Tarikh (al-Tabari) 3124
The year 198 AH
ذِكْرُ بَعْضِ سِيرَةِ الْأَمِينِ لَمَّا مَلَكَ الْأَمِينُ وَكَاتَبَهُ الْمَأْمُونُ، وَأَعْطَاهُ بَيْعَتَهُ - طَلَبَ الْخِصْيَانَ وَأَتْبَاعَهُمْ وَغَالَى فِيهِمْ، فَصَيَّرَهُمْ لِخَلْوَتِهِ لَيْلَهُ وَنَهَارَهُ، وَقِوَامِ طَعَامِهِ وَشَرَابِهِ، وَأَمْرِهِ وَنَهْيِهِ، وَفَرَضَ لَهُمْ فَرْضًا سَمَّاهُمُ الْجَرَادِيَّةَ، وَفَرْضًا مِنَ الْحُبْشَانِ سَمَّاهُمُ الْغُرَابِيَّةَ، وَرَفَضَ النِّسَاءَ الْحَرَائِرَ وَالْإِمَاءَ، حَتَّى رُمِيَ بِهِنَّ، وَقِيلَ فِيهِ الْأَشْعَارُ، فَمِمَّا قِيلَ فِيهِ: أَلَا يَا أَيُّهَا الثَّاوِي بِطُوسِ عَزِيبًا مَا يُفَادَى بِالنُّفُوسِ لَقَدْ أَبْقَيْتَ لِلْخِصْيَانِ هِقْلًا تَحْمِلُ مِنْهُمُ شُؤْمَ الْبَسُوسِ فَأَمَّا نَوْفَلٌ فَالشَّأْنُ فِيهِ وَفِي بَدْرٍ، فَيَالَكَ مِنْ جَلِيسِ وَمَا لِلْمَعْصِمِيِّ شَيْءٌ لَدَيْهِ إِذَا ذُكِرُوا بِذِي سَهْمٍ خَسِيسِ وَمَا حَسَنُ الصَّغِيرُ أَخَسُّ حَا لًا لَدَيْهِ عِنْدَ مُخْتَرَقِ الْكُئُوسِ لَهُمْ مِنْ عُمْرِهِ شَطْرٌ وَشَطْ رٌ يُعَاقِرُ فِيهِ شُرْبَ الْخَنْدَرِيسِ وَمَا لِلْغَانِيَاتِ لَدَيْهِ حَظٌّ سِوَى التَّقْطِيبِ بِالْوَجْهِ الْعَبُوسِ إِذَا كَانَ الرَّئِيسُ كَذَا سَقِيمًا فَكَيْفَ صَلَاحُنَا بَعْدَ الرَّئِيسِ فَلَوْ عَلِمَ الْمُقِيمُ بِدَارِ طُوسٍ لَعَزَّ عَلَى الْمُقِيمِ بِدَارِ طُوسِ ثُمَّ وَجَّهَ إِلَى جَمِيعِ الْبُلْدَانِ فِي طَلَبِ الْمُلْهِينَ، وَضَمَّهُمْ إِلَيْهِ، وَأَجْرَى عَلَيْهِمُ الْأَرْزَاقَ، وَاحْتَجَبَ عَنْ أَخَوَيْهِ وَأَهْلِ بَيْتِهِ، وَاسْتَخَفَّ بِهِمْ وَبِقُوَّادِهِ، وَقَسَّمَ مَا فِي بُيُوتِ الْأَمْوَالِ وَمَا بِحَضْرَتِهِ مِنَ الْجَوَاهِرِ فِي خِصْيَانِهِ وَجُلَسَائِهِ وَمُحَدِّثِيهِ، وَأَمَرَ بِبِنَاءِ مَجَالِسَ لِمُتَنَزَّهَاتِهِ، وَمَوَاضِعِ خَلَوَاتِهِ وَلَهْوِهِ وَلَعِبِهِ، وَعَمِلَ خَمْسَ حَرَّاقَاتٍ فِي دِجْلَةَ عَلَى صُورَةِ الْأَسَدِ، وَالْفِيلِ، وَالْعُقَابِ، وَالْحَيَّةِ، وَالْفَرَسِ، وَأَنْفَقَ فِي عَمَلِهَا مَالًا عَظِيمًا، فَقَالَ أَبُو نُوَاسٍ فِي ذَلِكَ: سَخَّرَ اللَّهُ لِلْأَمِينِ مَطَايَا لَمْ تُسَخَّرْ لِصَاحِبِ الْمِحْرَابِ فَإِذَا مَا رِكَابُهُ سِرْنَ بَرًّا سَارَ فِي الْمَاءِ رَاكِبًا لَيْثَ غَابِ عَجِبَ النَّاسُ إِذْ رَأَوْكَ عَلَى صُورَةِ لَيْثٍ تَمُرُّ مَرَّ السَّحَابِ سَبَّحُوا إِذْ رَأَوْكَ سِرْتَ عَلَيْهِ كَيْفَ لَوْ أَبْصَرُوكَ فَوْقَ الْعُقَابِ ذَاتِ زَوْرٍ وَمِنْسَرٍ وَجَنَاحَيْ نِ تَشُقُّ الْعُبَابَ بَعْدَ الْعُبَابِ تَسْبِقُ الطَّيْرَ فِي السَّمَاءِ إِذَا مَا اسْتَعْجَلُوهَا بِجِيئَةٍ وَذَهَابِ قَالَ الْكَوْثَرُ: أَمَرَ الْأَمِينُ أَنْ يُفْرَشَ لَهُ عَلَى دُكَّانٍ فِي الْخُلْدِ يَوْمًا، فَفُرِشَ عَلَيْهَا بِسَاطٌ زَرْعِيٌّ، وَنَمَارِقُ، وَفُرُشٌ مِثْلُهُ، وَهُيِّئَ مِنْ آنِيَةِ الذَّهَبِ وَالْفِضَّةِ وَالْجَوَاهِرِ أَمْرٌ عَظِيمٌ، وَأَمَرَ قَيِّمَةَ جَوَارِيهِ أَنْ تُهَيِّئَ لَهُ مِائَةَ جَارِيَةٍ صَانِعَةٍ، فَتُصْعِدَ إِلَيْهِ عَشْرًا عَشْرًا بِأَيْدِيهِنَّ الْعِيدَانُ، يُغَنِّينَ بِصَوْتٍ وَاحِدٍ، فَأَصْعَدَتْ إِلَيْهِ عَشْرًا، فَانْدَفَعْنَ يُغَنِّينَ بِصَوْتٍ وَاحِدٍ: هُمْ قَتَلُوهُ كَيْ يَكُونُوا مَكَانَهُ كَمَا غَدَرَتْ يَوْمًا بِكِسْرَى مَرَازِبُهْ فَسَبَّهُنَّ وَطَرَدَهُنَّ، ثُمَّ أَمَرَهَا فَأَصْعَدَتْ عَشْرًا غَيْرَهُنَّ فَغَنَّيْنَهُ: مَنْ كَانَ مَسْرُورًا بِمَقْتَلِ مَالِكٍ فَلْيَأْتِ نِسْوَتَنَا بِوَجْهِ نَهَارِ فَفَعَلَ مَا فَعَلَهُ، وَأَطْرَقَ طَوِيلًا، ثُمَّ قَالَ: أَصْعِدِي عَشْرًا. فَأَصْعَدَتْهُنَّ فَغَنَّيْنَ: كُلَيْبٌ لَعَمْرِي كَانَ أَكْثَرَ نَاصِرًا وَأَيْسَرَ جُرْمًا مِنْكَ ضُرِّجَ بِالدَّمِ فَقَامَ مِنْ مَجْلِسِهِ، وَأَمَرَ بِهَدْمِ الدُّكَّانِ، تَطَيُّرًا مِمَّا كَانَ. قِيلَ: وَذُكِرَ مُحَمَّدٌ الْأَمِينُ عِنْدَ الْفَضْلِ بْنِ سَهْلٍ بِخُرَاسَانَ، فَقَالَ: كَيْفَ لَا يُسْتَحَلُّ قَتْلُ مُحَمَّدٍ وَشَاعِرُهُ يَقُولُ فِي مَجْلِسِهِ: أَلَا فَاسْقِنِي خَمْرًا وَقُلْ لِي هِيَ الْخَمْرُ وَلَا تَسْقِنِي سِرًّا إِذَا أَمْكَنَ الْجَهْرُ فَبَلَغَتِ الْقِصَّةُ الْأَمِينَ، فَحَبَسَ أَبَا نُوَاسٍ. وَلَمْ نَجِدْ فِي سِيرَتِهِ مَا يُسْتَحْسَنُ ذِكْرُهُ مِنْ حِلْمٍ، أَوْ مَعْدَلَةٍ، أَوْ تَجْرِبَةٍ، حَتَّى نَذْكُرَهَا، وَهَذَا الْقَدْرُ كَافٍ. [مِنْ شِعْرِ الْأَمِينِ ] وَمِنْ شِعْرِ الْأَمِينِ يُخَاطِبُ أَخَاهُ الْمَأْمُونَ وَيُعَيِّرُهُ بِأُمِّهِ، لَمَّا بَلَغَهُ عَنْهُ أَنَّهُ يُعَدِّدُ مَثَالِبَهُ، وَيُفَضِّلُ نَفْسَهُ عَلَيْهِ، أَنْشَدَهُ الصُّولِيُّ: لَا تَفْخَرَنَّ عَلَيْكَ بَعْدُ بَقِيَّةٌ وَالْفَخْرُ يُكْمَلُ لِلْفَتَى الْمُتَكَامِلِ وَإِذَا تَطَاوَلَتِ الرِّجَالُ بِفَضْلِهَا فَارْبَعْ; فَإِنَّكَ لَسْتَ بِالْمُتَطَاوِلِ أَعْطَاكَ رَبُّكَ مَا هَوَيْتَ وَإِنَّمَا تَلْقَى خِلَافَ هَوَاكَ عِنْدَ مَرَاجِلِ تَعْلُو الْمَنَابِرَ كُلَّ يَوْمٍ آمِلًا مَا لَسْتَ مِنْ بَعْدِي إِلَيْهِ بِوَاصِلِ فَتَعِيبُ مَنْ يَعْلُو عَلَيْكَ بِفَضْلِهِ وَتُعِيدُ فِي حَقِّي مَقَالَ الْبَاطِلِ قُلْتُ: هَذَا نَظْمٌ عَالٍ، فَإِنْ كَانَ لَهُ... فَهُوَ أَحْسَنُ مِنْ نَظْمِ أَخِيهِ وَأَبِيهِ. قَالَ الصُّولِيُّ: وَمِمَّا رَوَاهُ جَمَاعَةٌ لَهُ فِي خَادِمِهِ كَوْثَرٍ، وَقَدْ سَقَاهُ وَهُوَ عَلَى بِسَاطِ نَرْجِسٍ وَالْبَدْرُ قَدْ طَلَعَ، وَقَدْ رَوَاهُ بَعْضُهُمْ لِلْحُسَيْنِ بْنِ الضَّحَّاكِ الْخَلِيعِ، وَكَانَ نَدِيمُهُ لَا يُفَارِقُهُ: وَصَفَ الْبَدْرُ حُسْنَ وَجْهِكَ حَتَّى خِلْتُ أَنِّي أَرَاكَ وَمَا أَرَاكَا وَإِذَا مَا تَنَفَّسَ النَّرْجِسُ الْغَـ ـضُّ تَوَهَّمْتُهُ نَسِيمَ ثَنَاكَا خُدَعٌ لِلْمُنَى تُعَلِّلُنِي فِي كَ بِإِشْرَاقِ ذَا وَنَكْهَةِ ذَاكَا لَأُقِيمَنَّ مَا حَيِيتُ عَلَى الشُّكْ رِ لِهَذَا وَذَاكَ؛ إِذَا حَكَيَاكَا وَلَهُ فِي خَادِمِهِ أَيْضًا: مَا يُرِيدُ النَّاسُ مِنْ صَـ ـبٍّ بِمَنْ يَهْوَى كَئِيبِ كَوْثَرُ دِينِي وَدُنْيَا يَ وَسُقْمِي وَطَبِيبِي أَعْجَزُ النَّاسِ الَّذِي يَلْـ ـحَى مُحِبًّا فِي حَبِيبِ وَلَهُ لَمَّا يَئِسَ مِنَ الْمُلْكِ وَعَلَا عَلَيْهِ طَاهِرٌ: يَا نَفْسُ قَدْ حَقَّ الْحَذَرْ أَيْنَ الْمَفَرُّ مِنَ الْقَدَرْ ؟ كُلُّ امْرِئٍ مِمَّا يَخَا فُ وَيَرْتَجِيهِ عَلَى خَطَرْ مَنْ يَرْتَشِفْ صَفْوَ الزَّمَا نِ يَغَصُّ يَوْمًا بِالْكَدَرْ [رِسَالَةُ الْأَمِينِ إِلَى طَاهِرِ بْنِ الْحُسَيْنِ ] وَأَسْنَدَ الصُّولِيُّ: أَنَّ الْأَمِينَ قَالَ لِكَاتِبِهِ: (اكْتُبْ: مِنْ عَبْدِ اللَّهِ مُحَمَّدٍ أَمِيرِ الْمُؤْمِنِينَ إِلَى طَاهِرِ بْنِ الْحُسَيْنِ، سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ: فَإِنَّ الْأَمْرَ قَدْ خَرَجَ بَيْنِي وَبَيْنَ أَخِي إِلَى هَتْكِ السُّتُورِ وَكَشْفِ الْحُرُمِ، وَلَسْتُ آمَنُ أَنْ يَطْمَعَ فِي هَذَا الْأَمْرِ السَّحِيقِ الْبَعِيدِ; لِشَتَاتِ أُلْفَتِنَا، وَاخْتِلَافِ كَلِمَتِنَا، وَقَدْ رَضِيتُ أَنْ تَكْتُبَ إِلَيَّ أَمَانًا; لِأَخْرُجَ إِلَى أَخِي، فَإِنْ تَفَضَّلَ عَلَيَّ... فَأَهْلٌ ذَلِكَ، وَإِنْ قَتَلَنِي... فَمُرُوءَةٌ كَسَرَتْ مُرُوءَةً، وَصَمْصَامَةٌ قَطَعَتْ صَمْصَامَةً، وَلَأَنْ يَفْتَرِسَنِي السَّبْعُ أَحَبُّ إِلَيَّ مِنْ أَنْ يَنْبَحَنِي الْكَلْبُ ! ! فَأَبَى طَاهِرٌ عَلَيْهِ ). وَأَسْنَدَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي مُحَمَّدٍ الْيَزِيدِيِّ قَالَ: (كَانَ أَبِي يُكَلِّمُ الْأَمِينَ وَالْمَأْمُونَ بِكَلَامٍ يَتَفَصَّحَانِ بِهِ وَيَقُولُ: كَانَ أَوْلَادُ الْخُلَفَاءِ مِنْ بَنِي أُمَيَّةَ يُخْرَجُ بِهِمْ إِلَى الْبَدْوِ حَتَّى يَتَفَصَّحُوا، وَأَنْتُمْ أَوْلَى بِالْفَصَاحَةِ مِنْهُمْ ). [حَدِيثٌ وَاحِدٌ مِنْ رِوَايَةِ الْأَمِينِ ] قَالَ الصُّولِيُّ: وَلَا نَعْرِفُ لِلْأَمِينِ رِوَايَةً فِي الْحَدِيثِ إِلَّا هَذَا الْحَدِيثَ الْوَاحِدَ: حَدَّثَنَا الْمُغِيرَةُ بْنُ مُحَمَّدٍ الْمُهَلَّبِيُّ قَالَ: رَأَيْتُ عِنْدَ الْحُسَيْنِ بْنِ الضَّحَّاكِ جَمَاعَةً مِنْ بَنِي هَاشِمٍ فِيهِمْ بَعْضُ أَوْلَادِ الْمُتَوَكِّلِ، فَسَأَلُوهُ عَنِ الْأَمِينِ وَأَدَبِهِ ، فَوَصَفَ الْحُسَيْنُ أَدَبًا كَثِيرًا، قِيلَ: فَالْفِقْهُ ؟ قَالَ: كَانَ الْمَأْمُونُ أَفْقَهَ مِنْهُ، قِيلَ: فَالْحَدِيثُ ؟ قَالَ: مَا سَمِعْتُ مِنْهُ حَدِيثًا إِلَّا مَرَّةً; فَإِنَّهُ نُعِيَ إِلَيْهِ غُلَامٌ لَهُ مَاتَ بِمَكَّةَ، فَقَالَ بسنده عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، عَنْ أَبِيهِ: سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ: «مَنْ مَاتَ مُحْرِمًا... حُشِرَ مُلَبِّيًا».
Translation
✧ Mention of some of al-Amīn’s conduct When al-Amīn became ruler and al-Maʾmūn corresponded with him and gave him his pledge of allegiance, he sought out eunuchs and their followers and spent extravagantly on them, making them the companions of his private retreat night and day, the managers of his food and drink, and the arbiters of his commands and prohibitions. He assigned them a stipend and called them the Jarādiyya, and he assigned the Abyssinians a stipend and called them the Ghurābiyya. He rejected free women and slave women, to the point that he was accused because of them, and verses were composed about him. Among what was said about him: Alā yā ayyuhā al-thāwī bi-Ṭūs ʿazīban mā yufādā bi-l-nufūs Laqad abqayta li-l-khiṣyān hiqlan taḥmilu minhum shuʾma al-Basūs Fa-ammā Nawfal fa-l-shaʾnu fīhi wa-fī Badrin fa-yālaka min jalīs Wa-mā li-l-Maʿṣimī shayʾun ladayhi idhā dhukirū bi-dhī Sahmin khasīs Wa-mā Ḥasanu al-ṣaghīru akhassu ḥālan ladayhi ʿinda mukhtaraqi al-kuʾūs Lahum min ʿumrihi shaṭrun wa-shaṭrun yuʿāqiru fīhi shurba al-khandarīs Wa-mā li-l-ghāniyāti ladayhi ḥaẓẓun siwā al-taqṭībi bi-l-wajhi al-ʿabūs Idhā kāna al-raʾīsu ka-dhā saqīman fa-kayfa ṣalāḥunā baʿda al-raʾīs Fa-law ʿalima al-muqīmu bi-dāri Ṭūs la-ʿazza ʿalā al-muqīmi bi-dāri Ṭūs Then he sent to all the lands in search of entertainers, gathered them to himself, assigned them stipends, secluded himself from his two brothers and his household, treated them and his commanders with contempt, and divided what was in the treasuries and the jewels he had among his eunuchs, boon companions, and storytellers. He ordered the construction of pavilions for his pleasure grounds and places for his private retreat, amusement, and play. He built five barges on the Tigris in the shape of a lion, an elephant, an eagle, a serpent, and a horse, and spent enormous wealth on their construction. Abū Nuwās said about that: Sakhkhara Allāhu li-l-Amīni maṭāyā lam tusakhkhar li-ṣāḥibi al-miḥrāb Fa-idhā mā rikābuhu sirna barran sāra fī al-māʾi rākiban laytha ghāb ʿAjiba al-nāsu idh raʾawka ʿalā ṣūrati laythin tamurru marra al-saḥāb Sabbaḥū idh raʾawka sirta ʿalayhi kayfa law abṣarūka fawqa al-ʿuqāb Dhāti zawrin wa-minsarin wa-janāḥayni tashuqqu al-ʿubāba baʿda al-ʿubāb Tasbiqu al-ṭayra fī al-samāʾi idhā mā istaʿjalūhā bi-jīʾatin wa-dhahāb Al-Kawthar said: Al-Amīn ordered that a dais in al-Khuld be spread for him one day, and a green carpet, cushions, and similar furnishings were spread on it, and a great amount of gold, silver, and jeweled vessels was prepared. He ordered the keeper of his slave girls to prepare a hundred singing slave girls for him, and to send them up to him ten at a time with lutes in their hands, singing in a single voice. She sent up ten, and they began singing in a single voice: Hum qatalūhu kay yakūnū makānahu kamā ghadarat yawman bi-Kisrā marāzibuh He cursed them and drove them away. Then he ordered her, and she sent up ten others, and they sang to him: Man kāna masrūran bi-maqtali Mālikin fa-l-yaʾti niswatanā bi-wajhi nahār He did as he had done before, bowed his head for a long while, then said: “Send up ten.” She sent them up, and they sang: Kulaybun la-ʿamrī kāna akthara nāṣiran wa-aysara jurman minka ḍurrija bi-l-dam He rose from his seat and ordered the dais demolished, as an ill omen from what had happened. It is said: Muḥammad al-Amīn was mentioned in the presence of al-Faḍl b. Sahl in Khurāsān, and he said: “How is it not lawful to kill Muḥammad when his poet says in his assembly: Alā fa-sqinī khamran wa-qul lī hiya al-khamr wa-lā tasqinī sirran idhā amkana al-jahr The story reached al-Amīn, and he imprisoned Abū Nuwās. In his conduct we have not found anything praiseworthy to mention of forbearance, justice, or experience that we might record. This amount is sufficient. [From al-Amīn’s poetry] Among al-Amīn’s poetry, addressing his brother al-Maʾmūn and reproaching him for his mother, when he learned that al-Maʾmūn was recounting his faults and preferring himself over him. Al-Ṣūlī cited it: Lā tafkharanna ʿalayka baʿdu baqiyyatun wa-l-fakhru yukmalu li-l-fatā al-mutakāmil Wa-idhā taṭāwalat al-rijālu bi-faḍlihā fa-rbaʿ; fa-innaka lasta bi-l-mutaṭāwil Aʿṭāka rabbuka mā hawayta wa-innamā talqā khilāfa hawāka ʿinda marājil Taʿlū al-manābira kulla yawmin āmilan mā lasta min baʿdī ilayhi bi-wāṣil Fa-taʿību man yaʿlū ʿalayka bi-faḍlihi wa-tuʿīdu fī ḥaqqī maqāla al-bāṭil I say: This is lofty verse. If it is indeed his, it is finer than the verse of his brother and his father. Al-Ṣūlī said: Among what a group transmitted as his, concerning his servant Kawthar, when he poured him wine while he was on a carpet of narcissus and the full moon had risen—though some transmitted it as by al-Ḥusayn b. al-Ḍaḥḥāk al-Khalīʿ, who was his boon companion and never left him: Waṣafa al-badru ḥusna wajhika ḥattā khiltu annī arāka wa-mā arākā Wa-idhā mā tanaffasa al-narjisu al-ghaḍḍu tawahhamtuhu nasīma thanākā Khudaʿun li-l-munā tuʿallilunī fī ka bi-ishrāqi dhā wa-nakhati dhākā La-uqīmanna mā ḥayītu ʿalā al-shukri li-hādhā wa-dhāka; idhā ḥakayākā And also concerning his servant: Mā yurīdu al-nāsu min ṣabbin bi-man yahwā kaʾīb Kawtharu dīnī wa-dunyāya wa-suqmī wa-ṭabībī Aʿjazu al-nāsi alladhī yalḥā muḥibban fī ḥabīb And when he despaired of the kingdom and Ṭāhir prevailed over him: Yā nafsu qad ḥaqqa al-ḥadhar ayna al-mafarru min al-qadar? Kullu mriʾin mimmā yakhāfu wa-yartajīhi ʿalā khaṭar Man yartashif ṣafwa al-zamāni yaghaṣṣu yawman bi-l-kadar [Al-Amīn’s letter to Ṭāhir b. al-Ḥusayn] Al-Ṣūlī transmitted with an isnād that al-Amīn said to his scribe: “Write: From the servant of God Muḥammad, Commander of the Faithful, to Ṭāhir b. al-Ḥusayn. Peace be upon you. Now then: the affair between me and my brother has gone so far as to tear the veils and expose what is sacred. I do not feel safe that someone may covet this remote and distant matter because of the scattering of our unity and the divergence of our word. I have consented that you write me a guarantee of safety so that I may go out to my brother. If he grants me favor, then he is worthy of that; and if he kills me, then it is a manly virtue that has broken a manly virtue, and a sword that has cut a sword. That a lion should devour me is dearer to me than that a dog should bark at me!” Ṭāhir refused him. He transmitted from Ismāʿīl b. Abī Muḥammad al-Yazīdī, who said: “My father used to address al-Amīn and al-Maʾmūn with speech by which they would become eloquent, and he would say: ‘The sons of the caliphs of the Umayyads used to be taken out to the desert so that they would become eloquent, and you are more entitled to eloquence than they.’” [A single hadith from al-Amīn’s transmission] Al-Ṣūlī said: We know of no transmission of hadith by al-Amīn except this single hadith: al-Mughīra b. Muḥammad al-Muhallabī narrated to us, saying: I saw a group of Banū Hāshim, including some of the descendants of al-Mutawakkil, in the presence of al-Ḥusayn b. al-Ḍaḥḥāk, and they asked him about al-Amīn and his learning. Al-Ḥusayn described a great deal of learning. It was said: “And jurisprudence?” He said: “Al-Maʾmūn was more learned in jurisprudence than he.” It was said: “And hadith?” He said: “I never heard a hadith from him except once. A slave boy of his who had died in Makkah was announced to him, and he said, with his isnād from ʿAlī b. ʿAbd Allāh b. ʿAbbās, from his father: I heard the Prophet ﷺ say: ‘Whoever dies in the state of iḥrām will be raised uttering the talbiya.’”
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No grade is recorded for this wording.