, "By God, I do not belong to
al-jazirah's Qays or to its Yemen.4o9 I was not involved in the
beginning of this affair, that I should be present to witness its
end! I care too much for my men and my people to expose them
to death on account of these fools from the army and ignorant
men from Qays. I see safety only in keeping clear."
Nair b. Shabath (al-Ùgayli) 410 came with the Zuwagil. He
was riding a chestnut horse with a blaze on its forehead and
was wearing a black tunic (durrd'ah) that he had tied behind
his back. In his hand he had a spear and shield, and he was
reciting:
Horsemen of Qays, be steadfast unto death!

(My soul),41' do not frighten me away from meeting sudden
death.
407. The second "Syria " is supplied from ed . Cairo. One must understand
an imperative or hortatory verb, such as "let us go toward," or "take care for."
408. After the preceding reference to abundance and dearth , the intention
seems to be, "Death by starvation in Palestine is better than a livelihood in
al-jazirah."
409. Qays and Kalb for Yemen) were the two parties into which the Bedouins
of al-jazirah were divided.
410. His full name is given in Ibn al-Athir, VI, 179.
411. The verbs in this line and the next are in the feminine . They must be
understood as addressed to something feminine, such as yd nafsi, "O my soul."
Ed. Cairo incorrectly vocalizes the verb in the second line as turhibunf ("you
(m. sg.) do not frighten me"), which is metrically impossible . The vocalization
of ed. Leiden (turhibinni, second energetic mood) is correct.
1845)
rob The War between Brothers

Cease hoping412 with [thoughts of) "it might be" and "would
that it were."
He and his companions then attacked. He fought fiercely, but
the army held firm against them, and there was great slaughter
among the Zawagil. Then the Abna' made attacks, killing
and wounding in each of them. Most of the killing and bravery
in that charge were the work of Kathir b. Qadirah, Abu al-Fil,
and Dawud b. Musa b. i sa al-Khurisini. The Zawagil were
defeated. Their line of defense that day had been led by Nasr
b. Shabath, 'Amr lb. 'Abd al-'Aziz) al-Sulami, and al-'Abbas
b. Zufar lal-Kilabi) 413
18461
In this year, 'Abd al-Malik b. $alih died.414

In this year, Muhammad b. Hirun was deposed and made to
swear allegiance to his brother, Abdallah al-Ma'mun, in
Baghdad.
The Abortive Coup of al-Husayn b. 'Ali b. ìsa b.
Mahan against al-Amin in Baghdad
In this year, Muhammad b. Hirun was imprisoned in the Palace
of Abu Ja'far with Umm Ja'far, the daughter of Ja'far b. Abi
Ja'far.4ls A report of the reason for this follows.
According to Dawud b. Sulayman: After the death of 'Abd
al-Malik b. $alih at al-Raqqah, al-Husayn b. 'All b. isa b.
Mahan summoned the army. He put the foot soldiers into boats
and had the horsemen mount. He gave them gifts; those who
were weak he strengthened and mounted on horses, until he
brought them out of the territory of al-Jazirah. This was in the
year 196.
Ahmad b. 'Abdallah mentioned that he was one of those

present in al-Jazirah with 'Abd al-Malik when al-Husayn
b. 'Ali led them back and that this was in Rajab of 196.416
41 z. The reading of ed. Cairo (tamanni) is superior to the conjecture of ed.
Leiden Itahanni, "bending, being compassionate").
413. Full names from Ibn al -Athir, VI, 179.
414. Cf. Ya'qubi, II, 534, on the anarchy in Syria.
415. Parallels : Ya'qubi, 11, 534; Ibn al-Athir, VI, 179- 8o; Fragmenta, 3z8-3o.
416. I.e., between March 18 and April 16, 81 z.
The Events of the Year 196 1o9
He mentioned that the Abnd' and people of Baghdad met

al-Husayn with honor and exaltation . They erected tents for
him,417 and the commanders , chiefs, and nobles (ashrdf) went
out to meet him. He entered his home in the highest honor and
making a very fine figure.
In the middle of the night, Muhammad sent to him, commanding him to ride to him . Al-Husayn said to the messenger,
"By God, I am not a singer, an evening companion, or a jester.
I have not taken charge of any province for him, nor have I
collected money for him. Why does he want me at this hour?
Go away! When it is morning, I will come early to him, God
willing." The messenger went away. In the morning, al-Husayn
went to Bib al-Jisr.418 Troops gathered around him, and he
ordered that the gate leading out to the Palace of 'Abdallih419
b. 'Ali should be locked, along with the gate of the Market of
Yahyi.420 He said, "Men of the Abnd , God's caliphate gives
no license for arrogant behavior, nor do His favors consort with
insolence and pride. Muhammad wants to corrupt the usages
of your religion . He would violate [ the terms of ) your oath of
allegiance, break up your unity, and transfer your strength to
others. Only yesterday, he was the master of the Zawdgil !
By God, if his term lasts long and he regains strength , the unwholesome consequences of this will return upon you, and the
harm and adversity he causes to your dynasty (dawlah) and
regime (da'wah) will become evident . Cut off his influence,
before he cuts off yours! Bring down his strength, before he
brings down yours! By God, none of you has aided him but that
he has been abandoned, and no one has protected him but that
he has been killed. No one finds indulgence with God, nor does
417. Ed. Leiden, Glossanum, cox, suggests that the phrase darabu lahu
al-gibdb may mean "they decorated the squares in his honor with garlands
and wreaths," or "they set up a triumphal arch for him."
418. Gabrieli, on the basis of other indications of location in the passage,
locates this Bib al-Jisr (Bridge Gate) at the end of the second or main bridge over
the Tigris. See "La successione di Hirun ar-Rabid," 374 (note 3 1y but cf. note 32.6
earlier.
419. Corrected from the manuscript reading 'Ubaydallah by the editor of
ed. Leiden, who suggests that this is the Palace of Abdallih b. All b. 'lsa
b. Mahan. See ed. Leiden, Addenda, occLxv.
420. On the Market of Yal?ya (Suq Yahyd), see Le Strange, Baghdad, 199-tot.
1 8471
1 io The War between Brothers

God have regard for him , if he violates his promises and breaks
his oaths."
Then he ordered the people to cross the bridge. They crossed
it and came to the Khurasan Gate Road.421 [Meanwhile, the
people of] al-Harbiyyah422 and the people of the suburbs near
the Syrian Gate, (al-Anbar Gate, and the bank of the $arat Canal
near al-Kufah Gate]42a gathered. Some of Muhammad's horsemen-Bedouin Arabs and others-hurried to (fight] al-Husayn
b. Ali. They fought fiercely for part of the day. Al-Husayn
ordered his commanders and close companions who were with
him to dismount. They dismounted to fight their foe with
swords and spears, fighting with true valor, and pushing them
back until they dispersed from the gate of al-Khuld [Palace].
[848]
On Sunday, the i ith of Rajab, 196 (March z8, 81 z), al-Husayn

b. Àli declared Muhammad to be deposed and received the
oath of allegiance for Àbdallah al-Ma'mun from the morning
of Monday until the evening. On Tuesday, after the battle
between al-Husayn and the forces of Muhammad, al= Abbas b.
Musa b. Isa al-Hashimi went early to Muhammad and seized
him. He went in to him and forced him to leave al-Khuld Palace
for the Palace of Abu Ja 'far. There he imprisoned him until
the time of the midday prayer. Then al-Abbas b. Musa b. Isa
seized Umm Ja`far and ordered her to leave her palace for the
City of Abu Ja`far424 She refused; so he summoned a chair for
her and ordered her to sit on it. He lay about her head with a
whip, abused her, and spoke coarsely to her; so she sat in it.
Then he gave orders concerning her and she was taken into the
city, [to be) with her son and her (other) children.
The next day, the men demanded their pay (arzaq) from alHusayn b. Àli and became unruly. Muhammad b. Abi Khalid
stood up at the Syrian Gate and said, "Men! By God, I do not
know why al-Husayn b. All is acting as if he were our corn421. That is, the road near the Khurisin Gate of the Round City. See
Kennedy, Early Abbasid Caliphate, 144.
42.2.. Al- Harbiyyah quarter was located to the northwest of the Round
City, beyond the Syrian Gate. It was populated mainly by people who had
accompanied the Abbasids from Khurasan. See Le Strange , Baghdad, 1o7ff.
424. That is, the Round City of Abu Ja'far al -Mangur.
111
mander and taking charge of this affair instead of us. He is not

the oldest among us, nor the one among us with the greatest
claim to honor, nor the highest among us in rank . Among us
there are those who will not accept base action and will not be
led by deception. I am the first of you to break his compact. I
openly rebuke him and condemn his action . Whoever thinks as
I do, let him stand aside with me."
Asad al-Harbi stood up and said , "People of al-Harbiyyah, this
is a day of great consequence . You have been asleep, and your
sleep has lasted a long time . You have lagged behind, and others
have been given precedence over you . Some people have taken
the position that Muhammad should be deposed and imprisoned; as for you, go and take the position that he should be
released and set free."
Then came an aged shaykh on a horse, one of the "abstainers. i425 He shouted to the men to be quiet , and they did
so. He said, "Men, are you assailing Muhammad because he
has cut off your pay ?" "No," they said. "Has he fallen short,"
he said "in what is due to any of you, or your chiefs, or your
eminent men?" "We know of no such case," they said. "Has
he removed any of your leaders ?" he said. "God forbid that he
should have done that !" "Then why have you abandoned him,"
he said, "and helped his enemy oppress him and take him
captive? I swear to God, never have people killed their caliph
but God has set upon them the power of the slaying sword
and violent death . Arise and defend your caliph. Fight against
whoever wants to depose and murder him."
[The troops from] al-Harbiyyah arose, and with them arose

most of the people of the suburbs, with drawn swords 426 and
42.5. Abna' al-kaffiyyah ( the original, unamended Leiden reading, which is
recommended in Addenda, DCCLXV) is explained thus in ed. Leiden, Glossarium,
couv: "In Iraq in Umayyad times, those who, although dissatisfied with the
death of 'Uthman, refrained from taking up arms, saying ..., 'Better that you
should be Abdallah the slain than 'Abdallah the murderer,' were called ahl
al-kaff. In Khurisin, this name was given to those who dedicated themselves
and their possessions to the cause of the house of the Prophet .... In Tabari,
III, 848, they are called al-kaffiyyah, which seems to refer to abstaining from
stipends-i.e., that they would accept no stipends ." Ed. Cairo prefers Guyard's
original emendation: abnd ' al-kifdyah, "men of capability , skill, or intelligence."
42.6. Reading mushahhardt , with ed. Cairo, rather than ed. Leiden's
mushtahardt, "holiday garments."
( 8491
112.
good equipment . They fought fiercely against al-Husayn b. All

and his forces from mid -morning until the rays of the sun grew
weak, inflicting many wounds upon his forces . Al-Husayn b.
All was taken prisoner. Asad al-Harbi went in to Muhammad,
broke his fetters, and seated him in the caliph 's seat. Muhammad
noticed some men who were not wearing military or army
clothing and who were not carrying weapons; he gave them
orders, and they took what they needed from the weapons that
were in the storerooms . He made them promises and raised
their hopes , as a result the rabble (ghawghd') looted many
weapons, silken goods, and other things . Al-Husayn b. All
was brought, and Muhammad rebuked him for his disobedience, saying, "Did I not advance your father over people? Did I
not give him charge of cavalry troops and fill his hand with
money? Did I not give you positions of honor among the people
of Khurisan and raise your ranks above those of other commanders? " "Yes," he replied . "Then how have I deserved your
repudiating obedience to me," he asked, "your inciting the
people against me, and your urging them to fight me?" AlHusayn said, "I trust the pardon of the Commander of the
Faithful and hope for his forgiveness and favor ." (Muhammad)
said, "The Commander of the Faithful hereby does so for you
and puts you in charge of avenging yourself427 and the slain
members of your family." He then called for a robe of honor for
him and put it on him. He gave him mounts, commanded him
to go to Hulwin, and put him in charge of whatever was beyond
its pass.
(850) According to Ùthman b. Said al-TAI, who said: I used

to enjoy special favor with al-Husayn b. Àli. After Muhammad
pardoned him and restored to him his command and rank, I
crossed over to him along with the well -wishers. I found him
standing at Bib al-Jisr. I congratulated him and wished him
well. Then I said to him , "You have become master of the two
armies and the confidant of the Commander of the Faithful. Be
thankful for the pardon and forgiveness !" Then I jested and
joked with him. I recited some verses to him, saying:
07. Perhaps one should read, "avenging your father," as in Fragmenta, 319,
and Ibn al-lawzi I Leiden notej.

They slew him when his perfection had become complete,
and he had become renowned for generosity and nobility.
He was bright faced, as if the full moon were the form of his
face,
when he came walking in a coat of mail.
When the coward's soul was sick with fear and recoiled,
he marched forward, with a Mashrifi sword of Indian steel.
He was grave in the council chamber, but impetuous in the fray:
often turning back to fight the foe, not speaking in excess.
Then avenge yourself upon the enemy, for they
intentionally have assailed you with a foul and ignoble deed.
He laughed and said, "How eager I am for that, if time helps
me, and if I am aided by conquest and victory!" Then he halted
at the foot of Bib al-Jisr.428 He fled with a group of his servants
and mawdli. Muhammad summoned troops, and they rode in
pursuit of him. They overtook him at the Mosque of Kawthar.
When he saw the horsemen, he dismounted and tied his horse.
He prayed two prostrations and placed himself in a state of
dedication 429 Then he encountered them, charging at them,
driving them back with each charge, and killing some of them.
Then his horse stumbled and he fell off. The people hastened
to strike him with spears and swords, and they took his head.
Concerning this, All b. Jabalah (some say al-Khurayml) said: 430
Yea, may God assail those who disbelieved in Him,
and took" the head of Husayn al-Harthami.
In him they brought down a firm spear (of a man1,
with a Yemeni sword and Rudayni spear.
4z8. The fuller text in lbn al-Athir, VI, 181 , is probably original and may have
been shortened in the Tabari manuscript by a copyist 's error (homoioteleuton):
"People were congratulating him. When the people departed from him, he cut
the bridge and fled."
429. The Arabic taharrama can mean either to assume the simple garment
(ihrdm ) of a pilgrim, or to pronounce the words Alldhu akbar ("God is most
great!"). The latter seems appropriate here as a preparation for death.
430. Ali b. Jabalah al-Akawwak (160/776 -213/828 ) was a poet of

Khurisinian origins active in Baghdad. See Sezgin, GAS, 11, 572- 74i E12 s.v.
al-'Akawwak (Blachtre). On al-Khuraymi (corrected from manuscript
al-Khuzaymi), see note 462.
431. The translation follows ed . Cairo, fdzu, rather than ed. Leiden, fadaw
("they ransomed").
185'1
114
In opposition to right he expected honor and authority,

but his desire brought him only the boot of Hunayn to
wear.432
It has been said: When Muhammad pardoned al-Husayn, he

appointed him vizier and gave him his ring.
Al-Husayn b. Àli b. 'Isa b. Mahan was killed on the middle
day of Rajab of this year, 433 in the Mosque of Kawthar, one
farsakh from Baghdad on the road to Nahr Bin 434 Allegiance
was renewed to Muhammad on Friday, the x 6th of Rajab of this
year (April 2, 812). Al-Husayn's imprisonment of Muhammad
in the Palace of Abu Ja'far had lasted two days. During the
night in which Husayn b. Àli was killed, al-Fadl b. al-Rabi'
fled.
The Death of Muhammad b. Yazid al-Muhallabi

and Tahir's Entry into al-Ahwaz
During this year, Tahir b. al-Husayn, when Harthamah had come
to him, went from Hulwan to al-Ahwaz and killed Muhammad's
governor of the city, Muhammad b. Yaid al-Muhallabi 435 This
happened after Tahir sent armies ahead of himself toward the
city, and before he himself set out toward him to fight him. A
report of this follows.
18521 According to Yazid b. al-Harith, who said: After Tahir had
encamped at Shalashan, he dispatched al-Husayn b. Ùmar
al-Rustumi to al-Ahwaz. He commanded him to travel at a
moderate pace: he was not to travel without sending out scout432. "Coming back wearing the boots of Hunayn " was a proverbial expression
for coming back empty-handed or not achieving one's hopes . The source of the
proverb is explained in Lane, Lexicon, 11, 770.
433. Le., the fifteenth day of the month , April 1, 812.

434. The Bin Canal (Nahr Bin ) was a subsidiary canal east of Baghdad . It left
the main Nahrawan Canal a short distance above the town of Nahrawan and
flowed into the Tigris about 2 farsakhs below Baghdad. Sec Le Strange, Baghdad,
174-76.
435. Parallels: Ya'qubi, 11, 534, Ibn al-Athir, VI, iSi-83; Fragmenta, 330. On
the Muhallabi family, to which the governor Muhammad b. Yaiid b. Hatim b.
Qabigah b. al-Muhallab belonged , and its importance among the Azd tribesmen
of al-Bagrah, see Kennedy, Early Abbasid Caliphate, 82-83 ; Crone, Slaves on
Horses, 135.
11
ing parties, and he was to encamp only in a secure location,

where he could feel safe about his forces . After al-Husayn had
set out, Tahir's spies came and informed him that Muhammad
b. Yazid al-Muhallabi, Muhammad's governor of al-Ahwaz,
had set out with a large host, intending to encamp at Junday
Sabur,436 which was the boundary between (the provinces of]
al-Ahwaz and al-Jabal, to protect al-Ahwaz and ward off any
of Tahir's forces who wanted to enter it . They said that he
was with a numerous and powerful force . 'whir summoned a
number of his companions, including Muhammad b. Talut,
Muhammad b. al- Ala ', al-'Abbas b. Bukharakhudhah, alHarith b. Hisham, Dawud b. Musa, and Hadi b. Hafq. He ordered
them to travel quickly, until their foremost forces made contact
with the rearmost forces of al-Husayn b . Ùmar al-Rustumi. If
he needed reinforcement, they were to reinforce him; if an army
encountered him, they would back him up.
Tahir sent out these armies, but no one encountered them
until they were close to al-Ahwaz . Word of them reached
Muhammad b. Yazid. He reviewed his forces, strengthened
those of them who were weak, and mounted the foot soldiers
on mules. He advanced and encamped at the market of Àskar
Mukram,437 setting the inhabited area and the water behind his
back. Tahir became fearful that (Muhammad ) would hasten
toward his forces; so he reinforced them with Quraysh b . Shibl,
and he himself set out until he was close to them . He dispatched
al-Hasan b. Àli al-Ma'muni and commanded him to join up
with Quraysh b. Shibl and al-Husayn b. Ùmar al-Rustumi.
These armies traveled until they drew close to Muhammad b.
Yazid at Àskar Mukram. Muhammad gathered his forces and
said, "What do you think best ? Should I delay fighting and put
off the encounter with enemy, or should I fight it out with
them, regardless of whether it is to my advantage or against it?
436. Junday S3bur, or Jundi Shipiir, about seventy miles north of al-Ahwiz,
was an important city. Under the Sasanians, it had been the capital of Khuzistin
province and was famous for its medical school . See Le Strange, Lands, 238, 247;
Els S.V. Gondeshipur (Huart(.
437. The town of 'Askar Mukram, on the Masrugin Canal in Khdzistin, was
about halfway between al-Ahwaz and Junday Sabur . See Le Strange, Lands, 233,
:36-37, =44 246-47; Ell s.v. (Streck(.
18531

By God, I do not think that I should go back [to the Commander
of the Faithful or leave al -Ahwaz." They said to him, "The best
plan is for you to return ] to al-Ahwaz, fortify yourself there,
and avoid fighting Tahir. You should send to al-Basrah and
enroll troops there, summoning an army from those of your
tribesmen over whom you have authority and who have sworn
allegiance to you ."a3s He accepted their advice. His men followed
him, and he turned back until he came to Suq al-Ahw5z.439
Tahir commanded Quraysh b. Shibl to follow him and deal
quickly with him, before he could fortify himself in Suq alAhwaz. He commanded al-Hasan b . Àli al-Ma'muni and
al-Husayn b. ` Umar al-Rustumi to travel on the heels of
(Quraysh); if he needed their help, they were to help him.
Quraysh b. Shibl closely followed Muhammad b. Yazid: whenever Muhammad b. Yazid departed from a village, Quraysh
encamped in it, until they came to Suq al-Ahwaz . Muhammad
b. Yazid arrived at the city first and entered it. He relied on the
inhabited area for support, setting it to his rear ; he mustered his
forces and resolved to fight the enemy . He called for money,
and it was poured out before him. He said to his companions,
"Whoever among you wants reward and rank , let him show me
his mettle ." Quraysh b. Shibl advanced until he was close to
him and said to his companions, "Remain in your position and
your battle lines. Let most of your fighting with them be done
while you are on foot . Fight them with energy and strength."
There was not one of his men who did not gather for himself as
many stones as he could. Before Muhammad b. Yazid could
pass over toward them, they weakened his men with stones
and inflicted many injuries on them with arrows. A group of
Muhammad b. Yazid's forces came over . Quraysh ordered his
forces to dismount to fight them, and they did so, fighting them
fiercely, until they went back, retreating one group after the
438. The translation of the three preceding sentences follows the Cairo text,
which is clearly superior to that of ed. Leiden , with the exception of one word
(tughadiya, "hasten," sc. to fight), where I prefer the Leiden reading (nu adiya,
"we should avoid," sc. fighting). The bracketed words are not found in ed.
Leiden. The Cairo text itself may contain corruptions.
439. Suq al -Ahwaz ("Market of al-Ahwaz " ( is the longer form of the name of
the city of al-Ahwaz . See Lc Strange, Lands, 23z.

other. Muhammad b. Yazid turned to a group of his mawdlf
who were with him and said, "What do you think best?" They
said, "Regarding what? " He said, "I see that those on my side
have been routed . I fear they will abandon me. I do not expect
them to return . I have decided to dismount and fight by myself,
until God decrees what He wants. Whoever of you wishes to
depart, let him depart. By God , I would rather that you survive
than that you perish and be destroyed !" They replied, "Then
we would be treating you unjustly, by God! You freed us from
slavery, raised us up from humiliation, enriched us after we
were poor-and then we abandon you in this condition! No, we
will advance before you and die beside the stirrup of your horse.
May God curse this world and life after your death!" Then they
dismounted, hamstrung their horses, and attacked Quraysh's
forces fiercely, killing many of them, and crushing their heads
with rocks and other things . But one of 'whir's men reached
Muhammad b. Yazid, struck him with a spear, and felled him.
The men rushed to strike him and thrust at him, until they
killed him.
Lamenting the death of Muhammad b. Yazid, one of the
people of al-Bagrah said:
Whoever tastes slumber 's savor of joy-
as for me, sleeplessness has pressed me hard.

A generous man of right action has passed away , I have lost, in
him,
my heart and my hearing, and my eyes have overwhelmed
me (with tears].
He was succor in time of drought:
and now the spring rainclouds have passed away.
Al-'Uyayni44O was faithful to the imam:
the blow of the ridged, iridescent one44' did not frighten
him.
He would have assailed time 's vicissitude with his skill,
were it not that mankind is subject to the Decree.
440. i.e., al-Muhallabi (Leiden note.

441. I.e., the sword: a well-tempered sword had ridges in the metal of its blade
and an iridescence.
18 541

Then depart praised ; for everyone with an allotted term of life
strives for what you strove for at the end of life.
A Muhallabi clansman who was wounded many times in the
battle and whose hand was cut off said:442
1 8551
I reproached myself only that I was incapable

of agility, and that I had been weakened by wounds.
Had my two hands been sound, I would have fought to defend
him,
and I would have warded off from him 'j whir's accursed one.
He was a hero never seen to abandon the sword in the fray,
when he entered battle with its dust and earned fame aa3
According to al-Haytham b. Àdi, who said: When Ibn Abi
'Uyaynah444 went before Tahir, he recited to him his poem
[that begins with the verse]:
He whom a country delights does not depart
from it, but he whom it displeases does not abide.
Finally, he came to his verse:
My thought was grieved only because of one thing
concealed in the breast from speech.
Tahir smiled and said, "By God, what grieved you regarding
him grieved me also, and what pained you pained me. I disliked
what happened, but death will occur and destiny will descend.
Ties of kindred are inevitably cut and one becomes estranged
from relatives for the sake of upholding the caliphate and performing the duty of obedience." We supposed that he was
referring to Muhammad b. Yazid b. Hatim.
442. Parallel: Ibn al-Athir, VI, 182.
443. Literally, "and became known by a by-name."

444 Two poets, brothers from the al - Muhailabi family, both sometimes
called simply "Ibn Abi 'Uyaynah," were active at this time, and the poem
sometimes is attributed to one and sometimes to the other. The elder was
Abu la'far Abdallih b. Muhammad b. Abi 'Uyaynah b. al-Muhallab b. Abi
$ufrahj the younger was Abu al -Minhal Abu 'Uyaynah b. Muhammad b. Abi
'Uyaynah . The poem can be found in Aghani, XVIII, 17 (ed. Cairo, 7742).
Its theme is disappointment over kinsmen who do not maintain family
solidarity-thus its appropriateness to the present context. See also Sezgin, GAS,
11, 605-6.

According to Ùmar b . Asad, who said: Tahir established
himself at al-Ahwiz after he had killed Muhammad b. Yazid b.
Hatim 445 He sent out his agents into its districts and took
charge of al-Yamimah,"6 al-Bahrayn, and Ùman-what was
adjacent to al-Ahwiz and what was adjacent to the district of
al-Bagrah . Then he turned inland, heading toward Wasit.447 At
that time, al-Sindi b. Yahya al-Harashi and al-Haytham, the
deputy of Khuzaymah b. Khazim, were in the city . The garrisons
and agents began to collapse, garrison by garrison, and agent
by agent. As soon as Tahir approached them, they left their
districts and fled from them, until Tahir was close to Wasit.
AI-Sindi b . Yahya and al -Haytham b. Shu'bah summoned their
forces, gathered them to themselves, and were about to fight.
Al-Haytham b. Shu'bah ordered the master of his horses to
saddle his horses for him. So the man brought him a horse, but
al-Haytham kept shifting his eyes from one horse to anotherthere were a number of them before him. The master of horses
saw the disturbance and fear in his face . "If you are going to
flee," he said, "this is the one for you . She gallops farther and
is stronger for traveling ." Al-Haytham laughed and said, `Bring
the escape horse here! It is Phir; there is no shame for us in
fleeing from him!" So both of them left Wasit and fled.
Tihir entered Wisit . He became fearful that al-Haytham and
al-Sindi would reach Fam al -$ilh448 before him and fortify
themselves there . So he dispatched Muhammad b. Talut and
commanded him to reach Fam al-$ilh before the two and prevent them from entering it, if they tried . He also dispatched
one of his commanders, a man called Ahmad b. al-Muhallab,
toward al -KUfah, which was then being governed by al Àbbas
b. Musa al -Hadi . When the report about Ahmad b . al-Muhallab
reached al=Abbas, he threw off his allegiance to Muhammad
and wrote to Tahir that he would obey and swear allegiance to
445. Parallels: ibn al-Athir, VI, 183-84; Fragmenta, 330.

446. Al-Yamimah was a part of the Najd area in central Arabia. See Yaqut,
Mu jam, s.v.
447. Wisit was a major city on the lower Tigris. It was called "Wisil"
(central, middle) because it was roughly equidistant from Baghdad, al-KUfah,
and al-Bagrah. See Le Strange, Lands, 39.
448. Fam al-$ilb ("Mouth of the $ilb Canal") was a town seven farsakhs
1z6 miles) upstream from Wisit. See Le Strange, Lands, 38.
18561
18 571
al-Ma'mun . Tahir's horsemen encamped at Fam al-Nil,449 and

Tahir took control of everything between Wasit and al-Kufah.
Al-Mansur b. al-Mahdi , who was Muhammad 's governor of
al-Basrah, wrote to T whir announcing his obedience. Tahir
moved on and encamped at Tarnaya .450 He stayed there for
two days, but did not think it a suitable location for the army.
He ordered a floating bridge, and it was thrown across the river.
He secured his camp with a trench, and he sent his letters of
appointment to the governors. Al-Mansur b. al-Mahdi in alBasrah, al-Àbbas b. Musa al-Hadi in al-Kufah, and al-Muttalib
b. 'Abdallah b. Malik in al-Mawsil swore allegiance to alMa'mun and cast off their allegiance to Muhammad in Rajab
of the year 196.45i Some have said that the man who was
governing al-Kufah for Muhammad when Tahir arrived was
al-Fadl b . al-Abbas b. Musa b. Isa . After the men I have
just mentioned wrote to Tahir announcing their allegiance to
al-Ma'mun and their repudiation of Muhammad , Tahir confirmed them over their districts . He appointed Dawud b. Isa
b. Musa b. Muhammad b. Àli al -Hashimi to govern Mecca
and Medina, and Yazid b. Jarir al -Bajali to govern Yemen, and
he dispatched al-Harith b. Hisham and Dawud b. Musa to Qasr
Ibn Hubayrah.452
Tahir Takes al-Mada 'in and Marches toward Sarsar

In this year, Tahir b. al-Husayn took al-Mada'in453 from the
forces of Muhammad jal-Aminj . From there he went toward
449 Fam al-Nil ("Mouth of the Nil Canal "), where the Nil Canal flowed
into the Tigris, was a few miles above Fam al-5ilb. See Le Strange, Lands, 71-73.
450. The location and vocalization are unknown . The manuscript may be
corrupt. Ibn al-Jawzi and Ibn al-Athir read "at Jarjaraya," which is on the Tigris
River about halfway between Wasil and Baghdad.
451. That is, between March 18 and April 16, Sri . Ya'qubi, II, 534, dates
Tahir's entry into Wasil on 3 Rajab 196.
45z. Qasr Ibn Hubayrah was located just east of the Sura branch of the
Euphrates River, on the main road halfway between Baghdad and al-Kufah.
Under the name al-Hashimiyyah, which never succeeded in displacing the
original name, the town had served briefly as the first capital of the 'Abbssids
in Iraq . See Le Strange, Lands, 7o-71 ; E12 s.v. Kasr ibn Hubayrah (Lessner).
453 Al -Mada'in ("the cities," so named because it consisted of a number
of separate towns linked by a floating bridge across the Tigris ) was the former
Sasanian winter capital about io miles south of Baghdad . See E12 s.v. (Streck).

$arsar,454 constructed a floating bridge, and proceeded to $arsar.
A report of the reason for his entering al-Madi'in and going
to $arsar follows.
It has been mentioned: After 'J whir had sent al-Harith b.
Hishim and Dawud b. Musa to Qasr Ibn Hubayrah, and after
word had reached Muhammad that his governor in al-KUfah
had cast off allegiance to him and had sworn allegiance to alMa'mun, Muhammad dispatched the commander Muhammad
b. Sulayman and Muhammad b. Hammed al-Barbari 455 He
commanded them to attack al-Harith and Diwud by night at
Qasr (Ibn Hubayrahl. They were told, "If you follow the main
road, it will not escape their notice; instead, take the shortest
route to Fam al-jami ;456 which is the site of a market and a
camp. Encamp there, and make a night attack upon them, if
you want to do that, for you will be near enough to them." So
the two of them sent the foot soldiers from al-Yasiriyyah457 to
Fam al-Jami'. Word of this reached al-Harith and Dawud. They
rode with a detachment of horsemen and prepared to deal with
the foot soldiers. They crossed over to them by a ford in the
Suri ,458 beside which they had encamped, and inflicted a
heavy blow on them. Tahir dispatched Muhammad b. Ziyad
and Nusayr b. al-Khattab to reinforce al-Harith and Diwud.
The armies assembled at al-jami' and marched until they
encountered Muhammad b. Sulayman and Muhammad b.
454 $arsar, on the canal of the some name, which joined the Tigris a few
miles above al-Madg 'in, was only 5 miles south of Baghdad, on the main
north-south road to al-Knfah. See Le Strange, Lands, 32, ;5, 67.
455. Mubammad 's father, Hammed al-Barbari ("the Berber" or "the Nubian"),
had been a slave and mawid of the caliph. He had been freed by al-Rashid at the
opening of his reign. See Ya'qubi , 11, 498-99; Crone, Slaves on Horses, 19r.
456. Location uncertain: Fam al-jami' (the mouth of the Jimi' canal)
is perhaps to be connected with the town of al-Hillah, sometimes called
al-jimi'ayn (the Two Mosques), on the east branch of the Euphrates, south of
Qasr Ibn Hubayrah. The road to al-Hillah passed east of Qasr Ibn Hubayrah.
See Le Strange, Lands, 71, Gabrieli, "La successione di Hiram ar-Raild," 376
n. z.
457. Al-Yisiriyyah, on the 'Isi Canal z miles west of Baghdad, was considered either the westernmost quarter of the city or a separate village. See Le
Strange, Baghdad, 74, 76, 151-5z.
458. That is, the Sera (eastern) branch of the Euphrates. See Le Strange , Lands,
70.
( 8581
i zz The War between Brothers

Hammad between the Durgil Canal4s9 and al-Jami'. The two
sides fought each other fiercely . The forces from Baghdad were
defeated. Muhammad b. Sulayman fled and reached the village
of Shahi.460 He crossed the Euphrates and took the desert road
to al-Anbar.461 Muhammad b. Hammad returned to Baghdad.
Concerning this, Abu Ya'qub al-Khuraymi462 said:
The two of them transgressed with breach of promise, that they

might split thereby
the rock of truth; so they (themselves) were broken, with
scattered host.
A lean one, 0 Ibn al-Barbari, allowed us to escapea horse that goes forth for a long march and finds the way.
According to Yazid b. al-Harith: When Muhammad b. Hammad
al-Barbari entered Baghdad, Muhammad the Deposed sent alFadl b. Musa b. Isa al-Hashimi to al-Kufah and appointed him
governor of it. He joined to him Abu al-Salasil, lyas al-Hirabi,
and Jumhur al-Najjari and commanded him to travel quickly.
Al-Fadl set out. After he crossed the Isa Canal,463 his horse
stumbled and fell . He therefore switched from it to another,
regarding it as an evil omen, and said, "0 God, I ask you for
blessing on this journey !" Word of this reached Tahir, and he
sent Muhammad b. al-'Ala' and wrote to al-Harith b. Hisharn
and Dawud b. Musa that they should obey him. Muhammad b.
459 For the Durgil for Dargix) Canal, see Le Strange, Lands, 8o.
460. Yiqut, with some uncertainly, places Shahi near al-Qidisiyyah, which
was west of al-Kufah on the road to Mecca . The text here implies a location on
the east side of the Euphrates.
46t. Al-Anbar, on the left bank of the Euphrates, was about 1z farsakhs (44.6
miles) west of Baghdad. It was an important crossing point on the Euphrates
near the northernmost navigable canal connecting the Euphrates with the
Tigris. See E12 S.V. (Streck).
46x. Abu Ya'qub Ishaq b. Hassan b. Quhi al-Khuraymi was a poet of Sogdian
origin who settled in Iraq and became a mawld of the Khuraym family. A
eulogist of al-Rashid and the Barmakids, he supported al-Amin in the civil war
and died ca. 114 /829. See GAL, S 1, 111-12; Sezgin, GAS, It, 55o-51, E12 S.V.
Abu Ya'giib al-Khuraymi ( Pellat ). His poems have been collected and edited
by Ali Jawad al-Tihir and Muhammad Jabber al -Mu'aybid, Diwdn alKhuraymi (Beirut, 1971). The following poem is not included in their collection.
463. The 'isi Canal flowed in a semicircle around the southern limits of
Baghdad. See Le Strange, Baghdad, 49-56.

al-'Al's' encountered al-Fadl at Qaryat al-A'rab.464 Al-Fadl
sent word to him, saying, "I will heed and obey Tahir. My
departure was merely a deception on my part upon Muhammad
Jal-Amino; so leave me free to go to (Tahir)." Muhammad (b. al'Ala'J said to him, "I do not know of what you are speaking;
I neither accept it nor reject it. If you want the commander
Tahir, turn around and take the easiest and most direct way."
So he went back. Muhammad Jb. al-Ala'J said to his companions, "Be careful, for I fear this man's trickery." Thinking
that Muhammad b. al-Ala' felt himself safe from him, alFadl without delay cried out, "God is most great ! i46s However,
he found Muhammad ready and prepared. They fought very
fiercely. Al-Fadl's horse fell, but Abu al-Salasil defended him
until he mounted, and he said, "I will mention this stand to
the Commander of the Faithful." The forces of Muhammad b.
al- Ala' attacked those of al-Fa1 and defeated them: they
continued killing them all the way to Kutha.466 Ismail b.
Muhammad al-Qurashi and Jumhur al-Najjari were taken
prisoner in that battle.
Tahir headed toward al-Mada'in, where there was a large
force of Muhammad's cavalry under al-Barmaki, who had
fortified himself there and was receiving reinforcements, gifts,
and robes of honor from Muhammad every day.467 When TAhir
had drawn near to al-Mada'in, but was still two farsakhs
away, he dismounted, prayed two prostration, and added many
extra prayers to God, saying, "0 God, we ask for help, as Thou
didst help the Muslims at the Battle of al-Madi'in. ,468 He
dispatched al-Hasan b. All al-Ma'muni and Quraysh b. Shibl.
He dispatched al-Hadi b. Hafs in charge of his vanguard, and
464. Qaryat al-A'rib seems to be a proper name; however, it may simply
mean "the village of the Bedouin Arabs."
465. Allahu akbar, i.e., as the signal for an attack.

466. The town of Kuthi, on the canal of the same name, was located on the
main north-south road from Baghdad to al-Kufah , about 35 miles south of
Baghdad, and is miles north of Qa$r Ibn Hubayrah . See Le Strange, Lands,
68-69, E12 s.v. (Plessner).
467. Parallel : Ibn al-Athit, VI, 184.
468. That is, the battle in which the capital of the Sasanian Empire fell to
Muslim forces led by Sa'd b. Abi Waggi$ in $afar i6 (March 637 ). See Ell s.v.
al-Madi'in (Streck).
(8591

he marched. When al-Barmaki's forces heard the sound of his
drums, they saddled the horses . They began to draw up their
ranks and make those in the forefront of the men join those in
the rear. Al-Barmaki began setting the ranks into good order;
but as soon as he set a line in order, it would break up and fall
into disorder. "0 God," he said, "we take refuge in Thee from
desertion!" Then he turned to the commander of his rear and
said, "Let the men go, for I see an army that is worthless." So
they followed one another closely, heading toward Baghdad.
'jahir encamped at al-Mada 'in and sent Quraysh b. Shibl and
al-Àbbas b. Bukhirikhudhah ahead to al-Darzijan . 469 Ahmad
[86o] b. Said al-Harashi and Nasr b. Mansur b . Nasr b. Malik
were encamped at the Diyala River ,470 and they prevented
al-Barmaki's forces from crossing to Baghdad . Tahir advanced
until he reached al-Darzijan, opposite Ahmad [b. Said] and
Nasr b. Mansur. He had the foot soldiers go over to them.
Not much fighting took place between the two sides before
[al-Barmaki 's forces] were defeated . Tahir turned left, toward
the $arsar Canal, constructed a floating bridge , and encamped
there (sc. at $arsar).
The Governor of Mecca Casts off Allegiance
to al-Amin
In this year, Dawud b. 'Isa, the governor of Mecca and Medina,
cast off his allegiance to Muhammad , whose governor he was
for the two cities."" He swore allegiance to al-Ma 'mun and
received the oath of allegiance to him from the people. He wrote
announcing this to Tahir and al-Ma'mun . Then he himself
departed to go to al-Ma'mun. A report of how this happened
follows.
It has been mentioned: After the caliphate had devolved
upon al-Amin, he sent to Mecca and Medina Diwud b. Isa b.
Musa b. Muhammad b. 'Ali b. 'Abdallah b. 'Abbas and
469. Al-Darzijin was a large village located close to Baghdad on the west side
of the Tigris. See Yiqut, Mu'jam, s.v.
470. The Diyali River flowed into the Tigris from the east 3 miles below
Baghdad. See Le Strange, Lands, 59 - 60; EIa s.v. (Longrigg!.
471. Parallels : Ibn al-Athir, VI, 184 - 85; Fragmenta , 330-31.

removed al-Rashid's governor of Mecca, Muhammad b. 'Abd
al-Rahmin b. Muhammad al-Makhzumi , who had been responsible for public worship, the police (ahdath), and the administration of justice among the people . Muhammad ]b. 'Abd
al-Rahmin] was replaced in all of these things by Dawud b.
'Isi, save for the administration of justice , for al-Amin retained
(Muhammad b. 'Abd al-Rahmin) in the latter office. Diwad
resided as governor of Mecca and Medina on behalf of Muhammad
(al-Amin]. He led the pilgrimage in the years 193, 194, and
195. After the year 196 began, word reached him about
how 'Abdallih al-Ma'mun had deposed his brother and what
Tihir had done to Muhammad's commanders . Muhammad
had written to Diwad b. 'Isa, commanding him to cast off
allegiance to 'Abdallih al-Ma'mun and swear allegiance to
al-Amin's son, Musa. Muhammad sent for the two documents (861]
that al-Rashid had written and hung in the Ka'bah and took
them.472 After Muhammad had done this, Diwad assembled
the doorkeepers of the Ka'bah, the people of Quraysh, the
jurists, and the witnesses who had attested to the contents
of the two documents-Diwud himself had been one of them.
Diwud said, "You know the promise and covenant that alRashid received from us and from you at the Sacred House of
God, when we swore allegiance to his two sons, that you473
would be on the side of the wronged against the wrongdoer, the
injured against the injurer, and the betrayed against the betrayer.
Now we have seen, and you have seen too, how Muhammad has
initiated the wronging, injuring, and betrayal of his brothers
'Abdallih al-Ma'mun and al-Qasim al-Mu'taman. He has
deposed the two of them and has had allegiance sworn to his
infant son, a babe not yet weaned. He has disobediently land
wrongfully]"' had the two contracts removed from the Ka'bah
and has burned them with fire. I have decided to cast him off
471. The chronology is unclear. Ibn al-Athir, VI, i6z, places al-Arvin's action
in 194, before al-Ma'mun 's sending of Tihir to al-Rayy . In any case, Diwud's
anger over the destruction of the Meccan documents was not the immediate
cause of this change of allegiance. See Kimber, "Hirun al-Rashid 's Meccan
Settlement," 58473. Ed. Cairo: "we."
i 7.6 The War between Brothers

and swear allegiance to Abdallah al-Ma'mun as caliph,
because he has been wronged and injured ." The people of Mecca
said to him, "Our judgment is as your judgment . We will cast
him off with you." He set them a time-the midday prayerand sent a crier into the roads between the mountains of Mecca,
announcing, "To prayer! In congregation !" When the time for
the midday prayer came-it was Thursday,475 the 27th day of
Rajab r96-Dawud b . Isa came out ]of his residencel and led
the people in the midday prayer. The pulpit had been placed
for him between the Comer and the Standing Place 476 He
climbed up and sat on it . He gave orders for the dignitaries and
nobles (ashrdf) of the people, and they drew near to the pulpit.
Dawud was an eloquent preacher with a strong voice. The
people having assembled , he rose to preach, saying:
Praise be to God, the Possessor of dominion, who

gives dominion to whom He will, and withdraws dominion from whom He will; who exalts whom He will,
and abases whom He will ; in whose hand is the good;
]86z] and He is powerful over everything.477 I bear witness
that there is no god but God alone, who has no partner,
and who upholds justice; there is no god but He, the
Almighty, the Wise.478 And I bear witness that
Muhammad is His servant and His messenger, whom
He sent to bring the religion ]of Islam ], through whom
He sealed the prophets, and whom He made a mercy for
all beings.479 May God bless him among the ancients
and those of later times.
475. The 27th of Rajab (April r ;, 8r2) fell on a Tuesday, and the z9th fell on
Thursday. The numbers sab' (seven) and tis' (nine) are very similar in Arabic
script and are often confused. The correct reading is probably "Thursday, the
29th of Rajab" (April 15, 812).
476. That is, between the eastern comer (rukn ) of the Ka'bah's main facade,
where the Black Stone kissed by pilgrims is affixed to the building, and the
Standing Place (magam ) of Abraham, located in front of the main facade, which
also contains the door of the building. According to Qur 'an z: r z5 and 3:97,
the Ka'bah stands at the place where Abraham had once prayed . See von
Grunebaum, Muhammadan Festivals, r9.
477. Cf. Qur'an 3:2.6.
478. Ibid., 3:18.
479. Ibid ., z1:io7.

To proceed: People of Mecca, you are the root and the
branch, tribesmen and kin, partners in the blessing. To
your land have God's visitors480 come, and toward your
giblah48t the Muslims turn. You know the promise
and covenant that al-Rashid Hirun-may the mercy
and blessing of God be upon him-enjoined upon you
when he received the oath of allegiance to his two sons,
Muhammad and 'Abdallih, in your midst: that you
would help the wronged against the wronger, the injured
against the injurer, and the betrayed against the betrayer.
Now you have learned, and we have learned also, that
Muhammad b. Hirun has initiated wronging, injuring,
and betrayal. He has violated the conditions that he
voluntarily granted in the interior of the Sacred House.
Now it has become lawful for us and for you to depose
him from the caliphate and to transfer it to him who
has been wronged, injured, and betrayed. Behold, I
make you witnesses that I have cast off Muhammad b.
Hirun from the caliphate, even as I have cast off this
galansuwah"2 from my head.
He removed his qalansuwah from his head and threw it to one
of the servants at his feet. It was made of red striped Yemeni
cloth.' A black Hishimi galansuwah was brought, and he put
it on. Then he said: "I swear allegiance to the Servant of God
Àbdallih al-Ma'mun, the Commander of the Faithful, for
the caliphate! Arise to swear allegiance to your caliph!" A group
of dignitaries ascended the pulpit to him, one after the other,
swore to him the oath of allegiance to 'Abdallih al-Ma'mun
for the caliphate, and repudiated Muhammad (al-Amini. Then
480. That is, the participants in the annual pilgrimage , who are called
"visitors" (wafd ( of God.
481. The qiblah is the direction of the Ka'bah. Muslims face it during prayer.
482. The qalansuwah was a tall, conical hat, a symbol of high rank in
Sasanian Iraq, later wom by the Abbasid caliphs, their viziers, and judges. See
Dozy, Supplement, Il, 409, and Dictionnaire detaille des noms des vetements,
365-71 1 Sourdel, "Questions de ceremonial 'abbaside," 133-34; Morony, Iraq
after the Muslim Conquest, 186.
483. Burud hibarah musalsalah: Cf. Dozy, Dictionnaire detaillC des noms
des vetements, 133-36.
18631 he descended from the pulpit. The time for the midafternoon
prayer had arrived, so he led the people in worship and then sat
down at one end of the mosque . People began to swear the oath
of allegiance to him, one group after another . He would read to
them the document of allegiance, and they would clasp his
hand. He did this for several days. He also wrote to [his son,14s4
Sulayman b. Dawud b. Isa, who was his deputy in Medina,
commanding him to do with the people of Medina as he had
done with the people of Mecca-cast off Muhammad and swear
allegiance to Abdallah al-Ma'mun.
As soon as he received a (favorable) reply from Medina about
the swearing of allegiance Ito al-Ma'mun], Dawud, who was
in Mecca, set out-he and a group of his children -to go to
al-Ma'mun in Marw. He went by way of al-Basrah, Fars,
and Kirman . When he reached al-Ma'mun in Marw , he told
him how he had sworn allegiance to him and had cast off
Muhammad and how the people of Mecca and of Medina had
hastened to do the same . Al-Ma'mun was delighted by this.
He took the fact that the people of Mecca and Medina were the
first to swear allegiance to him as a good omen, and he wrote
them a gentle and amiable letter, promising them good things,
and raising their hopes. He ordered that a writ be drawn up
appointing Dawud to be in charge of Mecca , Medina, and
their districts-public worship, special exactions,485 and
taxes (jibayah). In addition, he was given the governorship
of Àkk.486 Three brigades jalwiyah) of troops were assigned
to him to deal with these. Al-Ma'mun wrote on his behalf
to al-Rayy authorizing a special grant (maunah ) of 500,000
dirhams.
Dawud b. Ìsa left in haste, journeying quickly, striving to

arrive in time for the pilgrimage . With him was his nephew,
al-Abbas b. Musa b. Ìsa b. Musa b. Muhammad b. Àli b.
Àbdallah b. al-Abbas. Al-Ma'mun had appointed a1= Abbas
484. The bracketed words are from ed . Cairo.

485. Ma dwin, p1. of ma 'unah, probably refers to levies for the police force.
Sahib al-ma'unah often means "chief of police." See Dozy, SuppMment, II, 191.
486. 'Akk was a tribe with territory in the Tihamah , the coastal plain of
Yemen . See Ell s.v. (Caskel).

b. Mini b. 'Isa to be in charge of the pilgrimage festival. He
and his uncle Diwud traveled and stayed at Baghdad as guests
of Tahir b. al-Husayn, who honored them, showed them favor,
and gave them generous support. He dispatched with the two
of them Yazid b. Jarir b. Yazid b. Khilid b. 'Abdallah al-Qasri,
whom Tahir had appointed to be governor of Yemen, and with
whom he sent a large body of horsemen . Yazid b. Jarir b. Yazid
b. Khilid b . 'Abdallah al-Qasri guaranteed them that he would
induce his family and tribesmen, the kings and nobles of the
people of Yemen, to cast off Muhammad and swear allegiance
to 'Abdallah al-Ma'mtin. They all traveled until they reached
Mecca. When the pilgrimage arrived , al-'Abbas b. Musa b.
'Isa led the people who came for the festival . After they had
completed the pilgrimage , al-'Abbas returned to Tahir b.
al-Husayn, who was besieging Muhammad . Diwud b. 'Isa
remained in his district of Mecca and Medina, and Yazid b.
Jarir went on to Yemen . He called on its people to cast off
Muhammad and swear allegiance to 'Abdallih al-Ma'mun.
He read them a letter from Tahir b. al-Husayn, promising them
justice and equity, encouraging them to obey al-Ma'mun, and
telling them of the just treatment al-Ma'mun had extended
to his subjects . The people of Yemen agreed to swear allegiance
to al-Ma'mun. They were delighted with this, swore allegiance
to al-Ma'mun, and cast off Muhammad. Yazid b . Jarir b. Yazid
conducted himself very well among them, showing justice and
equity. He wrote to al-Ma'mun and to Tahir b. al-Husayn
about their acquiescence and swearing of allegiance.
Harthamah b. A'yan Defeats al -Amin 's Forces

In this year, during the months of Rajab and Sha'bin,4s7
Muhammad (al-Amin] placed about 400 companies (liwd')
of troops under the command of various leaders and appointed
'Ali b. Muhammad b. Isa b. Nahik commander over them
all.488 He commanded them to march against Harthamah b.
487. I.e., between Match i8 and May i5, 8i:.

488. Parallels: Ya'gnbi , 11, 534-351 Ibn al-Athir, VI, 186-87s Pragmenta, 331.
)864)
A'yan. They did so, and the two sides met at Jalulta, a few
miles from al-Nahrawan, during the month of Ramadan 4s9
Harthamah defeated them and captured Àli b. Muhammad b.
Isa b. Nahik. Harthamah sent him to al-Ma'mun. Harthamah
advanced and encamped at al-Nahrawan.
Some of Tahir's Men Go over to al-Amin
]865] In this year, a large group of men left Tahir and went over
to Muhammad on a promise of safety (aman), and the army
mutinied against 'J'ahir. Muhammad distributed a large sum
of money among Tahir's men who had come to him. He appointed men to be commanders and daubed their beards with
perfume.49O People therefore called them "the perfume commanders." A report of the reason and consequences of this
follows.
According to Yazid b. al-Harith, who said: Having reached
]$arar], Tahir established himself by the $arâr Canal and
energetically prosecuted the war against Muhammad and the
people of Baghdad. He defeated every army that came against
him. But the money and clothing that Muhammad was giving
were too much for Tahir' s men, and about 5,00o Khurasanians
and others who joined them left his army. Muhammad was
delighted with them. He made promises to them, raised their
hopes, and registered their names among (those who received
pay of ] eighty (dinars].
They continued at this for months. (Muhammad) appointed
commanders from al-Harbiyyah and others-men who presented
themselves and sought the position. He gave them appointments and sent them to Daskarat al-Malik"' and al-Nahrawin.
He sent to them Habib b. Jahm al-Namari the Bedouin Arab
with his forces. There was not much fighting between them
489. I.e., between May 16 and June 14, 81z.
490. Ghdliyah was a perfume containing musk , ambergris, camphor, and oil
of ben. See Lane, Lexicon, VI, 2289.
491. Daskarat al-Malik ("King's Daskarah," so named because of the ruins
of a Sasanian palace), 16 farsakhs northeast of Baghdad on the Khurasan highway, was the stage beyond Nahrawan and before Jalula. See Le Strange, Lands,
6zj E12 s.v. Daskara (Duril.
131
[and the enemy). Muhammad summoned some of the Baghdad

commanders and sent them to al-Yasiriyyah'492 al-Kawthariyyah,
and the Double (Bridge of I Boats .493 He supplied them with
food, strengthened them with pay allowances (arzaq(, and made
them a buttress for those behind them . He scattered spies
among Tihir's forces and smuggled letters to the heads of
the army, raising their hopes, and exciting their desires, so
that they mutinied against Tahir. Many of them went over to
Muhammad on a promise of safety . Each group of ten had a
drum; they thundered and stormed and raised a clamor. They
advanced until they were close to the $argar Canal . Tahir 18661
arranged his forces in phalanxes (karadis[ . Then he passed by
each phalanx and said, "Do not let the multitude of those you
see deceive you, and do not let the fact that some of them went
over on a promise of safety inhibit you; for victory lies with true
bravery and constancy, and conquest lies with steadfastness.
'How often a little company has overcome a numerous company, by God's leave; and God is with the steadfast '. i494 Then
he commanded them to advance , and they did so . They fought
the enemy with swords for a time . Then God made the people
of Baghdad turn their backs; they retreated in defeat and evacuated their campsite . Tahir's forces plundered all the weapons
and money it contained.
When news of this reached Muhammad , he commanded that
pay ('afd ) [be distributed(, and it was done .495 He brought
out his chests and treasuries and distributed gifts. He gathered
the people of the suburbs and reviewed the men with his own
eyes. Whenever he saw someone handsome and good-looking,
he gave him a robe of honor and appointed him commander.
Whenever he appointed someone a commander , he had the
man's beard daubed with perfume. They were the ones that
492. See note 457.
493. Al-Safnatayn apparently refers to the fourth bridge of boats, described

as "double," that al-Amin added to the three that already crossed the Tigris.
Located downstream from the Lower Bridge, it crossed the river to a point near
the palace that al-Amin built at Kalwidhi, on the east bank. See Le Strange,
Baghdad, 179, 296-97.
494. Qur' an 2:249.
495 Parallels : Ya'giibi, 11, 5341 Mas'ddi, VI, 446-47
people called "perfume commanders." To each of his new

commanders he distributed S oo dirhams and a flask of perfume,
but he gave nothing to the army of the commanders and their
forces. When Tahir's scouts and spies brought him word of this,
he sent messengers and letters to the men, made them promises,
and sought to win them over to his side. He set the lower ranks
among them against the higher ranks . They mutinied against
Muhammad on Wednesday, the 6th of Dhu al-Hijjah 196
(August 18, 812). One of the Abna' of the people of Baghdad said
concerning this:
[867]
Say to al-Amin, "By God Himself,

it was only the perfume that dispersed the army."
And Tahir-my soul, fear Tahir,
with his deliberateness and ample provisions!
The reins of the kingdom have come to be in his hand,
while he fights the company who commit injustice.
O perfidious one, delivered [to destruction] by your own perfidy,
the disgrace of your wickedness has been revealed.
The chief lion has come upon you with his assaults,
raging, among ravenous lions.
Flee! But there is no place of refuge from one like him,
except to the Fire [of Hell] or the Pit.
When the army mutinied and matters became difficult for
Muhammad, he consulted his commanders . He was told, "Make
amends to the men, and correct your affairs ; for in them is the
stay of your kingdom. It was they, after God, who took it away
from you in the days of al-Husayn [b. All b. IsaJ; it was they
who returned it to you; and you have learned their valor and
bravery." But he was stubborn about them and commanded that
they should be fought. He sent al-Tanukhi to deal with them,
along with others of those who had come over on a promise
of safety (musts minah) and soldiers who were on his side,
and the latter hastened to fight the men. Tahir sent the men
messages, and they sent messages to him . He took [persons who
were) their pledges for obedience to him and wrote to the men.
He gave them a guarantee of safety (aman ) and bestowed money
on them generously. On Tuesday, the 12th of Dhu al-Hijjah
(August 25, 812), Tahir advanced as far as the garden at the

foot of al-Anbar Gate.496 He encamped at the garden with his
commanders, soldiers, and forces. Muhammad's commanders
and soldiers who had joined Tahir on a guarantee of safety
also encamped in the garden and in the suburbs. He increased
the pay (arzdq) of all of them to eighty (dinars], doubled the
special bonuses (khawa$,s) for commanders and the sons of
commanders, and caused the money to be paid regularly to
them and many of their men.
The prisoners breached the prisons and came out. There

was civil disorder . Rogues and scoundrels (al-du "ar wa'lshullar) assaulted decent people. Sinners became powerful,
believers were humiliated, and decent people were disturbed.
Conditions among the people deteriorated, except for those
who were in Tahir's camp, for he kept check on the situation,
restrained unruly and immoral people , and was severe with
them. He went out to fight both early and late, until the two
sides grew sluggish and populated areas became ruinous.
In this year, al-Àbbas b. Musa b. 'Isa b. Musa b. Muhammad 18681
b. Àli led the pilgrimage on behalf of Tahir. He mentioned
al-Ma'mun as caliph in the prayers . This was the first pilgrimage festival at which prayers were offered for him as caliph
at Mecca and Medina.
496. Tahir's position was to the northwest of the city , outside the suburb of
al-Ilarbiyyah, and controlling the main road that, leaving the Round City
through the Syrian Gate, went west to the city of al -Mbar. The al-Mbar Gate
(Bdb al-Anbdr) was located where this road crossed the canal known as the
Trench of Tahir, approximately i mile west of the Syrian Gate . See Le Strange,
Baghdad, r ro-i i.
e
The
Events of the Year
197
( SEPTEMBER 12, 812-AUGUST 31, 813)
40
In this year, al-Qasim b. Harlin al-Rashid and Mansur b. alMahdi joined al-Ma'mun from Iraq. Al-Ma'mun sent alQasim to Jurjan . Also in this year, Tahir, Harthamah, and
Zuhayr b . al-Musayyab besieged Muhammad b. Harlin in
Baghdad.497
Details and Results of the Siege of Baghdad

According to Muhammad b. Yazid al-Tamimi and others:
Zuhayr b . al-Musayyab al-I?abbi encamped at the Palace of
Raqqat Kalwadhi .498 He set up siege engines-manjanigs
and arradahs499-and dug ditches . He would go out during
497. Parallels: Ya'qubi, 11, 5351 Mas'udi, VI, 447-721 Ibn al-Athir, VI,
188-941 Fragmenta, 332-34.
498. This palace (the name means "the palace of the plain or marsh of
Kalwidhi ") was built by al-Amin on the east bank of the Tigris , near the town
of Kalwidhi, about 6 miles south of the Lower Bridge of Baghdad . See Le Strange,
Baghdad, 295, 307.
499 The manjaniq and the arrddah were stone-hurling machines of the
traction trebuchet type. An asymmetrically positioned beam was rotated swiftly
around a fulcrum by several men pulling ropes attached to the beam 's shorter
end. The projectile was attached to a sling on the beam 's longer end. The
manjaniq was the larger machine, with two trestles supporting a horizontal
135
the days, when the army was occupied with the fight against
Phir, and with the 'arrddahs would shoot at people who
were coming and going . He collected a tithe on merchants'
money, taxed boats, and harassed the people greatly . What he
was doing was reported to Phir: the people came and complained to him of what had befallen them at the hands of Zuhayr
b. al-Musayyab . Word of this also reached Harthamah . ('whir)
reinforced him50 with soldiers , for he had almost been taken.
The troops then desisted from (attacking] him.
An anonymous poet from the East Bank said concerning
Zuhayr and how he killed people with manjanigs:sot
Do not come near the manjaniq and the stones.
You saw this slain man, how he was buried:
He went out early, that no news might escape him)
he came back a slain man and left the news behind!
What energy he had,
and what bodily health when he went out early!
He did not want it to be said, "There took place involving
so-and-so
some affair," while he did not know who had commanded
it.502
0 master of the manjaniq , what have your hands wroughtl
They have not spared or left alone.503
His desire was other than what was decreed:
Alas, desire will never overcome fate!
Harthamah encamped at the Bin Canal , surrounded himself

with a wall and a ditch, and set up manjanigs and 'arrddahs.
beam that served as fulcrum for the arm. In the arrddah, a single upright
with a U- shaped socket attached to its upper end supported the arm. I am
indebted to an unpublished paper by Dr. Paul Chevedden for details about the
operation of the two engines. See also Ell s.vv. Arvada (Cahen( and Mandjanikz
(Hill(.
Soo. The reference appears to be to Harthemah -cf. the incident narrated on
pp. r 64 ff., below.
for. Mas'udi, VI, 454, quotes six lines with variants and identifies the author
as the blind poet Ali b. Abi Talib.
502. The line puns on two words from the some root: amr, affair, and amara,
he commanded.
5o;. Cf. Qur'an 74:28.
18 691
He had Ùbaydallah b. al -Waddah encamp at al-Shammasiyyah.

Tahir encamped at the garden by al-Anbar Gate.
According to al-Ijusayn al-Khali `,504 who said: When Tahir
took possession of the garden at al-Anbar Gate , Muhammad
felt very afraid that he would enter Baghdad. He distributed
whatever money he had at hand . Distressed and with burning
heart, he commanded that whatever property was in the storerooms should be sold and that the gold and silver vessels should
be minted into dinars and dirhams ; these were to be brought
to him for his forces and expenses . It was at this time that he
commanded that al -Harbiyyah should be bombarded with
naphtha and fire and by manjanigs and arradahs ; people
coming and going there were killed as a result of them. Concerning this, Àmr b. Àbd al-Malik al-'Itri al-Warragsos said:
187o1 0 shooters of the manjaniq,
all of you are without compassion.

You do not care whether one is a friend,
or is not a friend.
Alas, do you know what you are shooting?
Passers-by on the road!
Many a tender girl, flirtatious,
like a leafy bough,
Was expelled from her world
and from a goodly life.
She found no way to avoid it:
she was forced into public view on the day of the fire.
According to Muhammad b. Manur al -Bawardi, who said:
After 'whir's strength had become too strong for Muhammad,
so that the latter's troops were defeated and his commanders
scattered, one of those who went over to 'whir on a promise of
safety was Said b. Malik b. Qadim . He joined Tahir, and the
latter put him in charge of the district of al-Baghiyyin506 and
Soo. See note 5 r z505. Further information about 'Amr b. 'Abd al-Malik al -Warraq in Sezgin,
GAS, 11, 5z4. Mas'ndi, VI, 455 , ascribes the verses (with an additional fifth
verse) to the blind poet Ali b. Abi '1 glib.
sob. Al- Baghiyyin district was on the west bank of the Tigris , at the foot of
the Upper Bridge, north and cast of al -Harbiyyah . See Le Strange, Baghdad, rob.
137
the markets there, and the bank of the Tigris, with what adjoins
it and faces it, up to the Tigris bridges. He commanded him
to dig trenches and build walls in all the (areas of I houses and
streets he took. He provided him with money, workers, and
weapons. He commanded (the people of) al-Harbiyyah to accompany him on patrols . He assigned someone to Dar al -Ragig507
Road and someone to the Syrian Gate, giving orders similar
to those he had given to Sa'id b. Malik. There was so much
ruin and destruction that the beauties of Baghdad were effaced.
Concerning this, al-'Itri says:508
Who has smitten you, Baghdad, with the [evil] eye? (8711
Were you not for a long time the delight of the eye?
Were there not in you people whose dwelling
and whose friendship were a great adornment?
The raven cried to them of departure, so they separated.
Oh the pain of departure I felt because of them!
I commend to God people whom I never remember
but that tears flow from my eye.
They once were, then a fate separated and dispersed them:
for fate it is that separates the two sides.
Muhammad (al-Amin] assigned Àli Farahmard, along with
the fighters (mugatilah ) he joined to him, to the Palace of $alih
(Qasr $ulih) and the Palace of Sulayman b. Abi Ja`far,510 up
to the palaces of the Tigris and adjoining areas. He diligently
burned houses and streets and destroyed them with manjanigs
and àrrddahs at the hands of a man who was known as
al-Samarqandi, who used to shoot with the manjaniq. Tahir
507. Dar al-Raqiq ("Slaves ' House ") was not far from the Upper Bridge, off
the main road between al-Baghiyyin and al -I iarbiyyah. It originally was a barracks for slaves brought from the Turkish borderlands to serve in the caliphal
household . See Le Strange, Baghdad, 123. Gabrieli, "La successione di Hirun
ar-Rasid," 382 (note r ( discusses this front of the siege.
Sob. For more lines of the poem , see pp. 213-14, below . Masndi, VI, 456,
quotes the poem with variants.
5og. In Arabic poetry, the raven is a harbinger of separation.

5io. The Palace of Prince $ilih ( Qagr ShciI ) and the Palace of Prince
Sulaymin ( Qa;r Sulaymdn), named after sons of the caliph Man $ur, were located
on the west bank of the Tigris not far upstream from the Main Bridge, which
carried the Khurisin Road across the river . See Le Strange, Baghdad, roS.
acted similarly. He sent messages to the people of the suburbsal-Anbar Road, al-Kiifah Gate, and adjoining areas. Whenever
the people of an area yielded to him,s" he dug a trench around
them and positioned his garrisons and banners. If any people
refused to yield and become obedient to him, he opened hostilities, fought them, and burned their houses. Thus he came
18721 and went with his commanders, horsemen, and foot soldiers,
until Baghdad became desolate, and people feared that it would
remain a ruin. Concerning this, al-Husayn al-Khali` says:`
Are the men hurrying with rapid pace
from both sides of Baghdad, or what is it?

Have you not seen how strife has joined
to men of strife men who are strangers [to strife].5 13
Baghdad-its buildings have been pulled to pieces,
according to the decision of neither that man nor this one.
By destruction and fire her people have been annihilated;
a punishment has encompassed whoever sought refuge.
How good time's changes will be, if Baghdad,
for lack of people, does not again become Baghdadh!s14
Tahir gave the name "Abode of Promise-Breaking"515 to the
suburbs whose inhabitants disobeyed him, the eastern City of
511. Variant in Ibn al -Athir, VI, 189: "assailed him."

51 z. The poet al-Husayn b. al-Qahhak, called al-Khali ' ("the Profligate") or
al-Ashqar ("the Blond "), was a courtier of al-Amin. The first of these nicknames
seems to have been acquired through feats of wine drinking . See Aghdni, VI,
17off., for a biography ; also Sezgin, GAS, Ii, 518-19 ; Ell s.v. (Pellat).
513. Shudhdhddh , here rendered "strangers," can have a variety of meanings
derived from a basic meaning of "to be apart, to fall out of the common mass
of things." It sometimes means "deviant ." See Lane, Lexicon, s.v. I read the
verb in the line as active, rather than passive as vocalized by ed. Leiden. The
meaning seems to be that the fighting has affected not only those normally
affected by war-soldiers-but also those who should be strangers to it -either
irregular troops or civilian casualties.
514. That is, if the city whose Arabic name is Baghdad does not return to
bearing the name of the Persian village Baghdddh that occupied the site before
the caliph al-Mansur constructed his capital . Ed. Leiden, Addenda, occLxvi,
lists other Arabic authors who note ( and condemn) the pronunciation Baghdddh
as "pagan " and "non -Arab."
515. Ddr a1-Nakth: Cf. the expression Dar al-Harb ("Abode of War") used to
designate territory occupied by people who resisted the advance of.Islam and
rejected its call, thereby becoming legitimate objects of war.

Abu Ja'far,516 and the markets of al-Karkh517 and al-Khuldst8
and adjacent areas. He seized the estates and commercial properties (ghalldt) of any members of the Hishimi family, military
commanders, and mawdli who did not come out promptly to
him, wherever these properties were to be found in the area
under his control; so they became submissive, broken in spirit,
and obedient. jOn al-Amin's side,) the soldiers became submissive and too sluggish to fight-except for the street vendors,
naked ones, people from the prisons, riffraff, rabble, cutpurses,
and people of the market, to whom Hatim b. al-$aqr had given
permission to plunder.519 Al-Hirsh-520 and the Africans (Afarigah)
went forth; Tahir fought them without letup, without wearying,
and without tiring. Mentioning Baghdad, and describing what
took place in it, al-Khuraymi said:521
They said, when Time had not yet made sport with Baghdad,
when her misfortunes had not yet caused her to fall;
When she was like a bride, whose hidden part522
was as enticing to the young man as her visible part:
516. Perhaps the text should be corrected to "the City of Abu Ja'far and
LShargiyyah ." Al-Sharqiyyah was a suburb southeast of the Round City. See
Strange, Baghdad, 188.
517. Al- Karkh was the quarter located to the southwest of the Round City. It
became the market center for the entire city. Sec Le Strange, Baghdad, 65-68.
518. I.e., the markets near al-Khuld Palace, to the east of the Round City, near
the foot of the Main Bridge . See Le Strange, Baghdad, rot-z.
519. Naked ones (urdh): the word can mean unclothed or unarmed (see
Dozy, Supplement, 11, 12.3)-either paupers who fought in their rags or people
who fought with makeshift weapons . The accounts of al-Amin's irregulars use
a colorful vocabulary-'urah (naked ones), awbash (riffraff ), rid' (rabble),
ghawghd' (mob), farrdrun (cutpurses), and 'ayydrun (vagrants). Mas'udi,
VI, 452.- 53, gives a detailed description of them. Cf. Gabrieli, "La successione di
Hirun ar-Raiid," 383-84 ; Kennedy, Early Abbasid Caliphate, 145-46.
52.o. For the identity of al-Hasan al-Hirsh, a leader of irregular troops, see
Fragmenta, 412 note b (Leiden note).
52.1. The text of this 135 -verse poem was badly preserved in the manuscript
available to the Leiden editor: not only did many places require emendation,
but there were a number of lacunae . In many of these places the Cairo edition
is superior. The text may also be found in the modem Diwdn, 27-37 (poem
number 2.4 ), which is based on the text from Tabari.
52.2. The Cairo reading (bdfinuhd, "her hidden part") is logically and grammatically preferable to the conjectural Leiden reading (bddiyuhd, "her apparent
part").
18731
140
"A paradise on earth! 52a The abode of happiness!"

Of distressing calamities there were few.
The world's breasts yielded abundantly to her inhabitants;
there were few of them who were debtors or creditors.
Her residents enjoyed a life of ease;
they pastured there on her pleasures.
Her people were in a pleasing garden,
whose flowers shone brightly after the raindrops.52a

[They were] people whom a life in pleasure and ease beguiledif only the prosperous places of this world endured!
It was the abode of kings whose foundations were anchored
there, and whose pulpits were established in it:
People of eminence and wealth,525 epitomes
of glory,526 if one were to count their exploits;
Fortune's favorites,527 in the inheritance of a kingdom
whose stays were tied firmly by its elders.
But then-time is full of changetheir younger successors kept injuring their kingdom,
Until they gave each other an intoxicating cup to drink
of strife whose destructiveness cannot be told.
Once there had been fellowship, but now they separated into
parties,
with the bonds between them severed.

Have you seen the kings, what they did
when no rebuker restrained them with counsel?
Our kings made themselves fall
[ 8741
into a pit of perdition from which they could not emerge.

How would it have harmed them if they had fulfilled their pact,
and if their zeal for righteousness had been strong;
If they had not competed to shed the blood of their partisans,
523. Ed. Cairo: "A paradise of immortality (khuld)," with a pun on al-Khuld
Palace.
524. The translation follows ed. Cairo.
M. Ed. Cairo: "eminence and generosity"-reading nadd instead of ed.
Le.den's thard.
5z6. Literally, "gathering places of glory," i.e., people in whom all titles to
glory came together, as if assembling in a "club" (nddi).
527. Literally, "the chicks of happiness " (afrdkhu nu md (-happiness being
compared to a hen nurturing its brood.
14 1
and sent out528 warriors to contend for superiority against

each other;
And if the goods of this world that had been gathered for them
had satisfied them?
But the soul's voraciousness harms the soul!
The pool of the kings-they kept digging it,
those of them who were filled with desire and those who
filled them [with it].529
They kept desiring530 the luxuries of this world, seeking to
surpass each other,
until their treasures were plundered by force.
They kept selling what the fathers had gathered
for the sons-may their traffickings bring no profit!
Have you seen the gardens in flower,
when their blossoms delight the eye of the beholder?
Have you seen the palaces rising into view,
their chambers concealing women like statues?

Have you seen the villages the kings have planted,
when their fields are green,
Surrounded by vineyards, palm trees,
and fragrant herbs from which their birds take seeds? 531
Now they have become devoid of
people. Their gardens532 have been defiled with bloodDesolate and empty! Dogs howl in them.
He who visits" them does not recognize the vestiges of

them.
Now misery never leaves them;
it is their companion, while joy has forsaken them.
5x8. The translation follows ed. Cairo (tabta 'ith fttyatan).

Sig. That is, both kings and their counselors dug a pit for themselves.
530. The translation follows ed . Cairo (tabghi), rather than ed. Leiden (tubgi),
preserving."
53T. The translation follows ed. Cairo for the second part of this line. The
copyist of the manuscript used for ed . Leiden replaced the line 's second
hemistich with the corresponding hemistich of the following line.
532. A double meaning is involved : maha;ir means both "enclosed gardens"
and "cheeks."
533. The translation follows ed . Cairo (zd iruhd).
142.
At Zandaward534 and al - Yasiriyyah,535

and on the two river banks , where the ferries have ceased,
At the mills536 and Upper al-Khayzuraniyyah,537
1875]
whose bridges were lofty,

And at the Palace of 'Abduyah, there is a lesson and guidance
for every soul whose inner thoughts have become pure.
Where are their guards,538 and where is their guardian?
Where is he upon whom benefits were bestowed, and where
is their bestower?
Where are their eunuchs and their servants?
Where are their inhabitants and their builder?
Where have the Slavic al-Jarddiyyah539 guards gone,
and the Abyssinians, with their pendulous lips?
The army disperses from its parades;
its lean [horses ] run there at randomCarrying men from Sind and India, Slavs,
and Nubians with whom Berbers have been mixedLike birds in flights,540 they have been sent forth to no avail,
their fair-skinned troops preceding their blacks.
Where are the virgin gazelles in the garden
of the kingdom-the young ones who walked so gracefully?
Where are their comforts and their pleasures?
534 At Zandaward, on the east bank of the Tigris, south of Baghdad, there
was a monastery famous for its orchards . See Le Strange, Baghdad, sio- 11.
535. See note 457.
536. The conjectured reading biz-rulaiyyi is metrically difficult, and the
manuscripts have ya t.r.L .y, which makes no sense. The mills might be Ruhi
al-Batriq, "the Patrician's Mill," a large grain milling complex at the southern
end of a very fertile tract of land west of the city. See Le Strange, Baghdad,
142-44.
537. Al-Khayzuriniyyah, named for the wife of the caliph al -Mahdi, was
north of Rugifah on the east bank of the Tigris and contained a cemetery where
the imam Abu Hanifah was buried. See Le Strange, Baghdad, 19o-92.
538. Instead of hurrds, "guards ," I conjecture an original reading of mal3rus,

"the one who is guarded." This would make the first hemistich parallel in
construction with the second.
539 The Jaradiyyah corps of guards may have been given this name in reference
to the pale color of the locust ( jardd) or to a species of falcon ($aqr al-jardd or
al-jarddi). See ed. Leiden, Glossarium, cLxuj also the explanation given on
p. 225, below.)
540. The unusual word abdbil echoes Qur'in 105: 3, a passage evoking the
flight of an army.
Where are they who were adorned, and he who adorned

them?
With musk, Yemeni ambergris,
and aloes wood their censers were kindled.
They glided in silk, in garments saffron -colored and
embroidered, with their lyres strung.
Where is their dancer and their piper,
to whom they responded until their throats were tired?
People's ears were utterly captivated,
when their flutes vied with their lutes.
Now it has become as empty as the belly of a wild ass,541
and he who burns it burns it with blazing fire.
One would think that in their courts had dwelt
the people of Àd,542 and that roaring winds had smitten
them.
No soul knows what will assail it by nightwhat accident of Fortune-or what will come upon it in the
morning.
Morning and evening it is a target and a butt,
wherever its inclination leads it,
For the arrows that Fortune shootsthose that draw blood and those that rip open.
Oh the misfortune of Baghdad, the capital of a kingdom
whose calamities have fallen on its people!
God granted her a respite; then he punished her,

when her grievous sins encompassed her,
With leveling to the ground, bombardment, and fire,
and with war that came to assail her.
541. The comparison of a deserted place to the belly of a wild ass goes back
to pre-Islamic poetry, e.g., verse 49 of the Mu allagah of Imru al-Qays.
Commentators gave various explanations: that the wild ass is an emblem of
poverty because it finds little fodder, that it is useless because it cannot be
ridden or milked, or that there was a desert place named law! al-Himdr ("Himir's
Hollow") whose inhabitant, a man named Himdr ("Ass"), was punished by
God.
542. The people of Ad are mentioned in the Qur'in. They were people
of old, perhaps giants, and builders of buildings still to be seen. The prophet
Hod was sent to them to warn them to mend their ways, but they disbelieved
and were destroyed by a wind that below for seven nights and days. See Bell,
Introduction to the Qur'dn, 127-28; Qur'in, Suras 7, Ii, 2.6, 46, 54, and 69.

[ 8761 How many transgressions have we seen in Baghdad!
Will the Lord of Majesty forgive her?543
Upon Baghdad, while she was at peace, descended
a disaster she had not anticipated.
Evil rose over her from its places of rising,
and her people were overtaken by their offenses.
Religion was weak in her : there was no respect
for the virtuous, and her unrighteous overpowered the
devout.
The slave humiliated his master,
and her freeborn544 were enslaved.
He who was most wicked became lord of his neighbors,
and robbers gained control over the gates of the streets.
He who has seen Baghdad, with the armies by it,
with the soldiers having thrown a cordon around it,
With many a numerous troop, well armed and courageous,
their shrieks causing unborn babes to be aborted,
Throwing its gentle girls into the perdition of death,
with 'f whir bearing down to attack it,
With the "shaykh"545 passing with his troops collected,
sending forward their rear, attacking by turns,
While Zuhayr at al-FirkS46 has a band of lionsdistinguished ones, who bear up under adversitySquadrons of death, under banners
whose victor and helpers bring trouble:

[He who has seen these things ] knows that things foreordained
must surely take place as their Ordainer desires.
Behold Baghdad! No nest is built

in its houses by its sparrows from bewilderment.
Behold it surrounded by destruction, encircled
with humiliation, its proud men besieged.
543. The translation of the second hemistich follows ed. Cairo . The manuscript used by ed. Leiden was illegible at this point.
544. Following ed. Cairo; ed. Leiden reads, "her women living in seclusion."
545 The reference is unclear. Perhaps one of the leaders of street gangs or
irregular troops is intended.
546. Following ed. Cairo: al-Firk was a village near Kalwadha on the east
bank of the Tigris south of Baghdad (Yaqut, Mu jam(. Ed. Leiden has bi-l-gawli
("according to report "), a Iectio facilior. On Zuhayr b. al-Musayyab's encampment near Kalwadha , see p. 134, above.
145
From the shore of the Euphrates up to

the Tigris, where its ferries have stopped,
Fire, like the neck of a red -maned horse, stampedes,
while its ruddy ones gallop around it.s4"
This one bums [the city ), and that one demolishes it;
and the scoundrel (shdfir) sates himself with plunder.
The markets of al-Karkh are deserted;
its vagrant ( ayydr) and wayward prance about. 1411
From the vilest of her men war has brought forth
mighty lions from their lairs to assail them.
Their shields are of reed mats;
their neck protectors ,549 when they put them on, are of
palm leaves.
Early to the battle in their coats of mail
made of wool, when their "horsemen " are numbered,sso
Go the battalions of al-Hirsh, under whose banner
the cutpurse aids the gambler.
They get neither pay (rizq) nor salary (àFa'(,
nor does their gatherer assemble them for the encounter.55'
In every gated street and on every side
there is a siege engine552 whose moving beams" raises its
voice.
547 The text of this verse is corrupt in the two available manuscripts. The
Leiden editor marks the line "non certum ." The Cairo text is metrically possible, but incomprehensible . The Diwdn, 32., restores the line based on a quotation in Muhd4ardt al-Udabd' by Righib al-I$fahini. its reading (ndrun
ka-hddi I-shagrd 5 ndf ratun) turns the line into a striking metaphor based
on the fact that the adjective ashqar ("ruddy") is applied both to horses with red
manes and to fire (cf. Lane , Lexicon, s.v.).
548. This and the next two verses are quoted in Mas'udi, VI, 462.
549 The mighfar was a piece of fine mail worn under the helmet and extending downward to cover the shoulders . See Lane, Lexicon, s.v.
550. That these are not regular troops is emphasized by describing their
makeshift armor: shields made of reed mats, neck protectors made of palm
leaves, and armor made of wool . The word used for "horsemen " (asdwir, pl.
of iswdr) normally refers to heavily armored Persian cavalrymen and may be
ironic, as these irregulars had no war horses.
551. Variant : "with difficulty."
55z. The word used, khaltdrah, is derived from the verb khalara, "it (an
animal) lashed its tail up and down or from side to side ." The seesaw action
of the beam of the manjaniq suggested the name , which was also given to a
rotating-beam irrigation machine . See ed. Leiden, Glossarium, ccxxvi; Lane,
Lexicon, s.v.; Dozy, Supplement, 1, ;8z.
1 8771
With [projectiles] like men's heads [taken] from pieces

of stone the evil man loads the sling.
It is as if over their heads there were flocks
of dusky sand grouse taking flight in commotion.554
The shouts of the men come from beneath them,
while the swinging beams hurl [their missiles].
Have you seen the unsheathed swords
that men are brandishing in the markets?
Horses are prancing in its lanes,
carrying Turks with sharpened daggers.
Naphtha and fire are in its roads;
its inhabitants are fleeing because of the smoke.

[878] Men run carrying plunder,
while the city's wellborn women have exposed their ankle
bracelets,555
Having gathered in the lanes:
their Concealer556 has caused them to emerge into view.
Each is a woman who used to lie abed until midmorning, concealed from view,
her visage not visible among her family.
The hidden damsel of the curtained chamber has emerged
into public with her hair loose.
She trips over her gown; urging her to haste
is a charge of horses whose hooves are being spurred on.

Distraught, she asks where the way is;
behind her the flames strive to reach her.
The sun has never unveiled her fair beauty,
but now war has unveiled her to touch her.

Have you seen the woman bereft of her child, wailing
in the streets, running, overcome by fatigue,
553 The Leiden glossary suggests that the participle khdfir is used to describe
the operator of the manjaniq: "and its operator raises his voice ." It is more
likely that the term describes the beam of the machine and that the line refers
to the sound it makes as it is fired.
554. The stones flung by the manjaniq are like the swift flight of flocks of
desert sand grouse (ga(d).
555. That is, as they run, their ankle bracelets become visible.
556. Sdtir, the Concealer or Protector, is an epithet for God . A woman in
danger of being seen in a state of undress would call out , "yd Sdtir!" See Dozy,
Suppldment, 1, 633.
147
Following a bier on which her only son,

in his breast a spear wound , assails her [with grief J?
Wide ( the wound): its spacious place purges away dishonor;
he that pierced it shook it with the head of the spear.ss,
She looks at his face and cries of
bereavement, while a flood of tears covers her.

The breath rattled in his throat, then he gave up the ghost,
slain for naught, with no avenger to be feared.
I have seen the young men on the field
of battle, their noses defiled in the dust.
Each was a young man who defended those he was honor-bound
to protect:
kindlers of strife experienced distress in the fray because of

him.
The dogs have spent the night by him, mangling him,
their claws stained with blood.
Have you not seen the horses wheeling round
with the men, their hindquarters wounded?
The horses trip over the handsome faces
of the dead, and the skin around their hooves is smeared
with blood.
They trample the livers of courageous young men,
and their hooves split their skulls.
Have you not seen the women under the manianigs,
striving with each other in running , their hair dissheveled:

Noble women, aged women,
and middle-aged spinsters , the young girls among them have
had no experience?...
557. The text is uncertain and its meaning unclear to me. For ed. Leiden's
muriduhd (" its desirer"), which is metrically impossible, ed. Cairo reads
mirbaduhd ("its spacious place "), which is metrically possible but problematic
in meaning. The line may describe the wound of the only son referred to in
the previous verse. The Leiden editor's suggested emendation for the first
hemistich, tulgi n-nuthdra min yadiha, "she (the distraught mother ) scatters
coins from her hand," hardly seems appropriate, even if such a funeral custom
existed. In any case, the vocabulary of the line points to a context of spears
and wounds . For the possibility of a spear's metaphorically "desiring" to make
a wound, see Lane, Lexicon, III, 1184.
558. The text and meaning of the second hemistich are uncertain . The reading
of ed. Leiden, lam tukhayyar ("have not been chosen") is impossible on metrical
18791
148
They carry food made of flour on their

shoulders, their headcloths bound tightly.
Both she who lived in poverty and she who was wealthy:
a stone crushes the head now of one, now of the other.
One asks about her family, having been despoiled;
even the rag on her head has been stripped away.
Would that I knew""-for fortune is full of changes,
some desirable , and others whose occurrence is to be fearedWill our land ever again be rich as once it was,
now that its events have brought us to this end?
Who will deliver to Dhu al-Ri' asatayn
messages whose author has occupied himself with good
counsel?That the best of rulers men have ever known,
when their noble qualities are enumerated,
Is God's caliph among mankind, al-Ma'mfin,
their rescuer56O and restorer.

Toward him have aspired the hopes of his nation
submissively, both the righteous and the sinner.
They expect an abundant rain of justice from his indications,
and the evidences of them reveal godliness.
They have praised policy on your part which has removed doubt,
and other policy whose justifications are sound.561
They have joined together in obedience , through your gentleness,
to al-Ma'mun, those in the highlands and those in the
lowlands.
You [Dhu al-Ri'asataynJ are his ear among mankind,
grounds. Ed. Cairo reads ]am tuhtabar, a form not attested in the dictionaries.
Perhaps one should read lam takhtabir, which is what I have translated.
559 The translation follows ed. Cairo, yd layta shi'ri, rather than the
emendation proposed by Leiden to make sense of an unintelligible manuscript
reading.
560. The reading of ed. Cairo (muntdshuhd, "their rescuer, savior [from
destruction)) is superior to that of ed. Leiden (sd Ysuhd, "their manager,
governor").
561. The parallelism of the line implies that the first "policy" or "behavior"
(sirah) refers to benefits bestowed , whereas the second reference is to punishments imposed . For this use of ma'dhirah ("justification, excuse") to refer to
heavy-handed actions, see Lane, Lexicon, V, 1984
and an eye whose sight never weakens;

So give thanks to Him who is Enthroned for the favor of His
blessing:
whoever is thankful for favor becomes deserving of even
more favor.562
Be on guard-ransom for you be your subjects
and the armies, both those who are commanded in them
and those who command.
Do not bring yourself into deep waters
from which no one can emerge by skill.
Keep to the shallow water; do not embark upon
the deep when its floods are in tumult.
Moderation ! The road is full of branchings:
the most unlucky of them are those where (feet sink into]
soft sand and that deviate.
You are now in a nation
whose latter-day [rulers] have departed from the guidance of
its earliest (rulers].
But you are its skilled manager and guide:
will you compel it to the right?
Chastise men whose behavior you have seen,
who by their actions have violated the ordinance of the
Book;
And extend to the people the hand of mercy,
thereby rendering them free from want.
You are in a position to act with justice, for that is your intent,
and destiny agrees with its extension.
People have seen that toward which their faces turn,

and its best men have been made to rule the nation.
Ours" necks are turned toward you,
whenever the nobles of the tribes assemble.
How many sincere counsels we have for you,
for the sake of God and kinship whose props are strong!And a claim whose bonds have drawn ( me] close
to you, and another one-do you remember it?
562. The repetition of fal ("favor") in each hemistich evokes the name of
al-Frill b. Sahl ("Dhn sl-Ri asatayn").
56;. Ed. Cairo reads, "its," i.e., the nation's.
(88o]

Men's striving for knowledge causes them to make requests;
both those of them who travel in the evening and those who
travel in the morning hasten.5M
Receive something (viz. a poem] bright as a mirror:
as it travels it will not become lost in any country.565

I have not composed it from greed or insolence:
every soul is subject to the command of its ruling passion.
God has caused it to travel bringing sincere advice
and reverence; and its strands have been tightly woven.
It has come to you to relate matters to you,
as one might unroll a merchant's bolt of cloth.
I have caused it to be conveyed by a friend who is trustworthy,
one who, because of admiration for it, will continually
recite it.
The Battle at Qasr Shcih

In this year, those who had been put in charge of Qasr $alih
(the Palace of $alih) by Muhammad (al-Amin] went over [to
Tahir] on a promise of safety . In this year the battle that went
against Tahir's forces at Qasr $alih took place . The account of
this battle follows.
According to Muhammad b. al-Husayn b. Mus 'ab: Tahir
[881] continued to vie in endurance with Muhammad and his army,
as I have described, until the people of Baghdad grew weary of
fighting him . Àli Farahmard, who had been assigned to the
Palaces of $alih and Sulayman b. Abi Ja'far by Muhammad
lal-Amin], wrote to 'J'ahir, asking him for a promise of safety,
and guaranteeing him that he would give him what was in
his possession from that area to the bridges , including the
manjanigs and àrradahs that were there. (Tahir) accepted
this from him and responded favorably to his request . By night
he sent to him"' Abu al= Abbas Yusuf b. Ya'qub al -Badhaghisi,
564. The sense is not clear . I vocalize the last word of the first hemistich as
muflibuhum , following Lane, Lexicon, V, x846.
565. The idea may be that the fame of the poem will spread far and wide,
reaching all lands.
566. Possibly "to the palace ", the Arabic is ambiguous.

the commander of his police, along with those of his commanders and valiant horsemen whom he had joined to the
latter. On the eve of Saturday, the middle day of Jumada II of
the year 197,567 ('Ali Farahmard) handed over everything that
Muhammad had put him in charge of. Muhammad b. 'Isa
(b. Nahik], Muhammad's chief of police, also asked for a promise of safety from (Tahirl. He had been fighting along with the
Africans (Afarigah), men from the prisons, and rabble (awbash).
Muhammad b. Isa had not been in any way insincere in regard
to Muhammad and was redoubtable in war. When these two
went over to Tahir on a promise of safety, Muhammad was on
the brink of destruction. So disquieted that he could not remain
at rest, he resigned himself [to his fate) and went to the gate of
(the palace of I Umm Ja'far568 to await what would happen.
Irregulars (ghuwdt) consisting of vagrants (ayydrun), street
vendors, and soldiers came, and the two sides fought each
other inside and outside Qar $alih until the day became
advanced.
Abu al-'Abbas Yusuf b. Ya'qub al-Badhaghisi was killed
inside Qar [$alihj, along with the important commanders and
chiefs who were with him. Farahmard and his forces fought
outside Qagr [$alih[, until he was defeated and withdrew to
Tahir. No battle before or after was more difficult for Tahir's
forces than this one; none resulted in more dead, injured, and
disabled among Tahir's forces than this battle. The factions-'69
composed a great deal of poetry about it, mentioning the intense
fighting that occurred in the war. The mob (ghawgha') and
567. According to WBstenfeld-Mahler, the middle day of Jumada II (the 14th

day of a month of twenty-nine days) in 197 fell on Sunday, February 14, 813.
Possibly, the previous thirty -day month was ended a day early , so that the 14th
fell on Saturday, February i;. In any case, All Farihmard surrendered during
the night between Friday and Saturday.
568. This palace, named after al-Amin 's mother, Zubaydah ("Umm Ja'far"),
was also called al-Qarir Palace . It was on the west bank of the Tigris, about half
a mile south of al-Khuld Palace , between the Main Bridge and the Lower Bridge.
See Le Strange, Baghdad, 102-3.
569. Accepting the reading hizab of ed. Leiden and interpreting it as a plural
of hazbah, which is attested by Dozy, Supplement, I, 281, in this meaning. The
reading is suspect. Ed. Cairo reads al-shu and , "the poets."
(882.1
15 z The War between Brothers
rabble (ri à') composed [poetry) about it. Among what was
said about it were the verses of [al-Husaynj al-Khali':570
God's Amin, trust in God,571
and you shall be granted endurance and help.

Entrust the matter to God,
and God the Almighty will protect you.
Victory will be ours with God's helpthe attack, and not the retreat;
Whereas for the renegades, your enemies,
will come a day of evil and defeat.
Many a cup that spews forth death,
hateful its taste and bitter,
Have we been made to drink, and we have made them drink of
it;
but the thirst was with them.572

Thus it is with war-sometimes
it is against us, and sometimes for us.
According to one of the Abna': Tahir dispersed his messengers and wrote to the commanders , Hashimites, and others, after
he had taken their estates and properties , inviting them to a
promise of safety (aman ) 'and to join in repudiating Muhammad
and in swearing allegiance to al-Ma'mun. A group went over to
him, including Àbdallah b. Humayd b . Qahtabah al-'ja'i and
his brothers, the children of al-Hasan b. Qahtabah, Yahya b.
'Al! b. Mahan, and Muhammad b. Abi al-'As.573 Some of the
commanders and Hashimites corresponded with him in secret,
and their hearts and inclinations came to be on his side.
After the battle of Qasr $alih, Muhammad turned to diversion

and drink. He entrusted matters to Muhammad b. Isa b.
570. This poem , which was recited in al-Amin 's presence to celebrate the
victory over Tihir at Qasr $alit3, is said to have earned the poet a reward of
ro,ooo dirhams . It is quoted in Aghani, VI, zo2; also Mas'iidi , VI, 458-59.
571. The hemistich puns on the meaning of al-Amin 's name, "the trustworthy one ." One might translate "Trustworthy one of God, trust in God."
572. That is , they were the ones who drank deeply of the drink of death.
Variant in Mas'adi : " but the last [draughtl of it was for them."
573. Ibn al-Athir, VI, 19o, reads, "Mukiammad b. Abi al=Abbis al-Ti'i."

Nahik and al-Hush. From the streets and gates near them,
the two of them placed their agents in the city gates, suburbs,
al-Karkh market, the Tigris quays, al-Muhawwal Gate,574 and
al-Kunasah.575 The thieves and criminals of these areas despoiled anyone they were able to lay hands on-men, women,
and infirm people from the (Muslim] community and nonMuslims.576 They did things the likes of which we have never
heard to have happened in any other countries at war.
When this had gone on a long time for the people and Baghdad
had become oppressive for its inhabitants, those who had the
strength to do so left the city after the oppressive exactions,
painful affliction, and great danger. Tahir admonished his forces
to behave quite differently: he was strict in this and treated
suspicious characters roughly. He commanded Muhammad b.
Abi Khalid to protect the weak and women and to give them
gifts and relief. When a man or a woman escaped from the hands
of al-Hirsh's forces and reached Tahir's forces, their fear would
depart and they would feel secure. The woman would display
whatever gold and silver, goods, or fine clothing she had. People
therefore said that (the situation of I Tahir's forces, the forces
and companions of al-Hirsh, and the people who had escaped
was like the parable of the wall, concerning which God, whose
Name is exalted, said:577 "And a wall shall be set up between
them, having a door on whose inward side is mercy, and on
whose outward side is chastisement." After the people's tribulation had gone on a long time, their condition became very
bad and they were unable to endure it any longer. Concerning
this, one of the young men of Baghdad said:578
I wept blood over Baghdad, when

I lost the ease of a pleasant life.
574. Al- Muhawwal Gate was located about three-quarters of a mile from the
al-Kiifah Gate of the Round City, on the southwest. See Le Strange , Baghdad,
146.
575 Al- Kunasah )"Place of Sweepings ") was an open space about 2 miles west
of al-Muhawwal Gate on the main road . See Le Strange, Baghdad, i So.
576. Ahl al-dhimmah : protected monotheists, Jews and Christians.
577. Qur' in 57:13.
578. Ibn al-Athir, VI, tgo- 9i, quotes fourteen verses of the poem with
variants; Mas'udi, VI, 460, quotes twelve verses with variants.
1 88 31
154
We have been given sorrow in exchange for joy,

and in exchange for plenty we have been given scarcity.
[884] The [evil] eye of the envious has afflicted Baghdad,
and has caused its people to perish by the manjaniq.
Here are people who have been overcome and burned by the fire,
and here a woman is mourning for a drowned man.
Here a woman is shouting, "Alas the day!"
and here one is crying over the loss of someone dear.
Here a dark-eyed woman, pleasing of mien,
in a shift anointed with perfume,

Is fleeing from the fire into the looting,
while her father is fleeing (from the looting] into the fire.
One who stole (the beauty of I her eyes from the gazelle,
and whose teeth are like the flash of lightning]All these], as bewildered as beasts being led to the sacrifice,
pensive,
wearing necklaces around their throats,

Call on someone to take pity, but there is none to take pity:
brother has lost brother.
Here are people who have been expelled from the shade of this
world:
their property is being sold in every market.
[885] Here a stranger, whose home is close,579 lies
headless in the middle of the road.
He was caught in the middle of all their fighting,
and people do not know to which party [he belonged].

Child does not remain to care for his father,
and friend has fled without friend.
Whatever I may forget of the past,
I will always remember [the battle of ] Dar al-Ragiq.580
It has been mentioned : One of Tahir's Khurasanian commanders, a man of courage and strength , went out one day to
fight. Seeing some unclothed58' men without weapons , he said
to his companions in scorn and contempt , "Are only these
579 The sense is uncertain. The variant in Masùdi, "far from home,"
makes more sense.
58o. See note 507. This may refer to the battle described on p. 176, below.
581. See note 519.
155
whom I see fighting us?" "Yes ," he was told, "these whom
you see are the plague! " "Fie on you," he said, "shrinking from
them and holding back, when you have splendid weapons,
equipment, and strength, as well as your bravery and courage!
What could the devices of these I see accomplish, when they
have no weapons, no equipment, and no armor to protect
them ?" So he strung his bow and went forward . One of the
men [on the other side] saw him and went toward him with a
pitch-covered reed mat in his hand and a horse 's nose bag full of
stones under his arm . Whenever the Khurasinian shot an arrow,
the vagrant (ayyur) covered himself, and the arrow fell on his
mat or near him. He would then take it and put it into a part of
his reed mat he had prepared for that purpose and had fashioned
like a quiver. Whenever an arrow fell, he would take it and cry 18861
out, "A daniq! "-that is to say, he had obtained the value of
the arrow, which was a daniq. 182 The Khurasinian and the
vagrant continued at this until the Khurisinian exhausted his
arrows. He then rushed at the vagrant to strike him with his
sword. The latter took a stone out of his bag, put it into a sling,
hurled it, and did not miss the man's eye . Then he hurled
another and would have knocked the man off his horse, had he
not dodged it. The man wheeled round and retreated, saying,
"These people are not human beings! "s8a
[Continuing, the narrator of this account ) said: It has been
related to me that when the story of the man was told to 'f whir,
he was moved to laughter and excused the Khurisinian from
going out to fight . One of the poets of Baghdad said concerning
this:584
These wars have brought out men

who belong neither to war's Qahtan nor to its Nizir:ses
A company in woolen coats of mail
58:. The daniq or dinaq was a small coin, one-sixth of a dirham.

583. That is, they fight like demons ( jinn(, rather than men (ins(. Cf.
Fragmenta, 334: "These people are not men , they are jinn."
584. Mas'udi identifies the author as the blind poet All b. Abi Tilib.
585. That is, they belong to none of the famous lineages of the ArabsQah5in being the ancestor of the South Arabian tribes , and Nizir an ancestor
of the North Arabian tribes.
x56 The War between Brothers

who go into battle like ravenous lions.
Upon them are neck protectors made of palm fronds,
which serve instead of helmets, and shields of reed mats.
They do not know what flight is, when
even heroes seek refuge from the spears in flight.
One of them rushes to attack
two thousand-naked, not having even a waist wrapper.
They young fellow says, when he strikes
a spear thrust, "Take that from the vagrant lad (ayydr)!"
18871 How many a noble (sharif) has war rendered of no repute!
How many a gambler and cutpurse has it exalted!
Tahir Forbids Boatmen to Bring Anything

to Baghdad-586
According to Muhammad b. Jarir (al-Tabaril: In this year, Tahir
forbade boatmen and others to bring anything to Baghdad,
except to the people who were in his camp. He established
surveillance over them for this purpose. A report of what took
place between him and the forces of Muhammad the Deposed
in this and Twhir' s reason for doing so follows.
The reason for this, according to what has been related, was
as follows: When so many of his forces were killed or wounded
at Qag $alih, Tahir was pained and troubled. Never had he had
a battle that had not gone in his favor, rather than against him.
Feeling troubled, he ordered razing and burning. He tore down
the houses of those who opposed him between the Tigris, Dar
al-Ragiq, and the Syrian Gate, and (from) al-Kufah Gate to the
$arat Canal, the mills of Abu Ja'far,587 the suburb of Humayd,
the Karkhaya Canal, and al-Kunasah.588 He began to make
586. The following paragraph and the accompanying heading are not in the
manuscript on which the Leiden edition was based . The translation follows ed.
Cairo.
587. Apparently, this was another name the Patrician 's Mill )Rated al-Balriq),
on the $arat Canal close to al-Kufah Gate on the southwest side of the Round
City. See Le Strange, Baghdad, 142, and note 536, above.
588. The suburb of Humayd , named after a fief granted to Humayd b.
Qahlabah , was located along the Muhawwal Road, going west from al-Kufah
Gate. The Karkhaya Canal paralleled this road, and al-Kunisah (see note 5751
lay farther west along it. See Le Strange, Baghdad, 147-48.

attacks on Muhammad's forces during the night and just before
daybreak. Every day he gained possession of one district after
another, dug trenches around them, (and set] watchposts of
soldiers (in them). Muhammad's forces also began to demolish,
adding (to the destruction]. Tahir's forces would wreck a house
and depart, whereupon Muhammad's forces would pull off its
doors and roofing and would be even more damaging in their
depredations upon their own people than 'f whir's forces were.
One of their poets-some say he was 'Amr b. 'Abd al-Malik
al-Warraq al-'Itri-said about this:589
Every day we have a breach we cannot close;

they increase in regard to what they seek, and we decrease.
Whenever they tear down a house, we take its roofing, (888]
and wait for yet another one (to be torn down).
Whenever they strive their utmost in evil,
our mob strives even more than they to do evil.
They have hemmed in every broad place of our land;
they have come to have people in it and have stayed.
They start the quarry with drums; if there appears
to them the face of game nearby, they hunt it down.

They have destroyed the lands east and west
for us, and we do not know where to go.
When they are present, they speak of what they know;
and if they see nothing ugly, they conjecture.990
No one kills brave men like an experienced man,
a messenger of death, who roves as a thief by night.

You see the hero famous in every town,
if he ever sees an "unclothed one, X591 show his fear.
If a vigorous man sees him, limping
back on his heels for fear he retreats.

He will sell you the head of a young man for a dirham;
if he says, "I will get it cheaper," he will do it.
How many among us who slay one of them (889]
589. Ibn al-Athir, VI, 119:, quotes the first eight verses with variants;
Mas'ndi, VI, 464, quotes ten verses with variants.
59o. The text may be corrupt. The sense is difficult. The word translated
"conjecture" (takharrasu) can also mean "speak falsehood."
591. I.e ., one of the irregular troops.

will, in recompense for his death, have his sins purged
away!
You see him, if he proclaims a truce ]aman ), coming forth to

single combat;
sometimes he signs at us, and sometimes he singles [us] out.
Our Qur'an readers have given authorization to fight them,
so that any man killed has been killed only by someone who
has received authorization.
He also said about this:592
People are in the midst of destruction and movement from place
to place;
they have spoken allusively, spreading rumors.
You who ask about their condition,
your eye will suffice you instead of asking.
Once they said "Allahu akbar!" referring to the Merciful One;
now they say "Allahu akbarl" for battle.593
Cast your eyes upon their host;

wait for relief, and count the nights.
No one remains in Baghdad but he
to whom poverty clings, who has many children to support.594
No mother protects her home, nor

does her brother protect it, nor anyone else.
He has no wealth but a spear;
his spear in his hand is his capital.
[ 890] It was the lesser ( of evils] to God, so He provided for

his hands, because of his misery, the killing of men [as a
means of support].
If this condition comes upon anyone,

his end is to be killed, in any event!
59z. Masùdi, VI, 465-66, quotes eight verses, attributing them to the blind
poet Ali b. Abi Talib.
593 That is, they use the slogan "God is most great !" as a battle cry.
Literally, "Once their takbir was for a]-Rahmdn; now their takbir is for
fighting."
594. Mas'udi adds after this line: "Or a man who has escaped from prison,
who is neither an Arab nor one of the mawdli." The line, "He has no wealth but
a spear" seems to continue the sense of this line that Tabari omits.
159
Why are we being killed for their sake?

Praise be to Thee, 0 God of glory!
He also said:
I will never leave Baghdad,

no matter who departs or who stays.
So long as sustenance supports us, we do not
care afterwards who is the imam.
According to 'Amr b . 'Abd al-Malik al-Itri: When Tahir
saw that they were not heeding the killing, destruction, and
burning, he commanded that merchants be forbidden to take
any flour or other commodities from his district into the City
of Abu Ja'far, al-Sharqiyyah, and al-Karkh.595 He commanded
that boats coming from al-Basrah and Wasil be diverted at
Tamaya onto the Euphrates, thence to al-Muhawwal al-Kabir,
then into the $arat (Canal), and then into the trench by al-Anbar
Gate.596 Zuhayr b. al-Musayyab for a certain price would give
protection up to Baghdad : from each ship containing cargo he
took from 1,ooo to x,ooo or even 3,ooo dirhams , more or less.
Tahir's agents and forces in Baghdad did the same or worse on
all the roads of the city. Prices rose . People were caught in the
tightest kind of siege . Many of them despaired of relief and
ease. Those who had left the city were glad; those who had
remained regretted that they had done so.
In this year, Ibn À'ishah asked Tahir for a guarantee
of safety. He had fought on Muhammad ' s side for a time in
al-Yisiriyyah.
The Battle of a]-Kunusah

In this year, Tihir placed some of his commanders in (various)
parts of Baghdad . He placed al-'Ala' b. al-Waddah al-Azdi
with his companions and those he attached to him in al595 The translation follows the text of ed. Cairo, rather than ed. Leiden,
which is corrupt at this point.
596. On the Trench ofTahir and al-Anbar Gate, located about r mile due west
of the Syrian Gate of the Round City, see Le Strange, Baghdad, 1o9-ii.
(8911
rho The War between Brothers

Waddahiyyah597 over al-Muhawwal al-Kabir. He placed
Nu'aym b. al-Waddah, the brother of al= Ala', with the
Turks and others who were with him next to the suburb of
AN Ayyub on the shore of the al-$arat ]Canal]. He fought
continually598 for months. Both sides held firm. During this
time, they fought a battle in al-Kunasah . Tahir directed it in
person. Many of Muhammad's forces were killed in it. 'Amr
b. 'Abd al-Malik (al-Warr agl said: 599
Sunday's battle
was something that will be spoken of forever.
How many bodies have I seen
thrown down, and how much blood!
For one onlooker
death was lying in wait:
A stray arrow came upon him
and tore through his liver.
Someone cries out, "0 my father!"
and someone cries out, "0 my son!"
Many a man is floating drowned,
who once was strong in endurance.
No one has missed him,
except the "ladies of the town.iCi00

And how many a person has been lost who was valiant,
who was dear to the bereaved:
He was among the onlookers
in front, very silent.Ci01
18921 If he had set eyes on what
Ithe bereaved] has set eyes on, he would not have returned.
597. Al-Waahiyyah is the reading of ed. Cairo. The manuscript used for
ed. Leiden has an undotted word that the editor conjecturally read as bi -l-rdbilah
("at the post or garrison "). Al-Wa44ahiyyah lay just outside the al-Ba^rah Gate
of the Round City. See Le Strange, Baghdad, 58, 9z.
598. Literally, "he went out early in the morning to fight and late in the
afternoon."
599 Mas 'udi, VI, 467-68, quotes sixteen lines and attributes them the
blind poet 'Ali b. Abi Talib.
600. On bandt al-balad as prostitutes, sec ed . Leiden, Glossarium, CxLm.

6o1. Ed. Leiden reads shadida 1-kharadi ("stong of bashfulness, virginity, or
silence"). Ed. Cairo reads shadida 1-haradi ("strong of anger").

There remains no mature man of them
who has escaped, nor any youth.
Tahir's ravenousness
is like the ravenousness of a lion.
He has pitched his tent, not to depart,
on the battlefield, like a man who does not quit his abode.
His eyes emit at the time of
battle a blaze of fire.
One person says , "They have killed
a thousand, but not any more."
Another says, "Yea, more, indeed,
the slain cannot be counted."
One person flees toward them,
dreading the fear of the morrow.
In vain! You will see
of those who have passed away not a one!
Those who have passed away will never return to
those who remain, even to all eternity.
I said to one who had been pierced by a spear,
but whose spirit within him had not yet perished:
"Who are you-alas for you,
poor man-in relation to Muhammad?"
He replied, "Not through kinship am I
close Ito him;, nor am I from a town [of his;.
"I have never seen him at all, and have never
received of him any gift.iiSO3
And he said, "Not because of error
did I fight, nor out of good sense;
"But only for something immediate
that comes from him into my hand."

According to Àmr b . Àbd al-Malik : Muhammad commanded Zurayh, his slave (ghulam), to search for money and to
demand it from people who held deposits in safekeeping and
6oz. The last word of the line is problematic . The translation follows ed.
Cairo's lam tabid(i). Ed. Leiden reads Wadi, with the note sic in codice.
Perhaps this should be vocalized lam ta 'ud(i) from the root '-w-d, "to decline,
return."
6o;. Salad means both "bond" and "gift."
18931
16z The War between Brothers

from others. He commanded al-Hirsh to obey Zurayh. He would
force his way into people's houses, raid them by night, and
make seizures on mere suspicion. In this way he collected a
great deal of money and ruined many people. People escaped
[from Baghdad] on the pretext of going on the pilgrimage. The
rich fled. Al-Qaratisi said concerning this:604
They have pretended to be making the pilgrimage, though not
intending to make it;
rather, they want to flee from al-Hirsh.
How many people were living a life of well-being,
when al-Hirsh was deputed to bring ruin upon them!
Anyone whose house Zurayh searches
experiences humiliation and is visited by plundering.
The Battle of Darb al-Hijdrah
In this year, the Battle of Darb al-Hijarah605 took place. A report
of it follows.
It has been mentioned: This battle, which took place in the
vicinity of Darb al-Hijarah, went in favor of Muhammad's forces
and against Twhir's. Many people were killed in it. Concerning
this, Àmr b. Abd al-Malik al-' Itri said:
Saturday's battle, the day of Darb al-Hijarah,
cut off a company of onlookers.
18 941
That was after they wore themselves out, but

our rabble killed them with stones.
He came to the shurajis606 with intent to kill;
he said, "I want the command for you."
He was met by men each of whom was a suspicious thief
604. Ibn al-Athir, VI, 19o, quotes the first two verses ; Mas'udi, VI, 496,
quotes the poem and attributes it to the blind poet 'Ali b. Abi Tilib.
6o5. Darb al-Hijarah ("Street of Stones" I was the location of a bridge that
crossed the Karkhaya Canal that paralleled the main road from the al-Kufah
Gate to Muhawwal . Al-Kunisah was located on the same road , about i mile to
the west. See Le Strange, Baghdad, 150-51, 308.
6o6. The lacuna in the Leiden text of this hemistich is filled by ed. Cairo. A
shiiraji (from Persian shura, nitre ( was either a slave employed in making saltencrusted land fit for agriculture or the master of such land . See ed. Leiden,
Glossarium, cccxtx.
The Events of the Year 197 x63

who had spent his term in prison for mischief,
One who had nothing on to conceal himself,

whose penis stood up like a minaret.
So they retreated from them, although in the past
they had fought well in every attack.
To us, these are the same as those:
they respect no man or woman with a right to protection. 07
Everyone who was obscure has become a chief,
living a life of comfort and abundance:
Every day he carries in his right hand
a spear with a pennant on top.
The Mother of Evil has brought him forth from her house
to seek plunder-his vagrant mother.
He speaks abusively to people; he does not care
for nice words when he abuses, nor does he hint.
This is not a time of the noble and generous man;
this is the time of villains, people of evil nature.
Fighting once used to be fighting;
today, 0 Most High, it is a trade.
He also said:
A reed mat coated with pitch on the backMuhammad and Mansur are in it.
Strength and security are their watchwords,
and their saying is, "The wall has been taken."
What benefit will there be for you in their wall,
when you are slain or taken prisoner?
Your horsemen have been killed in conflict,

and many of your homes have been destroyed.
Bring for yourselves a single leader
who is well mannered, in whose face there is light.
You who ask about our condition,
Muhammad is in the palace, besieged.
607. Ed. Cairo fills in the lacuna in the Leiden text of this hemistich.
18951
r64
The Battle of al-Shammasiyyah Gate

In this year, a battle took place at al-Shammasiyyah Gate.608
Harthamah was taken prisoner in it . A report of the reasons for
the battle, how it took place, and its results follows.
According to 'Ali b . Yazid, who said: Harthamah was encamped at the Bin Canal (Nahr Bin ), protected by a wall and
trench. He had prepared manjanigs and arradahs, and had
stationed ` Ubaydallah b. al-Waddah at al-Shammasiyyah.
From time to time he would go forth , but he would halt at the
Khurasan Gate, 609 fearful of the men of the army, not desiring
to fight. He would summon the people to his cause, but they
would abuse him verbally and mock him . So he would stand
(896) for a time and then depart. Hatim b. al-$aqr was one of
Muhammad ' s commanders. He had agreed with his forcesunclothed ones and vagrants ( ayyarun )-that they would
give battle to Ùbaydallah b. al-Waddah by night. They descended upon Ùbaydallah suddenly, while he was unaware,
and launched an attack on him, driving him from his position.
He retreated in defeat, and they captured from him horses,
weapons, and much equipment . Hatim b. al-$aqr took control
of al-Shammasiyyah. When the news reached Harthamah, he
brought his forces up to reinforce (Ùbaydallah ) and to drive
off the army from him back to its position . Muhammad 's forces
came to [fight] him, and fighting broke out between them. One
of "the unclothed" took Harthamah prisoner, not recognizing
him. One of Harthamah 's companions attacked the man, cut off
his hand, and freed Harthamah . The latter came back in defeat.
When news about him reached the men of his camp, it collapsed
totally, and its men went fleeing in panic toward Hulwan. Night
and their preoccupation with plundering and taking prisoners
hindered Muhammad 's forces from pursuit . I have been told
608. Al-Shammasiyyah Gate was located at the northern extremity of

al-Shammasiyyah quarter on the east bank of the Tigris , at the point where
the main road north to al-Maw*il left al-Shammasiyyah . See Le Strange,
Baghdad, 170, 199.
609. That is, the Khurasan Gate of al -Mukharrim quarter on the East Bank,
not to be confused with the similarly named gate of the Round City. See
Gabricli, "La successione di Harun ar-Raid," 385 (note 51.
that the men of Harthamah 's army did not make their way
back for two days. The "unclothed ones " became stronger
because of what had come into their hands . Many poems were
written about that battle. One of them is the following by
Àmr al-Warraq:
A naked one who owns no shirt
goes forth in the morning to look for a shirt.
He assaults someone who has a coat of mail
that blinds the eyes with its brightness.
In his hand is a banner
red that gleams like jewels.
He is eager to seek fighting,
more eager than a man who seeks pleasure.
He is easy to be led, as if
he were going forth to eat date candy.
He is a marauding lion, who has always been
an accomplished chief of robbers.
He is bolder and more resolute in advancing
in battle than a wounded lion.
He approaches on a contemptible mount,
and his stock is from the worst stock.
He escapes, if escape occurs,
on something fleeter than a young camel.

A man in armor, if exposed to his murderous intent,
has no place of refuge.
How many a brave horseman
has he sold at a cheap price!
He calls out, "Oh who will buy
the head of an armored man for a handful of dates?"
One of Harthamah's companions said:
Time comes to an end, but their fighting never ends:
houses are pulled down, and wealth diminishes.
People are unable to do what they have sought to do:
they cannot fend off ruin, no matter how they try.
They bring us a report in which there is no light;
every day there are stories about the sons of harlotry.
When news of what the "unclothed ones " and Hitim b.
18971

al-$aqr had done to Ùbaydallah b. al-Waddah and Harthamah
reached Tahir, it grieved and distressed him. He commanded
that a floating bridge be thrown across the Tigris above alShammasiyyah. He dispatched his forces and set them in order;
he himself went forth with them to the bridge. They crossed
over toward the enemy and fought them in very fierce fighting. He reinforced them with his men periodically, until
they turned back Muhammad's forces and made them leave
al-Shammasiyyah. He sent Ùbaydallah b. al-Waddah and
Harthamah back to the places that had been abandoned 610
After the victory of the "unclothed ones," Muhammad had
given out 2 million dirhams [in pay) by taking apart his palaces
and audience rooms (majalis) at al-Khayzuraniyyah. Now, the
forces of Tahir burned them all-the roofs had been gilded-and
killed many of the "unclothed ones " and looters . Concerning
this, Àmr al-Warraq says:611
Two heavy things612 and Tahir b. al-Husayn

came upon us the morning of Monday.
[8981
They assembled their host at night and proclaimed:

"Seek your vengeance today for al-Husayn."613
They beat their drum, and to (fight) them rushed
men, each of them strong of spear and forearm.
You who were slain on the plain, who were cast down on the
shore,
61o. Wa-radda al-mahdiir / muhajir 'Ubaydallah ibn al-Waddah waHarthamah. This might mean, "He sent Ùbaydallah b. al-Waddah and
Harthamah back to al-Muhdjir," taking al -Muhajir as a place name. Such a
place is attested (Le Strange, Baghdad, 59), but it was next to al-Kufah Gate of
the Round City, whereas the context implies that the two men reoccupied the
positions in al-Shammasiyyah, across the river from the Round City. I therefore
take mahajir to be equivalent to mahalir, "abandoned places."
611. Mas`ndi, VI, 471, quotes the lines with variants.
612. According to the lexicons, thagaidni ("two heavy things") can mean
two armies ( because they are heavy in assault ), or mankind and the jinn (because
anything held in esteem can be called a thagal ). See Lane, Lexicon , 1, 344. There
is some uncertainty about the reading, which is Guyard's emendation of manuscript ba ldni ("two lords"). Neither the original reading nor the emendation
fits the meter, although the emendation is possible by poetic license.
613. Tnat is, vengeance for al-Husayn b. Ali b. isa b. Mahan. See pp.
108-14 , above, for the circumstances surrounding his death.

the object of whose love was among Tayyi' of the Two
Mountains:
What was in your hands? If

the people had made peace, would you have been in need?
Were you a vizier or a commander ? Nay, you were as far
from both things as the stars of the Little Dipper.
How many a keen-sighted man went out early with two eyes
to see the situation [of the armies] and came back with one
eye!
They do not miss what they intend:

their archers aim only at the eyes.
You who ask me about them, they are the worst people
I have ever seen among mankind; no others are like these
two:
The worst of those still alive or those who have passed onof those who have passed on or those I have seen among the
two heavy things [sc. mankind and jinn.
When what T whir had done was reported to Muhammad, it
caused him great distress and anxiety. A secretary to Kawthar
mentioned that Muhammad composed the following verses, or
that someone composed them and attributed them to him:
I have been sorely afflicted by the most brave-hearted among
men and jinn,
who, when he excels, is like nothing else that excels.
With every man of power he has a spy
who watches him and knows what he says.

He is not inattentive to something because of stubbornness,
when an inattentive person would cause an affair to fail.
In this year, Muhammad's situation weakened, and he became
certain that he would perish. 'Abdallah b. Khazim b . Khuzaymah
fled from Baghdad to al-Mada'in.
According to al-Husayn b. al-Qalihak: When he realized that
Muhammad entertained suspicions about him, and that low
persons and rabble were biased against him, 'Abdallah b.
Khazim b. Khuzaymah became worried about himself and his
property. He made his way to al-Mada'in at night in boats
with his dependents and children and stayed there. He was not
present at any of the fighting.
18 991
i68 The War between Brothers

According to someone else: '1 whir sent a letter to him and
warned him that his estates would be seized and that he would
be liquidated. So he took warning, escaped from the strife, and
remained safe. One of his relatives said concerning this:
Ibn Khazim was not cowardly in the face of rowdies,
riffraff, and inferior persons:
But he feared the assault of a lion,
crushing in his strength, famous for his aggressiveness.
When his action became known among the people, the merchants of al-Karkh met among themselves and said , "We ought
to disclose our position to T whir and show him that we are
innocent of giving aid against him." They assembled and drafted
a letter informing him that they were obedient and well disposed toward him because of what they had heard : namely,
his commitment to obeying God, upholding the right, and
repressing wrongdoers. They did not look on the war as legitimate, let alone fight [in it[ . Anyone from their side who advocated
[goo] it did not belong to them. "The common thoroughfares were
choked with them. Indeed , the men ....614 nor do they own
houses or real estate in al-Karkh . They are either cutpurses,
makers and sellers of sweets,615 or people from the prisons.
Their only shelters are the baths and mosques . The merchants
among them are mere street vendors who deal in trifles. A
woman is forced to support herself by the mercy of a pimp for a
while before she can escape.616 An old man even falls on his
face from weakness . A person carrying a purse in his waistband
or in his hand has it cut away from him. We have no might or
power against them, nor do we have anything for ourselves with
them [here]. Indeed, some of us remove the stones from the road
614. There is a lacuna in the manuscript. The words with which ed. Cairo
attempts to fill the lacuna turn out to be a dittography from the previous line.
615. Sawwdf wa - naffdf: makers and sellers of ndlif, a sweet paste that had
to be kneaded a long time, drawn out, and pounded. See Fagnan, Additions, 8;,
S.V. sawwdl.
6r6. The translation follows the Leiden text as interpreted in Glossarium,

coxxxl. Ed. Cairo differs, but also seems to have suffered corruption: "A man
meets a woman in the press of people, and the two tarry (yaltaththini, an
otherwise unattested form of the root 1. th.th) before escaping."

because of the tradition (hadith) concerning this that has been
reported from the Prophet, may God bless him and grant him
peace; how then (would we fail to act] if we had power to prevail
against those it would benefit religion and life in this world
to have kept off the street, put permanently into prison, and
banished from the land, and [if we had power] to stop greed and
riot and banish vice, purse-snatching, and stealing? God forbid
that any of us should make war on you!"
It has been mentioned that they wrote a petition concerning

this and that some men arranged""' to slip through to him with
it. But those who were wise and prudent among them said to
them, "Do not think that Tahir does not understand this or that
he is unable to send spies among you and against you, so that it
is as if he were present among you. The best plan is not to make
yourselves conspicuous with this; for we cannot be sure but that
if some base person sees you, it will lead to your destruction and
the loss of your property. The danger of your being exposed to
these base persons is too fearful for you to seek to clear yourself
from disgrace in the eyes of Tahir. Indeed, if you were sinners
and wrongdoers, you would be more likely to receive his pardon,
mercy, and forgiveness. So put your trust in God, who is blessed
and exalted, and forbear." They deferred to them and forbore.
Ibn Abi Talib, the blind [poet], said:611
Never mind the people of the streets, for soon
the claws of the lion will get them.
The membrane around strong hearts will be torn asunder;
soon they will go into the grave.
God will destroy all of them
because of greed619 and wickedness.
It has been mentioned : Al-Hirsh went out, and with him the
rabble, "unclothed ones," and a multitude of all sorts of people,
617. The translation follows ed . Cairo's itta ada qawmun , rather than ed.
Leiden's anfadhu qawman ("they dispatched men"). The passage makes it clear
that the petition was never sent. The two words are similar in Arabic script.
6,8. Quoted in Mas'udi, VI, 470.
619. Variant in Mas'udi: "rebellion."
19011
and made his way to the Island of al= Abbas 620 A party of
Tahir's men came forth, and the two sides fought violently. It
was a section in which no fighting had taken place, but after
that day it became a battlefield. In the end, the victory went to
[Tahir]; however, on the first day of the fighting, Muhammad's
forces gained the upper hand over Tahir's forces, until they
drove them back to the house of Abu Yazid al-Sharawi621 The
people of the suburbs in the areas next to the al-Anbar Gate
Road became frightened.
It has been mentioned: When Tahir saw this, he dispatched
one of his commanders to them. He was occupied in many
directions, fighting off Muhammad's forces from them. He
inflicted a heavy blow on them there: many men drowned in
the $arat [Canal], and others were killed. Concerning the defeat
of Tahir on the first [day], 121 'Amr al-Warraq said:
Tahir's crier announced in our presence,
"People, desist; remain at home.
"Tomorrow will come to you; so beware
[a lion with a wide jaw in which there is ... 1"623
Then the rabble arose to confront him
after midnight, before the prayer [of dawn].
On Saturday, they left his army
confounded and silent in the darkness of night.

About the battle that went against Muhammad's forces, he said:
How many a slain man have we seen!
We did not ask him why!6zo. Jazirat al-'Abbas, or more commonly, al-Jazirah al= Abbisiyyah, was
a large area, about one and one-half miles in length and half a mile in width,
located west of the Round City, between two branches of the Sarit Canal,
which split below the plot and reunited above it. It had been granted as a fief to
al= Abbis, brother of the caliph al-Mangur, and was celebrated for its fertility.
See Le Strange, Baghdad, 142..
6zi. That is, toward the Round City. The house of Abu Yazid al-Sharawi was
on the northwest side of the square outside al-Kiifah Gate. See Le Strange,
Baghdad, S9.
622. The bracketed word is from ed. Cairo.
623. The second hemistich of the line is found only in ed. Cairo, the manuscript used by ed. Leiden has a lacuna. The last word of the line in ed. Cairo,
uyut, is not recorded in any dictionary and almost certainly is corrupt.
171
One wearing mail, whom a "naked one"

met with violence and recklessness:
If the former met the latter with a spear,

the latter met the former with boasting624An Ethiopian who kills people
over a piece of canvas,
Cloaked in [only) the sun, content
with every sustenance that is wished for.
He makes an attack and kills
none but the head of an army:
Such as Àli Afrahamard,621
or Àla', or Quraysh.
Beware of a shot, 0 Tahir,
from the hand of the little Ethiopian!
Àmr al-Warraq also said concerning this:
The beauty of Baghdad has departedand it indeed possessed beauty.
Every day there has broken it
one shock after another.
The earth has raised a cry unto God
from the abomination, crying aloud.
0 you who have been slain,
you are not following the religion of the [true] way.
Would that I knew what you gained
when you journeyed by night.

Was it to Paradise that you were sent,
or are you being sent to the Fire?
Was it stones that killed you, or
were you killed perforce by spears?
If you fought in piety,
then a thousand pilgrimages be upon us!62

According to Àli b. Yazid-a certain eunuch (khadim]:
Muhammad ordered that whatever remained in the already
624. A pun is involved, since faysh means both "boasting" and "glans
penis"-alluding to the "unclothed " state of the irregular troops.
62.5. He is referred to elsewhere by the variant name Farlihrnard.
6z6. That is, to expiate the sin of murder.
19021
19031
despoiled storehouses should be sold. However, those in

charge of them concealed627 what was in them , to steal (it(.
Muhammad's situation became increasingly precarious: he
had lost what he possessed, and the men were demanding pay
(arzaq) . One day, in vexation at what was befalling him, he
said, "I wish that God Almighty would kill the two sides, both
of them,62A and give people rest from them . Not a one of them
but is an enemy-both those who are on our side and those
who are against us. The former want my money; the latter
want my life." Some verses that he is said to have recited were
mentioned to me:629
Disperse and leave me alone,
you company of "helpers."
All of you are many-faced,6a
as is the nature of human beings,
And I see nothing but deceit
and false hopes.
I possess nothingask my treasurers!
Alas for me, what has befallen me
from the one who resides in the
garden. 631
[Continuing,] he said : Muhammad's cause became weaker.

His army dispersed and became frightened in its camp. He
sensed that Tahir was about to overcome him and defeat him.
In this year, al-Abbas b. Musa b. 'Isa led the pilgrimage.

Tahir sent him to be in charge of the ceremonies at the command of al-Ma'mun. Dawud b. 'Isa was in charge of Mecca
in this year.
627. The translation follows the reading of ed . Cairo (katama). The original
Leiden reading (kamma, "hid") is changed in the Addenda to lamma, "gathered
up .$P
628. Ms. Ahmet III, 2929, the second manuscript used by ed. Cairo, ends at
this point. The text of the remainder of this volume is based on the single
manuscript available to the Leiden editor.
629. Mas'udi, VI, 472, quotes the poem with variants.
630. The translation follows Gabrieli , " La succession di Hirun ar-Raid,"
387 n. z, who takes dhti wujtih to mean "hypocrites."
631. That is, from Tihir. Instead of sdkin, the Mas'udi version reads ndzil,
"encamped," and glosses, "meaning Tihir."
fb
The
Events of the Year
198
( SEPTEMBER i,
813 - AUGUST
2I,
814 )
Tdhir Captures Baghdad

In this year, Khuzaymah b. Khazim disobeyed Muhammad b.
Harun, separated himself from him, and sought a promise of
safety from Tihir b. al-Husayn.` 2 Harthamah entered the eastern
part [of Baghdad[. A report concerning why Khuzaymah left
Muhammad, how this turned out, and how he became obedient
to Tahir follows.
It has been mentioned as the reason for this : Tahir wrote to

Khuzaymah, telling him that if he were to sever relations with
Muhammad and offer him no effective aid, he (sc. Tahir) would 19041
not be remiss in his regard' When he received Tahir's letter,
Khuzaymah consulted his trusted friends and members of his
family. They said to him, "By God, it seems to us that this man
has our master by the nape of the neck ; so make an arrangement
for yourself and for us ." He therefore wrote to Tihir, announcing
his obedience, and telling him that if he himself were the person
encamped on the eastern side instead of Harthamah, he would
63:. Parallels : In al-Athir, VI, 194-971 Fragmenta, 335.
633. The translation follows the emendation proposed in ed. Leiden,
Addenda, occl.xvu.
174
undertake every danger for him. He made known to (Tahir) his

lack of confidence in Harthamah and urged him not to lay any
burden on the latter in the matter without guaranteeing to him
(sc. Khuzayamah) that he would stand in his stead ; Harthamah
would then be brought into the affair. He (sc. Khuzaymah)
would cut the bridges and as consequence bring about a situation
that would elicit his approval and pleasure . If (Tahir) did not
guarantee him this, it would not be possible for him to expose
himself to the mob, rabble, ruffians, and destruction . Tahir
accordingly wrote to Harthamah, rebuking him and accusing
him of incompetence, saying, " You have gathered soldiers,
wasted money, and given it in grants without the Commander
of the Faithful or myself, when I am in such need of it to cover
expenses and expenditures. You have failed to act against troops
of little might and small significance , as if drawing back and
afraid. This is surely an offense! Get ready to enter (the city],
for I have decided to push back the army and cut the bridges. I
hope that you will meet no significant opposition to this plan,
God willing!" Harthamah wrote [back) to him, "I acknowledge
your salutary opinion and excellent advice. Command as you
wish; I will not oppose you." So Tahir wrote to Khuzaymah to
inform him of this.
[905]
It has been mentioned that when Tahir wrote to Khuzaymah,

he wrote a similar letter to Muhammad b. Àli b. Ìsa b.
Mahan.
It has been said: On the eve of Wednesday, eight nights
remaining in the month of Muharram of the year 198
(September 21, 813 ), Khuzaymah b. Khazim and Muhammad
b. Àli b. Isa seized the Tigris bridge and cut it.634 They set
up their banners on it, cast off their allegiance to Muhammad,
and proclaimed allegiance to Àbdallah al-Ma'mun. The
people of 'Askar al-Mahdi 5 remained quiet and stayed in their
634. Gabrieli, "La successionc di Harun ar- Rabid," 387 n. 4, identifies this as
the main ( middle) bridge, but notes that other bridges may have been cut as well,
as implied by Tahir's preceding message and the poem that follows.
635. 'Askar al-Mahdi (al-Mahdi ' s Camp) was another name for the suburb of
Rugafah at the foot of the main bridge on the east bank of the Tigris. See Le
Strange, Baghdad, 42, 187-89.
175
homes and markets that day. As soon as Harthamah entered, a

few other commanders besides these two came to him and
swore to him that he would see no misbehavior from them. He
accepted this from them. Husayn al-Khali' composed the following about Khuzaymah's cutting of the bridge:`
We all owe Khuzaymah a debt of gratitude,
because God the Merciful has stilled the tumult of war.
He himself took charge of the affairs of the Muslims,
and defended and protected them most gloriously.
Had it not been for Abu al-Abbas IKhuzaymahj, fortune would
not have ceased
being angry with us night and day.
Khuzaymah was not criticized for doing such a deed,
when the east of the country and the west were in turmoil.
He subjected the two Tigris bridges to cutting, while spears
were pointed and souls were in the palm of the sword.
He wounded the head of doom when it was threatening doom,
suffering distress because of one event, and laughing because of another event.
So it (sc. doom ) was like a fire that a cloud has beguiled,
extinguishing by flame an encompassing flame. 37
What is the killing of one soul among many souls,
if the world returns to peace and plenty?

The heroic deed of Abu al-'Abbas requires no expiation,
when persistent trouble has recourse to trouble [to stop it].
According to Yahyi b. Salamah the Secretary (al-Katib): Tihir
came early on Thursday against the city-al-Shargiyyah638 and
its residential districts and al-Karkh and its markets. He demolished the two bridges over the $arit (Canal]-the old and the
636. The first five verses with variants are quoted by Ibn al-Athir , VI, 194-95.
637. That is, as a cloud with flashing lighning puts out a fire by raining, so
Khuzaymah by violence has extinguished violence . The translation of this and
the preceding verse is uncertain.
638. Al-Sharqiyyah was a suburb of West Baghdad southeast of the Round
City, between the main road leaving al -Bagrah Gate and the shore of the Tigris.
See Le Strange, Baghdad, S3, 90, 94. Ed. Leiden, Addenda, DCCLxvn, quotes from
al-Kha$ib al-Baghdadi, "It was named al-Sharqiyyah because it was to the east
(sharq ( of the $arit (Canal)."
[906]

new. There was heavy fighting at them . Tahir tasked his forces
severely and oversaw the fighting in person. Those who were
with him fought at Dar al-Ragiq, and he`ri39 defeated the men
until he drove them back to al-Karkh. Tahir fought at al-Karkh
Gate and al -Waddah Palace. He defeated Muhammad 's forces,
and they were driven back in confusion . Tahir passed through
without turning aside for anything , until he had entered forcibly
with the sword. He commanded his crier to proclaim security to
anyone who remained in his house . At al-Waddah Palace, the
market of al-Karkh, and the outskirts he placed commanders and
soldiers in every location as required . He made his way to the
City of Abu Ja `far and encircled it, along with the Palace of
Zubaydah and al-Khuld Palace, from near the Bridge Gate,640 to
Khurasan Gate , the Syrian Gate, al-Kufah Gate, al-Basrah Gate,
and the bank of the $arat ( Canal ] up to its outlet into the Tigris,
with horses, equipment, and weapons . Hatim b. al-$aqr, alHirsh, and the ]North] African troops fought Tahir steadfastly;
so he set up manjanigs behind the wall against the city and
across from the Palace of Zubaydah and al-Khuld Palace and
bombarded [them]. Muhammad, with his mother and children,
left for the City of Abu ja`far . Most of his soldiers, eunuchs,
and slave girls scattered from him into the streets and roads
without turning aside for anything . The rabble and the low
persons also scattered . Àmr al-Warraq said about this:
1 9071
O Tahir of strength,"' whose

like has never been found!
O master (sayyid), son of a master,
639. The pronouns are ambiguous. I take the clause to mean that Tdhir (i.e.,
his forces) defeated them (i.e., the opposing forces of Muhammad ) and drove
them back to al-Karkh . Tihir then fought at the gate of al-Karkh, defeated
Muhammad's forces, and entered al-Karkh. The textual witness, however, is
uncertain, probably because what we have is a condensation of a longer account.
Ed. Cairo continues as follows: "Tahir fought them at al-Karkh Gate and alWa44ali Palace: Muhammad's forces defeated them, and they (i.e., Tihir 's forces)
were driven back in confusion." This makes Tahir's entry into al-Karkh and
proclamation of security illogical.
640. Fragmenta, 335, reads: "from near the bridge to Khurisan Gate."
641. Yd fdhira 1-;ahri: the Arabic plays on the similar sound of the two words
and their visual similarity in Arabic script.

son of a master, son of master!
Back to their former occupations

have gone Muhammad's "naked ones."
Makers and vendors
of sweets,64' as well as impostors;
Bandits who were taking refuge with
vagrants and paupers,
Men in shackles who broke out of prisons

and became unshackled;
Men bold to plunder, who became masters,
though they were never entitled to be masters:
These have become obedient to your strength and have
submitted,
after having been rebellious for a long time.
According to Àli b. Yazid, who said: One day I was at the
home of Àmr al-Warraq with a group of people, when a man
came and told us about T whir's attack at al-Karkh Gate, and how
the men had been driven back from it. Àmr said, "Hand me a
cup," and he said concerning this:63
Take it, for wine has [many] names:
"medicine" is one, and "disease " is another.
Water improves it, when it is decantedsometimes-but water sometimes spoils it.
Someone said, "They had a battle
this very day," and [other] things.
I said to him, "You are an ignoramus.
You neglect the good things.

"Drink, and spare us reports about them.
People will make peace , if they want to."
Someone else then came among us and said , "So-and-so has
fought with the 'naked ones '; so-and-so has come; so-and-so has
plundered." Again, (al-Warraq) said:
What a time we are in!
The great have died out.
64:. For naf df and sawwdl, see note 615.
643. The text with minor variants is quoted in In &I-Athir, VI, 195.
These low persons and rabble

are commanders among us.
We have nothing,
except what He wills.
19081 The earth has cried out,
and the heavens, too, have cried out to God.
Religion has been taken away,
and blood has become of'little importance to God.
Abu Musa, take the good things:
the time for the meeting has come.
Here is unmixed wine for you:
the drinking companions have come to you.
Àmr al-Warraq also said about this:
If you want to anger
a soldier and get him to obey,

Say, "You soldiers,
T whir has come to you!"
Muhammad fortified himself in the city, along with those
who were fighting on his side. Tahir besieged him, taking the
gates from him, and preventing flour, water, and other things
from reaching him and the people of the city.
According to al-Husayn b. Abi Said, who said that the

eunuch )khddim ) Tariq, one of Muhammad's courtiers )khdssah)
and one of al-Ma'mun 's after the arrival of the latter, told him
that one day while under siege-or he may have said that it was
on his last day-Muhammad asked him to bring him something
to eat: )Continuing, Tarigj said: I entered the kitchen and found
nothing. So I went to Jamrah the perfumer, who was al-Jawhar's
slave girl, and said to her, "The Commander of the Faithful is
hungry. Do you have anything, for I have found nothing in the
kitchen?" She said to a girl of hers named Banan, "What do you
have? " She brought a chicken and a loaf of bread. I brought them
to him and he ate. He asked for water to drink, but there was
none in the beverage closet `644 By the evening he had decided
644. Khizdnat a]-shardb may refer to a place where beverages were placed to
be cooled. Cf. the description of the meshrebeeyeh (mashrabiyyah ) in Lane,
Modern Egyptians, 8-9.
179
to meet Harthamah, and he never again drank water until he

perished.
According to Muhammad b. Rashid, who said that Ibrahim b.
al-Mahdi645 told him that he had been staying with Muhammad
the Deposed in the City of al-Mansur in his palace at the
Golden Gate, 6" when Tahir besieged him. [Continuing, Ibrahim]
said : (Muhammad) went out one night, wanting to relieve the
dejection he was feeling. He went to al-Qarar Palace,' at $arat
Point, below al-Khuld Palace, late at night. He sent for me, and I
went to him. He said, "Ibrahim, don't you see the pleasantness
of this night and the beauty of the moon in the sky, with its
light in the water ?" (We were on the bank of the Tigris at the
time.) "Would you like to drink ?" "As you will," I said, "may
God make me your ransom!" So he called for a flagon (rat]) of
date wine (nabidh ). He drank it and then gave orders , and I was
given a similar one to drink.
I began to sing to him without his asking me, for I knew in
what bad humor he was . I sang something that I knew he liked.
"How would you like someone to accompany you?" he said.
"How I would like that !" I said. So he called for a favorite slave
girl of his named I?af . Given that we were in such a state of
affairs, I found her name ominous bas When she came before
him, he said, "Sing," so she sang from the poetry of al-Nabighah
al-Ja di:649
645. The Abbasid prince Ibrahim b. al-Mahdi was famous as a singer . See Ell
s.v. (Sourdel ). Another version of the incident is found in Aghdni, IV, 189 (ed.
Cairo, V, 1794 - 96). Cf. Mas'udi, VI, 4x6 - 30 (different isndd and details),
Fragments, 335-36 . Two shorter reports of apparently the same incident occur
on pp. 131-33, below.
646. The Palace of the Golden Gate was at the center of the Round City. See
Le Strange, Baghdad, 19, 30- 33, 309-10.
647. On &I-Qarar Palace, also known as the Palace of Zubaydah, see Le
Strange, Baghdad, 10z-3 . Le Strange 's explanation of the name is wrong. As
Nabia Abbott noted, the meaning of Qatar was "permanency ," alluding to the
phrase ddr al-gardr ("abode of permanency ," i.e., heaven ) in Qur'an 40:39. See
Abbott, Two Queens of Baghdad, 218 n.
648. Da y means "weakness."
649. Al-Nabighah al-Id di (Hibban b. Qays) was bom before Islam, but lived
most of his life as a Muslim and died in 65 /684. The verse alludes to Kulayb b.
Rabi'ah from the tribe of Taghlib . By killing a camel belonging to al-Basus, a
woman from the closely related tribe of Bakr (the camel had strayed onto his
pasture and broken the eggs in a bird 's nest), Kulayb precipitated the "War of
[9091
x 8o The War between Brothers

Kulayb, by my life, was a better defender
and less guilty than you, yet he became stained with (his
own] blood.
What she sang distressed him and was ominous to him. He said
to her, "Sing something else," so she sang:650
Their departure has made my eye tearful and sleepless:
verily, parting from loved ones provokes many tears.
The vicissitudes of their fortune continued to oppress them,
until they destroyed each other: verily the vicissitudes of
fortune are oppressive!
He said to her, "May God curse you! Don't you know anything
191o] else to sing? " She replied, "Master, I only sang what I thought
you liked. I didn't mean to do anything you disliked. It was only
something that came to me." Then she started another song:65t
By the Lord of repose and movement,
fate possesses many snares.

Night and day succeed each other,
and the stars revolve in the firmament,
Only to transfer prosperity from one king
occupied with the love of this world to another.
But the kingdom of the Possessor of the [Heavenly] Throne
endures forever:
it neither passes away nor is shared with a partner.

"Get up," he said, "and may God be wrathful with you!"
So she stood up. Now he had a beautifully made crystal cupMuhammad used to call it Zubb Rubbah652-that had been
al-Bases" between the two tribes. See Sezgin, GAS, II, 245-47; Nallino, Le
Poesie di an-Ndbigah al-C;a'di (Rome, 1953), 1o5-8 ; Shir al-Ndbighah al-/a di,
143
650. Quoted with minor variants in ibn al-Athir, VI, r96.
651. In Aghani, III, 179, the poem is attributed to Abu al-Atahiyah. Seven
verses of it are quoted in Tahari, III, 450, where they are said to have been recited
by a mysterious hidden voice ( hatif) foreboding the death of al-Manger in A.H.
158. Variants exist in Ibn al-Athir, VI, 196.
652. The text and the meaning are uncertain. In the notes to his edition of
Fragmenta (1, 125 ), de Goeje explains the name as derived from a kind of date
from al -Bagrah called zubb rubbdh or zubb rubdh (literally, "monkey penis"; cf.
Lane, Lexicon, 111, 1208 ). Ibn al-Athir reads rubb riydh, which is the name of a
kind of mushroom.
placed before him. As the slave girl got up to leave, she tripped
over the cup and broke it.
[Continuing,] Ibrahim said: The strange thing is that whenever we sat with this slave girl, we experienced something
unpleasant in our assembly. (Muhammad) said to me, "Alas,
Ibrahim, don't you see what this slave girl has mentioned and
what happened with the cup? By God, I think my time has
come." "God," I said, "will lengthen your life, strengthen and
preserve your kingdom for you, and subdue your enemy." Before
I had finished my words, we heard a voice from the Tigris,
saying: "Decided is the matter whereon you two enquire."653
"Ibrahim," he said, "didn't you hear what I just heard?" "No, by
God, I heard nothing," I said, although I had indeed heard. "You
will hear a soft sound," he said. So I went down to the river
bank, but I saw nothing. We resumed the conversation, and
the voice returned: "Decided is the matter whereon you two
enquire." He jumped up in distress from where he was sitting,
mounted, and returned to his place in the city. It was only one
or two nights later that the events of his death occurred-it was
on Sunday, the 6th or 4th day of $afar in the year 98.654
According to Abu al-Hasan al-Mada'ini,655 who said: On the
eve of Friday, seven days before the end of the Muharram in
the year 198 (September 23, 813), Muhammad b. Harun entered
the City of Peace, fleeing from the palace called al-Khuld,
because of the manjaniq stones that were landing on it. He
commanded that his audience rooms (majalis) and carpets be
burned, and they were. Then he went into the city. It had been
fourteen months, less twelve days, since war had broken out
with Tahir.
653. Qur'an 1z:41-
654. The day of the week and the day of the month do not match. The 4th of
$afar (October 4, 8131 fell on a Tuesday; the 6th of $afar (October 6) fell on a
Thursday. In the chronology of al-Madi 'ini, which follows, the day and date do
coincide.
655. The historian Abu al-Hasan 'Ali b. Muhammad b. Abdallih b. Abi Sayf
al-Madi'ini (b. 135/752, d. ca. :z8/843) was active at al-Bagrah (his birthplace(,
al-Madi'in, and Baghdad, and was credited with over zoo works on history and
literature, most of which survive only as quoted in the works of later authors.
See Ell s.v. al-Mada'ini (U. Sezgin(.
19111
The Death of al-Amin

In this year, Muhammad b. Harun was killed 656 The report of
his death follows.
19121
According to Muhammad b. 'Isa al-Juludi, who said: After

Muhammad had gone into the city and taken up residence there,
his commanders realized that neither they nor he had equipment for the siege . Fearing that they would be defeated, Hatim
b. al-$aqr, Muhammad b. Ibrahim b. al-Aghlab al-Ifriqi , and his
[other] commanders went before Muhammad and said, "Your
condition- and ours has come to what you see. We have formed a
plan which we submit to you. Consider it, and make up your
mind to do it; for we hope that it will be right, and that God will
make it prosper, if He will." "What is it?" he asked. They said,
"The men have scattered from you, and your foe has encircled
you on every side. Of your cavalry, i,ooo horses, the best and
swiftest of them, remain with you. We think we should choose
700 of the Abna, men whom we know to love you. We will
mount them on these horses and make a sortie by night from
one of these gates ; for the night belongs to its people,657 and no
one will stand firm against us, God willing . We will go out
until we reach al-Jazirah and Syria. You will raise troops and
gather taxes, and will gain a large domain and a new kingdom.
People will rally to you, and the soldiers will be cut off from
pursuing you. It is for this that God, the Almighty and Exalted,
has made new things happen in the succession of night and
day." "How excellent your plan is!" he said to them, and he
determined to do it. When word of this got out to Tahir, he
wrote to Sulaymin b. Abi Ja'far, Muhammad b. Ìsa b. Nahik,
and al-Sindi b. Shahak: "By God, if you do not make him stay
and dissuade him from this plan, I will leave you not one estate
unconfiscated, and my only objective will be your lives!" So
they went before Muhammad and said, "We have heard what
you have decided to do. We beseech you for God's sake to take
care for your life. These men are wretches. Now that the siege
656. Parallels : Ya'qubi, II, 536 (very brief); Dinawari , 395 (very brief); Mas'udi,
VI, 472- 84; Ibn al-Athir, VI, 197-202; Fragmenta, 337-41, 413-15.
657. Apparently a proverbial expression . See ed . Leiden, Glossarium, cxxii.
has resulted in what you see, they feel they have no place to go.
They think there will be no security for their persons or property
with your brother or with Tahir and Harthamah because of the
widespread knowledge of how they have applied themselves to
the war and prosecuted it assiduously . We fear that if they make
a sortie with you and you fall into their hands , they will take
you prisoner and take your head. They will seek to gain favor by
means of you and will make you the means to their own safety."
And they cited examples of this to him.
(Continuing,) Muhammad b. Ìsa al-Juludi said: My father
and his companions were sitting in the portico (riwaq) of
the room (bayt) where Muhammad and Sulayman and his
companions were . When they heard what they were saying and
saw that he had accepted it for fear that matters would turn
out as they had told him, they were on the verge of going in to
them and killing Sulayman and his companions. But then they
changed their minds . They said, "War within, and war without!"
and they ceased and desisted.
[Continuing,] Muhammad b. 'is! (al-Juludi) said: When this
made an impression on Muhammad 's heart and sank into his
mind, he turned from his decision and returned to accepting the (913]
guarantee of safety (amdn) and departure they had given him. He
acceded to the request of Sulayman, al-Sind-1, and Muhammad
b. Ìsa (b. Nahiki. They said, "Your only objective today is
safety and diversion . Your brother will leave you Ito go] where
you like . He will set you apart in some place and give you
everything that befits you and all you like and desire. No harm
or evil will befall you from him ." He trusted in this and agreed
with them to go out to Harthamah.
(Continuing,] Muhammad b. Isa (al-Juludi] said: My father

and his companions did not want to go out to Harthamah,
because they had been his companions and knew his ways. They
feared he would treat them roughly, would not favor them, and
would give them no offices. So they went before Muhammad
and said to him, "Since you have refused to accept our advice to
you-and it was the right advice-and have agreed with these
flatterers, it would be better for you to go out to Twhir than to
Harthamah."
(Continuing,] Muhammad b. Ìsa (al-Juludi] said: He said to
191141
them, "Alas, I do not like Tahir! For I have dreamed : it was as if

I were standing on a brick wall towering into the sky, broadbased and firm ; never have I seen one like it in length, breadth,
and firmness. I was wearing my black robes ,658 my belt, my
sword, my hat (galansuwah ), and my boots. Tahir was at the
base of the wall, and he kept striking its base until the wall fell.
I fell and my hat fell from my head. I have an ominous feeling
about Tahir. I am uneasy about him and therefore do not want
to go out to him. But Harthamah is our mawld and like a father.
I am more comfortable with him and trust him more."
According to Muhammad b. Isma1l-I3afs b. Irmiyail:
When Muhammad wished to cross from the palace at al-Qarar to
a house that was in the Garden of Musa659-he had a floating
bridge in that place -he ordered that [carpets) should be spread
in that audience room (mailis) and that it should be perfumed.
(Continuing,) he said: So my assistants and I spent the night
getting perfume and aromatics, gathering apples , pomegranates,
and citrons, and putting them in the rooms . My assistants and I
stayed up all night . After I had prayed the morning prayer, I
gave an old woman a piece of ambergris incense containing loo
mithgals,66O like a melon, and said to her, "I' ve been up all
night and am very tired. I have to get some sleep . If you see
the Commander of the Faithful coming on the bridge, put this
ambergris on the brazier"- and I gave her a small silver brazier
with coals on it. I told her to blow until she burnt it all. I went
onto a bark (harragah) 66t and fell asleep. Before I knew what was
happening, the old women came in a panic and woke me up.
"Get up, I3afs," she said. "I've gotten into trouble ." "What is
658. For the significance of black clothing as the official 'Abbasid color, see
the references in note 245.
659. The exact location is unknown. The Masi Canal passed through alMukharrim quarter of East Baghdad. The reference may be to the Garden of
Zihir, which was located on the east bank of the Tigris , where the Masi Canal
emptied into the river, a short distance below the main bridge. See Le Strange,
Baghdad, 119-20.
660. I.e., 446.4 grams, or 15 . 75 ounces (see Hinz, Islamische Masse and
Gewichte, 1-51.
66t. On the kind of ship, see Mez, The Renaissance of Islam, tr. Khuda
Bakhsh and Margoliouth; Kindermann, "Schiff" im Arabischen, and alNukhayli, Al-Sufun al-islamiyyah.
it?" I said. She said, "I saw a man coming on the bridge, alone,
resembling the Commander of the Faithful in build . There was a
group of people in front of him and one behind him, so I didn't
doubt that it was he. So I burned the ambergris ; and when he
came, it was 'Abdallah b. Masi, and here is the Commander of
the Faithful coming now!" I cursed her and upbraided her, and
gave her another piece like the first to bum in his presence. She
did so. This was when things began to take a turn for the worse.
According to 'Ali b . Yazid, who said : After the siege against
Muhammad had gone on for a long time, Sulayman b. Abi
Ja'far, Ibrahim b. al-Mahdi, and Muhammad b. 'Isa b. Nahik
left him, and all of them made their way to 'Askar al -Mahdi.
Muhammad remained besieged in the city Thursday, Friday, and
Saturday. Muhammad discussed with his companions and those
who remained with him whether to ask for quarter (aman). He
asked them about the way to escape from Tihir . Al-Sindi said to
him, 'By God, master, if al-Ma'man were to get hold of us, it
would be against our wishes and to our misfortune. I see no
deliverance but Harthamah ." "How by Harthamah," he asked
him, "when death has surrounded me on every side? " Others
advised him to go out to Tahir. They said, "If you swore him
oaths by which he became certain that you were committing
your kingdom to him, perhaps he would trust you." But he said
to them, "You have missed the mark in your advice, and I have
erred in consulting you. If Abdallah my brother had toiled
himself and taken charge of matters according to his own judgment, would he have accomplished one-tenth of what Tahir has
accomplished for him ? I have tested Tihir and inquired about
his thinking. I have not found him inclined to break faith with
'Abdallih or to have any ambition except for him. If he agreed
to obey me and turned to me , I would fear nothing, even if all
the people of the earth opposed me . I wish he would agree to
that: I would give him my treasuries; I would put my affairs into
his hands and be pleased to live under his protection. But I have
no hope that he will do so ." Al-Sindi said to him, "You are right,
Commander of the Faithful . Let us go quickly to Harthamah, for
he thinks that there is no justification to act against you if
you go out to him from the [capital of the ] kingdom. He has
already given me a guarantee that he will fight to defend you if
1 9 1 51
1[86 The War between Brothers

Abdallah moves to kill you. Go out at night, at an hour when
people are asleep. I hope that what we do will escape the
people 's notice."
191161
According to Abu al-Hasan al-Mada'ini: When Muhammad

was about to go out to Harthamah and had agreed to his terms,
Tihir was troubled and refused to show leniency and allow him
to depart. He said, "He is in my quarter, on the side ]of the river]
where I am. I have made him come out by siege and fighting,
until he has come to ask for quarter (aman). I do not agree that
he should go out to Harthamah, rather than me, so that the
victory should be his."
When Harthamah and the commanders saw this, they met in
the house of Khuzaymah b. Khazim. Tahir and his closest commanders went to them. Sulayman b. al-Mansur, Muhammad b.
Isa b. Nahik, and al-Sindi b. Shihak came to them. They
negotiated and arranged the matter. They informed Tihir that
al-Amin would never come out to him: if what he requested
were not granted, there was a risk that the result in his case
would be like [what had happened] in the days of al-Husayn b.
All b. Isa b. Mihin. They said to him, "He will come out in
his person to Harthamah, for he feels safe with him and trusts
his good intention, but is afraid of you. To you he will give the
seal, the scepter, and the mantle-that being the caliphate 662
Do not spoil this affair. Take advantage of it, since God has
facilitated it." I'J ahir ) granted this and agreed. But according to
report, when al -Hirsh learned the news, he decided to gain favor
with Tihir; so he informed him that what had taken place
between them and him was a trick, and that the seal, the
mantle, and the scepter would be carried with Muhammad to
Harthamah. Tahir accepted this and believed that it was as (alHirsh) had written. He became angry. He placed men in ambush
around the Palace of Umm Ja'far and the Palaces of al-Khuld
with weapons; they also had crowbars' and hoes. It was the
66z. On these insignia of the caliphate, see note 411.

663. Atal has a variety of meanings : an iron implement, perhaps like a
machete, for cutting or lopping the side-shoots of palm trees; a kind of pickax
used for digging; or an iron bar like a crowbar, used for demolishing walls. See
Lane, Lexicon , V, 1949.

eve of Sunday, five days before the end of Muharram 198-the
z5th of Aylul (September), according to the Syriac month.
According to al-Hasan b. Abi Said-Tariq the Eunuch
(khddim ), who said: When Muhammad was about to go out to
Harthamah, he became thirsty before leaving . So I looked for
water in his beverage closet, but found none. In the evening, he
hastened out, intending to go to Harthamah at the time that had
been arranged between them . He put on the caliphal robes, a
woolen tunic (durrd'ah), a shawl (laylasdn ), and his tall hat
(galansuwah ). Before him was a candle . When we reached the
guardhouse of al-Ba^rah Gate,"4 he said, "Get me a drink from
the guards' wells." I handed him a cup of water, but it revolted
him because of its foul odor, and he did not drink it. He went to
Harthamah. Tahir then assaulted him: he had hidden himself in
ambush for him at al-Khuld; when Muhammad went to the bark
(harrdgah ), 'f whir and his companions came out and bombarded
the bark with arrows and stones. (The passengers ] leaned toward
the water, and the bark overturned ; Muhammad, Harthamah,
and those in it fell into the water . Muhammad swam across and
reached the Garden of Musa. But he suspected that his falling
into the water had been a trick on the part of Harthamah, so he
crossed the Tigris [again] and reached the vicinity of the $arat
(Canal]. Those in charge of the garrison were Ibrahim b. Ja'far
al-Balkhi and Muhammad b. Humayd. The latter was the son of
the brother of Shaklah, the mother of Ibrahim b. al-Mahdi. Tehir
had put him in charge-whenever (Tahir) gave one of his
Khurasanian companions a command , he joined men to him `'
Muhammad b. Humayd, who was known as al-Tahiri because
Tahir was promoting him in responsibilities, recognized
(Muhammad al-Amin ). (Al-Tahiri) called out to his men, and
they came down and took (Muhammad ). He himself quickly laid
hold of Muhammad. He grasped his legs and dragged him. He
664. Cf. another version on p. i89, below, where the cavalcade passes the
Khurisin Gate.
665. That is, he joined to lbrihim b. jafar al-Balkh! (from Balkh in Khurisin,
as his name indicates) a man with Baghdad connections, in this case the nephew
of the concubine Shaklah, the mother of Ibrihim b. al-Mahdi. On Shaklah, see
Abbott, Two Queens of Baghdad, 33-34.
1 91171
19=81
was placed on an ordinary horse,"6 a coarse soldier's waistwrapper was thrown on him, and he was taken to the lodging of
Ibrahim b. Ja'far al-Balkhi, who was staying at al-Kufah Gate.
(Al-Tahiri) mounted a man behind him to hold him lest he fall,
as is done with prisoners.
According to al-Hasan b. Abi Said-Khattab b. Ziyad: When
Muhammad and Harthamah fell into the water, Tahir hastened
to the Garden of Mu'nisah, opposite al-Anbar Gate, the site of
his camp, lest he be accused of the drowning of Harthamah.
[Khattab continued,) saying: When Tahir reached the Syrian
Gate-we were with him in the cavalcade, along with al-Ijasan
b. Àli al-Ma'muni and al-Rashid's eunuch (khddim) al-Hasan
al-Kabir-Muhammad b. Humayd caught up with us and dismounted. He approached Tahir and told him that he had taken
Muhammad prisoner and had sent him to al-Kufah Gate, to the
lodging of Ibrahim al-Balkhi. Tahir turned to us and told us the
news. "What do you say?" he asked. Al-Ma'muni said [in
Persian], "Ma-kun"-that is, "Do not do as was done to Husayn
b. Àli." Then Tahir called a mawld of his named Quraysh
al-Dandani and commanded him to kill Muhammad. Tahir
followed him, heading for al-Kufah Gate, toward the place.
According to al-Mada'ini 7-Muhammad b. 'Isa al-Juludi,
who said: When (Muhammad) had made ready to leave-it was
after the final night prayer ('ishd'), the eve of Sunday-he
came out into the courtyard of the palace and sat down on a
chair. He was wearing white robes and a black shawl (taylasdn).
We came into his presence and stood before him with maces.
Kutlah the eunuch (khddim) came and said, "Master, Abu

Hatim"s sends you his greetings. He says, 'Master, I have come
at the appointed time to transport you, but I think you should
not come out tonight; for I saw by the Tigris, on the shore,
something that made me suspicious. I fear that I may be overpowered, so that you may be taken from my hands or your life
666. A birdhawn, a hack or destrier, i.e., a non-Arabian, nonthoroughbred
horse.
667. Tabari highlights the contrasting nature of this account by introducing

the isndd with the word ammd : "As for al-Mada'ini, he mentioned..."
668. That is, Harthamah, whose kunyah (agnomen) was Abu Hatim. See
Tabari, III, 718.

be lost. Instead, stay where you are, until I go back and prepare
myself. I will come tomorrow night and bring you out . If you are
attacked, I will fight to defend you, and shall have my equipment with me."' Muhammad said to him, "Go back to him and
say to him, 'Do not leave, for I am coming out to you now. It
cannot be avoided . I will not stay until tomorrow."'
(Muhammad) was apprehensive. He said, "The people and the
mawdli and guards in charge of my gate have scattered from me.
I am afraid that if I wait for the morning and the report of their
scattering reaches Zahir, he will come in to me and take me."
He called for a black horse of his-a bobtail with a blaze on its
forehead and white on its legs; he called it "al-Zuhri ."669 Then
he called for his two sons. He embraced them, smelled them,
and kissed them. He said, "I commend you to God." His eyes
filled with tears, and he began to wipe them with his sleeve.
Then he stood up and jumped onto the horse. We went out in
front of him to the palace gate, until we had mounted our
horses. Before him was a single candle. When we reached
the arcades67O next to Khurasan Gate, my father said to me,
"Muhammad, stretch out your hand over him, for I fear that
some man may strike him with a sword. If he is struck, the blow
will hit you instead of him." So I threw the reins of my horse
onto its mane and stretched out my hand over him, until we
reached Khurasan Gate . We ordered it to be opened and went out
to the wharf. Harthamah 's bark was there. (Muhammad) went
up to it. The horse began to hesitate and shy. He struck it with
the whip and urged it onward, until he had ridden into the Tigris
and boarded the bark. We took the horse, went back to the city,
and entered it. We gave orders and the gate was locked. We
heard the screaming, so we went up to the dome that was over
the gate. There we stood, listening to the sound.
According to Ahmad b . Sallam, the official in charge of peti669. The vowels are uncertain ; al-Zahri, al-Zuhri, al-Zahri, and al-Zuhari are
other possibilities. Mas'ndi, VI, 476, reads al-Zuhayri, al-Zuhayri, or al-Zahiri.
670. Tagdt: The round city of Baghdad was surrounded by a triple wall (outer,
main, and inner ramparts (. The roadway into the city from each of the four main
gates was bordered on either side between the main and inner wall by vaulted
arcades. These originally contained shops, but later were occupied by the city
police and horse guards. See Le Strange, Baghdad, 25-2.6.
19,91
Igo The War between Brothers

tions and complaints,671 who said : I was among the commanders
who rode with Harthamah in the bark . When Muhammad got
into it, we stood up out of respect. Harthamah knelt on his
knees and said, "Master, I cannot stand up because of my
arthritis. '672 He embraced him, held him to his bosom , and then
began kissing his hands, and feet, and eyes, saying, "My lord
and master, the son of my lord and master!"
(Muhammad ) began to examine our faces . He looked at
Ùbaydallah b. al-Waddah and said to him, "Which of them
are you?" He replied, "I am Ùbaydallah b. al-Waddah ." "Yes,"
he said. "May God reward you well. How thankful I am for what
you did in the matter of the snow ! 673 If I meet my brother, may
God preserve him, I will not fail to praise you before him and
19201 ask him to reward you on my behalf."
While we were about these things and Harthamah had given
orders for the bark to push off, Tahir's men attacked us in skiffs
(zawariq) and boats (shadhawdt ). They raised a clamor and
clung to the rudder . Some of them cut the rudder; others bored
holes in the bark ; others threw bricks and shot arrows . The bark
was breached . Water entered it, and it sank . Harthamah fell into
the water, and a sailor pulled him out . Each of us struck out as
best he could. I saw how Muhammad, having come to that state,
was encumbered by his clothes, and how he threw himself into
the water.
Then I came ashore. One of Tahir's men caught hold of me

and took me to a man who was sitting on an iron chair on the
bank of the Tigris behind the Palace of Umm Ja`far with a fire
lit before him. He said in Persian , "This is a man who came out
of the water-one of the passengers in the bark who fell into
the water." "Who are you ?" he said to me. I said, "One of
Harthamah's men. I am Ahmad b. Sallam, the police chief (sahib
shurtah) of the mawld of the Commander of the Faithful."
"You're lying," he said. "Tell me the truth."
671. Sdhib al-mazdlim : On the development of this insituation , see Amedroz,
"The Mazalim Jurisdiction in the Ahkam Sullaniyya of Miwardi ," IRAS !1911,
635-74; Levy, The Social Structure of Islam, 348=5t671. Niqris: a swelling of the joints of the leg, either from arthritis or gout.
See Lane, Lexicon, s.v.
673. Sic. I do not know to what this refers.
I said, "I have told you the truth." "Then what has happened
to the Deposed One?" he said. I said, "I saw how he was encumbered by his clothes and how he threw himself into the
water." He said, "Bring my horse." They brought his horse and
he mounted. He gave orders that I should be led by his side.
A rope was put on my neck and I was led by his side. He
turned onto al-Rushdiyyah Street. When he reached the Mosque
of Asad b. al-Marzubin, I became out of breath from running and
was unable to run. The person who was leading me said, "This
man has stopped; he isn't running." "Dismount," he said, "and
cut off his head." I said to him, "May I be made your ransom!
Why will you kill me, when I am a man to whom God has
shown favor? I wasn't able to run, but will ransom myself with
10,000 dirhams." When he had heard mention of the 10,000
dirhams, I said, "You shall detain me with you until the 19z.J
morning and give me a messenger for me to send to my agent in
my home in Àskar al-Mahdi. If he doesn't bring you the ten
thousand, cut off my head." "You've made a fair offer," he said,
and he commanded that I should be mounted. So I was mounted
behind one of his companions. He took me to the house of his
master-it was the house of Abu $ilih the secretary (al-kdtib).
He took me into the house and commanded his slaves to keep
me. He gave them orders and instructions. He found out from
me the news about Muhammad and how he had fallen into the
water; so he went to Tihir to tell him the news about him. He
turned out to be Ibrahim al-Balkhi.
His slaves took me into one of the rooms of the house. There
were reed mats in it, two or three pillows-and, in one version,
some rolled-up mats .6741 sat down in the room. They brought a
lamp into it, checked the door of the house, and sat down to
talk.
674. The reading of ed. Leiden , /i riwdyah, implies that this is a parenthetical
remark by al-Tabari, alluding to a different version of Abroad b. Sallim's
account. Cf. p. 194, below, which seems to be such a version. But the text is
suspect. On p. i93 , Abmad b. Sallim goes behind the mats rolled up "in the
comer !f7 zdwiyahl of the room." Since riwdyah and zdwiyah differ in Arabic
script only in the order of two letters and the presence or absence of a dot over
the first letter of the word, the original reading here may also have been: "and, in
a comer, some rolled-up mats."

After an hour of the night had passed, we suddenly heard
horses moving. People knocked on the door . It was opened for
them, and they entered, saying, "Pusar-i Zubaydah!"675 A man
was brought in to me, unclothed, wearing drawers , a turban
veiling his face, and a tattered piece of cloth on his shoulders.
They put him with me, ordered those in the house to guard him,
and left additional men behind with them.
19221
After the man had settled down in the room, he removed the
turban from his face. It was Muhammad ! I wept and said to
myself, "Surely we belong to God, and to Him we return. ,676 He
began looking at me and said, "Which of them are you ?" I said,
"I am your mawld, master." "Which of the mawdli ?" he asked. I
said, "Ahmad b. Sallim, the official in charge of petitions and
complaints ." "I know you from somewhere else," he said. "You
used to come to me in al -Raqqah." "Yes," I said . He said,
"You used to come to me and often showed me kindness. You
are not my mawld; you are my brother and one of my own
[family]." Then he said, "Ahmad-." "At your service, master,"
I said. "Come close to me," he said, "and hold me . I feel very
frightened ." So I held him to myself . His heart was beating so
hard that it was about to burst his chest and come out. I kept
holding him to me and calming him. Then he said , "Ahmad,
what has happened to my brother ?" I said, "He is alive." "May
God bring evil upon their postmaster !" he said. "What a liar he
is! He said that he had died ." He seemed to be apologizing for
waging war against him . I said, " Rather, may God bring evil on
your ministers !" "Say nothing but good about my ministers," he
said, "for they are not at fault . I am not the first person to have
sought a thing and been unable to achieve it." Then he said,
"Ahmad, what do you think they will do to me? Do you think
they will kill me, or will they keep their oaths to me?" I said,
"No, they will keep them for you , master." He began to draw
around himself the tattered rag that was on his shoulders, drawing it and holding it with his upper arm on the right and left. I
took off a lined cloak that I was wearing and said, "Master,
throw this over you." "Alas," he said, "let me be. This is from
675. Persian for "Zubaydah 's son," i.e., Muhammad al-Amin.
676. See note 23.
193
God, who is magnified and exalted. In this place it is better

for me."
While we were thus, there was a knocking on the door of the
house, and it was opened. An armed man came in to us and
looked closely at him to confirm that it was he. When he
became certain that it was, he left and locked the door. This was
Muhammad b. Humayd al-Tahiri. Thus I realized that the man
would be killed.
I had yet to perform the odd prostration of my prayer.677 1
feared that I would be killed with him without having completed the prayer. So I stood up to complete an odd number of
prostrations. "Ahmad," he said. "Do not go away from me.
Pray next to me. I feel very afraid." So I drew near to him. At
midnight or close to it, I heard the movement of the horses.
There was a knocking at the door, and it was opened. Some
Persians entered the house with drawn swords in their hands.
When he saw them, he stood up and said, "'Surely we belong to
God, and to Him we return!' By God, my life has perished for the
sake of God! Is there no escape ? Is there no one to help? Is there
none of the Abnd'?"
They came and stood at the door of the room where we were.
They drew back from entering it. They started saying to each
other, "Go on," and pushing each other. I stood up and went
behind the mats rolled up in the corner of the room. Muhammad
got up and took a pillow in his hand and started saying, "Woe
unto you! I am the cousin of the Messenger of God, may God
bless him and grant him peace. I am the son of Harun. I am
the brother of al-Ma'mun. (Fear) God, [fear) God concerning
my blood!" One of them came in to him-he was named
Khumarawayh and was a slave (ghuldm) of Quraysh al-Dandani,
Phir's mawld. He struck him a blow with the sword . It landed
on the front of his head. Muhammad struck his face with the
pillow that was in his hand and leaned on him to take the sword
from his hand. Khumarawayh shouted in Persian, "He's killed
677. The reference is to a form of night prayer called caldt al-wltr, consisting
of an odd number of prostrations !rak ahs^-three or five. The narrator
remembers that he has not yet completed the final one . See Lane, Lexicon, s.v.
watara.
19231

me! He's killed me!" A group of them came in. One of them
pricked him in the hip with his sword. They got on top of him
and slaughtered him, cutting the nape of his neck . They took his
head and went with it to Tahir. They left his body. A little
before daybreak, they came for his body , wrapped it in a horse
blanket, and carried it away.
In the morning, I was told, "Hand over the ro,ooo dirhams,
or we will cut off your head ." So I sent to my agent. He came to
me. I commanded him, he brought them, and I handed them
over. Muhammad 's entry into the city had taken place on
Thursday . He had gone out to the Tigris on Sunday.
(9241
Ahmad b. Sallam is also reported to have said in this account:

I said to Muhammad , after he had come into the room with me
and had become calm, "May God not reward your ministers
well, for they brought you to this pass ." He replied to me,
"Brother, this is not the place for blame ." Then he said, "Tell
me about al-Ma'mun, my brother: is he alive ?" "Yes," I said,
"this fighting-on whose behalf is it, if not his?" He said,
"Yahya, the brother of Àmir b. Ismail b. Àmir"-he
was in charge of news in Harthamah 's camp-"told me that alMa'mun had died ." I said to him, "He lied." Then I said to
him, "This waist wrapper (izar) you are wearing is a coarse one.
Put on mine and this shirt of mine, for it is soft." He said to
me, "For someone in a state like mine , this is plenty." So I
instructed him to turn his thoughts toward God678 and pray for
forgiveness, which he began to do.
While we were thus, suddenly there was a thud from which
the floor almost shook, and behold, Tahir's men had entered the
house and headed toward the room. The door was narrow; so
Muhammad tried to hold them off with a pillow679 that was
678. Laqqantuhu dhikr Allah: The expression has a general sense here. In
later times , the custom developed of whispering "instructions " into the ear of
the dead man at the time of interment , so that he could answer the examining
angels correctly. This instruction was called talgin (from the same root as
laqqantuhu). Cf. Lane, Modern Egyptians, 523-15i Dozy, Supplement, II, 55354.
679. The text of the only manuscript reads mijannah, "shield." As ed. Leiden
notes, the parallel in Fragmenta, 415a, reads mikhaddah, "pillow." The two
words are easily confused in Arabic script. Because a pillow (referred to as a

with him in the room. As soon as they reached him, they threw
him to the ground. Then they rushed at him and cut off his
head. They went to meet Tahir with it, and they carried his body
to the Garden of Mu'nisah, to his camp. When 'Abd al-Salim
b. al-Àla', the commander of Harthamah's guard, came, (Tahir)
gave him permission [to enter]. He had crossed over to him by
the bridge that was in al-Shammasiyyah. ('Abd al-Salim) said
to him, "Your brother [Harthamah] sends greetings to you. What
is your news?" ('whir( said, "Lad, bring the basin." They brought
it. Muhammad's head was in it. "This," he said, "is my news!
Let him know." In the morning, he set Muhammad's head on alAnbar Gate 680 Countless residents of Baghdad went out to look
at it, and Tahir came to say that it was "the head of Muhammad
the Deposed."
According to Muhammad b. 'Isa: The Deposed One saw a

louse on his garment. "What is this?" he said. They said, "Something that gets into the clothing of the people." He said, "May
God protect me from the passing away of prosperity." He was
killed that very day.
According to al-Hasan b. Abi Said: Both armies, that of
Tahir and that of the people of Baghdad, regretted the killing of
Muhammad because of the wealth they had been obtaining.
Also according to him: He mentioned that the repository
(khizanah) holding the head of Muhammad, the head of 'Isa b.
Mahan, and the head of Abu al-Saraya68 t was entrusted to him.
[Continuing,] he said: I looked at the head of Muhammad. There
was a blow on his face. The hair of his head and beard was
intact: none of it had fallen682 off, and its color was unchanged.
Tahir sent the head of Muhammad to al-Ma'mun, along with

wisddah) already has been mentioned as in the room and it would be unlikely for
the captors to have left al-Amin in a room with military equipment with which
to defend himself, mikhaddah is likely to have been the original reading.
680. Cf. Fragmenta, 415: "on the tower, the tower of the wall of the garden
next to al-Anbir Gate. Al-Anbir Gate was opened and countless residents ..."
68i. i.e., al-Sari b. Man$nr, known by his kunyah, Abu al-Sariyi, who in the
following year 1 198181 5) led an 'Alid uprising in al-Kufah in the name of
Muhammad b. Ibrahim (known as Ibn Tabitaba). The rebellion was put down,
a d Abu al-Sariyi was executed on ro Rabi' I zoo (October 119, 8 t S ). See Tabari,
, 977- 811, 984-87.
682. The reading of ed. Cairo (yataladtta) is superior to that of ed . Leiden.
(9251

the mantle, the scepter, and the prayer rug-it was of palm
leaves and lined-with Muhammad b. al-Hasan b . Mus'ab,
his cousin 683 Al -Ma'mun ordered that he be given a million
dirhams. I saw Dhii al-Ri'asatayn bring the head of Muhammad
before al-Ma'mun on a shield by his own hand. When the latter
saw it, he prostrated himself.
According to al-Hasan (b. Abi Said)-Ibn AM HamzahÀli b. Hamzah al-'Alawi, who said: A number of members of
the family of Abu Talib6s4 approached Tahir while he was in
the garden at the time of the death of Muhammad the son of
Zubaydah. We happened to be in the capital. He gave them
and us gifts . He wrote to al-Ma'mun granting us or some of
us permission [for an audience ]. So we set out for Marw, and
then returned to Medina . People congratulated us on our good
fortune. We met the residents and other people who were in
Medina and described to them the death of Muhammad and
how Tahir b. al-Husayn had summoned a mawld of his named
Quraysh al-Dandani and ordered him to kill him. A certain old
man among them said to us , "How did you say [his name was)?"
I told him. The old man said, "Praise God! That is what we
used to relate-that Quraysh would kill him. We assumed this
meant the tribe [of Quraysh[, but the name has fit with the
name."
According to Muhammad b. Abi al-Wazir-Àli b. Muhammad
b. Khalid b. Barmak : When news of the death of Muhammad
reached Ibrahim b. al-Mahdi, he exclaimed "Surely we belong to
God, and to Him we return!" He wept a long time and then
said:685
Turn aside at a place of wind-swept ruins,

at al-Khuld (Palace), with its stones and bricks;
(926) With its polished marble that was gilded,
and the door that was a door of pure gold:
Turn aside at it, and learn there
with certainty the power of the Almighty.
683. Literally, "the son of his father's brother."

684. That is, descendants of 'Ali b. AN Tilib.
685. The poem is quoted with variants in Ibn al-Athir, VI, :or-i.
Take a message from me to the

master who is over the subordinate and the commander.
Tell him, " 0 son of him who was favored with [God's)
guidance,686
cleanse God's lands of Tahir."687
He was not satisfied with severing his jugular veins,
as sacrificial animals are slaughtered with butchers' knives,
But went so far as to come dragging his limbs
with a rope, destroying [his limbs] as far as one can go,688
Death having already settled upon him,
and his eye having lost its sight.
When news of this reached al-Ma'mun, it was distressing
to him.
According to al-Mada'ini: Tahir wrote [the following letter)
to al-Ma'mun about the victory:
To proceed : Praise be to God the Exalted , the Possessor
of power and glory, kingdom and dominion) Who,
when He wills a thing, says to it only "Be," and it
is) save Whom there is no god; the Merciful, the
Compassionate 689
Among the things that God determined and confirmed, ordained and established , were how that the
Deposed One should break his oath of allegiance , violate
his covenant, and be overthrown690 in his strife, and
how that He would decree that he would be slain for the
deeds his hands had earned; and God is never unjust to
His servants.
I have previously written to the Commander of the

Faithful, may God lengthen his life, about how God's
686. The poet addresses al-Ma'mun as a relative of the Prophet.

687. There is a pun on fahhir ("cleanse") and the name 7ahir.
688. The text of the second hemistich is uncertain. The translation follows
the reading and interpretation suggested by ed. Leiden, Addenda, DCCLxvn.
689. Cf. Qur'an 36:82.
690. The unusual word (irtikds) recalls Qur' an 4:88, 9r, where the same root
is associated with God's overthrow of those who become hypocrites or cause
civil strife (itnah).
19271
army surrounded the [Round ) City and al-Khuld [Palace];

how they occupied its outlets, its roads, and its ways
of access on the Tigris, up to the streets of the City
of Peace, how garrisons were set up around it; how I
brought down ships and boats with arrddahs and
fighters opposite al-Khuld and the Khurasan Gate to keep
watch over the Deposed One, lest he practice some guile
or follow a course of action whereby he might find a
way to stir up strife, arouse discord, or provoke combat,
after God, who is exalted and glorified, had encircled
him and abandoned him; how messengers went repeatedly, conveying what Harthamah b. Nyan, the
mawld of the Commander of the Faithful, was offering
to him and asking of me: that the way should be cleared
for him to go out to (Harthamah); how I met with
Harthamah b. Aryan to discuss the matter; and how I
disliked what (Harthamah) proceeded to do on his own
initiative regarding him after God had exhausted him
and cut off his hope concerning every stratagem or
support, after requisites had been cut off, and after he
had been prevented from reaching water, let alone other
things, so that his own servants and followers among the
people of the city and those who had taken refuge in it
with him wanted to kill him and conspired to fall upon
him to protect and save their own lives. And there were
other things, such as I have explained to the Commander
of the Faithful, may God lengthen his life, and such as I
hope have reached him.
I now inform the Commander of the Faithful that

I carefully considered what Harthamah b. Ayan, the
mawld of the Commander of the Faithful , had arranged
regarding the Deposed One, what he had offered him,
and what he had agreed to for him . I found that if he
were to escape from his place, where God had made him
dwell with humiliation and contempt , and where He had
brought him into confinement and siege , civil strife
would increase; the people lying in wait in the outlying
areas would only grow more ambitious and unsettled. I
informed Harthamah b. Nyan of this and of my dislike
The Events of the Year i98 1199

of what he had given (al-Amin) hope of and had agreed to
for him. Harthamah, for his part, said he did not think it
right to go back on what he had granted him. Having
despaired of his changing his mind , I made an agreement with him: the Deposed One would send ahead
the Prophet's mantle, sword, and scepter before leaving; then I would give him free passage to go out to
(Harthamah ). I did not want there to be any disagreement between myself and (Harthamah ), by which we
might reach a situation that would give the enemies
hope against us, or any falling out of hearts , instead of (928)

our unity. The agreement was on this basis and that
we would meet at our appointed time on the eve of
Saturday. So, with my closest confidants, men I have
relied on and whose self-possession, valor, and loyalty I
trust, I went and made a full inspection of those whom I
had put in charge of the city and al-Khuld on land and
water, and commanded them to be vigilant and alert,
on guard and cautious. Then I went back toward the
Khurasan Gate. I had prepared barks and ships in addition
to the existing equipment, so that I might ride them
myself at the time of my rendezvous with Harthamah. I
boarded them, together with a group of my closest confidants and hired men (shakiriyyah). I stationed a group
of them, horsemen and foot soldiers, between Khurasan
Gate and the wharf and on the shore. Harthamah b.
A`yan approached until he came close to the Khurasin
Gate, equipped and ready. He had tried to outwit me by
a message to the Deposed One: he was to go out to him
when he reached the wharf , and he would transport him
before I knew of it or before he had sent me the mantle,
the sword, and the scepter according to the terms on
which he had agreed with me. When the Deposed One's
departure was reported to those whom I had stationed at
Khurasan Gate, they came hurrying as soon as he came
into their sight to check the seal, for I had given them an
order and warned them not to allow anyone to pass
without my order. He, however, tried to reach the wharf
before them . Harthamah brought the bark up to it, and
ZOO
[9291

the promise breaker reached it before my men. Kawthar
was in the rear; my mawla Quraysh captured him and
with him the mantle, the scepter, and the sword. He
took him and the things he had. The companions of
the Deposed One fled when they saw that my forces
intended to prevent their Deposed One from leaving.
.Some of them rushed toward Harthamah's bark, which
capsized with them, so that it filled with water and
sank; others returned to the city. The Deposed One then
threw himself out of the bark into the Tigris to reach
safety on shore, regretting his having left, violating the
promise, and proclaiming his rallying cry. A group of my
aides, whom I had posted between the Khurasan Gate
wharf and al-Sarat Point, hastened to him. They took
him by force and compulsion, without pact or agreement. He proclaimed his rallying cry, persisted in his
perfidy, and offered them roo beads,691 each of which,
he said, had a value of roo,ooo dirhams; but they
insisted on being loyal to their caliph, may God preserve
him, on upholding their religion, and on preferring their
bounden duty. So they laid hold of him, God having
delivered him up and left him solitary, each desiring
him and wishing to obtain favor with me before his
fellow, until disorder broke out among them 692 They
tried to subdue him with their swords, competing for
him, and fearing lest he should elude them. Finally,
there was appointed' for him one zealous for God, His
religion, His Messenger, and His caliph, and he did away
with him. Word of this reached me, and I commanded
that his head should be carried to me. When it had been
brought, I ordered those whom I had posted in the city,
al-Khuld, and the surrounding area, and everyone else
in the garrisons to remain in their places and secure
691. The word habbah can mean either a bead, a small coin, or a unit of
weight (0.0706 gram(. See Dozy, Supplement, 1, zq 1; Hinz, Islamische Masse and
Gewichte, 1-S. Perhaps al-Amin was carrying jewels.
69z. Alternative translation: "they fought among themselves."

693. The verb used here, utiha, normally is used of things ordained or
destined by God.

their immediate vicinity, until my order should come to
them. Then I left. Thus God has granted great benefit
and victory to the Commander of the Faithful-to him,
and to Islam through him and in him 694
In the morning, the people became excited and disagreed about the Deposed One. Some believed he had
been killed, whereas others denied it; some doubted,
whereas others were certain. So I thought it wise to
dispel their uncertainty about him. I brought out his
head for them to look at, that it might be verified in
their eyes. Thus the confusion in their minds would be
ended, along with the evil of sedition by those who seek
corruption and hasten to strife. I went toward the city
early in the morning. Those in it surrendered, and its
people rendered obedience. The areas adjoining the
City of Peace on the east and the west-their quarters,
suburbs, and districts-showed themselves loyal to the
Commander of the Faithful. The war came to an end.
(God) restored with peace and Islam the people of (peace
and Islam). God has removed corruption from them.
Through the blessing of the Commander of the Faithful,
He has brought them into peace and tranquillity, into
meekness, loyalty, and contentedness. Every benefit
comes from God, the Almighty and Exalted, and every
good thing; and to God be praise for this.
As I write this to the Commander of the Faithful, may
God keep him, there is not in my presence any inciter to
strife, or any instigator, or any mischief maker; there
are only people who heed and obey, eager and ready.
God has caused them to taste the sweetness of the
Commander of the Faithful and the gentleness of his
rule, so that they go about their affairs in its shadow,
going early to their places of business, and returning late
to their homes. God is the Bestower of this benefit, the
Completer of it, and the One who will grant even more
of it through His blessing.
I pray that God will gladden the Commander of the

694. The meaning of the end of the sentence is not cleat.
1 9301
zoz The War between Brothers

Faithful with His favor; that He will continually increase it for him; that He will cause him to be thankful
to Him for it; and that He will make His grace toward
him continuous, lasting, and uninterrupted; until God
unites for him the good of this world and of the world
to come-for him, his friends, the upholders of his right,
and for all the Muslims through his blessing, the blessing of his rule, and the good fortune of his caliphate. For
He is their protector in this and faithful in it; and He is
quick to hear and benevolent in what He desires.
Written on Sunday, four nights remaining in the month
of Muharram 198.695
It has been mentioned concerning Muhammad the Deposed
that before his death, after he had gone into the city and had
seen how events had turned against him and how his aides were
slipping away and going out to Tahir, he sat in the gallery696
that he had made on [the Palace of] the Golden Gate.697 (He had
ordered it to be built some time earlier.) He commanded that all
the commanders and soldiers who were with him in the city
should be summoned; and so they were gathered in the courtyard (rahbah). He looked down upon them and said:698
[931]
Praise be to God who raises up and brings low, who

gives and withholds, who straitens and enlarges; and to
Him is the journeying. I praise Him even for time's
misfortunes, the desertion of helpers, the scattering of
men, the departure of wealth, the coming of misfortunes,
and the arrival of disasters; praising Him with praise in
return for which He will lay up for me the greatest
reward and give me the best consolation. I bear witness
695. The day, Sunday, and the date Ithe 26th day of a thirty-day month) do not
coincide. The last Sunday in Muharram , according to modem tables, was the
25th of the month (September 25, 813).
696. /andh means "wing." Le Strange calls it a "belvedere" or "pinnacle," a
covered gallery or balcony built high enough so that the caliph could look out at
the courtyard of the palace and address a gathering . See Le Strange, Baghdad,
31-3z.
697. On this palace, located at the center of the Round City, see Le Strange,
Baghdad, 31-32.
698. Parallel : Mas'udi, Vl, 443-44.
that there is no god but God alone-no partner has

He-as He has testified to Himself, and as His angels
have testified to Him ; and that Muhammad is His faithful servant and His messenger to the Muslims (may God
bless him and grant him peace ). Amen, 0 Lord of the
worlds!
To proceed: 0 company of the Abnd' and people who
preceded (all others) in following right guidance! You
know of my negligence in the days when al-Facll b. alRabi' was my vizier and adviser and how his days
continued, causing me regret among courtiers (khddâh)
and commoners ('dmmah). Finally, you alerted me, and
I took notice; you sought my aid in everything that
displeased you in regard to myself and among you; and I
gave you unsparingly what my kingdom contained and
my power had obtained-what I had gathered and what I
had inherited from my fathers. I named as commander
someone who was not suitable and entrusted matters
to someone who was not up to them . I strove-God
knows-to gain your approval by every means I could;
you strove-God knows-to displease me by every
means you could. As part of this, I sent you 'Ali b.
Isa, an elder and senior man among you, and people
who were merciful and affectionate toward you. It would
take too long to mention what was done on your part. I
forgave the offense and was generous . I acquiesced and
told myself to be patient when I learned that victory had
eluded him. I wanted you to remain as a garrison in
Hulwan with the son of the elder statesman of your
mission (da`wah), the man under whose father you had
glory and through whom your obedience became complete , 'Abdallah b. Humayd b. Qahtabah. You, however,
reached a point in leaguing together against him that he
could neither tolerate nor endure, led by a man of your
own. Numbering zo,ooo, you aimed at me, revolting
against your leader with Sa'Id al-Fard,' to whom you
699. Said "the Unique ": The reference may be to Said b. Malik b . Qadim. See
p. 136, above.
1932)

listened and whom you obeyed. Then, under the leadership of al-Husayn, 70O you revolted against me, deposed
me, and reviled me. You seized me, imprisoned me,
bound me, and you forbade me from mentioning some
things. The hatred in your hearts and your disobedience
became greater and greater . But I praise God, as one who
has submitted to His command and accepted His decree.
Peace!
It has been said : After Muhammad had been killed and the
tumult had ceased , and after a guarantee of safety (aman) had
been given to all and sundry701 and the people had become
calm, Tahir came into the city on Friday and led the people in
worship, preaching to them an eloquent sermon in which he
quoted the [verses called) a]-Qawdri'702 from the Qur'an.
Among what has been preserved of it is that he said : "Praise be
to God, 'Master of kingship, who gives kingship to whom He
will, and takes away kingship from whom He will ; He exalts
whom He will, and abases whom He will; in whose hand is the
good; and He is powerful over everything., "703-along with
[other] verses of the Qur'an, which he made to follow one after
the other. He urged obedience and the maintenance of unity
(jama'ah ) and exhorted the people to hold fast to the rope of
obedience. Then he returned to his camp.
It is mentioned: When Tahir ascended the pulpit on Friday, a

large group of Hashimites, commanders, and others were present
before him. He said:
Praise be to God, "Master of kingship, who gives it to
whom He will; who exalts whom He will, and abases
700. For the attempted coup against al-Amin under the leadership of alHusayn b. All b. 'lsa b. Mahan, see pp . io8 ff., above.
701. Literally, "had been granted to white and black."
702. The original meaning of gawari' (plural of gdri ah) is "calamities," or
"disasters," and it is used as the title of Surah zot of the Qur'an. However, the
word came to be used to designate "verses that one reads when one is afraid of
the jinn or men, so that one feels secure, such as the Verse of the Throne 1z::551,
the verses at the end of the Surah of the Cow 12: 284-861, and the Surah of Yisin
1361; for they avert fear from whoever reads them, as if they upbraided the devil."
(Lisdn, V, 3597c).
703. Cf. Qur'an 3:26.

whom He will; in whose hand is the good, and He is
powerful over everything." "He does not set right the
work of those who do corruption ,i704 and "He does not
guide the devising of the treacherous." 705 Truly, the
emergence of our victory came not of our own hands,
nor from our own devising ; rather, God has chosen
(what is best] for the caliphate. 706 For He has made it
a stay for His religion and a support for His servants,
the governance of the provinces and the barring of the
borders, the readying of provisions and gathering of
tribute (fay'), the execution of judgment, the propagation of justice, and the revival of the (Prophet 's] tradition (sunnah ) after vanities and reveling in destructive
lusts had sapped it. He who inclines toward this world
thinks well of the call of its beguilement : he draws out
the milk of its prosperity, cleaves to the flower of its
garden, and loves the splendor of its beauty. You have
seen the fulfillment of God's promise-He is exalted
and glorified- against the one who behaved insolently
against Him: how He brought His strength and retribution upon him after he had turned from his promise,
rebelled against Him, and disobeyed His commandment,
and how His prohibition replaced him, and His admonition brought about his destruction .7O7 So hold fast to the
firm cords of obedience, and follow in the paths of unity
(jamd'ah ). Beware the fate of those who disobeyed and
rebelled, who kindled the spark of civil strife and divided
a people that had been at unity, so that God requited
them with loss of this world and the next.
704. Qur'an 1 o: S 1.
705. Qur'in 12:52.
706. Either ikhtdra Alidhu 1i-l-khildfah is to be rendered "has chosen (the best
for) the caliphate"-a construction attested elsewhere (see Dozy, Supplement, I,
415)-or some words have fallen from the text . The version of the speech in
al-7qd al- Farad (II, 1SS in ed. Bulaq, IV, 212 in the 1983 Beirut printing ) reads:
"God has chosen for the caliphate ... him who will carry its burdens and assume
its weight."
707. The text of the end of the sentence ("and how His prohibition ...") is
hopelessly corrupt. The phrase may originally have begun , "and altered His (i.e.,
God's) prohibition ..." (wa-ghayyara nahyahu).
1 9331
zo6 The War between Brothers

After Tahir had conquered Baghdad, he wrote to Abu Ishaq alMu`tasim708-one (authority ) has mentioned that he in fact
wrote this to Ibrahim b. al-Mahdi,709 but (most] people have said
that he wrote it to Abu Ishaq al-Mu'tasim:
To proceed: It is distressing to me to write to a man
of the caliphal family without having been given authorization to do so . However, it has been reported to me
that you lean in opinion and incline in affection toward
the promise breaker who has been deposed. If that is so,
what I have written to you of it is quite enough. If it is
not so, then peace be upon you, prince, and the mercy of
God and His blessing!
At the bottom of the letter he wrote the following verses:

Your embarking upon the matter while the proper time for it
was not made manifest
was ignorance, and your heedless opinion was (indeed]
heedlessness.
How ugly a world it is in which those who do wrong acquire
the portion of those who do right, and the vain man is
deceived!
The Army Mutinies against Tdhir
19341
In this year, the army mutinied against Tahir after the killing of
Muhammad.710 Tahir fled from them and went into hiding for
several days, until he set matters right with them . A report of
why they mutinied against him and the consequences for him
and them follows.
According to Said b. Humayd, who mentioned that his
father related (the following) to him: Tahir's forces mutinied
against him five days after the death of Muhammad. Having no
money at hand, he was hard pressed. He supposed that this had
708. He was the third son of al -Rashid and ruled as caliph from z18/8;3 to
127/84 2.
709. lbrahim b. al-Mahdi led a revolt against the rule of al-Ma'mun in 2.o2/
817. See Tabari, III, 1013-17, 1074-75, Cf. Fragmenta, 416.
710. Parallels : Ibn al-Athir, V1, zo7-8; Fragmenta, 416-17.
happened through the connivance of the people of the suburbs

(arba4l) with them and that they were on the side of (the
mutineers) against him. However, none of the people of the
suburbs had made a move in the matter. The strength of his
forces increased. Fearing for himself, he fled from the garden,
and they plundered some of his property. He went to 'Agarquf,7' I
having commanded the gates of the city and the gate of the
palace to be guarded against Umm Ja'far and against Musa and
'Abdallih, the sons of Muhammad. Afterward, he ordered that
Zubaydah, along with Muhammad 's sons Musa and 'Abdallah,
should be transferred from the Palace of Abu Ja'far to the
Palace of al-Khuld. They were transferred on the eve of Friday,
twelve nights before the end of Rabi' I (November 17, 813 ).
They were taken the same night in a boat to Humayniya on the
west bank in the Upper Zab district.72 Afterward, he commanded that Musi and 'Abdallah should be taken to their
uncle (al-Ma'mun) in Khurisin by way of al-Ahwiz and Firs.
When the soldiers mutinied against Tahir and demanded their
pay (arzaq), they burned al-Anbir Gate, which was by the trench,
and the Garden Gate (Bdb al-Bustdn), and they brandished their
swords. They continued thus that day and the next and shouted,
"Musa, 0 Victorious One! "713 People said that Tahir had acted
with good judgment in sending Musa and 'Abdallih away.
Tihir and the commanders who were on his side had withdrawn. 'l'ahir prepared to fight (the mutineers ) and do battle
with them, but when the commanders and notables learned of
this, they went to him and apologized. They placed the blame on
"foolish and immature persons" and asked him to pardon them,
accept their apology, and be pleased with them. They guaranteed
to him that they would never again do anything displeasing to (935)

7i1. Agarquf (vocalized Agraquf by Yiiqut) was a village four farsakhs
(23.9 km, or 14.9 miles) from Baghdad on the Dulayl Canal, north of Baghdad and
west of the Tigris. It was the site of a large mound, thought to be the grave of
pre-Sasanian Persian kings. See Yaqut, Mu yam, s.v.j Ell s.v. Altar$uf.
71 z. Humayniyii for Hum3niyah ) was a village on the west bank of the Tigris
about 6o miles downstream from Baghdad. See Le Strange, Lands, 37) Yaqut,
Mu yam, s.v. Humiiniyah.
7i3. Yd Mansdr-indicating their acceptance of al-Amin 's young son as
caliph.
zo8 The War between Brothers
him, as long as he remained with them. Tahir said to them, "By

God, I departed from you only in order to bring down my sword
upon you. I swear by God that if you ever again do anything like
this, I will go back to my intention concerning you and will go
out to do something you won't like! " In this way he broke their
spirit. He commanded that the men be given four months' pay
(rizq). One of the Abnd ' said concerning this:
The commander swore-his word and his deed
were true-in the assembly of the evildoers:
If any of them became unruly or rioted,
wherever in the area it might be,
He would not argue with people from their assembly;
he would not delay, like a just man or one who grants a
respite,
Until he had brought upon them great tribulation

that would leave their homes vacant ruins.
( 9361
According to al-Mada'ini : After the soldiers had rioted and

Tahir had withdrawn, Said b. Malik b. Qadim, Muhammad
b. Abi Khalid, and Hubayrah b. Khazim rode to him with elders
of the people of the suburbs Jarbdd). They swore solemn oaths
that none of the people of the suburbs had made a move during
those days: what had taken place had not accorded with their
opinion, nor had they wanted it . They guaranteed him the good
behavior of their areas of the suburbs and that each of them
would undertake in his area everything incumbent upon him, so
that nothing disagreeable to him would befall him from any
direction. 'Amirah, the father of Shaykh b. Àmirah al-Asadi,
and Àli b. Yazid came to him with elders from the Abnd' and
behaved toward him as Ibn Abi Khalid, Said b. Malik, and
Hubayrah had done. They told him that the Abnd' behind
them were well disposed in their opinion and obedient to him.
They had not been involved in anything his forces had done in
the garden . Tahir was pleased ; however, he said to them, "The
men are demanding their pay, and I have no money." So Said
b. Malik guaranteed them zo,ooo dinars and conveyed them to
him. Tahir was pleased and went back to his camp in the
garden. Tahir said to Said, "I accept them from you as a debt
to be owed by me." "No," he replied , "it is only a gift and a little

for your slave (ghulam) and for what God has made your due."
So Tahir accepted it from him and commanded that the soldiers
be given four months ' pay. They were satisfied and became
quiet.
According to al-Mada'ini: There was a man named alSamarqandi on Muhammad 's side. He used to shoot from
manjanigs that were on ships in the middle of the Tigris. Sometimes, the people of the suburbs (arbdd) would gain against
Muhammad's forces who were facing them in the trenches, so
(Muhammad ) would send to (al-Samarqandi ) and bring him to
shoot at them. He was a marksman whose stones did not miss.
(According to report, people had not yet been killed by stones at
that time.) After Muhammad was killed, the bridge was cut and
the manjanigs from which he had been shooting on the Tigris
were burned. Al-Samarqandi feared for his life. Afraid that someone whom he had given cause to seek vengeance714 would look
for him, he went into hiding. The people looked for him. He
hired a mule and left for Khurasan, fleeing. While he was on the
road, a man met him and recognized him. After he had passed
on, the man said to the muleteer , "Alas for you! Where are you
going with this man? By God, if you are taken with him, you
will be killed. The least that will befall you is that you will be
imprisoned." "Surely we belong to God, and to Him we return!"
said the muleteer. "I recognized his name, by God, and had
heard of him-God take his life! " So the muleteer hastened to
his comrades-or he may have reached a garrison-and told
them about him. The men [whom he told] were companions of
Kundghush from Harthamah 's forces . They took (al-Samargandi)
and sent him to Harthamah . Harthamah sent him to Khuzaymah
b. Khazim in the City of Peace, and Khuzaymah turned him
over to someone whom al -Samargandi had given cause to seek
vengeance . He took al -Samargandi out to the bank of the Tigris
on the east side, and he was crucified alive:
People have mentioned : When they were about to fasten him

to his beam of wood, a crowd gathered . Before they had fastened (937)
him, he kept saying, "Yesterday you were saying, 'May God
7 1 4. That is, by killing one of the man's relatives.

not cause your hand to fail, 0 Samargandi!' Today you have
prepared your stones and arrows to shoot me." When the beam
was raised, the people approached him, throwing stones, shooting arrows, and thrusting spears, until they killed him. Even
after his death they kept shooting. The next morning they
burned him: they brought fire to burn him and lit it, but it
would not ignite. They threw cane and firewood on him and set
fire to it. Part of him burned; part of him the dogs tore to pieces.
This took place on Saturday, the 2nd of $afar (October i, 813 ).
A Description of Muhammad b. Hdrun, His
Agnomen, the Length of His Reign, and His Age715
According to Hisham b. Muhammad716 and others: Muhammad
b. Harun-Abu Musa-came to power on Thursday, eleven days
before the end of Jumada I .193.717 He was killed the eve of
Sunday, six days before the end of $afar .198.718 His mother was
Zubaydah, the daughter of Ja'far al-Akbar b. Abi Jdfar. His
caliphate lasted four years, eight months, and five days. His
kunyah (agnomen ) has also been given as "Abu Abdallah."
However, Muhammad b. Musa al-Khwarizmi719 is mentioned
as having said: The caliphate passed to Muhammad b. Harm on
the middle day of Jumada II 293 (March 6, 809). In the year
715. Parallels : Ibn al-Athir, VI, 1oz-5; Fragmenta, 342-44, 418. Cf. the biography in al-$afadi, Kitdb al-Wafi bi-al-wafaydt, V, 135- 39 (repeated in alKutubi, Fawdt al-wafayat, IV, 46-48).
716. Hisham b. Muhammad b. al-Si'ib al-Kalbi (b. ca. 120/737, d. 204/819 or

zo6/8zr), often called "Ibn al-Kalbi" after his father (d. 146/763), who himself
was a genealogist, historian, geographer, and Qur'an commentator, was a Shi'i
native of al-Kufah who wrote prolifically on many subjects. See El' s.v. al-Kalbi
(Atallah).
717. I.e., 19 Jamidi I (February 10, 8o9 ). Compare the dates given on p. z,
above; Ya'qubi, II, 536-37; Dinawari, 395-96; and Fragmenta, 342.
718. I.e., 2.3 Safar 198 (October 2.3, 813 ). Compare the date given on p. 181,
above ("six days from the beginning of the month"). A confusion between the
words khalawna ("having elapsed (since the beginning of the month)") and
bagina ("remaining (to the end of the month)") is possible. The 23rd of $afar did
indeed fall on a Sunday. Compare also the date given on p. 187 and implied
below, placing al-Amin's death on the 13rd of the previous month, Muharram.
719. Muhammad b. Musa al- Khwarizmi was a great mathematician and
chronologist. See Ell s.v. al-Khwirazmi (Verret).

he came to power, Dawud b. 'Isa b. Musa, the governor of
Mecca, led the pilgrimage . Abu al-Bakhtari remained in charge
of his governorship .720 Ten months and five days after coming
to power, Muhammad dispatched 'Ismah b. AN 'Ismah to
Sawah.721 He appointed his son Musa heir apparent on the 3rd day
of Rabi' I (December 15, 809 ). 'Ali b. 'Isa b. Mahan was in
charge of his police (shurat). In the year 194, the pilgrimage was
led by 'Ali b. al-Rashid. Ismail b. al-'Abbas b. Muhammad
was in charge of Medina. Dawud b. 'Isa was in charge of
Mecca. Between the appointment of his son [Musa as heir
apparent) and the encounter of All b. Isa b. Mahan with
Tahir b. al-I;lusayn and the death of 'Ali b. isa b. Mahan in
195 there was one year, three months, and twenty-nine days.
The Deposed One was killed the eve of Sunday, five nights
before the end of Muharram (September 7.5, 8131. His period in
power accompanied by civil war was four years, seven months,
and three days. After Muhammad had been killed and the report
of this reached al-Ma'mun in a pouch from Tahir on Tuesday,
x2. $afar 198 (October 11, 8131, al-Ma'mun made the report public. He gave permission to the commanders , and they
came into his presence; al-Fa41 b . Sahl stood up and read the
letter containing the report . He was congratulated on the victory,
and they invoked God's blessing upon him. After the death of
Muhammad, Tahir and Harthamah received a letter from alMa'mun, saying that al-Qasim b. Harun should be deposed
[from the succession ]. They made this public and sent out their
letters to this effect. The letter deposing him was read on
Friday, two nights before the end of the month of Rabi' I 198
(November z5, 813 ). According to what has reached me,
Muhammad 's entire lifespan was twenty-eight years. He was
tall, bald over the temples, fair, small eyed, hook nosed, handsome, big boned, and broad shouldered. His birthplace was
al-Rusafah.
It has been mentioned thatTahir said after killing Muhammad:

7zo. That is, the governorship of Medina. See Tabari , III, 739, where Abu alBakhtari Wahb b. Wahb is listed as HirUn's last governor of Medina.
7zr. That is, 'Igmah b. Hammed b. Salim. See p. 44, above. The kunyah of
Hammed b. Salim was "Abu 'I$mah ." The date is mentioned here apparently as
the first sign of military hostility on al-Amin 's part.
[9381

I killed the caliph in his residence,
and with the sword I caused his wealth to be plundered.
He also said:
I overcame people by force and strength,
and slew mighty heroes.
I dispatched the caliphate to Marw,
hastening its way to al-Ma'mun.
Poems Composed about Muhammad b. Hdrun and
Elegies for Him
[939]
Among the poems written in derision (hijd') of him was the

following:722
Why should we weep for you? Why?-because of [your] raptures,
Abu Musa [al- Amin[? because of [your] promoting of
amusement?
Because of [your] omission of the five (prayers] in their times,
in your eagerness for the juice of the grape?
For Shanif723 I do not weep;
as for Kawthar, the thought of his death gives me no grief.
You did not know what was the measure of [God's] pleasure,
nor did you know the measure of [His] wrath.
You were not fit to rule,
and the Arabs did not grant you obedience as ruler.
You who weep for him, may the eye
of whoever caused you to weep have wept only for wonder!

Why should we weep for you?-because you exposed us
to manjanigs, and at times to being plundered,
And to people who made us their slavesbecause of them the tail seeks to gain power over the headIn torment and wasting siege
that blocked the roads, so that there was no way to [obtain]

one's needs?
7z2. Eleven verses of the poem with variants are quoted in Ibn al -Athir, VI,
205.
723. Apparently, Shah-if, like Kawthar, was one of al-Amin's eunuchs.
The Events of the Year 198 z13
They have alleged that you are alive and recruiting (soldiers]:
anyone who has said this has lied.
Would that whoever has said it, in isolation
from all, were to go where he has gone!
God made it necessary for us to kill him:
when He necessitates something ,
necessary.
it indeed becomes
By God, he was a trial for us:

God became angry with him and wrote [His decree].
Àmr b. 'Abd al-Malik al-Warraq composed the following,
lamenting Baghdad, deriding Tihir, and speaking evil of him: 72A
Who has smitten you, Baghdad, with the [evil] eye?
Were you not for a long time the delight of the eye?
Were there not in you people possessing nobility,
who would meet me with good deeds and kindness?

Were there not in you people whose dwelling
and whose residence were a great adornment?
Time cried to them of departure; so they separated.
How the pain of departure grieved me!
I commend to God people whom I never remember
but that tears flow from my eye.
They once were ; then a fate separated and dispersed them:
for fate it is that separates the two sides.
How many of them were helpers to me against my fate!

How many among them were generous to me with
assistance!
How goodly was the time that united us!

Where is the time that has departed? Whence [has it
departed]?
You who are devastating Baghdad that you may reside in it,
you have destroyed yourself between the two ways.
The hearts of all people were oneready money- and being ready money is not like [being] a
debt [to be paid later]-
724. Five verses of this poem have been quoted on p. 137, above , with variant
readings.
19401
214
When you dispersed them. You divided them into parties,

and the people one and all were [divided] between two
hearts.
[941]
According to 'Umar b. Shabbah725-Muhammad b. Ahmad

al-Hishimi: Lubabah, the daughter of Ali b. al-Mahdi, said:726
I weep for you not because of [lost) happiness and companionship,
but because of exalted deeds, the spear, and the shield.
I weep for a morta1727 by whose death I have been grieved,
who made me a widow before the wedding night.
Some have said that this poem was composed by the daughter of
Isa b. Ja'far, who was betrothed to Muhammad.
Al-Husayn b. al-I?ahhik al-Ashgar'728 a mawl4 of [the tribe of)
Bahilah, composed [the following], lamenting Muhammad.
One of Muhammad 's boon companions, he did not believe
Muhammad had been killed and expected him to return.
Best of your family (though they alleged otherwise),
because of you I am sore wounded and grieving.
God knows that I have a liver
that is thirsty because of you, and an eye that weeps.
Though I lament the loss I have suffered,
I hold within me more than I express.
Why did you not remain to meet our need
725. Abu Zayd 'Umar b. Shabbah (b. 173/789, d. 262/ 875), a traditionist and
historian, was a pupil of al-Madi'ini . According to Tabari, II, 168, Tabari
personally studied 'Umar b. Shabbah's Kitdb Akhbdr ahl al-Ba$rah under the
author . See Sezgin, GAS, 1, 345.
726. The poem, with three additional verses, is quoted in Mubarrad, al-Kdmil,
1, pt. 2, p. 773, with the following note in the margin : "Ibn Shidhin said that
this poem about Muhammad al-Amin was by Lubibah, the daughter of Masi
al-Hidi. She was al-Amin's cousin and was betrothed to al-Amin, but he was
killed before the marriage was consummated ." Ibn 'Abd Rabbih, al-'Iqd al-f arid,
III, 2.25, gives the woman 's name as Lubinah, the daughter of RaY4ah b. Ali.
"Her verses for the occasion became the type for the use of noble ladies who lost
their husbands before the marriage was consummated " (Abbott, Two Queens of
Baghdad, 222(. Cf. also Mas'adi, VI, 485.
727. Variant in Mubarrad and Mas 'adi: "a horseman" )fdris); Ibn Abd Rabbih:
"a master" (sayyid(.
728. That is, the poet al-Husayn al -Khali'. Twenty verses are quoted in Ibn
al-Athir, VI, 202-3.

forever ? Why did harm not come to someone else?
You succeeded caliphs who came before,
but after you the succession will surely be wanting.

May your kin not sleep after their offense:
after it I have come to hate your kin.
By rending open your inviolability , they rent open
the Prophet's sanctuary, before which [hang] curtains.
Your relatives who deserted (you] attacked:
all of them avow their disgrace.
When they came, they did not do at the shore
what a jealous, proud person would do.
They left their father 's harem to be plundered,
while the chaste women were screaming and shouting.729
Beside themselves, they allowed their ankles to be seenthe young girls among them-and the middle-aged
lamented.
Their kerchiefs were snatched away : exposed was
she who wore a veil, and earrings were wrested away.
Among the plunder the women were like
pearls that a shell has opened to reveal.
(He was ] a king whose kingdom fate diminished,
so that he grew weak : time 's shiftings are various.
How unlikely it is that after you
our730 strength will endure and our honor last!
729. This line and the line below, "How unlikely it is that after you their
strength will endure and their honor last ," are quoted in Aghdni, VI, 204, with
the following story: "According to al-Sufi, from al-Husayn b . Yal}yi, who said
that al-Husayn b. al-Qsllrak had told him : 'I was determined to write an elegy
for al-Amin, giving free rein to my tongue , and relieving my grief. However, Abu
a1= Atihiyah met me and said to me, "Husayn, I sympathize with you and like
you. I know how you feel about al-Amin. He deserves to be elegized by you. But
you have given your tongue free rein from grief and pain over him, saying things
that verge on disparagement and defamation of someone else and incitement
against him. A1-Ma'mun is about to descend into Iraq to come against you. Save
yourself! Alas, do you dare to say ...?"-and he quoted the two lines. "Curb
your tongue's vehemence ! Withdraw what has been published in your name, and
remedy the excess you have committed ." Realizing that he had given me good
advice, I thanked him and stopped composing . Because of his advice I escapedand just barely!l"
730. Aghoni reads "their strength," and "their honor," referring specifically to
the members of the 'Abbisid family who sided with al-Ma'mnn . See note 729.
]942]
2.16 The War between Brothers
They did not respect solemn documents,

under which there is the grave for betrayers.
After an oath to God will you kill him?
Killing after a promise of safety is an outrage!
Tomorrow you shall know by an [ evil] consequence
the power of God; so consider and halt.
You whose sleep is diminished by sleeplessness,
the lamentations have subsided, yet your heart is grieving.
To me you were a sufficient hope;
then it passed away, and grief took its place.
The order of things became confused; things hateful to us
became
approved; and after your death, what was approved became
hated.
Unity has been disrupted because of your loss:
the world is left untended,73i and the mind is grieved.732
He also said, lamenting him:
Whenever the trustworthy one remembers, he laments
al-Amin;733
even if the carefree man sleeps, he makes his eyelids hot
[with tears].
Dwellings between Bu^ra734 and Kalwadha
have not ceased to arouse sadness for me.
The courtyards of kingship are empty;
73t. The metaphor implicit in the Arabic sudan is that of an animal left to
pasture by itself. There is an allusion to Qur'an 75:36, "What, does man reckon
he shall be left to roam at will?"
732. The reading of ed. Cairo wa-I-bdlu munkasifu ("the mind is grieved,"
literally, "eclipsed, darkened") is preferable to ed . Leiden 's wa-I-bdlu
munkashifu ("the mind is uncovered"), which the Leiden glossary (mm)
explains as meaning "the covering of the heart is uncovered from fear."
733. The Arabic text could also be translated , "When al-Amin is mentioned,
he (the poet) laments for al-Amin; even if he goes to sleep free of (other ) care, he
causes his eyelids to become hot (with tears)." There is a pun on the name
"al-Amin " and the adjective amin, "trustworthy, faithful."
734. The town of Bugri )not to be confused with a similarly named city in
Syria ) lay on the Tigris about io farsakhs ( 37.2 miles) upstream from Baghdad.
See Le Strange, Lands, 5o.
in them the winds blow to and fro, weaving them

diversely.735
Time has diminished the might of their inhabitant(time], which made sport of the ancient generations.
After they had lived in unity, time scattered them:
I used to cling to the goodness of their friendship.
After their departure I have not seen goodness like them,
nor have the eyes of beholders seen them.
0 my grief, though enemies rejoice [at his misfortune]!
Alas for the Commander of the Faithful!
After your death, those who seek bounty cannot find it,
and the mounts of petitioners are left to rest.736
To your court every day they used to
come late and early with good fortune.
He was the mountain: the heights hurled themselves down
at the sound of his collapse, and the righteous were seized
with fear.
After your death the world will mourn for [your] protection,
and after your death it will mourn for the religion that was
defended [by you].
The brightness of everything has departed,
and religion has again become outcast and despised.
The might of one linked with Kisra737 and his nation
has become firmly established, and the Muslims have been
humbled.

O my grief over you! One closer [to you] in kinship than I has
forgotten you,
while my griefs for you increase!
735. The image is borrowed from the descriptions of abandoned campsites in
pre-Islamic poetry, where the sand blown into delicate ripples by the wind
evokes the passage of time and the loss of dear ones.
736. That is, people no longer tire their camels in long journeys to seek
al-Arvin's patronage. The theme of the journey across the desert to a patron of
great generosity is common in pre-Islamic poetry.
737. The Arabs called any of the Persian kings who ruled Iraq and Iran before
the Arab conquest "Kisri" (from Persian Khusrawl. The line alludes to alMa'mim 's "Persianness."
19431
V18 The War between Brothers

The following was composed by Àbd al -Rahman b. Abi alHudahid, lamenting Muhammad:
Flow, 0 tears: he has been cut off from his cord,
and we have lost the copiousness of his rain.73s
A disaster's hand snatched away your prosperity;
you became a thing whose misfortunes we bear with
patience.
1 9441
Death has come to have a banner among us:

death's tooth laughs from his banner.
What caused the blow of death to descend upon
the most generous person who ever alighted on his family's
soilGod's viceroy (khalifah) 739 in His creation?
The hands of kings fell short of his virtues;
The radiance of a moon shone from his face;
and from his light the darkness of its shadow was dispelled.
The Earth was shaken in its quarters,
when the sword was made to lap up his spilled blood.
Anyone whose soul is calm at his fall,
whether he be an ordinary man or a member of his family,
May I see such a one in a situation like the one in which he saw
(al-Amin],
so that they [all) taste something bitterer74O than his illness.

How many a mighty one of a kingdom have we seen
taken away from his family and his servants!
0 king beyond whom there is no king
among the nations of the Seal of the Prophets:

You who were generous and gave life to the place where you
dwelt,
and from whose rain an abundant dropping flowed:
If death desisted from a man worthy of trust,
to the level of whose foot (and no higher ) it (sc. death) was
738. The generosity of al-Amin is compared to a continuous rain (dimah, p1.
di yam(.
739. Both the title "caliph" and its literal meaning of "successor, viceregent"
are intended.
740. The vocalization of ed. Cairo (tadhnga 1-amarra (, followed here, yields a
metrical line; ed. Leiden's vocalization tadhawwaqa 1-amra is unmetrical.
made equal in strength;

Or [if death desisted from ) a king whose power is not challenged,
save as the grim-faced (lion) is challenged in his lair:
Nobility would have made you immortal , as long as night passes
away,
or the clouds of evening rise on high;

Sovereignty, when you clothed yourself in it,
would have caused the teeth of evildoers to gnash from
regret;
He of the (Heavenly] Throne would have made a mark upon
your enemies,
as He made a mark upon His 'Ad and His Iram.741
May God not deprive of effect a Surah742 that has been recited
for the best caller [to Islam ) He ever summoned into His
sanctuary.
I was only like the dream of a dreamer

who was made to enter the door of happiness in his dream;
Until, when his sleep released him,
he again felt the absence [of happiness).
I say, being about to flee,
"May you be watered with rain, 0 Palace of al-Qarar! "74a
Time's hand shot you with an arrow to the eye,
and you became scorched by the smoke of fire.
Tell me of your assembly : Where have they alighted?
In what place may they be visited, 744 after (this) place of
visiting?
Where are Muhammad and his two sons? How is it

that I see as traces of their habitation blackened buildings?
741. 'Ad (an ancient tribe ) and Iram (a city) are cited as examples of God's
destruction of evildoers. The two names are juxtaposed in Qur 'an 89:6-7.
741. Following ed. Cairo Alldhu suratan, ed. Leiden 's Allah sayyuratan is
metrically difficult. Both readings are conjectural emendations of a single
manuscript reading.
743. Arabic elegies often express the hope that the grave may be rained on, as
water is a sign of blessing.
744. Ed . Cairo's mazdruhum is metrically preferable to ed. Leiden's

zamruhum, "their company."
[945)
zzo The War between Brothers

It is as if they had never been made at ease in a tranquil
kingdom,
that protected against kings by the best protector.
[He was] an imam who in times of trouble was a help
to us, and a cloud bestowing rain.
Time has left the sons of his father
overwhelmed by black seas.
They caused their sun to perish, so that misfortune came,
and they came to be in darkness without daylight.
They drove out from themselves a light -giving moon,
and the horses of evildoers trod them down.
Had they been a match for them and equal to them,
they would not have been crowned with crowns of shame.
Verily, the imam has departed, and his two heirs
have made our bowels bum with fire.
(946]
They said, "Al-Khuld has been bought." I said, "In ignominiousness
that will bring its buyers to abasement."

Thus the kingdom will follow its former (rulers],
when stability is cut off from al-Qarar [Palace].745
Muqaddis b. $ayfi said , lamenting him:
My friend, what have events brought upon you,
that weeping has become your obedient servant?

From disaster's heights has descended
a disaster that hearts cannot resist.
In the cemetery of the garden is a grave:
dwelling beside his grave is an alien lion.
The disaster of his loss was grievous to anyone

who has a portion in deeds of nobility.
For men such as he tears are shed,
and in assemblies to mourn him garments are rent.
Zubaydah held back no tears from him
to be bestowed on kinswoman or kinsman.
Leave Musa his son to lament a calamity:
distress has befallen Musa his son.
745. The line puns on the meaning of qardr, "stability."
I have seen the assemblies of the caliphs

empty of him ; in their court there is no one who answers.
May it gladden you that I, a mature man,
dissolve [in tears ] for him, and my liver dissolves within me.
He who was far away was afflicted because of him and bowed
down in grief;
he who caused disquiet saw his own day in him.746
I call from the bowels of the earth a person
whom the summons would stir, but he does not reply.
If wars747 announce the death of any soul to him,
the wars [themselves ] have been grieved by his fall.
Khuzaymah b. al-Hasan wrote [the following poem], lamenting him through the words of Umm Ja'far:749
To the best imam, risen from the best lineage;
to the most excellent person who ever ascended the boards
of a pulpit;
To the inheritor of the ancients ' knowledge and understanding;
to the king al-Ma'mun, 749 from Umm Ja'far:
As I write to you, my tears fall heavily
from my eyelids and eye, 0 my cousin.
Harm and the abjectness of grief have befallen me;
my thoughts have banished sleep from my eye, 0 my cousin.
I am distraught because of what I suffered after his affliction:
my state is grievous and most loathsome.
I will complain of what I suffered after the loss of him

to you, as one complains who is beside herself, overwhelmed.
I make request because of what has passed over me since I lost
him,
746. The verse appears to be a veiled reference to al-Ma'mun.

747. The text and meaning of the line are uncertain . The word "wars" (hurnbl
is the editor's conjecture. The manuscript reads I.,uruf, "letters, sounds, words."
748. Ibn al-Athir, VI, 103-4, quotes the text and adds: "After reading the
poem, al-Ma mun wept and said, 'By God, I will seek vengeance for my brothermay God strike his murderers dead!"' Mae iidi , VI, 486- 87, quotes eight verses.
Ibn 'Abd Rabbih, al-Iqd al-(arid, III, iii, quotes six verses of the poem and
attributes them to Abu al= Atahiyah.
749. Both the proper name and its meaning "the trustworthy one" are
intended.
(947]
222
for you are the best person to rectify and remedy my sorrow.
Tahir came-may God not account Tahir pure!750
In regard to what he did, Tahir will never be purified!
He made me go out with my face uncovered and without a head
cloth;
he plundered my wealth and burned my homes.
Harun would be grieved by what I have suffered
and what has befallen me from one who is deficient in
nature, depraved.711
If what he perpetrated was because of a command you gave,
I will suffer patiently the command of a Powerful Ordainer.
Remember my kinship, 0 Commander of the Faithful:
I give my life as your ransom, worthy of reverence as you
are, and given to remembering.
(948]

Glory be to your Lord, the Lord of might, the Everlasting!
How we were afflicted the morning of that Sunday!
How all Islam has been afflicted
with the decline and weakening of its two stays!
Whoever was not afflicted by (the death of] the Commander of

the Faithful, and did not
come to be in peril , with anxiety increasing,
Yet I have been afflicted by him, until it has become evident in
my mind and my religion, in my [enjoyment of] this world
and my body.
0 night, of whose passage Islam will complainand all mankind-until the end of eternity,
You betrayed the king who presaged good fortune,
the imam, the valiant lion.
Fate came to him : it disquieted him;
it accosted him with a multitude of villains,
With shurajis752 and people of unclear language,"' led by
75o. The verse puns on the meaning of the name "T3hir": "clean, pure,
blameless."
75 r. A'war ("one-eyed" ) seems to be used here in its extended sense of "bad,
corrupt, abominable."
751. For the origin of this term, originally applied to slaves who worked
reclaiming salt-encrusted land, see note 606. -
. The Events of the Year 198 as.3
Quraysh [al-Dandinij, with swords, in shirts of mail.

They encountered him when he was alone , having no one to
help him
against them, without supporters to bring him aid.
They made him drink of death, when he was unable to defend
himself:
alone-and what an unequalled submitter he was!
He met their faces754 with a face not lacking dignity, 19491
more beautiful and unstained than new Qiihistin tunics.755
0 my grief, when Quraysh closed in on him,
and the sword was quivering in a quivering hand!
He did not move; he remained erect,
with his head lowered ; he did not say a word;756
Until, when the sword reached the middle of his head,
his hands brushed it away, as one does who is calm.
He arose; his hands held fast to the base of his neck,
like a fierce shaggy lion rushing into danger.
He dragged it;757 it fell; he brought it
to the ground with the hand of a cornered, angry lion.
He almost had killed him, had they not outnumbered him;
he rose, freeing himself from him, but he hardly could.
This is the report about the Commander of the Faithful;
I have not omitted a word from it or added anything.
May I not cease to mourn him until death, even though
that destroyed him which destroyed Lubad.759
753. Aghtdm are people who do not speak (Arabic) clearly or correctly. It is
synonymous with aiam, Persians-just as the Greeks called all speakers of
other languages "barbaroi," i.e., babblers. See Lane, Lexicon, VI, x::9.
754. The margin of the manuscript gives the alternate reading, "swords"
(Leiden note).
755. Literally, than new gdhi garments ; i.e., made of a white cloth imported
from Qnhistin (Persian, Kiihistin ) province. Cf. ed . Leiden, Glossarium, cnxu.
756. Literally, "he did not (say) anything for the first time, nor anything for
the second time." For the idiom, see Lane, Lexicon, I, 163-
757. Apparently the antecedent is the sword, but the pronouns are ambiguous
and could refer to Quraysh (translate "him").
758. That is, even though time or fate destroyed him, as it destroyed Lubad,
the last of the seven vultures of the legendary sage Lugmin, whose life was to
end with the death of Lubad . See Lane, Lexicon, VII, 2646; El' s.v. Lukmin
(Heller).
[9501
According to al-Mawîli, who said: When Tahir sent the head

of Muhammad to al-Ma'mun, Dhu al-Ri'asatayn wept and
said, "He has drawn down upon us people's swords and their
tongues. We commanded him to send him as a prisoner, and he
sent him slaughtered." Al-Ma'mun said to him, "What is past
is past. Use your ingenuity to find an excuse for it." So the men
wrote and kept at the task. Ahmad b. Yusuf produced a small
piece of paper containing the following:7s9
To proceed: The Deposed One was indeed the partner
of the Commander of the Faithful in lineage and kinship; however, God made a distinction between them
in right of succession and honor; for the one forsook
the bonds of religion and departed from the common
interest760 of Muslims. God, the Mighty and Exalted,
relating to us the story of the son of Noah, says, "He is
not of thy family; he is a deed not righteous.11761 Thus,
there is no obedience to anyone in disobedience to God,
and there is no rupture [of the obligations of kinship] if
the rupture takes place for the sake of God. My letter to
the Commander of the Faithful comes after God has
slain the Deposed One and clothed him with the cloak
of his perfidy. He has set the affairs of the Commander
of the Faithful on a firm basis. He has accomplished His
promise to him and what was expected from His sincere
promise, when by him He restored union after it had
been broken, joined together the community after it had
759 For Ahmad b. Yusuf, al-Ma'mun's secretary, also known for his letters,
aphorisms, and verses, see Ell s.v. (Sourdelj. Qirfds normally referred to papyrus
at this period. Sourdel, Vizirat abbaside, zo6 n., summarizes the attributions
given by other historians to the letter. Parallels: Ya'qubi, II, 536-37; Fragmenta,
428.
760. Al-amr al-jdmi': the phrase means "the business that joins (the Muslims
together."
761. Qur' an 11 : 46. Cf. the preceding verses : "And Noah called to his son, who
was standing apart, 'Embark with us, my son, and be thou not with the
unbelievers !' He said, 'I will take refuge in a mountain , that shall defend me
from the water .' Said he, Today there is no defender from God 's command but
for him on whom He has mercy .' And the waves came between them, and he
was among the drowned."
been fragmented, and restored the banners of Islam after

they had become tattered.
Some Aspects of the Conduct and Mode of Life of the

Deposed Muhammad b. Hdrun762
According to Humayd b. Said, who said : After he became ruler
and after al-Ma'mun wrote to him and gave him his allegiance,
Muhammad sought out eunuchs and purchased them, spending
inordinately on them. He appointed them to [attend on] his
private quarters by night and by day, his provisions of food and
drink, and his decisions commanding or forbidding. Some he
enrolled into a special unit (fard) that he named "al-Jaradiyyah,"
and others, Abyssinians, he enrolled into a special unit which he
named "al-Ghurabiyyah.i7' He forsook both free women and
slave girls, so that they were sent away. Concerning this, a
certain poet said: 764
0 you who stay long at your residence in 'b'us,
far from your family, who cannot be ransomed by [other]
lives:
You have left behind a husband for the eunuchssomeone who has endured the bad luck of Basus from
them! 765
As for Nawfal, he is a person of importance.

What a companion Badr is!
761. Parallel: Ibn al-Athir, VI, 2.05-7763. Cf. the reference to the two groups in the poem quoted on p. r41, above,
where the Jsradiyysh are identified as Sagalib, or Slavs, and note 439, explaining
the possible origin of the name. "Ghuribiyyah " is derived from the word for
raven, ghurab, with reference to their black skins . See Abbott, Two Queens of
Baghdad, zro-ii . On fard, troops not on the regular muster roll and paid
contractually, see ed. Leiden, Glossarium, cot) also Baladhuri, Futab,
glossarium, s.v.
764. Quoted with variants in Ibn al-Athir, VI, zo5-6.
765. The line echoes the proverb, "More unlucky than Basus ." The origin of
the proverb was unclear even to the early Arabic lexicographers. One
explanation is that Basus was a pre-Islamic Arab woman whose camel caused a
forty-year war between the tribes of Bakr and Taghlib . See Lisan, s.v. (ed. Cairo,
I, z8r). The translation follows the vocalization of ed . Leiden. I would prefer to
vocalize tahammalu (for tatahammalu ) and to translate, "a husband for the
eunuchs, from whom you will endure the bad luck of Basus."
[9511

Neither is Bashshar al-'Umi,
when they are mentioned, the possessor of a lowly share
with him;
Nor does young Hasan have a lowlier lot
with him when the cups are passed round.
They have one half of his life;
in the other half he applies himself to drinking old wine.
Young women have no share with him,
except frowning with a gloomy face.
If the chief is so ill,
how does it fare with us after the chief?
If the one staying in the residence of Tus knew,
it would distress the one staying in the residence of Tus!
19521
(Continuing,) Humayd said: After Muhammad became ruler,

he sent to all the countries in search of entertainers. He attached
them to his court and paid them salaries . He went all out in
buying swift horses. He obtained wild animals, lions, birds, and
such things.766 He secluded himself from his brothers, family
members, and military commanders and held them in contempt.
He divided whatever was in the treasuries and the jewels that
were in his residence among his eunuchs, table companions, and
confidants. Whatever jewels, stores, and weapons were in alRaqqah were also brought to him. He commanded the building
of audience rooms (majalis) for his villas (mutanazzahat) and his
places of retreat, amusement, and sport at al-Khuld Palace, alKhayzuraniyyah, the Garden of Musa, Àbduyah767 Palace, alMu'alla Palace, Raqqat Kalwadha, al-Anbar Gate, Banawari,768
and al-Hub. He ordered five barks (harragat) to be built on the
Tigris in the shape of a lion, an elephant , an eagle, a serpent, and
a horse, spending a great deal of money on their construction.
Abu Nuwas769 said, praising him:
766. Cf. the anecdotes in Mas'ndi , VI, 431-3;, about exotic fishes, lions, and
so forth.
767. Also vocalized Abdawayh.

768. Banawari (the reading is uncertain ) was the name of the village (also
called Bayiwari ) that had stood on the site of the Karkh suburb, south of the
Kufah Gate of Baghdad. See Le Strange, Baghdad, 67.
769. Abu Nuwas al-Hasan b. Hani' al-Hakami (b. 139/756, d. between 195 and
198) was known for his poems celebrating wine and young boys. See E12 s.v. Abu
227
God has made subject to al-Amin riding animals

that never were made subject to the master of the temple.70
Whereas the mounts of the latter traveled by land,
the former has traveled on the water riding a lion of the
jungle:
A lion that stretches out its arms, advancing quickly,

wide of mouth, grim of teeth.
He does not master it with bridle or whip,
or with pressure of his foot in the stirrup.
People marveled when they saw you on the image
of a lion, moving as fast as the clouds.
"Praise God!" they shouted, when they saw you traveling on it:
What if they had seen you atop the eagle-With its breast, its beak, and its wings,
cutting through wave after wave;
Outstripping the birds in the sky whenever one
urges it to speed in coming or going!
May God bless the commander and preserve him.

May He preserve for him the garment of youth.
-A king for whom no praises are adequate,
a Hashimite inspired to the right course!
According to al-Husayn b. al-pahhak, who said : The Commander [of the Faithful) built a great ship on which he spent
3 million dirhams . He also obtained one in the shape of a seacreature called the dolphin . Abu Nuwas al-Hasan b. Hani' said
about this:71
The "moon of the night " has mounted the dolphin;
rushing into the water, he has sailed the deep.
The Tigris shone with his beauty;
the people772 shone and rejoiced.

Nuwis (Wagner); Sezgin, GAS, II, 543- 50. The poem, with variants, may be
found in Diwdn, I, 2.65-66, Ibn al-Athir, VI, zo6, quotes six verses.
770. According to Qui an 34 : IL-13, God subjected the wind and certain of
the jinn to work for Solomon . The jinn assisted Solomon in his construction
projects: "places of worship (mahdrib, pl. of mihrdb, translated here as temple,),
statues, porringers like water-troughs, and anchored cooking-pots."
771. The poem, with variants, can be found in Diwdn , k z66.

772. Variant : "the banks (of the river)."
[ 953[
Never has my eye seen a boat like it,

better at going forward or veering round.
Urged on by its oars,
it speeds over the water or goes at a gentle pace.
God has bestowed it upon al-Amin alone,
who has been crowned with the crown of kingship.
1 9541
According to Ahmad b . Ishaq, who was the grandson of

the Kufan singer Barsawmi,77a and who said: Al-Àbbas b.
Abdallih b. Ja`far b. Abi Ja`far was one of the important men
of the Banu Hishim in strength , intellect, and deeds. He used to
keep eunuchs (khadam, pl. of khadim ). One of his favorite
eunuchs, who was named Mansur, became angry with him and
fled to Muhammad. He came to the latter while he was in the
palace of Umm Ja`far known as al-Qarar. Muhammad received
him very warmly, and the eunuch enjoyed unusually good favor
with him.
One day the eunuch rode out with a group of Muhammad's
eunuchs who were called al-Sayyafah ("Swordsmen"). He passed
by the gate of al-Abbas b. Àbdallih, wanting to show alAbbis 's eunuchs his appearance and condition . Word of this
was brought to al= Abbas, who ran out in a shirt, without a
turban, with a leather- covered staff in his hand. He overtook the
eunuch in Suwayqat Abi al -Ward"" and caught hold of the reins
(of his horse). The (other] eunuchs tried to put up a fight, but
whenever he hit one, that one would lose courage, so that they
finally scattered from him. AI-Abbas led the eunuch back into
his house . When a report of this reached Muhammad , he sent a
group of men to the house of al -Abbas. The men stood in front
of it, while al-Àbbas lined up his slaves (ghilman, pl. of
ghulam) and mawdli on the wall of his house with shields and
arrows.
Ahmad b. Ishaq ( continued his report,) saying: By God we

773. The musician Baraawma (actually a flute virtuoso, not a singer) was
introduced to al-Rashid 's court by Ibrahim al -Maw*ili . Sec En, Supplement, s.v.
Bargawma al-Zamir (E. Neubauer).
774. A suwayqah (diminutive of suq) is a small market. There was a wellknown Suq Abi al-Ward about half a mile south of al-Kufah Gate in the Karkh
suburb. Perhaps the two are to be identified. See Le Strange, Baghdad, 60.

were afraid that the fire might bum down our homes, for they
wanted to burn down al-'Abbes's house. Rashid al-Haruni came
and asked to be admitted. He went before al= Abbas and said,
"What are you doing? Do you know what you are involved in
and what has come upon you? If he allowed them, they would
plunder your house at spearpoint! Aren't you under obedience?"
"Yes," he said. "Then get up," he said, "and ride!" So al-Àbbas
went out, wearing his black (court) robes. When he reached the
gate of his house, he said, "Page, bring my horse!" "No way!"
said Rashid, "You shall go on foot." When al-Àbbas reached
the street, he looked, and behold a crowd had gathered: al-juludi,
al-Ifrigi, Abu al-Batt, and al-Hirsh's forces had come for him. He
looked at them. I saw him set off on foot, while Rashid rode.
When a report of this reached Umm Ja far, she went before

Muhammad and started to beg him. He said to her, "May I be 19551
declared to be no relative of the Prophet, God bless him and
grant him peace, if I don't kill him!" She began to implore him.
"By God," he said to her, "I'll teach you a lesson!" She uncovered her hair and said, "And who will come into my presence when my head is uncovered?" While Muhammad was in
the midst of this-al-Àbbas had not yet arrived-the eunuch
$a'id came before him, bringing news of the death of All b.
Ìse b. Mahan. Muhammad turned his attention to this. AlAbbas remained in the antechamber ten days. Muhammad
forgot about him. Then he remembered him and said, "Let him
be imprisoned in one of the rooms of his house. Let three of his
senior mawali have access to him to serve him. Let him be
given a three-course meal every day."
Al-'Abbas remained in this condition until Husayn b.

Àli b. Ise b. Mahan revolted in the name of al-Ma'mun and
imprisoned Muhammad. Ishaq b. Ìse b. Àll and Muhammad
b. Muhammad al-Ma`badi then paid a visit to al-Àbbas b.
'Abdallah. He was in a belvedere (manzarah(. The two said
to him, "Why are you sitting still? Go out to (join( this man!"
They meant Husayn b. 'Ali. So he went out and came to
Husayn. Then he stood by the Bridge Gate and left no abuse
of Umm Ja'far unspoken, while Ishaq b. Musa was receiving
oaths of allegiance to al-Ma'mun.
Before long, al-Husayn was killed. Al-'Abbas fled to the Bin
19561
Canal JNahrabin), to Harthamah. His son, al-Fadl b. al-Àbbas,

then went to Muhammad and denounced to him what his father
owned. Muhammad sent men to al-Àbbas's house and took
from it 4 million dirhams and 300,000 dinars, which were in
bottles in a well. They overlooked two of the bottles. Al-Fadl
[later] said, "Nothing remained of my father's inheritance but
these two bottles, with 70,000 dinars in them." After the civil
war ended and Muhammad was killed, he returned to his house
and took the two bottles. He gave them ...77S He made the
pilgrimage in that year-that is, 198.
According to Ahmad b. Ishaq: Afterward, al-Àbbas b.
Àbdallah used to say, "Sulayman b. Ja`far said to me while
we were in al-Ma'mun's residence, 'Haven't you killed your
son yet?' 'May I be made your ransom, uncle!' said I. 'Who
would kill his own son?' 'Kill him,' he said to me, 'for he was
the one who denounced you and your money and made you
poor. "I
According to Ahmad b. Ishaq b. Barsawma, who said: After
Muhammad had been besieged and matters were pressing hard
on him, he said, "Alas, there is no one to rely on!" "Yes, there
is," he was told. "He is one of the Arabs, a Kufan named Waddah
b. Habib b. Budayl al-Tamimi, one of the best of the Arabs, and a
man of sound judgment." "Send for him," he replied.
So he came to us. When he had come to him, Muhammad
said to him, "I have been told of your conduct and judgment.
Counsel us in our affair." He said to him, "Commander of the
Faithful, today judgment has become unsound and has departed.
However, use false rumors, for they are an instrument of war."
So he appointed a man named Bakir b. al-Mu'tamir, who used
to go down to Dujayl.776 Whenever Muhammad suffered a
reverse or defeat, he would say to Bakir, "Come up with something, for we have suffered a reverse." Bakir would then devise
reports for him. But when the people spoke among themselves,
they discovered that these were false.
775. There is a lacuna in the text.

776. A canal and a road in the Harbiyyah suburb bore this name. See Le
Strange, Baghdad, 127-3 1.

[Continuing,] Abmad b. Ishaq said: I can still clearly picture
Bakir b. al-Mu'tamir-an old man with a large frame.
According to al-'Abbas b. Ahmad b. Aban, the secretary
(kdtib)-Ibrahim b. al-Jarrih-Kawthar, who said: One day,
Muhammad b. Zubaydah commanded that [cloths] should be
spread for him on a raised bench (dukkdn)777 in al-Khuld
[Palace]. A green carpet was spread for him on it, matching
cushions and furnishings were placed on it , and a great many
silver, gold, and jeweled vessels were made ready for him. He
commanded the woman superintendent of his slave girls that [957)
one hundred skilled slave girls should be readied for him. They
were to be sent up to him in groups of ten, carrying lutes, and
singing in unison. So she sent ten up to him. When they had
settled themselves on the bench , they began to sing:
They killed him that they might take his place,
as once Kisra was betrayed by his marzubdns.77s
Muhammad grumbled in displeasure at this , cursed her, and
cursed the slave girls. He commanded, and they were taken
down. He waited a while and then commanded her to send up
[another] ten. When they had settled themselves on the bench,
they began to sing:779
Whoever is glad at the death of Malik,
let him come to our women at the beginning of the day:
777. Dukkdn usually means a sitting room or alcove provided with raised
atone or brick benches built against the wall. Pillows would be placed on these
for sitting. See Lane, Lexicon, III, goo. The parallel in Mas'ndi, VI, 426, has
al-Amin sitting in a ldrimah, a portable pavilion closed on three sides . The fact
that he orders the structure to be tom down argues for some such interpretation.
See Sourdel, "Questions de ceremonial 'abbaside," i 29, for a description of the
4drimah.
778. The verse is by al-Walid b. 'Ugbah, who was addressing the Bann Hishim
after the death of the caliph 'Uthmin. See Ibn al-Athir, III, 28 . Kisrd was the
Arabic name for any king of the Sasanian dynasty of Iran; a marzubdn was a
noble charged with defending the borders of the Sasanian Empire.
779. The verses, by al-Rabi' b. Ziyid, are from an elegy for Milik b. Zuhayr
al-'Absi, whose murder launched a forty-year-long war between the brother tribes
of 'Abs and Dhubyin in pre-Islamic times . The full text may be found in Abu
Tammim, Dfwdn al-Hamdsah , III, 34-41 ; German translation and commentary
in Ruckert, Hamdsa, No. 335-36.
He will find the women bareheaded , lamenting him,

beating their cheeks before the glow of dawn.
Muhammad became angry and did what he had done with the
first group. For a long time he bowed his head in silence. Then
he said, "Send up [another] ten ." She sent them up. When they
had taken their place on the bench, they started to sing in
unison:

own) blood.780
Muhammad rose from where he had been sitting and ordered
the place to be torn down , so ominous did he find what had
happened.
(9581
According to Muhammad b. Àbd al-Rahman al-KindiMuhammad b. Dinar, who said: Muhammad the Deposed was
sitting one day. The siege had closed in on him, and he was
very worried and depressed. He called for his boon companions
and for drink to divert himself . It was brought. He had a slave
girl whom he favored; he commanded her to sing, and he took a
cup to drink. But God constrained her tongue, so that all she
could sing was:

own] blood.
He threw the cup he was holding at her. He gave orders concerning her, and she was thrown to the lions. He then took
another cup and called for another girl. She sang:
They killed him that they might take his place,
as once Kisra was betrayed by his maraubans.
He threw the cup in her face. Then he took another cup from
which to drink and said to another girl, "Sing! " So she sang:78'
780. See note 649.
781. The poem by al-Hirith b. Wa'lah al-Dhuhli may be found in Abu
Tammim, Diwdn al-Hamdsah, I, 199-zo5r German translation and
commentary in Ruckert, Hamdsa, No. 43. The poem begins:
The Events of the Year i 98 233
Arise, Umaymah, they have killed my brother ...

He threw the cup in her face, kicked the tray with his foot, and
returned to his dejection . He was killed a few days afterward.
According to Abu Said, who said : 7A2 Fa%im, the mother
of Musa, the son of the deposed one, Muhammad b. Harun,
died, and he showed himself to be greatly grieved . Word of this
reached Umm Ja'far, and she said, "Carry me to the Commander of the Faithful ." So she was carried to him, and he
received her. He said, "My lady, Fatim has died!" She said:
May my soul be your ransom ! Let grief not destroy you;
for in your life there is a succession to those who have
passed away.
With Musa as your compensation , every affliction has become
insignificant;
after [the birth of] Musa there is no sadness for a woman
lost.
And she said, "May God make great your reward ! May He make
your patience abundant, and make consolation for her your
treasure! "7
According to Ibrahim b. Ismail b. Hani' (the nephew

of Abu Nuwas)-his father [Isma'il b. Hani'j, who said [to
Ibrahim] : Your uncle, Abu Nuwas, satirized Mu4ar in his poem
in which he said:714
Arise, Umaymah, they have killed my brother;
and if I shoot, my arrow will hit me.
If I forgive, I forgive something enormous,
and if I assault, I weaken my own bone.
The poet's brother had been killed by his own tribesmen . The poet faced the
dilemma of taking revenge against his own kin and thereby weakening his own
tribe or allowing his brother's death to go unavenged.
78z. Parallel in Mas udi, VI, 430, where the name is given as Napm, with
Fatm as a variant.
783. That is, may God consider your bearing her death with patience as a
meritorious deed to be kept as a deposit for your benefit on the day of judgment.
See Lane, Lexicon, III, 956, s.v. dhakhara.
784. The poem praises the South Arabian tribes, to which Abu Nuwas himself
belonged, and satirizes the North Arabian tribes . Mu4ar was originally a
powerful confederation of North Arabian tribes . Quraysh, the Prophet's tribe
(and the tribe of the caliph ( belonged to the Mutlar group. See Ell, Supplement,
19591
234
As for Quraysh, it has no reason to boast,

except its profits from its trade.785
If you mention a claim to glory,
Quraysh comes slandering the one who overcomes her.786
When Quraysh gives her genealogy,
(trade)787 has half of her affiliations.

He meant )in the second line) that its noblest part is contested.
This was reported to al-Rashid during his lifetime, and he
imprisoned Abu Nuwas, who remained imprisoned until
Muhammad came to power. Abu Nuwas, who had been
Muhammad 's companion during the time he was prince, then
said, praising Muhammad:788
Remember, 0 trustworthy one of God789 - and acquaintance
should be rememberedhow I stood and recited to you, while the people were
present;
How I scattered pearls on you , 0 pearl of HashimOh, who has ever seen pearls being scattered on pearls!
Your father (HarunJ was one whose like never ruled the earth;
your paternal uncle was Musa (al-Hadij, his equal, the
chosen;
Your grandfather was al -Mahdi, rightly guided, whose closest
brother,
Abu al-Fadl Ja`far, was the father of your mother.790
There are none like your two Mansurs-the Mansur of Hashim,

and the Mansur of Qahtan, when claims to glory are counted.
s.v. Rabi'a and Mu4ar . For the full text of the poem, with variants , see Abu
Nuwas, Diwdn , 11, i - i r.
785. The more martial Bedouin tribes looked down on tribes that supported
themselves, as did Quraysh, from the caravan trade.
786. In the Diwdn, the second half of the line reads, "her merchants bring her
most of it." The meaning of the text in Tabart is unclear.
787. Diwdn : "We have, " i.e., the Yemeni tribes of whom Abu Nuwas
considered himself the spokesman . The scholium on the poem says that this
alludes to the Yemeni and Azdi grandmothers of the Prophet's grandfather, 'Abd
al-Muttalib.
788. Text, with variants, in Abu Nuwas, Diwdn, I, 241.
789. Punning on the name al-Amin, which means "the trustworthy one."
790. Muliammad 's mother, Zubaydah, was the daughter of Abu al-Fa41 ja'far,
the son of Abu ja'far al-Mangur.
235
Who is there who can shoot at the heights with your two arrows,
when Abd Manaf791 and Himyar792 are your two progenitors?
A slave girl sang these verses before Muhammad. He said to her, 19601
"By whom are the verses ?" He was told that they were by Abu
Nuwas. "How is he?" he asked. He was told that he was in
prison. "He has nothing to fear," he said. He sent to him Ishaq b.
Farashah and Said b. Jabir (the latter had been Muhammad's
nursing brother). The two of them said, "The Commander of the
Faithful mentioned you yesterday and said, 'He has nothing to
fear."' Abu Nuwas then composed some verses and sent them to
him. They are these verses :793
I was wakeful, and slumber flew from my eye;
the evening companions fell asleep, but they did not share
(their sleep with mel.
O trustworthy one (amin ) of God, you have been made ruler of a
kingdom
in which the fear of God is your garment.
Your face sheds dew, whereby
people in every place live.
It is as if mankind were in the likeness of a spirit

having one body, with you as its head.
O Amin of God, prison is a fearsome thing;
and you have sent, saying, "You have nothing to fear."
When it was recited to Muhammad , he said, "He has spoken the
truth. Fetch him to me." So he was brought at night. His fetters
were broken, and he was taken out (of prison) and brought into
Muhammad's presence . He recited:794
Welcome! Welcome to the best imam

ever shaped from the mettle of the caliphate in character.79s
791. Abd Manif was the father of Hishim , the common ancestor of the
'Abbasid family and the prophet.
792. Himyar was a Yemeni tribe . Through his grandmother Khayzurin, the
wife of al-Mahdi, al-Amin could claim Yemeni ancestry.
793. See Abu Nuwis, Diwdn, 1, z42-
794. Text, with variants, in Abu Nuwas, Diwdn, 1, 261.
795 For "in character" Inahtan), the Diwdn reads, "purely" lbabtan), which is
probably the original reading.

O Amin of God, God watches over you,
when you are at rest and when you travel, wherever you go.
The entire earth is a habitation for you;
for God is your friend, wherever you are.
[9611] Muhammad gave him a robe of honor, freed him, and made him
one of his companions.
According to 'Abdallah b. 'Amr al-Tamimi-Ahmad b.
Ibrahim al-Farisi, who said: Once Abu Nuwas drank wine, and
this was reported to Muhammad during his days [as caliph]. He
therefore ordered him to be imprisoned, and al-Fadl b. al-Rabi'
put him in prison for three months. Muhammad then thought of
him and ordered him to be brought. The Banu Hashim and
others were with Muhammad, and he called for the sword and
leather mat,796 to threaten Abu Nuwas with death. Abu Nuwas
then recited the following verses to him:
Remember, 0 trustworthy one of God-and acquaintance
should be remembered ...
He continued with the poem we have quoted above , and added
to it:797
This world has become beautiful with the beauty of a caliph

who is the full moon , except that he always shines;
An imam who will rule the people for seventy years:
for that has he put on the garment and girdle [of rule].
Generosity points to him from his cheeks,
and looks from his sides when he looks.

0 best object of hope, I am one
who is held in custody, incarcerated in your prisons,
destitute.
Three months have past since I was imprisoned,
as if I had committed an unpardonable crime.
If I have committed no crime, why is fault being found with
me?798
796. The nal' or nil ' was a leather mat used to receive an executed man's
head.
797. Text, with variants, in Abu Nuwas, Diwdn, I, 241-41.
798. The reading of the Diwdn is more likely to be original : "why am I being
treated with rigor," reading to annuli for ed. Leiden's ta'agqubi.

But if I have committed a crime, your pardon is greater. (962]
Muhammad then said to him, "If you drink it-." "My blood,"
he said, "shall be yours to shed, Commander of the Faithful." He

released him. Abu Nuwas therefore used to smell wine, but not
drink it-as he said:
I will not taste aged wine, except as a fragrance.
According to Masud b. 'Isa al-'Abdi-Yahya b. al-Musafir
al-Qargisa'i, who said: Duhaym, the slave (ghuldm) of Abu
Nuwas told me that Muhammad reproved Abu Nuwas for
drinking wine and imprisoned him. Al-Fadl b. al-Rabi' had a
maternal uncle who used to examine the inmates of the prisons,
visit them, and investigate them. He entered the place where the
Zindigsl were being held and, seeing Abu Nuwas, whom he
did not know, said to him, "Young man , are you with the
Zindigs? " "God forbid!" he replied. "Perhaps," he said, "you are
one of those who worship the ram?" "No," he replied, "I eat
rams, wool and all !" "Perhaps," he said, "you are one of those
who worship the sun?" "In fact," he replied, "I find the sun so
loathsome that I avoid sitting in it ." "Then for what misdeed
were you imprisoned ?" he asked. Abu Nuwas replied, "I was
imprisoned on a charge of which I am innocent." "Is it nothing
but that?" he asked. "By God," he replied, "I have told you the
truth.,,
So the uncle came to al -Fall and said to him, "Sir, you are
not being good caretakers of God's blessings. Are people to be
imprisoned [ merely] on suspicion?" "What is it? " he asked. So
the uncle told him what Abu Nuwas claimed about his misdeed.
Al-Fall smiled and went before Muhammad and told him about
it. Muhammad summoned Abu Nuwas and ordered him to avoid
799. The Zindigs (Arabic zindiq, pl. zanddigah) comprised mainly

Manichaean dualists, and probably also Mazdakites and other remnants of onceflourishing Mesopotamian sects. They were subject to persecution. See G. Vajda,
"Les zindlgs en pays d'lslam au debut de Is periode abbaside," RSO, XVII ( 1938),
173-zz9s Gabrieli, " La azandagaa au I" sitcle abbasside," in L Elaboration de
rlslam, z3-38; Omar, "Some Observations on the Reign of the 'Abbisid Caliph
al-Mahdi 775-778 A.D.," in Abbdsiyydt, 89-93s Lieu, Manichaeism in the Later
Roman Empire and Medieval China, 83-84; and El' s.v. Zindii.

wine and drunkenness . "Yes," he said. He was told, "By an oath
by God?" "Yes," he said.
19631
So Abu Nuwas was allowed to leave. Some young fellows

from Quraysh then sent for him . He said to them, "I will not
drink." They said, "Even if you do not drink, entertain us with
your conversation ." So he accepted. As the cup was being passed
among them, they said, "Didn't you once like it?" He answered,
"By God, there is no way for me to drink it!" And he recited:800
You two who go speaking reproof, reprove on!
I will not taste aged wine, except as a fragrance.
I was reproved on account of it by an imam
whom I do not think it right to disobey.
Sc pass it to someone else,
for I am a boon companion only for conversation.
My share in the wine, when it is passed round,
is to see it and smell the scent.
As for my approving of it,
I am like a Qa'adi extolling Khdrijism:801
Unable to carry a weapon into battle,
he advises anyone who can [carry one] not to stay home.
According to Abu al-Ward al-Sub'i, who said : We were at the
home of al-Fadl b. Sahl in Khurasan, when al-Amin was mentioned. He said, "How can it not be considered justified to fight
against Muhammad, when his poet says in his assembly:802
'Yea, give me wine to drink, and say to me that it is wine;
do not give it to me to drink secretly, if it is possible to

declare it openly'?"
When the story reached Muhammad, he commanded al-Fadl b.
al-Rabi', and the latter took Abu Nuwas and imprisoned him.
goo. Text, with variants, in Abu Nuwas, Diwdn, III, z73-74.
Bor. A Qa'adi, as explained in the margin of the Diwan, was any of the
Kharijites who held the opinion that "Judgment belongs to God alone" (the
formula known as tahkim , used to challenge the legitimacy of the ruling caliph),
but who did not actually rebel against the ruling caliph . The word is derived
from qaada, "to sit, stay behind (from a battle)." See Lane, Lexicon, II, 6r8 (for
tahkim ), and Diwdn, ad. be.
8oz. For the full text of the poem, see Abu Nuwas , Diwdn, III, iz6-z9.
According to Kamil b. jami`, on the authority of one of the

companions of Abu Nuwas and transmitters of his poetry, who
said: Abu Nuwas composed some verses that were reported to
al-Amin. At the end of them was the following:A03
What makes me behave even more proudly toward people
is that I see myself as the wealthiest of them, even when
I am in poverty.
Even if I had obtained" no [other] glory,

my tongue's having protected me from all men would be
glory enough for me.
Let no one hope to overcome me in thisnot even the owner of the crown secluded in the palace.
So al-Amin-Sulayman b. Abi Ja`far805 was with him-sent for
him. When he came before him, al-Amin said, "You biter of
your whore mother's clitoris! Son of a stinking uncircumcised
woman!i8O6 (And he cursed him with the foulest curses.) "With
your poetry you earn filth from the hands of the wicked, and
then you say, 'Not even the owner of the crown secluded in the
palace!' My God, you had better not slander me ever in any
way!" Sulayman b. Abi Ja`far said to him, "By God, Commander of the Faithful, he is one of the biggest dualist heretics."
Muhammad said, "Can anyone witness to it against him?"
Sulayman brought a group of witnesses. One of them said that
Abu Nuwas had been drinking on a rainy day and had set his cup
under the open sky, so that raindrops fell into it, and had said,
"They say that with each drop an angel descends. How many
angels do you think I'm drinking now?"-and he drank what
was in the cup. Muhammad therefore ordered him to be imprisoned. Concerning this, Abu Nuwas said:807
803. For the full text, with variants , see Abu Nuwas, Diwdn, 1, 339-40.
804. The reading of the Diwdn (arith) is superior-"Even if I had inherited no
glory": Abu Nuwas often boasted of his descent from Yemeni tribes that carried
on the traditions of the South Arabian kingdoms.
805. He was al-Amin's great uncle on both the paternal and maternal sides.
8o6. The adjective lakhnd, meaning "stinking, malodorous," is applied particularly to women whose genitals are malodorous or who are uncircumcised
(i.e., have not had their clitoris removed at puberty). See Lisan, s.v.
807. See Abu Nuwis, Diwdn, 1, 340.
[964)
24 0
Lord, men have wronged me;

without my having committed derelictionsos they have
imprisoned me.
19651
To [the charge of] unbelief (juhud), though you know that the
opposite
is true of me-to this [charge] have they linked me by their
cunning.809
Running in their racecourse
in every race and the fear [of God] have been my only
religion.
My excuse is not accepted, so that their witness against me
fears, nor are they satisfied with the oath of my right hand.
Truly Kawthar was more deserving of imprisonment
in a house of reproach and home of shame.
As for al-Amin, I have no hope that he will defend me:
Who will today be my helper with al -Ma'mun?
When these verses by him reached al- Ma'mun, the latter said,
"By God, if I reach him, I will enrich him with wealth he had
not hoped for!" However, Abu Nuwas died before al-Ma'mun
entered the City of Peace.
After Abu Nuwas had been imprisoned for a long time, he
composed the following about his imprisonment-it was related
on the authority of Di'amah:
Praise God all together,
all you Muslims.
Then say, and do not flag,
"Lord, grant life to al-Amin!"

He has promoted eunuchs, until
he has made impotence a religion.
And people one and all have emulated
the Commander of the Faithful.
M. Instead of tdafful "dereliction"), the Diwdn reads khafi ah "offense,

sin" j.
8o9. The text is difficult, but seems to represent real variant, not merely a
miscopying of the text in the Diwdn, which is syntactically simpler:
To repudiation of that to which my heart is resolved,
by falsehood and slander they have linked me.
241
These verses also reached al-Ma'mun when he was in Khurisin.

He said, "I will take care of him, if he flees to me."
According to Ya'qub b. Ishiq, on the authority of someone
who reported this from Kawthar, the eunuch Jkhddim) of the
Deposed One: Muhammad was unable to sleep one night while
he was engaged in his war with Tahir. He wanted someone (9661
to spend the night conversing with him, but no one from
his entourage was at hand. So he summoned his chamberlain
(hdjib) and said, "Alas, my mind is full of thoughts. Bring me a
witty poet with whom I can spend the rest of this night." The
chamberlain went to the closest person in his presence. He
found Abu Nuwis and said to him, "Comply with the request of
the Commander of the Faithful." Abu Nuwis replied, "Perhaps
you were seeking someone else ?" The chamberlain said, "I was
seeking no one but you." So he brought Abu Nuwis to him.
Muhammad said, "Who are you?" "Your servant," he replied,
"al-Hasan b. Hini', whom you released yesterday ." "Don't
be afraid," said Muhammad. "Certain proverbs came into my
mind, and I wanted you to set them into poetry . If you do it, I
will reward you with whatever you ask ." Abu Nuwas asked,
"What are they, Commander of the Faithful," Muhammad said,
"They are these sayings of the Arabs: 'God has effaced what has
past.'-'How badly, by God, my horse has run ! r810-'Break a
stick on your nose!'R1'-and, 'Refuse, and he will desire you
even more .",8t2 Abu Nuwis said, "My wish is four shapely
maidservants . Muhammad ordered them to be brought, and Abu
Nuwas recited:
Your long making of excuses has been for nought;

I see no wisdom in delaying with you.
8,0. See Freytag, Proverbia, I, 2o8. The proverb is said to be used referring to
anyone who has done less than he should have done or to whom too little has
been presented.
81r. Ibid., II, 404. The proverb (addressed to a woman ( is said to be used
referring to anyone whom people want to compel by force or deceive by trickery.
8 r 2. Ibid., 1, 2 r 8 . The proverb is said to come from what a man once said to a
woman: "Make a show of refusing when I court you , and it will arouse even
more desire." It can be used to refer to a person who pretends not to want to sell
something in order to sell the thing for a higher price, since desire increases for a
thing withheld.
You wanted to avoid me,

but I wanted dalliance with you.
What did you want by this?"Refuse, and he will desire you even more."
He took a maidservant by the hand and set her aside. Then he
recited:
The oaths of your swearing were firm,
and I cried out till I died from your staying away.
By God, my lady, violate your oath just once;
then "break a stick on your nose!"
He set the second one aside, and then he recited:
May I be your ransom ! Why this disdain?
Why do you revile people of honor?
Grant a rendezvous to a wearied lover
19671
for whose misdeed there has been repentance.

Do not remember bygones:
"God has effaced what has past."

He set the third one aside, and he recited:
Certain women sent to me in the darkness of night,

saying, "Come to us, but beware of the watchmen."
And so, when the enemies had been lulled to sleep,
and I feared no observer or fire's glow,
I mounted my colt and went joyfully toward
creatures dark-eyed, fair, soft, and dark-lipped.
But I came when morning had already risen:
"How badly, by God, my horse had run!"

Said Muhammad, "Take them ]all]-may God not prosper you
with them!"
According to al-Mawsili-Husayn, al-Rashid's eunuch
]khddim], who said: When the caliphate came to Muhammad,
one of his lodgings on the bank ]of the Tigris] was readied for
him by spreading the best and most splendid of the carpets of
the caliphate. He813 said, "Master, your father never had any
813. The subject is unclear-presumably, someone in charge of furnishing the
residence, perhaps Husayn the eunuch.
better carpet than this to impress kings and visitors who came
to him; so I wanted to spread it for you." He replied, "I wanted
to have what was inherited814 spread out for me at the beginning
of my caliphate." And he said, "They have cut it up!" By God, I
saw that the servants and grooms had caused it to be cut up and
had divided it.
According to Muhammad b. al-I3asan, who said : Ahmad b.
Muhammad al-Barmaki told me that Ibrahim b . al-Mahdi once
sang to Muhammad b. Zubaydah:8ts
I shunned you, until they said, "He knows not passion";
and I visited you, until they said, "He has no patience."
Muhammad was delighted and said, "Fill his boat with gold."
According to Ali b. Muhammad b. Ismail -Mukhariq,816
who said: I was with Muhammad b. Zubaydah on a rainy (968]
day. He was drinking a morning drink, and I was sitting near
him, singing. There was no one with him. He was wearing an
embroidered coat.817 Never, by God, had I seen a better one. So I
began to look at it. He said, "You seem to like it, Mukhariq."
I said, "Yes, master, on you, because your face is beautiful in
it. I am looking at it , and praying for your protection ." "Slave
(ghulam)," he said; and the eunuch (khddim) responded to him.
He called for another coat, put it on, and gave me the one he had
been wearing. After a little while, I looked at him again. He
repeated something similar, and I gave the same reply. So he
called for another coat ; and this went on until he had done this
with three coats, which I put on, one over the other . However,
when he saw me wearing them, he regretted what he had done,
and his expression changed. "Lad," he said, "go to the cooks.
814. The word used )al-m.r.d.raj) apparently corresponds to Persian murdarig,

"inheritance, patrimony." The reading may be corrupt. See ed. Leiden, Glossarium,
CDLXXxm.
815. The rest of the poem by Abu $akhr al-Hudhali can be found in al-Qali,
Kitdb al-Amdli, 1, 148-5o. Mubammad b. Zubaydah is al-Amin.
816. Mukhariq was a virtuoso singer at the court of al-Rashid . He continued
at court until his death in the reign of al-Withiq in 23o /844-45 See Ell,
Supplement, s.v. Mukhirik (Farmer).
817. The jubbah was an outer garment with broad sleeves. See Dozy,
Dictionnaire dEtaillE des noms des vetements chez les Arabes, 107-17.
7-44 The War between Brothers
[969]
Tell them to cook us a roast and prepare it quickly."" Bring it to

us right away." No sooner had the lad gone than the table was
brought. It was pretty and small, and in the middle of it was a
huge bowl and two loaves of bread. It was set before him. He
broke off a morsel, dipped it into the dish, and said, "Eat,
Mukhariq!" I said, "Sir, excuse me from eating." "I won't excuse
you. Eat!" he said. So I broke off a morsel and took something.
When I put it into my mouth, he said, "God curse you! What
a glutton you are! You've ruined it for me. You've spoiled it
and stuck your hand into it." Then he lifted the bowl with his
hand, and suddenly it was in my lap. "Get up!" he said, "and
God curse you!" So I got up, with the fat and the gravy dripping
from the coats. I took them off and sent them home. I called for
the fullers and embroiderers. I tried my best to restore them to
their original condition, but they were not restored.
According to al-Buhturi Abu 'UbadahA19-'Ubaydallah b.
Abi Ghassan, who said: I was with Muhammad on a very cold
winter day. He was in one of his audience rooms (majlis) that
was set apart and spread with a carpet such that I have rarely
seen one more precious or more beautiful. On that day I had for
three days and nights consumed nothing but date wine (nabidh)
and could hardly speak or think. Muhammad went to relieve
himself. I said to one of the personal eunuchs (khddim), "Alas,
by God, I am dying. Is there any way to get something to put
into my stomach to soothe what I am feeling?" "Give me a
chance," he said, "and I will use cunning on. your behalf. Pay
attention to what I say and say that my words are true." When
Muhammad returned and sat down, the servant looked at me
and smiled. Muhammad, seeing him do so, asked, "Why did you
smile?" He said, "It was nothing, sir." Muhammad became
angry. [Continuing,] al-Buhturi said: (The servant) then said,
"There is something about 'Ubaydallah b. Abi Ghassan: he
cannot smell the odor of watermelons or eat them. He becomes
very upset because of them." (Muhammad) said, "Ùbaydallah,
8T8. Ed . Cairo reads, "prepare it well."

8r9. The poet al-Walid b. 'Ubayd(allah) b. Yahya Abu 'Ubidah was born in
zo6/8zi and died in 284/897. See E12 s.v. al-Buhturi (Pellat)j Sezgin, GAS, II,
560-64.
The Events of the Year i98 245

is this true about you?" I said , "Yes, sir, it is something from
which I suffer." "Too bad for you," he said, "seeing how good
watermelons are and how good they smell!" "But that's how I
am," I said. He expressed amazement and said , "Bring me some
watermelon." Several were brought. When I saw them, I made a
show of shuddering and of recoiling from them . "Take it," he
said [to the servants ], "and set the watermelon before him." I
began to show him how upset and agitated I was about this,
while he kept laughing. Then he said, "Eat one!" "Sir," I said,
"you will kill me . You will ruin my stomach and make me sick.
God help me !" "Eat a watermelon," he said, "and you shall have
the carpet of this room ! I swear to God ." I said, "What shall I do
with the room 's carpet, when I die if I eat it ?" I kept refusing,
but he insisted. The servant820 came with knives; they cut
up a watermelon and began stuffing it into my mouth, while I
screamed and struggled . Withal, I swallowed, making it appear
to him that I was doing it against my will . I struck my head and
cried out, while he kept laughing. When I finished, he moved
into another room. He called the carpet spreaders , and they
carried the carpet of that room to my house. Then he bandied
words with me about the carpet of the ]second) room for another
watermelon. He did as he had done the first time, and gave me
the carpet of the room, until he had given me three carpets and
had made me eat three watermelons . My condition, by God,
became good, and I felt strong.
Now Mangur b. al-Mahdi used to make a show of giving
(Muhammad) sincere advice. He came when Muhammad had
gotten up to wash himself . I realized that Muhammad would
seek to do me some evil out of regret for what he had given
away. Having heard the news, Mangur approached me while
Muhammad was out of the chamber and said , "Son of a whore!
Will you cheat the Commander of the Faithful and take his
property? By God, I was on the verge of doing something, and
will." "Sir," I said, "it did happen, but the reason was such
82.o. A1-Khddim : Ed. Leiden, Glossarium , ccxv, argues that the word has a
collective sense and should be translated "servants." This is unnecessary. One
servant !or eunuch) brought in the knives , and those present began to cut up the
watermelon and feed it to 'Ubaydallih.
] 970]
197111
and such"-and I explained. "If you would like to kill me and

commit a sin, that's up to you! But if you act with graciousness,
that would be worthier of you. I will not do it again ." He replied,
"I will be gracious to you."
Muhammad then came and said, "Spread carpets for us by that
pool.R21 They spread them for him by it. He sat down, and we
sat down also. The pool was full of water. Muhammad said,
"Uncle,"' I have longed to do something-throw Ùbaydallah
into the pool, so that you can laugh at him." Al-Mansur replied,
"Sir, if you do it, he will die, because the water is very cold and
it is a very cold day today. But I will tell you about something
very nice I have tried." "What is it?" he asked. He replied,
"Command that he be tied to a board and placed at the door of
the lavatory. Everyone who comes to the door of the lavatory
will urinate on his head ." "By God, that's good! " he said. A
board was brought, and I was tied to it . Then he gave orders, and
I was carried off and set at the door of the lavatory. The servants
came. They loosened the cord from me and approached , letting
him see that they were urinating on me, while I screamed. This
went on God knows how long, while he kept laughing. Then he
gave orders and I was untied . I let him see that I had cleaned
myself and changed my clothes , and then I got away from him.
According to 'Abdallah b. al-Àbbas b. al-Fadl b. al-Rabi his father, the Deposed one's chamberlain (hdjib), who said: I
was standing beside him. The morning meal was brought. He ate
alone, and had a wonderful meal. Sometimes it used to be
prepared for the caliphs before him in the manner in which it
used to be prepared for each one of them ; he would eat of each
food, and then he would be brought his food.s2a He ate until he
had finished; then he raised his head toward Abu al- Anbar,
who was one of his mother's eunuchs (khddim), and said, "Go to
the kitchen and tell them to prepare bizmdward824 for me. Let
Sit. Birkah can refer either to a natural lake or to a man-made pool or tank.
8,.z. That is, Manî^r b. al-Mahdi, who was al-Amin 's uncle.
8z;. The text is almost certainly corrupt, and the original meaning of the
sentence cannot be determined.
Sz4. Bizmdward (other forms of the same, originally Persian word are
bazmdward, buzmdward, and zumdward) are described as meatballs wrapped in
dough. See ed. Leiden, Glossarium, cxxxutj and Lane, Lexicon, III, 125o.

them leave them very long, and not cut them up. The filling
should be fat pieces of chicken, clarified butter, herbs, eggs,
cheese, olives, and nuts. Let them make a lot of them, and
hurry." It was only a short time before they brought them on a
square table. The long bizmdward had been placed on it in the
shape of the Dome of Àbd al-$amad,825 so that the top [of the
pile) was a single bizmdward. It was placed before him. He
took one and ate it, and he kept eating until he had left nothing
on the table.
According to Àli b. Muhammad -Jabir b. MusàbMukhariq, who said :8 26 I once passed a night the like of which I
had never passed before. I was at home after nightfall, when a
messenger came from Muhammad, who was then caliph. He
galloped off with me, and brought me to Muhammad 's residence.
I was taken inside. There was Ibrahim b. al-Mahdi, who had
been sent for, as I had been. We went forward and reached a gate
that led to a courtyard . Behold, the courtyard was filled with
some of Muhammad's large candles; it was as if the courtyard
were in daylight. Muhammad was on a hobby horse ,827 and the
residence was full of maidservants and menservants (khadam).
The players were playing, and Muhammad in the midst of them
was on the hobby horse , dancing about with it. A messenger
came to us and said, "He has said, 'Stand in this spot, by this
door next to the courtyard, and raise your voices, singing loudly
or softly after the oboe," 2' following it in its melody."' Now
the oboe, the maidservants , and the players were (singing and
playing] one thing:
Lo, Dananir forgets me, but I remember her8298:5. 'Abd al-$amad b. All, the uncle of al-Man $ur, had died in 185 ( 8o1-z)
during the reign of al-Rashid (see Tabari, III, 65o).
8z6. Parallel : Aghdni, XVI, 138-39.
827. The word used (kurraj) is an Arabicized version of Persian kurrah, "colt."
The word was applied to wooden horses used as toys by children. From the
context, this must have been something like the representations of horses that
Spanish dancers sometimes wear suspended from their shoulders in dances
representing the movements of a battle. See Dozy , Supplement, II, 4611 also
Gaudefroy-Demombynes, "Sur le cheval-jupon et al-kurraj," 155-59
W. On the sumdy, see Dozy, Supplement, I, 831.

829. Daninir was the celebrated singer Daninir al-Barmakiyyah , the freed
slave girl of Yahyi b. Khilid al -Rarmaki . She was a favorite of al-Rashid, and
19721
and were following the piper. Ibrahim and I remained standing, reciting it, and splitting our throats with it, until daybreak.
Muhammad was on the hobby horse; he neither wearied nor
grew bored until morning. Sometimes he would come near us
and we would see him ; sometimes the maidservants and menservants came between him and us.
According to al-Husayn b. Firas , a mawld of the Banu Hashim,
who said : In the time of Muhammad, men went on military
expedition on condition that he return to them the fifth.83O It
was returned to them . A man would obtain six dinars, which
was a lot of money.
According to Ibn al -Arabi, who said : I was present with alFadl b. al-Rabi'. Al-Hasan b . Hani'831 was brought. Al-Fadl
said, "The charge has been raised before the Commander of the
Faithful that you are a Zindiq." Al-Hasan began to declare his
innocence and to swear . Al-Fadl kept repeating what he had said
about him and asked him to speak to the caliph about him. He
promised, and (al-Fadl( released him. As al -Hasan left, he said:832
My family, I have come to you from the grave,
while (other] people wait in vain for resurrection.
Were it not for Abu al-Àbbas (al-Fadl b. al-Rabi`],
my eye would not be looking at children or at abundance.
Through him, God has clothed me with benefits
the recounting of which has occupied the hands of my

gratitude.
I was made to receive833 them from a counselor of quick
intelligence,
and I counted" them with ten fingertips.
some of Abu Nuwis's love poems are addressed to her, e.g., Diwdn, IV, T I
See Aghdni, XVI, 136ff.; also Abbott, Two Queens of Baghdad, I;8-4o.
830. That is, that he return to them the one-fifth share (khums) of any booty
that was normally reserved for the ruler under Islamic law . See Dozy,
Supplement, 1, 404.
831. That is, Abu Nuwas.
832. See Abu Nuwas, Diwdn, 1, 249-50.
833. The translation follows the vocalization of the Diwdn, rather than that of
ed. Leiden, which is metrically impossible.
834. The reading agadtuhd) of the Diwdn is preferable. Ed. Leiden has
madadtuhd, "I drew them (up, as from a well)."
The Events of the Year i98
249
According to al-Riyashi-Abu Habib al-Mushi, who said: I

was with Mu'nis b. 'Imran. We were on our way to al-Fatal b.
al-Rabi' in Baghdad. Mu'nis said to me, "Why don't we go to
visit Abu Nuwas?" So we went into the prison to see him. He
said to Mu'nis, "Abu 'Imran, where are you heading?" He
replied, "I was on my way to see Abu al= Abbas al-Fatll b. alRabi'." Abu Nuwas said, "Will you deliver to him a note that I
give you ?" "Yes," he replied. So Abu Nuwas gave him a note
containing the following: 835
Not a single hand is there among men

but that Abu al-'Abbas is its master.8"
Trusted friends slept on their beds,
but he came to my soul by night and revived it.
I feared you, but then there made me feel safe
from fearing you your fear of God.
You pardoned me, as one pardons who is powerful
and entitled to exact punishments , but remitted them.
These verses were the cause of his release from detention.
According to Muhammad b. Khallad al-Sharawi-his father
(Khallad], who said: Muhammad heard Abu Nuwas's poem that
says: 837
Yea, give me wine to drink, and say to me that it is winealso, his poem that says:8
Give me it to drink, Dhufafah,
tart in taste and unsullied.
Inglorious in my eyes is he who hates it
out of hope or out of fearing;"'
Just as after the death of Harun
the caliphate became inglorious and neglected.
835. See Aba NuwAs, Diwdn, I, 248
836. The reading of the Diwdn may be preferable : "Not a single hand is there
among men like the hand of which Abd al-Abbas is the master."
837. See note Soz.
838. For additional lines and variants, see Abu Nuwas, Diwdn, Ill, zio-11r.
Dhufifah a1- Absi was in charge of al-Rashid's horses.
839. That is, hope for heaven or fear of hell.
1 9731
Then the following was recited to him:84O

[974]
He brought it olive-golden,
and we could not restrain ourselves from worshiping it.
Muhammad imprisoned him for this, saying: "Enough! You are
an unbeliever! You are a Zindiq!" Abu Nuwas wrote to al-Facil
b. al-Rabi' concerning this:841
You, Ibn al-Rabi`, taught me goodness84x
and accustomed me to it, and goodness became a habit.
My life of vanity stopped, my mindless behavior ceased,
and I manifested fear of God and abstemiousness.
If you saw me, you would compare to me al-Hasan al-Basri
in his asceticism, or Qatadah,843
Because of bowings that I adorn with prostrations,

and a paleness like that of the locust.
Summon me then-may you not fail to evaluate someone like
me-
and note with your eye the prostration mark [on my

forehead).844
If a hypocrite ever saw it,
he would buy it to use as evidence [of his piety].
840. Ibid., 131.
841. Ibid., 1, 246-47. Discussion and German translation in Wagner, Abu
Nuwas, 8z-83; discussion and English translation in Nicholson, Literary
History of the Arabs, 293-94.
84z. For khayr, "goodness," the Diwdn reads nusk, "piety, asceticism."
843. Al-Hasan al-Bagri was a famous ascetic. Qatadah, a scholar also from
al-Bagrah (Abii Nuwas was himself a native of the city), was a contemporary of
al-I lasan . He died in 735844. That is, the mark !sajjddah) left by repeatedly touching the forehead to
the ground in prayer.
16
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e
Index
The index contains all proper names of persons, places, and tribal and other
groups, as well as topographical data , occurring in the introduction and the text
(but not normally in the footnotes), together with technical terms.
The definite article al-, the abbreviations b. (ibn, "son of") and be. (bint,
"daughter of"), and everything in parentheses are disregarded for the purposes
of alphabetization. Where a name occurs in both the text and the footnotes on
the same page, only the page number is given.
A
Abin River 96
al-Abbis b. 'Abdallih b. Ja'far b. Abi

Ja'Afar al-Hishimi 228-30
al-Abbas b. 'Abdallih b. Malik 24-25
al= Abbas b. Abroad b. Abin al-Kitib
(secretary), rdwi 231
al= Abbas b. Bukhirikhudh3h r IS, r24

al= Abbas b. al-Fa41 b. al-Rabi ' al-Hajib
(chamberlain) 246
al-Abbas b. al-Layth 39,53
al-Abbas b. Musa al-Hid! 91 , 119-20
al- Abbas b. Musa b. !sa b. Musa b.
Muhammad b. 'Ali b. Abdallih b.
al=Abbas al-Hishimi 25-27,
67-68, 73,110,12.8-29,133f 172
al-Abbas b. al-Musayyab 13 -14
al= Abbas b. Zufar (al-Kilabi) io8
'Abd a1-Malik b. Marwin, caliph 64
'Abd al-Malik b. $ilib b. 'Ali 64,
102-5,ro8
Abd Manif 23 5
Abd al- Rahman b. Abd al-Malik b.

$alih 14
Abd al-Rahmin b. Abi alHudihid 218-20
Abd al-Rahmin b. Hammed 44
Abd al- Rabmin b. Jabalah alAbniwi xvi, 15 , 50-51 , 57-58,
84-97,89-92,101
Abd al-Rabmin b. Mudrik 56

Abd al- Rahmin b. $ilih, rdwi 89
Abd al-Rahmin b. Waththib, rdwi 92
Abd al-Salem b. a1=Ala' 195
Abd al-Samad, Dome of 247
Abdallah, son of al-Amin 75, 207
'Abdallih b. a1- Abbas b. al-Fa41 b. alRabi ', rdwf 246
Abdallah b. Abi Nu'aym 5
'Abdallih b. Ali b .'lsi b. Makin 82;
Palace of 1o9
258
Index
'Abdallih b. 'Amr al -Tamimi,

rdwi 236
Abdallah b. al-Harashi . See 'Abdallih
b. Sa'id al-Harashi
Abdallih b. Humayd b. Qah;abah alTa'i 39, 50,92,97,99- 101,152,
zo;; brothers of 15z
Abdallih b. Khizim 58 , 64,83-84,
167-68
Abdallih b. Malik 10, 14, t6

'Abdallih b. Mujilid, rdwi 79
Abdallih b. Musa 185
'Abdallih b. Sa'id al-Harashi zi, 45,
89-90
Abdallih b. Silih, rdwi 84

'Abdallih b. 'Ubaydah 45
Abduyah ( Abdawayh), Palace of 142,
226
Abi Ayyub, suburb of i6o
Abna ' al-Dawlah xvi, 81, 84, 86, 9o,
100, 104 -6,109, 132,152,182,
193, zo3, zo8
Abnd' al-kaffiyyah ("abstainers") t i t
"Abode of Promise-Breaking" (name
given to Baghdad by Tihir) 138
Abrizbandah, king of 71-72
Abu al=Abbas Yusuf b. Ya'qub alBidhaghisi 150-51
Abu al-Anbar, khddim z46
Abu al-Asad al -Shaybini too
Abu al=Atihiyah, poet i So n. 65 t, z i 5
n.729
Abu al- Bakhtari Wahb b . Wahb 21 i
Abit al-Batt 229
Abu Dulaf al-Qisim b. 'Isi b. Idris 50,

5z
Abu al-Fall Ja'far b. Abi Ja'far alMangur 234
Abu al-Fil tog

Abu Habib al-Mushi 2.49
Abu Ja'far, Mills of 156
Abu Ja' far, Palace of 3, 19 , 108, 110,
114, 207
Abu Muslim 13, 15

Abu Nuwis al-Hasan b . Hini' alHakami, poet 226-28, z33-42,
248-50
Abu Sa'id, raw! 233
Abu Sakhr al-Hudhali, poet 243 n. 8 15
Abu al-Salisil 122-23
Abu Salih the Secretary (al-Kitib),
house of 191
Abu al-Sariyi (al-Sari b. Man$iir) 195
Abu Tilib, family of ('Alids) 196
Abu al-Ward al-Sub'!, rawi 238
Abu Yazid al-Sharawi, house of 170
Abyssinians 142, 22.5
'Ad, people of 143,219
'Afiyah b. Sulaymin zr, 45
Africans (Afdrigah) 139, 151, 176
Ahmad b. Abdallih tog
Ahmad b. al-Harashi. See Ahmad b.

Sa' id
Ahmad b. Hisham 51-55
Ahmad b. Ibrahim al-Firisi, raw! 236
Ahmad b. Ishiq b. Bargawmi 228-31
Ahmad b. Mazyad (Abu al-'Abbis) 92,
96-rot
Ahmad b. al-Muhallab 119
Ahmad b. Muhammad al-Barmaki,
raw! 243
Ahmad b. Said al- Harashi 89 - 90, t 24
Abroad b. Sallam xviii, 189-94
Ahmad b. Yusuf z24
al-Ahwiz xvi, 101 , 114-16,1119,107
Akk (tribe) 128
al-Ali', mawid of Hirun r4

al- Ali' b. al-Wad4ih al -Azdi 159-60,
171
Ali b. 'Abdallih b. Silih, rdwi 89
'Ali Afrihamard. See 'Ali Farihmard
Ali Farihmard 137,150-51,171
Ali b. Hamzah al= Alawi 196
'All b. Hishim 102

Ali b.'Isi b. Mihin (Abu Yahya) xvxvi, 23, 26-27, 44, 48-58, 60-65,
74-85, 87, 101, 112, 203, 211, 229
Ali b. Isbiq, rdwi 18
'All b. fabalah (al-Akawwak(, poet 113
Ali b. al-Mahdi . See Lubibah
Ali b. Muhammad b. 'Isi b.
Nahik 129-30
Index
Ali b. Muhammad b. Ismail,
raWl 243, 247
All b. Muhammad b. Khi lid b.

Barmak 1 96
Ali b. al-Rashid 221
Ali b. $alih, keeper of the prayer
mg 45
Ali b. $il b al-Harbi, rdwi 83
All b. Yahya al-Sarakhsi 17
All b. Yszid, rdwi 164, 171, 177, r85,
208
Alids. See Abu Tilib

al-Amin (Abu Musa Muhammad b.
Hirun al-Rashid ), caliph xiiixviii, 1-9, 11 , 13-14, 17-37,
39-41, 43-51, 54, 56 -6o, 63-76,
82-85, 88-104, rob-26, 119-25,
127-34,136-37, 139,150-52,
156-57, 159-64, 166-67, 17074, 176- 2.06, 209 - 48, 2501 sons
of 289, 219-20
'Amir b. ismi'il b. 'Amir 294

Amirah al-Asadi 2.08
'Amr (b. 'Abd al=Aziz) al-SulamI 208
'Amr b. 'Abd al-Malik al-'ltri alWaniq, Poet 136 -37,157-63,
265-67, 170-71, 176-78, 213
'Amr b. Haf@, mawid of al-Amin
64-65
Amr b. Said, rdwi 75

al-Anbir 19, 122
al-Anbir Gate (Baghdad) 120, 133,
136, 159, 188, 295 , 207, villa of
al-Amin at zz6
al-Anbir Gate Road (Baghdad) 170
al-Anbir Road (Baghdad) 138
Agarquf 207
Arabs (Bedouins) xvi, 79, 83, 95, 98,
100, 204 - 5, 107, 110, 130, 212,
230, 241
Arcades (;aqdt, Baghdad) 289
'arrddah 134 -37, 150, r64,198
Asad al-Harbi 111-12
Asad b. al-Marzubin, Mosque of 192

Asad b. Yazid b. Mazyad (Abu alHirith) 10, 92, 94-96, 98-100
259
Asadibidh 8g
'Askar al-Mahdi 174, T85,191
Askar Mukram 215
Astrology 56 n. 146 , 73, 76-77
Awd$im ( frontier strongholds) 2o, 2.z
Ayyub b. Abi Sumayr 14
B
Bib al-Jisr (Bridge Gate, Baghdad) 83,
I09, 122-13, 176, 229
Badr, khddim? 2z5

Baghdad xiii -xvii, xix, 2, 1z-13, 1,
18-19 , 22-23, 27, 37-39,41,4950P 57-58, 70, 74-75, 82-83, 8991, 95-97, 108, 214, 122, 124,
129-32, 134, 136-50, 153-56,
158-59, 161, 167, 171, 173, 178,
195,199,206,213,249. See also
City of Abu ja'far al-Manqur, City
of Peace
Baghdddh (Persian pronunciation of
Baghdad) 138
al-Baghiyyin 136
al-Bahrayn 119
al-Ba'ith , poet 93-94
Bakir b. al-Mu'tamir 230-31
Bakr b. Ahmad, rawi 96
Bakr b. al-Mu'tamit 4-6, 8, 11, 47,
58-59
Balad z7
Balkh River (Oxus) 2.4
Banin, slave girl 178
Baniwari (site of villa of al-Amin) zz6
Banu Hishim. See Hishimites
Barizbandah.See Abrizbandah
band (postal and information
service) xv, 2, 23, 28, 48 , 55-56,
96, 192
al-Barmaki 123-24
Bar4awma, singer 2z8
Bashshir al-'Usmi, eunuch? zz6
al-Bagrah 91, 716-t7, 219-20, 128,
159
al-Bagrah Gate (Baghdad ) 176,187
Index
z6o
Basus 225
Berbers 142.
Bin Canal (Nahr Bin) 50, 114# 135,
164, zz9-30
Bishr b. al-Samayda' al-Azdi 27
bizmaward 246-47
Black (color of Abbisids ) 1o6, rz7,
184, 229
Bridge Gate . See Bib al-Jisr
al-Buhturi )al-Walid b. 'Ubaydallih b.
Yahya) Abu'Ubidah, rawi z44
Bukhara 53, 55
Bulgars 19
Bugra x16
C
City of Abu ja'far al-Mangur )Round
City of Baghdad ) 110, 138-39,
159, 176, 178-79, 181-82, 194,
198, 200-2,104, 207
City of Peace (Madinat al-Salim,
Baghdad ) 3, 22, 181 , 198, 201,
209, 240
Coinage 46-48
D
Da'f, slave girl 179-81
Damascus 22, 88
Daninir al-Barmakiyyah 247

Dir al -Raqiq 154, 156, 176
Dar al-Raqiq Road 137
Darb al-Hijirah 16z
al-Darzijin 1 24
Daskarat al-Malik 130
dawlah x5,65,68 - 69,94,109-See
also Abna' al-Dawlah
Diwud b. 'Isa b. Musa b. Muhammad
b. 'Ali b. 'Abdallih b . 'Abbas alHishimi 19, 91, 120, 124-29,
172, 211
Diwud b. Musa b. 'Isa alKhur3sini 108, 115, 120-22
Dawud Siyah 53-54

DiwUd b. Sulaymin, rdwi 103-4, rob
Daylam 78
Daylam, Sea of 1oz

Dhu al-Ri'dsatayn (title of al-Fadl b.
Sahl) 14, 1oz. See al-Fadl b. Sahl
Dhu al- Yaminayn ( title of Tihir b. alHusayn) 54. See Tihir b. alHusayn
Dhufafah 249
Di'imah, raw! 240
dinars 46-47, 136
Dinawar 50
dirhams 46-47, 136
Diyala River 12.4
Double )Bridge of) Boats 131

Dualist heretics 239. See also Zindiq
Duhaym, slave (ghuldm) of Abu
Nuwis 237
Dujayl 230
Durgit Canal 122
E
East Bank (Baghdad) 135
Egypt z6, 91 n. 3 51
Ethiopian 171
eunuchs 225-26, 228, 2.40, 244. See
also khadim
Euphrates River 1 zz, 145, 159
F
al-Fa4l b. al= Abbas b. Abdallih b.
Ja'far b. Abi Ja'far 230
al-Fa4l b. al= Abbas b. Musa b. IN 120
al-Fadl b. Ishiq b. Sulayman, rawi 23,
26-27, 49
al-Fadl b. Musa b. 'Isa alHishimi i22-23
al-Fad! b. al-Rabi' (Abu al-Abbas) xiv,
5, 9, IT, 13, 15, 22-23 , 27-28,
40-44 , 47-49, 57-59, 63, 65-66,
92-95, 97-98 , 114, 203, 236-38,
Index
261
187-88, 295-96
248-50
al-Fall b. Sahl (Dha al-Ri'3satayn) xv,

xviii, t2-17, 24, 26-30, 34, 36.
39, 41, 43, 55-56, 63, 70-73, 87,
101-2, 148-50, 196, 211, 224, 238
Fam al-Jimi' t 21
Fam al-Nil t zo
Fam,1 al-$ilh it 9
al-Hasan b . 'All al-Ma'muni 24, 52,

tt5-t6, 123, r88
al-Hasan al-Bagri 250

al-Hasan al -)iajib (the Chamberlain),
rdw2 12
al-Hasan al -Kabir, khddim 188

&I-Hasan b. Qahtabah, children of 15z
Hasan al-$aghir (Young Hasan),
khddim? 226
fart 50, 225

Firs 128, 207
Fatim, mother of Masi b. al-Amin 233

fay ' 67, 205
al-Firk 144
G
Garden Gate (Bib sl-Bustin,
Baghdad) 207
Garden of Mu'nisah r88, 295
Garden of Masi 184, 187, 2z6
al-Ghuribiyyah Guards 2z5
Golden Gate, Palace of 179, 202
H
Habib b. lahm al-Namari 130
al-Hidi b. Haf 115, 123
Hsfs b. Irmiyi il 184-85
Hamadhin 44, 48 , 50-51 . 58, 74, 77,
84-87, 89, 102
Hammawayh, mawid of al-Mahdi i
laaras 45, 49.74
al-Harbiyyah xvi-xvii, 91 n. 351,
110-11 , 130,136-37
al-Hirith b. Hishim 115, 120-22
harrdgah (bark) 184,187, 199-90,
199-200; animal-shaped, built by

al-Amin 226-27
Harthamah b. A'yan (Abu

Hitim) xvi-xviii, 19, 24 , 55-56,
101, 103,114,129,130,134-36,
164-66, 173-75, 179, 183-90,
194-95 , 198-200, 2.09, 211, 230
al-Hasan b. Abi Said, rdwf 15, 56,
al-Hasan b. Sahl 28-29, 34 , 56, 102

al-Hasan b. Yunus al-Muhiribi 52
Hishimi family. See Hishimites
Hishimites 75, 139 , 152, 204,
127-28, 234, 236
Hitim b. Harthamah to
Hitim b. a1-$aqr 139, 164-66, 176,
182
Hitim al-'l a i 53
al-Haytham b. Adi, rdwi t 18
al-Haytham b. Shu 'bah 1 r9
Hilil b. Abdallih al-Hadrami 50
Himp 21, 45, 106
Himyar 2.35
al-Hirsh, al-Hasan xvii, 139, 145, 153,
t62,169 - 70,176 , 186, 2.2.9
Hishim b. Muhammad b. al-Si'ib alKalbi (lbn al-Kalbi), rdwi 2to.
homosexuality 58, 225-26
al-Hub (site of villa of al-Amin) 226
Hubayrah b. Khizim 208
Huiwin xvi, 77, 84, 90, 92, 99-101,
112, 114s 164, 103
Humayd, suburb of 256

Humayd b. Said, rdwf 225-26
Humayniyi 207
Husayn, khddim 5, 24z

al-Husayn b. Abi Said, rdwi 178
al-Husayn b. Ali b. 'Isi b. Mihin xvi,
52, 88, ro6, 107-12, 113-14, 132,
166, 186, t88, 104, 229
al-Husayn b. al- Dahhik al-Ashqar alKhali ', poet 136, 138, 152, 167,
175, 214 - 17, 227
al-Husayn b. Firis, mawid of the Band

Hishim, rdwi 248
Index
z6z
Husayn al-Harthami 113. See alHusayn b. Ali b. 'Isa b. Mahan
al-Husayn b. Mu^'ab 1 2- 13
al-Husayn b. 'Umar al-Rustumi
114-t6
Ishaq b. Sulaymin 21, 45

lshagiyyah 96
Island of a1= Abbas Baghdad) 1 70
'I$mah b. Hammid b. Salim 44, 50,
74, z11
Ismail b. al=Abbas b.
Muhammad z 1 i
I
Ibn Abi Hamzah, rdwi 196

Ibn Abi Talib, poet 1 69
Ibn Abi 'Uyaynah 118
Ibn'A'ishah 159
Ibn al-Arabi, rdwi 248
Ibn al-Kalbi . See Hisham
Ibrahim b. Ismi'il b . Hini (nephew of
Abu Nuwas), rawi 233
Ibrahim b . Ja'far al-Balkhi 187-88,
191
Ibrahim b. al Jarrah, raw] 131
Ibrahim b. al-Mahdi t79-81,185,
187, 196 -97, zo6, z43,247-48
*I-Ifrigi. See Muhammad b. Ibrahim
imam ( as title of al-Ma'mun ) z6-27,
44, 47-49, 83
India 142.; Sea of toe
insignia, caliphal (mantle of the
Prophet, scepter, seal) xvii-xviii,
ti, 186, 196, 199-zoo
Tram 219
irregular troups ("rabble") fighting for
al-Amin 139, 144-45, 151, 15556, t68 , 174, 178 . See also
"Unclothed ones"
Isma'il b. Han!' (brother of Abu

Nuwis), rdwi 233
Isma'il b. Muhammad al-Qurashi 123

Isma'il b. $ubayh i 1, 66
istabraq. See Stauracius
al-'Itri. See Amr b. Abd al-Malik

Iyss al-Hlrabi 122
J
al-Jabal. See al-Jibal
Jabghuyah 71-72
Jabir b. Mug'ab, rdwi 247
Ja'far b. Yahya al-Barmaki 40
Jalulta 130
al-Jami' 121-22
Jamrah the perfumer 178
al-Jaradiyyah Guards 142, z25
al-Jawhar 178
al-Jazirah 20, 98 , 104, 107-8, 18z
al-Jabal (al-Jabal ) 32, 44, 48, 88, 96, 115
al-Juludi 229 . See also 'Isa al-Juludi,
Muhammad b. 'Isa al-Juludi
Jumhur al-Najjar! 1 zz-z3
Junday Sibur (Jundi Shapur) 115
Jurjin 134; Sea of tot
'Isa b. 'Ali b. 'Isa b. Mahan 51

'Isa Canal T 2z
'Isa b. Ja 'far b. Abi Ja'far 67-68, 731
daughter of 214
'Isa al-Juludi 183, 189
'Isa b. Mahan 195
'Isa b. Musa 26
Igfahan 48
Ishaq, khddim 13
Ishaq b. Farashah 23 5
Ishaq b. 'Isa b. 'Ali Ii, 2.29
Ishaq b. Musa 229
Ka'bah Xiii, 27, 125-27

Kabul, king of 71-72
Kalb (tribe) io6
Kalwadhi 2t6
Kalw4 79
Kamil b. Jami', rdwi 239

al-Karkh 139,145,153, 159,175-76j
merchants of 168-69
Index
al-Karkh Gate (Baghdad) 176-77
Karkhaya Canal i56
Kathir b. Qidirah 39, 89, 108
Kawthar, eunuch xviii, 57-58, 167,
200,11211311240-41
Kawthar, Mosque of 113-14
al-Kawthariyyah 131
khddim (eunuch ) 2 n. 7. See also

eunuchs
Khilid b. Hammid, castle of 13
Khalid b. Ibrihim, Abu Diwud 17
al-Khalil b. Hishim 13
Khallid al-Sharawi, rdwi 249
Khanigin 1o1
Khiqin, king of the Turks 71-72, 94
Khagin, ruler of Tibet 71-72
khardj 17, 32, 76, 45, 102
Khirijites 53, 238
khdg;ah 3 n. 12,
Khattib b. Ziyad 188
al-Khayzuriniyyah 142, 166, 226
al-Khuld 187, 199-200
al-Khuld Palace 2, 110 , 139, 176, 179,
18i, 186, 196, 198, 207, 220, 226,
23r
Khumirawayh, slave (ghuldm) of
Quraysh al-Dand3ni 193
khums (fifth of booty reserved for
ruler) 248
Khurisan xiii- xvi, 4 , 11,15 , 18-19,
16, 28 , 31-31,46, 53, 56-57, 6365, 67, 71-77, 79, Si, 84 - 85, 91,
96, 112, 207, 209, 238, 141; poet
of 44) road (highway) 78; troops
from ( Khurisinians ) 49, 104-7,
130, 154-55, 187
Khurisan Gate (Baghdad) 75, 164, 176,

189, 198-200
Khurisin Gate Road (Baghdad) i to
al-Khuraymi (Abu Ya'qub Iskiiq b.
Hassan b. Quhi), poet xix, 113,
I22, 139-50
Khuzaymah b. al-Hasan 221-23
Khuzaymah b. Khizim (Abu alAbbas) 20, 22, 65,119,173-75,
186, 209
Z63
Khwirazmians 53
Kirmin 128
Kisri 217, 231-32
al-Kufah 91 , 97,119-22
al-Kufah Gate (Baghdad ) t to, 138,
156, 176, 188
al-Kunisah 153, 156, 159-60
Kundghush 209
kurraj (hobby horse) 247-48
Kutha I z3
Kutlah, khddim 1 S8
L
Leon the General, Byzantine
emperor 45
Lubibah bt. Ali b. al-Mah(li 214
Lubad (legendary sage) 223
M
al-Madi'in xvi, Ito-21 , 123-24, 167
al-Madi'ini(Abiial-Hasan Alib.
Mubammadb. Abdallihb.Abi
Sayf), rdwi 181 , i 86,188,197,
208-9
Madinat al-Salim. SeeCityof Peace
al-Mahdi, caliph 16,134
Milikb. al-Heytham 17
Milikb. Zuhayral-Absi 231
al-Ma'munj*Abdallihb . HirunalRashid), caliph xiii-xvi,xviii, t,
3-9,13 - 19# 12 - 44,47-51,53#
55-57,59-6o, 63-76, 81-8),8788,91 , 93-94, 96, tot-2, tog, Ito,
120-21, 124-30 , 133-34, 148,152,
172, 174, 178,i83 , 185-86,190,
192-98, 200- 2, 207, 21 I - I2, 217,
221-22.,
221-2Z, 224-16, 229-30, 140-411
sonsof 95,96
al-Ma'muni. See al-Hasan b. Ali

manjaniq 134-37,145-47, 1501 154,
164, 176, 181, 209, 212
Man$ur, eunuch 228
Index
264
al-Manger (Abu ja'far), caliph 15

Manger b. Abi Matar 39
Mangier b. al-Mahdi 91 , 120, 134,
245-46
mantle of the Prophet . See insignia
Marw 1, 5, 13-14 , 25, 27P 55, 72, 12.8,
196, z12; Dar al-Imirah
(Government House) 13
Marw al-Riidh 93
Mahan 174-75
Muhammad b. Dinar, rdwi 232
Muhammad b. Hammed al-
Mas'ud b. 'Ise al-'Abdi, rawi 237

mawla z n.4
Muhammad b. al-Husayn b. Mug'ab,

rdwi i5o
al-Mawgil 1 zo
al-Mawgili, rdwi 224, 142
maydan (parade ground) 18
Muhammad b. Ibrahim b. al-Aghlab alIfrigi 182, z29

Muhammad b. 'Ise al-Juludi 182-83,
188-89, 195
Muhammad b. 'Ise b . Nahik 25, 45,
49, 67, 69,73, 151-53,182.-83,
185-86
Muhammad b. Ismail, rdwi 184
Muhammad b. Khallad al-Sharawi,
rawi 249
Muhammad b. Manger al-Biwardi,
rawi 136
Muhammad b. Muhammad alMa'badi 229
Mecca xiii , 19, 27, 91, 120, 124-29,

133, 172, 2I1
Meccan documents xiii , 3, 27-z8, 40,

4 2,125, 117,216
Medina
27,
91 , 120,12.4 - 2.5,128-29,
1i3, 196, 211

Michael I Rhangabe, Byzantine
emperor 19, 45
Miki'il 53
Mikhail son of Jurjis. See Michael I
Rhangabe
al-Mu'alli Palace zz6
Mudar (tribal group) 233
Muhammad, Prophet: al-Amin as
related to 193, 115, 229;
community of 9; al -Ma'mun as
related to 197
Muhammad b. Abd al-Rahman alKind!, rdwi 231
Muhammad b. Abd al- Rahman b.

Muhammad al-Makhzumi 125
Muhammad b. Abdallah b. 'Uthmin
b. Talhah 27
Muhammad b. Abi al-'Ag 152
Muhammad b. Abi Khalid 105, 110111153,208
Muhammad b. Abi al-Wazir, tdwi 196
Muhammad b. Ahmad al-Hishimi,
rawi z 14
Muhammad b. al= Ala' 79,115,12223
Muhammad b. Ali b. 'Ise b.
Barbari 121-22
Muhammad b. al-Hasan, rawi 243

Muhammad b. al-Hasan b.
Mug'ab 196
Muhammad b. Humayd al-Tahiti 18788, 193
Muhammad b. Muqitil b. $ilib 54

Muhammad b. Musa al -Khwirizmi,
rawi 210-11
Muhammad b. Mug'ab 52
Muhammad b. Rashid , rdwf 179
Muhammad b. Sulaymin 121-22
Muhammad b. Tilut 115, 119
Muhammad b. Yahya b. Abd al-Malik
al-Naysiburi, rawi 56
Muhammad b. Yazid b. Hitim alMuhallabi 114-19
Muhammad b. Yazid al -Tamimi,
taW1 134
Muhammad b. Ziyid Ili
al-Muhawwal Gate (Baghdad) 15 3
al-Muhawwal al-Kabir 159-60
Mukhariq, singer 243 -44, 147-48
Mu'nis b. 'Imran (Abu Imran) 249
Muqaddis b. $ayfi, poet 220-21
al-Muqanna' i 5
Musa, son of al-Amin xv, 12-23, 25-
2.65
Index
Q
27, 44, 47-49, 58-59, 65, 67, 75,

225, 207, 211, 2201 233
Musa al-Nadi, caliph 234

Masi b. I&b 17
mu. alld (caliph 's prayer rug) 25, 4S,
196
Mushkuwayh 5 1
al-Mu'tavim b. al-Rashid (Abu
Ist?aq) zo6
al-Mullalib b. 'Abdallih b . Malik 1 zo
N
al-Nabighah al-Ia'di, poet 179, 23 2
Nahiwand 48
al-Nahrawan 50, 75, 130
naphtha 136, 146
Nasr b. Manpur b. Naor b. Malik 124
Na$r b. Shabath (al-'Ugayli) 107-8
a1-Ndliq bi-al-Hagq (title of Musa, son
of al-Amin) z6- z7, 47, 75
Nawfal, khddim 14, 57, 22S
Naysibur 15-16, z5
Nicephorus I, Byzantine emperor 19
Nigfur. See Nicephorus I
Nizar (tribal group) i S S
Nosh, son of 124
Nu'aym b. Hazim roe
Nu aym b. sl-Wad rho
Nubians 142
Qallabah 27
Qalalan (tribal group) 15 5, 2.34
al-Qt rim bi -al-Hagq (title of
Abdallah, son of al-Amin) 75
qalansuwah 127, 184, 187
al-Qarar Palace 179, 184 , 229-20, 228
al-Qaralisi, poet 162
Qaryat al-A'rib 123
sl-Qasim b. Harun al-Rashid (alMu'tamen) xiii-xv, 7, 9, 20, 1%23,27,47, 125# 134, 111
Qa$r Ibn Hubayrah t 2.o-2.t
Qasr al-Lugus 89
Qatadah 250
al-Qawdri ' (Qur anic verses) 204
Clays (tribal group) 107
Qazwin 88-89
Qinnasrin zo, 12
QUh istan cloth 223

Qu mis
25
Qumm 48
Quraysh (tribe) 125, 196, 234, 238
Quraysh al-Dandani, mawid of Tahir
b. al-Husayn 188, 193, 196, Zoo,
223
Quraysh b. Shibl 215 - 17, 123-24,
171
Quslanah 51-52
quwwdd 3 21.13
Nupyr b. al-Khallab 1z1

R
P
Palestine ro7
Patrician's Mill (Baghdad ) 142, 156
"perfume commanders" 130-32
Persia, Sea of 1o2
Persian language 138 n. 514, 188, 190,
192-93, 222
Persians 18 n.79, 86, 96, 193, 227, 222

polo i8
prayer rug, caliphs]. See mufaild
al-Rabi' b. Ziyad, poet z3 2 n. 779

Rabe ah (tribe) 17
RaW b. (al-)Layth b. Naar b. Sayyat r6,
19,24,51
al-Rifigah 106-7
Raja', khddim 2, it
al-Raqqah 19, 3S, 88, 104, 106, io8,
192, z26
Raqqat Kalwidhi, Palace of 134, 226
al-rasdll, diwdn (correspondence
bureau) 45
Index
266
al-Rashid, Harm, caliph xiii-xv, i14, 20, 22-23, 27, 30, 32, 34, 36,
40-41, 57, 66, 73, 103, 125, 127,
193, 222, 234, 242, 249
Siwah 44, 211

Saysal 53
al-Sayyifah ("Swordsmen") troop of

eunuchs 228
Rashid al-Harem 229
scepter. See insignia
al-Rayy xvi, 16, 19 , 24-25 , 31, 43-44,

49, 51-52, 54, 72, 74, 76- 79, 8182,85,128
al-Riyashi, rawi 249
tuba iyyah (coins) 47
al-Rugafah 211
al-Rushdiyyah Street (Baghdad) 191
Rustiq Bani al-Rizi 52
al-Rustumi 25, 52
seal, caliphal . See insignia, caliphal

Shabib b. Humayd b. Qah4abah 14
shadhawat (boats) 190
Shahi 122
Shaklah, mother of Ibrahim b. alMahdi 187
S
Sahib Habl al-Din (title of Tahir b.
al-Husayn) 87-88
Sahl b. Hiren, rdwi 34, 41, 64
Sahi b . Sa'id 14-15
Said, khddim 229

Said, slave of 'Ali b . 'isa b. Makin 76
Said b. al-Fa41 49
Said al-Fard (= Said b. Malik b.

Qadim?) 203
Said b. Humayd, rdwi 206

Said b. Jabir 235
Said b. Malik b. Qidim 39, 136-37,
208-9
Salamyah 21
Salih, keeper of the prayer rug 2.5, 67r
69, 73
$ilih, Palace of (Qar Salih) 137, 15052, 156
$alih b. al-Rashid xiv, 2, 5, 6, 8-11
Sailim, Abu Muslim, mawid t
Samarqand 13, 19, 24
al-Samarqandi 137, 209-to
Sarakhs 25
$arit Canal 110, T56, 159-60,170,

176, 187; bridges 175
$arit Point 179, 200
$argar xvi, 120-21 , 124, 1301
Canal 124, 130-31
Sawid 55, 57
Shalishin 90, 100, 114

al-Shammasiyyah 48, 136, 164, 166,
195
al-Shammasiyyah Gate ( Baghdad) 164
Shanif 212
al-Sharqiyyah 139, 159, 175
Shayban (tribe) 97
Shaykh b. Amirah al- Asadi 208

shtiraji 162, 222
shur?ah (shural ) 10, 14, 45, 51, 151,
190,211
Sind 142
al-Sindi b. Shahak 3, 23, 182-83,
185-86
al-Sindi b. Yahyi al-Harashi 119
Siginan rot
Slavs 142, 22.5
Solomon 227
Standing Place of Abraham (Magam

Ibrahim, Mecca) 126
Stauracius, Byzantine emperor 19
suburbs (Baghdad), people of 207-9
Sufyin b. Muhammad, rdwi 70, 73, 82
al-Sufyani (Ali b. Abdallih b. Khalid
b. Yazid b. Mu'awiyah) 88
Sulayman b . Abi Ja'far al-Manger 3,
88,104 , '8z-83, x85 -86,2-39;
Palace of 137, 150
Sulayman b. Dawed b. ' isa 128
Sulayman b. Ja'far 230
Sunnah 17, 205
Seq al-Ahwiz 116. See al-Ahwiz
a') 121
Sara ( Ser'
Suwayqat Abi al-Ward 228

Syria xvi, 88, 102-4, 107, 182
Index
Syrian Gate (Baghdad) 110, 137, 156,
176, 188
Tabaristi n 78
Taghlib (tribe) io7
Tihir b. al-Husayn xvi-xviii, 24, 4344. 51-57. 72, 77- 82, 84 -90, 92,
97, 100-1, 103-4, 114-25, 129-
39, 144, 150-57, 159-62, 16679, 181 -91, 194 - 202, 204-9,
21t-13, 122, 224, 241
Tihir b . al-Till 54
Tamin ( tribe) 17
al-Taniikhi 132
Tiriq, khddim 178, 187
Tarniyi 120, 159
Tawq b. Milik 107
Tayyi' of the Two Mountains 167
Thughur (border regions) 22
Tibet 71, I02
Tigris River xvi-xviii, 137, 145, 156k
166,176 , 179,181 , 187-90,194,
198, 200, 209, 22-7,2424
bridges 1137 ,1174-75, 184, 209;

quays, wharves I S 3, 199
litdz 23, 48
Trench of Tihir 159, 207

Turks 19, 52., 72, 94, 146, 16o
Tus 2, 4, 5, 13, 22, 225-26
U
'Ubaydallih b. Abi Ghassin 244-46
'Ubaydallih b. al-Wadih 136, 164,
166, 190
'Umin I19
'Umar b. Asad 119
'Omar b. Shabbah , rdwf 214
Umayyah (b. Abdallih) b. Khilid b.
Asid 93-94
Umm isa bt. Muni al-Hidi, wife of

al-Ma'mun 96
267
Umm Ja'far, Palace of i S i , 186, 190,

z28. See also Zubaydah
"Unclothed ones" (irregular troops of
al-Amin) xvii, 154-57, 163-66,
169, 171, 177
Upper Zib district z07
Ustidhsis 16
'Uthmin b. 'Isi b. Nahik 45

'Uthmin b. Sa'Id al-'J a'I 1 t z
Utrirbandah. See Abrizbandah
al-'Uyayni. See Muhammad b. Yazid
al-Muhallabi
W
Wa44ih b. Habib b. Budayl alTamimi 230
al-Wa44ih Palace 176
al-Wa514ihiyyah 16o
al-Walid b.'Ugbah, poet 231, 232
n. 778
Wisit xvi, 119-20, 159
Y
Yahyi, Market of (Baghdad) 109
Yahyi b. Ali b. ' Isi 76,78,85 , 97,151
Yahyi b. Ismi'il b. 'Amir 194
Yahyi b. Mu'idh 10, 14, t6
Yahyi b. al-Musifir al-Qargisil,
rdwi 237
Yahyi b. Salamah the Secretary (alKitib), rdwi 175
Yahyi b. Sulaym 40
al-Yamimah 119
Ya'qub b. Ishiq, rdwi 241
al-Yisiriyyah 121, 131 , 142, 159
Yazid b . al-Hirith, rdwi 74, 77, 100,
114,122,130
Yazid b. Jarir al-Bajali 1 to

Yazid b. Jarir b. Yazid b. Khilid b.
Abdallih al-Qasri 129
Yemen 120, 129, 143
Yemen ( tribal group) 17, 107
Yusuf al-Barm 15
Index
z68
Z
Ja'far (mother of al-Amin ( i 8- i 9,

74-75, 108, 110, 176, 192, 196,
207, 210, 220 -22, 229, 233, 234,
Zandaward 142
Zawdgil 104-9
zawdriq (skiffs) 190
Zindiq 237, 248, 250
Ziyad b. Ali, rdwi 96
Zubaydah bt. Ja'far b. Abi Ja'far, Umm
Palace of 176 . See also Umm Ja'far

Zuhayr b. al-Musayyab al-Qabbi 13435,144,159
al-Zuhri (horse of al-Amin) 189
Zurayh, slave (ghuldm ) of al-Amin
161-62

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The

The War between Brothers

Al-Amin 's resort to force ended in disaster . At-Ma'mun's forces, led by

SUNY Series in Near Eastern Studies

THE HISTORY OF AL-TABARI

The War between Brothers

Everett K. Rowson, The University of Pennsylvania

Said Amir Arjomand, Editor

The preparation of this volume was made possible in part by

The History of al-Tabari

The War between Brothers

State University of New York Press

The History has been divided here into 39 volumes , each of

The index in each volume contains all the names of persons

The Events of the Year 193 (cont'd) (808-809) / i

The Events of the Year .194 (8o9-8ro) / 21

The Events of the Year r95 (8ro-8rr) / 46

Al-Amin Sends `Abd al-Rahman b. Jabalah to Fight Tahir / 84

The Events of the Year r96 (811-812) / 92

Al-Ma'mun Raises the Rank of al-Fadl b . Sahl / ,or

The Events of the Year 197 (812-813) / 134

The Events of the Year r98 (813-814) / 173

Some Aspects of the Conduct and Mode of Life of the Deposed

Ell: Encyclopaedia of Islam , ist edition. Leiden, 1913-42

RCAL: Rendiconti della Reale Accadem dei Lincei

xiv Translator's Foreword

i. See Tabari, III, 730-31.

xvi Translator's Foreword

By the end of A.H. 196, al-Amin's power was evaporating. After

Translator's Foreword xvii

xviii Translator's Foreword

The vigor of al-Tabari's history of this period will be apparent

Translator's Foreword xix

A Note on the Text

[ .nO xan ey 7c7 ^io^4t =a

wt.4m^,9^^^ agmp a y^a3 Vx :;F a

The Succession of Mubammad al-Amin as Caliph

The War between Brothers

postmasters at T6s,6 wrote to Abu Muslim Sallam, his mawld

The Events of the Year 1193 (cont'd)

of Abu Ja'far1O in the city. He commanded the people to be

The War between Brothers

Causes of the Discord between al-Amin and

The Events of the Year 193 (cont'd)

The War between Brothers

The Letter of Muhammad al-Amin to His Brother

The Events of the Year 193 (cont'd[

The War between Brothers

The Letter of Muhammad al-Amin to His Brother

The Events of the Year 193 (cont'd)

The War between Brothers

company of horsemen having their horses tied at the frontier in preparation

The Events of the Year 193 (cont'd) rr

1 2 The War between Brothers

Some have said : When the announcement of al-Rash-id's death

45. Al-Husayn b. Mus'ab al-Khuzi'i was the father of Tihir b. al-Husayn,

The Events of the Year 193 (cont'd) 13

48. Al-Abbas b. al-Musayyab b. Zuhayr al-I)abbi commanded a group of

The War between Brothers

When word of their action reached al-Ma'mun in Marw, he