Tarikh (al-Tabari) 3334
The Year 232 AH
مولده واسمه وصفته الْخَلِيفَةِ أَبِي جَعْفَرٍ هَارُونَ الْوَاثِقِ بْنِ مُحَمَّدٍ الْمُعْتَصِمِ بْنِ هَارُونَ الرَّشِيدِ بْنِ مُحَمَّدٍ الْمَهْدِيِّ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ عَبْدِ اللَّهِ ذِي الدَّوَانِيقِ بْنِ مُحَمَّدٍ الْإِمَامِ بْنِ عَلِيٍّ السَّجَّادِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بْنِ عَبْدِ الْمُطَّلِبِ الْهَاشِمِيِّ الْعَبَّاسِيِّ كَانَ هَلَاكُهُ فِي ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ بِعِلَّةِ الِاسْتِسْقَاءِ فَلَمْ يَقْدِرْ عَلَى حُضُورِ الْعِيدِ عَامَئِذٍ فَاسْتَنَابَ فِي الصَّلَاةِ بِالنَّاسِ قَاضِيَهُ أَحْمَدَ بْنَ أَبِي دُوَادٍ الْإِيَادِيَّ الْمُعْتَزِلِيَّ. وَكَانَتْ وَفَاتُهُ لِسِتٍّ بَقِينَ مِنْ ذِي الْحِجَّةِ، وَذَلِكَ أَنَّهُ قَوِيَ بِهِ الِاسْتِسْقَاءُ فَأُقْعِدَ فِي تَنُّورٍ قَدْ أُحْمِيَ لَهُ بِحَيْثُ يُمْكِنُ إِجْلَاسُهُ فِيهِ ; لِيَسْكُنَ وَجَعُهُ، فَلَانَ عَلَيْهِ أَمْرُهُ بَعْضَ الشَّيْءِ، فَلَمَّا كَانَ مِنَ الْغَدِ أَمَرَ بِأَنْ يُحْمَى أَكْثَرَ مِنَ الْعَادَةِ فَأُجْلِسَ فِيهِ ثُمَّ أُخْرِجَ فَوُضِعَ فِي مِحَفَّةٍ فَحُمِلَ فِيهَا وَحَوْلَهُ أُمَرَاؤُهُ، وَوُزَرَاؤُهُ وَقَاضِيهِ، فَمَاتَ وَهُوَ مَحْمُولٌ فِيهَا فَمَا شَعَرُوا حَتَّى سَقَطَ جَبِينُهُ عَلَى الْمِحَفَّةِ وَهُوَ مَيِّتٌ فَغَمَّضَ الْقَاضِي عَيْنَيْهِ بَعْدَ ذَلِكَ وَهُوَ الَّذِي وَلِيَ غَسْلَهُ وَالصَّلَاةَ عَلَيْهِ، وَدَفَنَهُ فِي قَصْرِ الْهَادِي، وَكَانَ أَبْيَضَ اللَّوْنِ مُشْرَبًا حُمْرَةً، جَمِيلًا رَبْعَةً حَسَنَ الْجِسْمِ، قَاتِمَ الْعَيْنِ الْيُسْرَى، فِيهَا نُكْتَةٌ بَيْضَاءُ، وَكَانَ مَوْلِدُهُ سَنَةَ سِتٍّ وَتِسْعِينَ وَمِائَةٍ بِطْرِيقِ مَكَّةَ فَمَاتَ وَهُوَ ابْنُ سِتٍّ وَثَلَاثِينَ سَنَةً، وَكَانَتْ مُدَّةُ خِلَافَتِهِ خَمْسَ سِنِينَ وَتِسْعَةَ أَشْهُرٍ وَخَمْسَةَ أَيَّامٍ، وَقِيلَ: سَبْعَةَ أَيَّامٍ وَثِنْتَيْ عَشْرَةَ سَاعَةً. وَكَانَ قَدْ جَمَعَ أَصْحَابَ النُّجُومِ فِي زَمَانِهِ حِينَ اشْتَدَّتْ عِلَّتُهُ ; لِيَنْظُرُوا فِي مَوْلِدِهِ وَمَا تَقْتَضِيهِ صِنَاعَةُ النُّجُومِ كَمْ تَدُومُ أَيَّامُ دَوْلَتِهِ، فَاجْتَمَعَ عِنْدَهُ مِنْ رُءُوسِهِمْ جَمَاعَةٌ ; مِنْهُمُ الْحَسَنُ بْنُ سَهْلٍ وَالْفَضْلُ بْنُ إِسْحَاقَ الْهَاشِمِيُّ، وَإِسْمَاعِيلُ بْنُ نَوْبَخْتَ، وَمُحَمَّدُ بْنُ مُوسَى الْخُوَارِزْمِيُّ الْمَجُوسِيُّ الْقُطْرُبُّلِيُّ، وَسَنَدٌ صَاحِبُ مُحَمَّدِ بْنِ الْهَيْثَمِ، وَعَامَّةُ مَنْ يَتَكَلَّمُ فِي النُّجُومِ، فَنَظَرُوا فِي مَوْلِدِهِ، وَمَا يَقْتَضِيهِ الْحَالُ عِنْدَهُمْ، ثُمَّ أَجْمَعُوا أَنَّهُ يَعِيشُ دَهْرًا طَوِيلًا، وَقَدَرُوا لَهُ خَمْسِينَ سَنَةً مُسْتَقْبَلَةً فَلَمْ يَلْبَثْ بَعْدَ قَوْلِهِمْ إِلَّا عَشَرَةَ أَيَّامٍ حَتَّى مَاتَ. ذَكَرَهُ الْإِمَامُ أَبُو جَعْفَرِ بْنُ جَرِيرٍ الطَّبَرِيُّ، رَحِمَهُ اللَّهُ. [مِنْ خِصَالِ الْوَاثِقِ الْمُمْدَحَةُ ] وَقَالَ غَيْرُهُ: كَانَ الْوَاثِقُ وَافِرَ الْأَدَبِ، مَلِيحَ الشِّعْرِ، وَكَانَ يُحِبُّ خَادِمًا أُهْدِيَ إِلَيْهِ مِنْ مِصْرَ، فَأَغْضَبَهُ الْوَاثِقُ يَوْمًا، ثُمَّ إِنَّهُ سَمِعَهُ يَقُولُ لِبَعْضِ الْخَدَمِ: وَاللَّهِ; إِنَّهُ لَيَرُومُ أَنْ أُكَلِّمَهُ مِنْ أَمْسِ فَمَا أَفْعَلُ، فَقَالَ الْوَاثِقُ. يَا ذَا الَّذِي بِعَذَابِي ظَلَّ مُفْتَخِرًا مَا أَنْتَ إِلَّا مَلِيكٌ جَارَ إِذَا قَدَرَا لَوْلَا الْهَوَى لَتَجَارَيْنَا عَلَى قَدَرِ وَإِنْ أَفِقْ مِنْهُ يَوْمًا مَا فَسَوْفَ تَرَى وَمِنْ شِعْرِ الْوَاثِقِ فِي خَادِمِهِ: مُهَجٌ يَمْلِكُ الْمُهَجْ بِسَجَى اللَّحْظِ وَالدَّعَجْ حَسَنُ الْقَدِّ مِخْطَفٌ ذُو دَلَالٍ وَذُو غَنَجْ لَيْسَ لِلْعَيْنِ إِنْ بَدَا عَنْهُ بِاللَّحْظِ مُنْعَرَجْ وَقَالَ الصُّولِيُّ: (كَانَ الْوَاثِقُ يُسَمَّى الْمَأْمُونَ الْأَصْغَرَ; لِأَدَبِهِ وَفَضْلِهِ ، وَكَانَ الْمَأْمُونُ يُعَظِّمُهُ وَيُقَدِّمُهُ عَلَى وَلَدِهِ، وَكَانَ الْوَاثِقُ أَعْلَمَ النَّاسِ بِكُلِّ شَيْءٍ ). وَكَانَ شَاعِرًا، وَكَانَ أَعْلَمَ الْخُلَفَاءِ بِالْغِنَاءِ، وَلَهُ أَصْوَاتٌ وَأَلْحَانٌ عَمِلَهَا نَحْوَ مِائَةِ صَوْتٍ، وَكَانَ حَاذِقًا بِضَرْبِ الْعُودِ، وَكَانَ رَاوِيَةً لِلْأَشْعَارِ وَالْأَخْبَارِ. وَقَالَ الْفَضْلُ الْيَزِيدِيُّ: (لَمْ يَكُنْ فِي خُلَفَاءِ بَنِي الْعَبَّاسِ أَكْثَرَ رِوَايَةً لِلشِّعْرِ مِنَ الْوَاثِقِ، فَقِيلَ لَهُ: كَانَ أَرَوَى مِنَ الْمَأْمُونِ ؟ فَقَالَ: نَعَمْ، كَانَ الْمَأْمُونُ قَدْ مَزَجَ بِعِلْمِ الْعَرَبِ عِلْمَ الْأَوَائِلِ مِنَ النُّجُومِ وَالطِّبِّ وَالْمَنْطِقِ، وَكَانَ الْوَاثِقُ لَا يَخْلِطُ بِعِلْمِ الْعَرَبِ شَيْئًا ). وَقَالَ يَزِيدُ الْمُهَلَّبِيُّ: (كَانَ الْوَاثِقُ كَثِيرَ الْأَكْلِ جِدًّا ). وَقَالَ ابْنُ فَهِمٍ: (كَانَ لِلْوَاثِقِ خِوَانٌ مِنْ ذَهَبٍ، مُؤَلَّفٌ مِنْ أَرْبَعِ قِطَعٍ، يَحْمِلُ كُلَّ قِطْعَةٍ عِشْرُونَ رَجُلًا، وَكُلُّ مَا عَلَى الْخِوَانِ مِنْ غَضَارَةٍ وَصَفْحَةٍ وَسُكْرُجَةٍ مِنْ ذَهَبٍ، فَسَأَلَهُ ابْنُ أَبِي دُؤَادٍ أَلَّا يَأْكُلَ عَلَيْهِ لِلنَّهْيِ عَنْهُ، فَأَمَرَ أَنْ يُكْسَرَ ذَلِكَ وَيُضْرَبَ، وَيُحْمَلَ إِلَى بَيْتِ الْمَالِ ). رُؤْيَا الْوَاثِقِ وَتَأْوِيلُهَا وَقَالَ الْحُسَيْنُ بْنُ يَحْيَى: (رَأَى الْوَاثِقُ فِي النَّوْمِ كَأَنَّهُ يَسْأَلُ اللَّهَ الْجَنَّةَ، وَأَنَّ قَائِلًا يَقُولُ لَهُ: لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا مَنْ قَلْبُهُ مَرَتَ، فَأَصْبَحَ فَسَأَلَ الْجُلَسَاءَ عَنْ ذَلِكَ، فَلَمْ يَعْرِفُوا مَعْنَاهُ، فَوَجَّهَ إِلَى أَبِي مُحْلِمٍ وَأَحْضَرَهُ، فَسَأَلَهُ عَنِ الرُّؤْيَا وَالْمَرْتِ. فَقَالَ أَبُو مُحْلِمٍ: الْمَرْتُ: الْقَفْرُ الَّذِي لَا يُنْبِتُ شَيْئًا، فَالْمَعْنَى عَلَى هَذَا: لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا مَنْ قَلْبُهُ خَالٍ مِنَ الْإِيمَانِ خُلُوَّ الْمَرْتِ مِنَ النَّبَاتِ. فَقَالَ لَهُ الْوَاثِقُ: أُرِيدَ شَاهِدًا مِنَ الشِّعْرِ فِي الْمَرْتِ، فَبَادَرَ بَعْضُ مِنْ حَضَرٍ فَأَنْشَدَهُ بَيْتًا لَبَنِي أَسَدٍ: وَمَرْتِ مَرَوْرَاةٍ يَحَارُ بِهَا الْقَطَا وَيُصْبِحُ ذُو عِلْمٍ بِهَا وَهُوَ جَاهِلُ فَضَحِكَ أَبُو مُحَلِّمٍ، وَقَالَ: وَاللَّهِ لَا أَبْرَحُ حَتَّى أَنْشُدَكَ، فَأَنْشَدَهُ لِلْعَرَبِ مِائَةَ قَافِيَةٍ مَعْرُوفَةٍ لِمِائَةِ شَاعِرٍ مَعْرُوفٍ، فِي كُلِّ بَيْتٍ ذِكْرُ الْمَرْتِ، فَأَمَرَ لَهُ الْوَاثِقُ بِمِائَةِ أَلْفِ دِينَارٍ. وَقَالَ حَمْدُونُ بْنُ إِسْمَاعِيلَ: (مَا كَانَ فِي الْخُلَفَاءِ أَحَدٌ أَحْلَمُ مِنَ الْوَاثِقِ ، وَلَا أَصْبَرُ عَلَى أَذًى وَلَا خِلَافٍ مِنْهُ ). وَقَالَ أَحْمَدُ بْنُ حَمْدُونَ: (دَخَلَ هَارُونُ بْنُ زِيَادٍ مُؤَدِّبُ الْوَاثِقِ إِلَيْهِ، فَأَكْرَمَهُ إِلَى الْغَايَةِ، فَقِيلَ لَهُ: مَنْ هَذَا يَا أَمِيرَ الْمُؤْمِنِينَ الَّذِي فَعَلْتَ بِهِ هَذَا الْفِعْلَ ؟ قَالَ: هَذَا أَوَّلُ مَنْ فَتَّقَ لِسَانِي بِذِكْرِ اللَّهِ، وَأَدْنَانِي مِنْ رَحْمَةِ اللَّهِ ). وَمِنْ مَدِيحِ عَلِيِّ بْنِ الْجَهْمِ فِيهِ: وَثِقَتْ بِالْمَلِكِ الْوَا ثِقِ بِاللَّهِ النُّفُوسُ مَلِكٌ يَشْقَى بِهِ الْمَا لُ وَلَا يَشْقَى الْجَلِيسُ أَسَدٌ يَضْحَكُ مِنْ شِدَّ اتِهِ الْحَرْبُ الْعَبُوسُ أَنِسَ السَّيْفُ بِهِ وَاسْ تَوْحَشَ الْعِلْقُ النَّفِيسُ يَا بَنِي الْعَبَّاسِ يَأْبَى اللَّـ ـهُ إِلَّا أَنْ تَرُوسُوا مِنْ شِعْرِ الْوَاثِقِ وَأَسْنَدَ الصُّولِيُّ عَنْ جَعْفَرِ بْنِ عَلِيِّ بْنِ الرَّشِيدِ قَالَ: (كُنَّا بَيْنَ يَدَيِ الْوَاثِقِ وَقَدِ اصْطُبِحَ، فَنَاوَلَهُ خَادِمُهُ مُهَجٌ وَرْدًا وَنَرْجِسًا، فَأَنْشَدَ فِي ذَلِكَ بَعْدَ يَوْمٍ لِنَفْسِهِ: حَيَّاكَ بِالنَّرْجِسِ وَالْوَرْدِ مُعْتَدِلُ الْقَامَةِ وَالْقَدِّ فَأَلْهَبَتْ عَيْنَاهُ نَارَ الْهَوَى وَزَادَ فِي اللَّوْعَةِ وَالْوَجْدِ أَمَّلْتُ بِالْمُلْكِ لَهُ قُرْبَهُ فَصَارَ مُلْكِي سَبَبَ الْبُعْدِ وَرَنَّحَتْهُ سَكَرَاتُ الْهَوَى فَمَالَ بِالْوَصْلِ إِلَى الصَّدِّ إِنْ سُئِلَ الْبَذْلَ ثَنَى عِطْفَهُ وَأَسْبَلَ الدَّمْعَ عَلَى الْخَدِّ غُرَّ بِمَا تَجْنِيهِ أَلْحَاظُهُ لَا يَعْرِفُ الْإِنْجَازَ لِلْوَعْدِ مَوْلًى تَشَكَّى الظُّلْمَ مِنْ عَبْدِهِ فَأَنْصِفُوا الْمَوْلَى مِنَ الْعَبْدِ قَالَ: فَأَجْمَعُوا أَنَّهُ لَيْسَ لِأَحَدٍ مِنَ الْخُلَفَاءِ مِثْلُ هَذِهِ الْأَبْيَاتِ ). وَقَالَ الصُّولِيُّ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ الْمُعْتَزِّ قَالَ: أَنْشَدَنِي بَعْضُ أَهْلِنَا لِلْوَاثِقِ، وَكَانَ يَهْوَى خَادِمَيْنِ; لِهَذَا يَوْمٌ يَخْدِمُهُ فِيهِ، وَلِهَذَا يَوْمٌ: قَلْبِي قَسِيمٌ بَيْنَ نَفْسَيْنِ فَمَنْ رَأَى رُوحًا بِجِسْمَيْنِ يَغْضَبُ ذَا إِنْ جَادَ ذَا بِالرِّضَا فَالْقَلْبُ مَشْغُولٌ بِشَجْوَيْنِ وَأَخْرَجَ عَنِ الْحُزُنْبُلِ قَالَ: (غُنِّيَ فِي مَجْلِسِ الْوَاثِقِ بِشِعْرِ الْأَخْطَلِ: وَشَادِنٍ مُرْبِحٍ بِالْكَاسِ نَادَمَنِي لَا بِالْحَصُورِ وَلَا فِيهَا بِسَوَّارِ فَقِيلَ: بِسَوَّارٍ وَسَآرٍ ؟ فَوَجَّهَ إِلَى ابْنِ الْأَعْرَابِيِّ فَسَأَلَ عَنْ ذَلِكَ، فَقَالَ: سَوَّارٌ: وَثَّابٌ، يَقُولُ: لَا يَثِبُ عَلَى نُدَمَائِهِ، وَسَآرٌ: يُفَضِّلُ فِي الْكَأْسِ سُؤْرًا، وَقَدْ رُوِيَا جَمِيعًا، فَأَمَرَ الْوَاثِقُ لِابْنِ الْأَعْرَابِيِّ بِعِشْرِينَ أَلْفَ دِرْهَمٍ ). أَيُّهُمَا أَشْعَرُ وَقَالَ: (حَدَّثَنِي مَيْمُونُ بْنُ إِبْرَاهِيمَ، حَدَّثَنِي أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ هِشَامٍ قَالَ: تَلَاحَى الْحُسَيْنُ بْنُ الضَّحَّاكِ وَمُخَارِقٌ يَوْمًا فِي مَجْلِسِ الْوَاثِقِ فِي أَبِي نُوَاسٍ وَأَبِي الْعَتَاهِيَةِ، أَيُّهُمَا أَشْعَرُ ؟ فَقَالَ الْوَاثِقُ: اجْعَلَا بَيْنَكُمَا خَطَرًا، فَجَعَلَا بَيْنَهُمَا مِائَتَيْ دِينَارٍ، فَقَالَ الْوَاثِقُ: مَنْ هُنَا مِنَ الْعُلَمَاءِ ؟ فَقِيلَ: أَبُو مُحَلِّمٍ، فَأَحْضَرَهُ فَسُئِلَ عَنْ ذَلِكَ، فَقَالَ: أَبُو نُوَاسٍ أَشْعَرُ، وَأَذْهَبُ فِي فُنُونِ الْعَرَبِ، وَأَكْثَرُ افْتِنَانًا مِنْ أَفَانِينِ الشِّعْرِ، فَأَمَرَ الْوَاثِقُ بِدَفْعِ الْخَطَرِ إِلَى الْحُسَيْنِ ). وفاة هَارُونُ الْوَاثِقُ بِاللَّهِ ابْنُ الْمُعْتَصِمِ هَارُونُ الْوَاثِقُ بِاللَّهِ ابْنُ الْمُعْتَصِمِ . وَلِيَ الْخِلَافَةَ سَنَةَ سَبْعٍ وَعِشْرِينَ وَمِائَتَيْنِ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. قَالَ زُرْقَانُ بْنُ أَبِي دَاوُدَ: لَمَّا احْتُضِرَ الْوَاثِقُ جَعَلَ يُرَدِّدُ هَذَيْنِ الْبَيْتَيْنِ: الْمَوْتُ فِيهِ جَمِيعُ الْخَلْقِ مُشْتَرِكٌ لَا سُوقَةَ مِنْهُمْ يَبْقَى وَلَا مَلِكُ مَا ضَرَّ أَهْلَ قَلِيلٍ فِي تَفَاقُرِهِمْ وَلَيْسَ يُغْنِي عَنِ الْأَمْلَاكِ مَا مَلَكُوا ثُمَّ أَمَرَ بِالْبَسْطِ فَطَوَيْتُ، وَأَلْصَقَ خَدَّهُ بِالْأَرْضِ، وَجَعَلَ يَقُولُ: يَا مَنْ لَا يَزُولُ مُلْكُهُ ارْحَمْ مَنْ قَدْ زَالَ مُلْكُهُ. وَقَالَ الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ مُحَمَّدٍ الْوَاثِقِيُّ قَالَ: حَدَّثَنِي أَبِي أَحْمَدُ بْنُ مُحَمَّدٍ أَمِيرُ الْبَصْرَةِ قَالَ: حَدَّثَنِي أَبِي قَالَ: كُنْتُ أَحَدَ مَنْ مَرَّضَ الْوَاثِقَ فِي عِلَّتِهِ الَّتِي مَاتَ فِيهَا، فَكُنْتُ قَائِمًا بَيْنَ يَدَيِ الْوَاثِقِ أَنَا وَجَمَاعَةٌ مِنَ الْأَوْلِيَاءِ وَالْمَوَالِي وَالْخَدَمِ، إِذْ لَحِقَتْهُ غَشْيَةٌ، فَمَا شَكَكْنَا أَنَّهُ قَدْ مَاتَ، فَقَالَ بَعْضُنَا لِبَعْضٍ: تَقَدَّمُوا فَاعْرِفُوا خَبَرَهُ، فَمَا جَسَرَ أَحَدٌ مِنَّا يَتَقَدَّمُ، فَتَقَدَّمْتُ أَنَا، فَلَمَّا صِرْتُ عِنْدَ رَأْسِهِ وَأَرَدْتُ أَنْ أَضَعَ يَدِي عَلَى أَنْفِهِ أَعْتَبِرُ نَفَسَهُ، لِحَقَتْهُ إِفَاقَةٌ، فَفَتَحَ عَيْنَيْهِ، فَكِدْتُ أَمُوتُ فَرَقًا مِنْ أَنْ يَرَانِي قَدْ مَشَيْتُ فِي مَجْلِسِهِ إِلَى غَيْرِ رُتْبَتِي، فَتَرَاجَعْتُ إِلَى خَلْفٍ، وَتَعَلَّقْتُ قَبِيعَةَ سَيَفِي بِعَتَبَةِ الْمَجْلِسِ، وَعَثَرْتُ بِهِ، فَاتَّكَأْتُ عَلَيْهِ فَانْدَقَّ سَيْفِي وَكَادَ يَدْخُلُ فِي لَحْمِي وَيَجْرَحُنِي، فَسَلَّمْتُ ثُمَّ خَرَجْتُ، فَاسْتَدْعَيْتُ سَيْفًا وَمِنْطَقَةً أُخْرَى فَلَبِسْتُهُمَا، وَجِئْتُ حَتَّى وَقَفْتُ فِي مَرْتَبَتِي سَاعَةً، فَتَلِفَ الْوَاثِقُ تَلَفًا لَمْ يَشُكَّ جَمَاعَتُنَا فِيهِ [أَنَّهُ مَاتَ ] فَتَقَدَّمْتُ فَشَدَدْتُ لَحْيَيْهِ، وَغَمَّضْتُهُ، وَسَجَّيْتُهُ، وَوَجَّهْتُهُ إِلَى الْقِبْلَةِ، وَجَاءَ الْفَرَّاشُونَ فَأَخَذُوا مَا تَحْتَهُ فِي الْمَجْلِسِ لِيَرُدُّوهُ إِلَى الْخَزَائِنِ، لِأَنَّ جَمِيعَهُ مُثْبَتٌ عَلَيْهِمْ، وَتُرِكَ وَحْدَهُ فِي الْبَيْتِ، وَقَالَ لِي ابْنُ أَبِي دُؤَادٍ الْقَاضِي: إِنَّا نُرِيدُ أَنْ نَتَشَاغَلَ بِعَقْدِ الْبَيْعَةِ، وَلَا بُدَّ أَنْ يَكُونَ أَحَدُنَا يَحْفَظُ الْمَيِّتَ إِلَى أَنْ يُدْفَنَ، فَأُحِبُّ أَنْ تَكُونَ أَنْتَ ذَلِكَ الرَّجُلَ، وَقَدْ كُنْتُ [مِنْ ] أَخَصِّهِمْ بِهِ فِي حَيَاتِهِ، وَذَلِكَ أَنَّهُ اخْتَصَّنِي وَاصْطَنَعَنِي حَتَّى لَقَّبَنِي الْوَاثِقِيَّ بِاسْمِهِ، فَحَزِنْتُ عَلَيْهِ حُزْنًا شَدِيدًا، وَقُلْتُ: دَعُونِي وَامْضُوا، فَرَدَدْتُ بَابَ الْمَجْلِسِ وَجَلَسْتُ فِي الصَّحْنِ عِنْدَ الْبَابِ أَحْفَظُهُ، وَكَانَ الْمَجْلِسُ فِي بُسْتَانٍ عَظِيمٍ أَجْرِبَةٍ، وَهُوَ بَيْنُ بَسَاتِينَ، فَأَحْسَسْتُ بَعْدَ سَاعَةٍ فِي الْبَيْتِ بِحَرَكَةٍ أَفْزَعَتْنِي، فَدَخَلْتُ أَنْظُرُ مَا هِيَ، وَإِذَا بِجِرْذَوْنٍ مِنْ دَوَابِّ الْبُسْتَانِ قَدْ جَاءَ حَتَّى اسْتَلَّ عَيْنَ الْوَاثِقِ فَأَكَلَهَا فَقُلْتُ: لَا إِلَهَ إِلَّا اللَّهُ، هَذِهِ الْعَيْنُ الَّتِي فَتَحَهَا مُنْذُ سَاعَةٍ فَانْدَقَّ سَيْفِي لَهَا هَيْبَةً صَارَتْ طُعْمَةً لِدَابَّةٍ ضَعِيفَةٍ ! ! قَالَ: وَجَاءُوا فَغَسَّلُوهُ بَعْدَ سَاعَةٍ، فَسَأَلَنِي ابْنُ أَبِي دُؤَادٍ عَنْ سَبَبِ عَيْنِهِ، فَأَخْبَرْتُهُ. قَالَ: وَالْجِرْذَوْنُ دَابَّةٌ أَكْبَرُ مِنَ الْيَرْبُوعِ [قَلِيلًا ]. وَقَدْ رُوِيَ فِي سَبَبِ مَوْتِهِ خَبَرٌ طَرِيفٌ: وَعَنِ الْمُتَوَكِّلِ قَالَ: كَانَ الْوَاثِقُ يُحِبُّ النِّسَاءَ وَكَثْرَةَ الْجِمَاعِ، فَوُجِّهَ يَوْمًا إِلَى مِيخَائِيلَ الطَّبِيبِ، فَدَعَا بِهِ، فَدَخَلَ عَلَيْهِ وَهُوَ نَائِمٌ فِي مِشْرَفَةٍ لَهُ وَعَلَيْهِ قَطِيفَةُ خَزٍّ، فَوَقَفَ بَيْنَ يَدَيْهِ، فَقَالَ: يَا مِيخَائِيلُ، أَبْغِنِي دَوَاءً لَلَبَّاهُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، بَدَنُكَ، فَلَا تَهُدَّهُ [بِالْجِمَاعِ ]، فَإِنَّ كَثْرَةَ الْجِمَاعِ تَهُدُّ الْبَدَنَ وَلَا سِيَّمَا إِذَا تَكَلَّفَ الرَّجُلُ ذَلِكَ، فَاتَّقِ اللَّهَ فِي بَدَنِكَ وَأَبْقِ عَلَيْكَ، فَلَيْسَ لَكَ مِنْ بَدَنِكَ عِوَضٌ، فَقَالَ لَهُ: لَا بُدَّ مِنْهُ، ثُمَّ رَفَعَ الْقَطِيفَةَ عَنْهُ، فَإِذَا بَيْنَ فَخِذَيْهِ وَصِيفَةٌ [قَدْ ] ضَمَّهَا إِلَيْهِ، ذَكَرَ مَنْ جَمَالِهَا وَهَيْئَتِهَا أَمْرًا عَجِيبًا، فَقَالَ: مَنْ يَصْبِرُ عَنْ مِثْلِ هَذِهِ ؟ قَالَ: فَإِنْ كَانَ وَلَا بُدَّ فَعَلَيْكَ بِلَحْمِ السَّبُعِ، وَأَمْرَ أَنْ يُؤْخَذَ لَكَ مِنْهُ رِطْلٌ فَيُغْلَى سَبْعَ غَلْيَاتٍ بِخَلِّ خَمْرٍ عَتِيقٍ، فَإِذَا جَلَسْتَ عَلَى شَرَابِكَ أَمَرْتَ أَنْ يُضْرَبَ لَكَ مِنْهُ ثَلَاثَةُ دَرَاهِمَ فَانْتَقَلْتَ بِهِ عَلَى شَرَابِكَ فِي ثَلَاثِ لَيَالٍ، فَإِنَّكَ تَجِدُ فِيهِ بُغْيَتَكَ، وَاتَّقِ اللَّهَ فِي نَفْسِكَ وَلَا تُسْرِفْ فِيهَا، وَلَا تُجَاوِزْ مَا أَمَرْتُكَ بِهِ. فَلَهَّى عَنْهُ أَيَّامًا، فَبَيْنَا هُوَ ذَاتَ لَيْلَةٍ جَالِسٌ قَالَ: عَلَيَّ بِلَحْمِ السَّبُعِ السَّاعَةَ، فَأُخْرِجَ لَهُ سَبُعٌ مِنَ الْجُبِّ وَذُبِحَ مِنْ سَاعَتِهِ، وَأَمَرَ فَكُبِّبَ لَهُ مِنْهُ، ثُمَّ أُمِرَ فَأُغْلِيَ لَهُ مِنْهُ بِالْخَلِّ، ثُمَّ قُدِّمَ لَهُ مِنْهُ، فَأَخَذَ يَتَنَقَّلُ مِنْهُ عَلَى شَرَابِهِ، وَأَتَتْ عَلَيْهِ الْأَيَّامُ وَاللَّيَالِي، فَسَقَى بَطْنَهُ، فَجُمِعَ لَهُ الْأَطِبَّاءُ، فَأَجْمَعَ رَأْيُهُمْ عَلَى أَنَّهُ لَا دَوَاءَ لَهُ إِلَّا أَنْ يُسْجَرَ تَنُّورٌ بِحَطَبِ الزَّيْتُونِ وَيُسَخَّنَ حَتَّى يَمْتَلِئَ جَمْرًا، فَإِذَا امْتَلَأَ كُسِحَ مَا فِي جَوْفِهِ فَأُلْقِيَ عَلَى ظَهْرِهِ، وَحُشِيَ جَوْفُهُ بِالرَّطْبَةِ، وَيَقْعُدُ فِيهِ ثَلَاثَ سَاعَاتٍ مِنَ النَّهَارِ، فَإِذَا اسْتَسْقَى مَاءً لَمْ يُسْقَ، فَإِذَا مَضَتْ ثَلَاثُ سَاعَاتٍ كَوَامِلَ أُخْرِجَ وَأُجْلِسَ جَلْسَةً مُقْتَضَبَةً عَلَى نَحْوِ مَا أَمَرُوا بِهِ، فَإِذَا أَصَابَهُ الرَّوْحُ وَجَدَ لِذَلِكَ وَجَعًا شَدِيدًا، وَطَلَبَ أَنْ يُرَدَّ إِلَى التَّنُّورِ [فَتُرِكَ عَلَى تِلْكَ الْحَالِ، وَلَا يُرَدُّ إِلَى تِلْكَ التَّنُّورِ ]، حَتَّى تَمْضِيَ سَاعَاتٌ مِنَ النَّهَارِ، فَإِنَّهُ إِذَا مَضَتْ سَاعَاتٌ مِنَ النَّهَارِ جَرَى ذَلِكَ الْمَاءُ، وَخَرَجَ مِنْ مَخَارِجِ الْبَوْلِ وَإِنْ سُقِيَ مَاءً أَوْ رُدَّ إِلَى التَّنُّورِ كَانَ تَلَفُهُ فِيهِ، فَأَمَرَ بِتَنُّورٍ فَسُجِرَ بِحَطَبِ الزَّيْتُونِ حَتَّى امْتَلَأَ جَمْرًا أُخْرِجَ مَا فِيهِ وَجُعِلَ عَلَى ظَهْرِهِ، ثُمَّ حُشِيَ بِالرَّطْبَةِ وَعُرِّيَ وَأُجْلِسَ فِيهِ، فَأَقْبَلَ يَصِيحُ وَيَسْتَغِيثُ وَيَقُولُ: أَحْرَقْتُمُونِي اسْقُونِي مَاءً، وَقَدْ وُكِّلَ بِهِ مَنْ يَمْنَعْهُ الْمَاءَ وَلَا يَدَعُهُ أَنْ يَقُومَ مِنْ مَوْضِعِهِ الَّذِي أُقْعِدَ فِيهِ [، وَلَا يُحَرَّكُ ] فَسَقَطَ بَدَنُهُ كُلُّهُ، وَصَارَ فِيهِ مُفَاجَآتٌ مِثْلَ أَكْبَرِ الْبِطِّيخِ وَأَعْظَمِهِ، فَتُرِكَ عَلَى حَالَتِهِ حَتَّى مَضَتْ لَهُ ثَلَاثُ سَاعَاتٍ مِنَ النَّهَارِ، ثُمَّ أُخْرِجَ وَقَدْ كَادَ يَحْتَرِقُ، أَوْ يَقُولُ الْقَائِلُ فِي رَأْيِ الْعَيْنِ قَدِ احْتَرَقَ، فَأَجْلَسَهُ الْأَطِبَّاءُ، فَلَمَّا وَجَدَ رَوْحَ الْهَوَاءِ اشْتَدَّ بِهِ الْوَجَعُ وَالْأَلَمُ، وَأَقْبَلَ يَصِيحُ وَيَخُورُ خَوَرَانَ الثَّوْرِ، وَيَقُولُ: رُدُّونِي إِلَى التَّنُّورِ، فَإِنِّي إِنْ لَمْ أُرَدَّ مِتُّ، فَاجْتَمَعَ نِسَاؤُهُ وَخَوَاصُّهُ لَمَّا رَأَوْا [مَا ] بِهِ مِنْ شِدَّةِ الْأَلَمِ وَالْوَجَعِ، وَكَثْرَةِ الصِّيَاحِ، فَرَجَوْا أَنْ يَكُونَ فَرْجُهُ فِي أَنْ يُرَدَّ إِلَى التَّنُّورِ، [فَرَدُّوهُ إِلَى التَّنُّورِ ]، فَلَمَّا وَجَدَ مَسَّ النَّارِ سَكَنَ صِيَاحُهُ وَتَقَطَّرَتِ النُّفَّاخَاتُ الَّتِي كَانَتْ خَرَجَتْ بِبَدَنِهِ وَخَمَدَتْ، وَبَرَدَ فِي [جَوْفِ ] التَّنُّورِ فَأُخْرِجَ مِنَ التَّنُّورِ وَقَدِ احْتَرَقَ وَصَارَ أَسْوَدَ كَالْفَحْمِ، فَلَمْ تَمْضِ سَاعَةٌ حَتَّى قَضَى. تُوُفِّيَ الْوَاثِقُ بسَامُرَّاءَ يَوْمَ الْأَرْبِعَاءِ لِسِتٍّ بَقِينَ مِنْ ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ وَمِائَتَيْنِ، وَكَانَ عُمْرُهُ اثْنَتَيْنِ وَثَلَاثِينَ سَنَةً، [وَكَانَتْ ] خِلَافَتُهُ خَمْسَ سِنِينَ وَسَبْعَةَ أَشْهُرٍ وَخَمْسَةَ أَيَّامٍ، وَقِيلَ: خَمْسَ سِنِينَ وَشَهْرَيْنِ وَأَحَدَ وَعِشْرِينَ يَوْمًا، وَصَلَّى عَلَيْهِ جَعْفَرٌ.
Translation
✧ His birth, his name, and his description Al-Khalīfah Abū Jaʿfar Hārūn al-Wāthiq b. Muḥammad al-Muʿtaṣim b. Hārūn al-Rashīd b. Muḥammad al-Mahdī b. Abī Jaʿfar al-Manṣūr ʿAbd Allāh Dhī al-Dawāniq b. Muḥammad al-Imām b. ʿAlī al-Sajjād b. ʿAbd Allāh b. ʿAbbās b. ʿAbd al-Muṭṭalib al-Hāshimī al-ʿAbbāsī. His demise occurred in Dhū al-Ḥijjah of this year due to the illness of dropsy (al-istisqāʾ). He was unable to attend the festival prayer that year, so he delegated the prayer for the people to his judge Aḥmad b. Abī Duwād al-Iyādī al-Muʿtazilī. His death took place when six nights remained in Dhū al-Ḥijjah. That was because his dropsy intensified, so he was seated in a tannūr (oven) that had been heated for him to such a degree that it was possible for him to sit in it, in order that his pain might subside. His condition eased somewhat for him. Then on the following day he ordered it to be heated more than usual, and he was seated in it. Then he was taken out and placed in a litter (miḥaffah), and carried in it with his commanders, his viziers, and his judge around him. He died while being carried in it, and they did not realise until his forehead fell onto the litter and he was dead. The judge then closed his eyes, and it was he who took charge of washing him and praying over him, and he buried him in the palace of al-Hādī. He was white in complexion tinged with red, handsome, of medium height, with a good body. His left eye was dark and had a white speck in it. He was born in the year 196 AH on the road to Makkah, and he died at the age of thirty-six. The duration of his caliphate was five years, nine months, and five days; and it is said: seven days and twelve hours. He had gathered the astrologers in his time when his illness became severe, so that they might examine his nativity and what the science of the stars required as to how long the days of his reign would last. A group of their leaders gathered with him, among them al-Ḥasan b. Sahl, al-Faḍl b. Isḥāq al-Hāshimī, Ismāʿīl b. Nawbakht, Muḥammad b. Mūsā al-Khuwārizmī the Magian al-Quṭrubbulī, and Sanad the companion of Muḥammad b. al-Haytham, and all those who spoke about the stars. They examined his nativity and what the situation required according to them, then they unanimously agreed that he would live a long time, and they estimated for him fifty years to come. But he did not remain after their statement except ten days until he died. This was mentioned by the imam Abū Jaʿfar b. Jarīr al-Ṭabarī, may God have mercy on him. [Among the praiseworthy qualities of al-Wāthiq] Others said: Al-Wāthiq was abundant in literary culture (adab), graceful in poetry. He loved a servant (khādim) who had been gifted to him from Egypt. One day al-Wāthiq angered him, then he heard him say to some of the servants: By God, he has been wanting me to speak to him since yesterday, but I will not do it. So al-Wāthiq said: O you who persist in boasting of my torment, you are but a king who oppresses when he has power. Were it not for passion, we would have contended on equal terms; and if I ever recover from it, you will see. And among al-Wāthiq's poetry concerning his servant: Hearts he possesses, hearts, with languid glances and dark eyes. Fair of stature, slender, full of coquetry and amorousness. For the eye, when he appears, there is no turning away from him by glance. Al-Ṣūlī said: Al-Wāthiq was called al-Maʾmūn the younger because of his literary culture and his excellence. Al-Maʾmūn used to honour him and give him precedence over his own son, and al-Wāthiq was the most knowledgeable of people in everything. He was a poet, and he was the most knowledgeable of the caliphs in singing. He had musical settings and melodies that he composed, about one hundred songs. He was skilled in playing the lute (ʿūd), and he was a transmitter of poetry and historical reports. Al-Faḍl al-Yazīdī said: There was none among the caliphs of the Banū al-ʿAbbās who transmitted more poetry than al-Wāthiq. It was said to him: Was he a greater transmitter than al-Maʾmūn? He said: Yes. Al-Maʾmūn had mixed with the knowledge of the Arabs the knowledge of the ancients: the stars, medicine, and logic, while al-Wāthiq mixed nothing with the knowledge of the Arabs. Yazīd al-Muhallabī said: Al-Wāthiq ate a great deal. Ibn Fahm said: Al-Wāthiq had a table (khwān) made of gold, composed of four pieces, each piece carried by twenty men, and everything on the table—bowls (ghiḍārah), platters (ṣafḥah), and small dishes (sukurrujah)—was of gold. Ibn Abī Duʾād asked him not to eat from it because of the prohibition against it, so he ordered that it be broken and struck down, and carried to the treasury (bayt al-māl). The vision of al-Wāthiq and its interpretation Al-Ḥusayn b. Yaḥyā said: Al-Wāthiq saw in a dream as if he was asking God for Paradise, and a speaker said to him: "None perishes against God except one whose heart is a desert (marat)." In the morning he asked his boon companions about that, but they did not know its meaning. So he sent for Abū Muḥlim and had him brought, and asked him about the vision and about al-mart. Abū Muḥlim said: Al-mart is the barren land that produces nothing. So the meaning according to this is: none perishes against God except one whose heart is empty of faith as the barren land is empty of vegetation. Al-Wāthiq said to him: I want a poetic witness for al-mart. One of those present hastened and recited a verse of the Banū Asad: A desolate, waterless land in which the sandgrouse are bewildered, and in which one who has knowledge becomes, in it, ignorant. Abū Muḥallim laughed and said: By God, I shall not leave until I recite to you. So he recited to him from the Arabs one hundred known rhymes by one hundred known poets, in each verse mention of al-mart. Al-Wāthiq ordered for him one hundred thousand dinars. Ḥamdūn b. Ismāʿīl said: There was none among the caliphs more forbearing than al-Wāthiq, nor more patient with harm and opposition than him. Aḥmad b. Ḥamdūn said: Hārūn b. Ziyād, the tutor of al-Wāthiq, entered upon him, and he honoured him to the utmost. It was said to him: Who is this, O Commander of the Faithful, to whom you have done this deed? He said: This is the first one who opened my tongue with the mention of God and brought me near to the mercy of God. Among the praise of ʿAlī b. al-Jahm for him: Souls trusted in the king al-Wāthiq billāh. A king with whom wealth suffers, but the boon companion does not suffer. A lion at whose fierceness grim war smiles. The sword feels at home with him, and the precious jewel is estranged. O Banū al-ʿAbbās, God refuses that you be anything but leaders. From al-Wāthiq's poetry Al-Ṣūlī transmitted from Jaʿfar b. ʿAlī b. al-Rashīd who said: We were in the presence of al-Wāthiq after he had taken his morning drink, and his servant Muhaj handed him a rose and narcissus. He recited after a day, as his own composition: He greeted you with narcissus and rose, one of balanced stature and frame. His eyes kindled the fire of passion, and increased the burning and longing. I hoped that kingship would bring me near him, but my kingship became the cause of distance. The intoxications of passion made him sway, and he turned from union to rejection. If he is asked for generosity, he turns away, and lets tears flow down his cheek. Deceived by what his glances earn, he does not know fulfilment of a promise. A master who complains of injustice from his slave; so be just to the master against the slave. He said: They unanimously agreed that none of the caliphs had verses like these. Al-Ṣūlī said: ʿAbd Allāh b. al-Muʿtazz related to me, he said: One of our family recited to me for al-Wāthiq, and he loved two servants; for this one there was a day on which he served him, and for that one a day: My heart is divided between two souls; who has seen a spirit in two bodies? This one becomes angry if that one bestows favour; so the heart is occupied with two griefs. And he reported from al-Ḥuzunbul who said: In the gathering of al-Wāthiq, a song was sung with the poetry of al-Akhṭal: And a gazelle-like one who profits by the cup kept me company, not a miserly one, nor one who leaps upon his companions. It was said: "bi-sawwār" or "wa-saʾār"? So he sent to Ibn al-Aʿrābī and asked about that. He said: "Sawwār" means one who leaps; he says: he does not leap upon his drinking companions. "Saʾār" means one who leaves a remainder in the cup. Both have been transmitted. Al-Wāthiq ordered for Ibn al-Aʿrābī twenty thousand dirhams. Which of the two is the better poet? He said: Maymūn b. Ibrāhīm related to me, Aḥmad b. al-Ḥusayn b. Hishām related to me, he said: Al-Ḥusayn b. al-Ḍaḥḥāk and Mukhāriq argued one day in the gathering of al-Wāthiq about Abū Nuwās and Abū al-ʿAtāhiyah, which of the two was the better poet. Al-Wāthiq said: Make a wager between you. So they made between them two hundred dinars. Al-Wāthiq said: Who here is among the scholars? It was said: Abū Muḥallim. He was brought and asked about that. He said: Abū Nuwās is the better poet, more versed in the arts of the Arabs, and richer in the varieties of poetry. Al-Wāthiq ordered the wager to be given to al-Ḥusayn. The death of Hārūn al-Wāthiq billāh b. al-Muʿtaṣim Hārūn al-Wāthiq billāh b. al-Muʿtaṣim. He assumed the caliphate in the year 227 AH, and died in this year. Zurqān b. Abī Dāwūd said: When al-Wāthiq was at the point of death, he began repeating these two verses: Death is a thing in which all creation shares; no commoner among them remains, nor king. What harm is there to the people of little means in their poverty? And what they possessed does not avail the kings. Then he ordered the carpets to be spread, so they were folded, and he pressed his cheek to the ground and began saying: O You whose dominion does not cease, have mercy on one whose dominion has ceased. Al-Ḥusayn b. al-Ḥasan b. Muḥammad al-Wāthiqī said: My father Aḥmad b. Muḥammad, the amir of al-Baṣrah, related to me, he said: My father related to me, he said: I was one of those who nursed al-Wāthiq in his illness in which he died. I was standing before al-Wāthiq, I and a group of the close associates, the clients, and the servants, when a swoon overtook him. We had no doubt that he had died, and some of us said to others: Step forward and ascertain his condition. But none of us dared to step forward, so I stepped forward. When I reached his head and wanted to put my hand on his nose to check his breath, a recovery came to him and he opened his eyes. I almost died of terror lest he see me walking in his assembly out of my rank. So I retreated backwards, and the pommel of my sword caught on the threshold of the assembly, and I stumbled over it and leaned upon it, and my sword broke and almost entered my flesh and wounded me. I gave the greeting of peace and went out, called for another sword and belt, put them on, and came and stood in my place for a while. Then al-Wāthiq perished with a demise about which our group had no doubt [that he had died]. I stepped forward, bound his jaws, closed his eyes, covered him, and turned him toward the qiblah. The carpet spreaders came and took away whatever was under him in the assembly to return it to the storerooms, because all of it was inventoried in their charge. He was left alone in the room. Ibn Abī Duʾād the judge said to me: We intend to occupy ourselves with the pledge of allegiance, and one of us must guard the deceased until he is buried. I would like you to be that man. I had been one of the closest of them to him in his lifetime, because he had singled me out and favoured me until he nicknamed me al-Wāthiqī after his own name. I grieved for him greatly and said: Leave me and go. So I shut the door of the assembly and sat in the courtyard by the door guarding him. The assembly was in a vast garden of several jarībs, and it was among gardens. After a while I sensed a movement in the room that startled me. I entered to see what it was, and behold, a jerboa (jirdhawn) from the animals of the garden had come and extracted al-Wāthiq's eye and eaten it. I said: There is no god but God. This is the eye which he opened a short while ago, and for awe of it my sword broke, and now it has become food for a weak creature! He said: They came and washed him after a while. Ibn Abī Duʾād asked me about the cause of his eye, and I told him. He said: The jerboa is an animal larger than the jerboa-like rodent (yarbūʿ) [by a little]. A curious report has been transmitted concerning the cause of his death: From al-Mutawakkil who said: Al-Wāthiq loved women and frequent intercourse. One day he sent for Mīkhāʾīl the physician, so he summoned him. He entered upon him while he was sleeping in a raised chamber of his, with a silk velvet blanket over him. He stood before him, and he said: “O Mīkhāʾīl, find me a remedy for that,” he said, “I would surely comply.” He said, “O Commander of the Faithful, it is your body, so do not ruin it [with intercourse], for frequent intercourse ruins the body, especially when a man forces himself to it. Fear God regarding your body and preserve yourself, for you have no replacement for your body.” He said to him, “There is no avoiding it.” Then he lifted the coverlet from him, and there between his thighs was a slave girl [whom] he had clasped to himself. He mentioned something astonishing of her beauty and her appearance. He said, “Who can forbear from one like this?” He said, “If it must be so, then take for yourself the flesh of a beast of prey, and order that a raṭl of it be taken for you and boiled seven boilings in vinegar of aged wine. When you sit at your drink, order that three dirhams' weight of it be pounded for you, and take it as a relish with your drink over three nights, for you will find in it what you seek. Fear God regarding yourself, do not be immoderate with it, and do not exceed what I have commanded you.” He was distracted from it for some days. Then one night while he was sitting, he said, “Bring me the flesh of a beast of prey this very hour.” A beast of prey was brought out to him from the pit and slaughtered on the spot. He ordered that some of it be roasted for him, then ordered that some of it be boiled for him in the vinegar, then it was presented to him. He began to eat it as a relish with his drink, and days and nights passed while it watered his belly. The physicians were gathered for him, and their opinion agreed that there was no remedy for him except that a tannūr oven be heated with olive wood until it was filled with embers. When it was full, what was in its interior was swept out and cast behind it, and its interior was stuffed with fresh clover. He would sit in it for three hours of the day, and if he asked for water he was not given any. When three full hours had passed, he would be taken out and made to sit briefly in the manner they had ordered. When the air reached him, he would feel severe pain from that and would ask to be returned to the oven, [but he was left in that state and not returned to the oven], until hours of the day had passed. For when hours of the day had passed, that water would flow and come out through the urinary passages. If he were given water or returned to the oven, his destruction would be in it. So he ordered an oven, and it was heated with olive wood until it was filled with embers. What was in it was taken out and placed behind it, then it was stuffed with fresh clover. He was stripped and made to sit in it. He began to cry out and call for help, saying, “You have burned me; give me water.” Someone had been assigned to prevent him from water and not allow him to rise from the place where he had been seated [nor be moved]. His whole body became blistered, and there appeared on it swellings like the largest and biggest watermelons. He was left in his state until three hours of the day had passed for him. Then he was taken out, and he had almost been burned, or one might say to the eye he had indeed been burned. The physicians seated him, and when he felt the breeze of the air, the pain and suffering intensified for him. He began to cry out and bellow like the bellowing of a bull, saying, “Return me to the oven, for if I am not returned I shall die.” His women and his close associates gathered when they saw [what] he was suffering of severe pain and agony and much crying out, and they hoped that his relief would be in being returned to the oven, [so they returned him to the oven]. When he felt the touch of the fire, his crying subsided, and the blisters that had appeared on his body burst and subsided, and he grew cold in the [interior of] the oven. He was taken out of the oven having been burned and turned black like charcoal. No sooner had an hour passed than he died. Al-Wāthiq died in Sāmarrāʾ on Wednesday, six nights remaining of Dhū al-Ḥijjah in the year two hundred and thirty-two. His age was thirty-two years. [His] caliphate lasted five years, seven months, and five days. It is also said: five years, two months, and twenty-one days. Jaʿfar prayed over him.
Grades by grader
No grade is recorded for this wording. Ask what scholars say about its grade