Yahya bin Aktham the Gay

A parallel or similar story is that reported by the historians about Yahya bin Aktham, the judge and friend of al-Ma’mun.

He got drunk with al-Ma’mun one night from a date liquor (nabidh) which in their opinion was not forbidden.

The same applies to Ibn Aktham and al-Ma’mun that applies to ar-Rashid.

There can be no question of drunkenness in connection with them.

Yahyi’s familiarity with al-Ma’mun was friendship in Islam. It is an established fact that Yahya slept in al-Ma’mum’s room.

It has been reported, as an indication of al-Ma’mun’s excellence and affability, that one night he awoke,102 got up, and felt around for the chamber pot. He was afraid to wake Yahya b. Aktham. It also is an established fact that the two used to pray together at the morning prayer.

How does that accord with drinking wine together!

Furthermore, Yahya b. Aktham was a transmitter of traditions. He was praised by Ibn Hanbal and Judge Ismi’il.

At-Tirmidhi published traditions on his authority. The hadith expert al-Mizzi mentioned that al-Bukhari transmitted traditions on Yahya’s authority in works other than the Jami’ (as-Sahih).

To vilify Yahya is to vilify all of these scholars.

Licentious persons accuse Yahya b. Aktham of liking young men. This is an affront to God and a malicious lie directed against religious scholars.

Al-Ma’mun

A similar story is the one about the basket reported by Ibn ‘Abdrabbih, author of the ‘Iqd, in explanation of how al-Ma’mun came to be al-Hasan b. Sahl’s son-in-law by marrying his daughter Buran.

One night, on his rambles through the streets of Baghdad, al-Ma’mun saw a basket being let down from one of the roofs by means of pulleys and twisted cords of silk thread.

He seated himself in the basket and grabbed the pulley to go up. This led him to a magnificent chamber.

He saw a woman of extraordinary, seductive beauty in that room. She greeted al-Ma’mun and invited him to keep her company.

He drank wine with her the whole night long. In the morning he returned to his companions at the place where they had been awaiting him. He had fallen so much in love with the woman that he asked her father for her hand.

How does all this accord with al-Ma’mun’s:

• well-known religion and learning
• imitation of the way of life of his forefathers, the right-guided ‘Abbasid caliphs
• adoption of the way of life of those pillars of Islam

• respect for the religious scholars
• observance in his prayers and legal practice of the norms established by God!

I once criticized a royal prince for being so eager to learn to sing and play the strings.

I told him it was not a matter that should concern him and that it did not befit his position. He referred me to Ibrahim b. al-‘Mahdi 113 who was the leading musician and best singer in his time.

I replied:

“For heaven’s sake, why do you not rather follow the example of his father or his brother? Do you not see how that activity prevented Ibrahim from attaining their position?”

The prince, however, was deaf to my criticism and turned away.

Further silly information which is accepted by many historians concerns the ‘Ubaydid (-Fatimids), the Shi’ah caliphs in al-Qayrawan and Cairo. 114

These historians deny their ‘Alid origin and attack the genuineness of their descent from the imam Ismail, the son of Ja’far as-Sadiq.

They base themselves in this respect on stories that were made up in favor of the weak ‘Abbasid caliphs by people who wanted to ingratiate themselves with them through accusations against their active opponents and who (therefore) liked to say all kinds of bad things about their enemies.

We shall mention some such stories in our treatment of the history of (the ‘Ubaydid-Fatimids). (These historians) do not care to consider the factual proofs and circumstantial evidence that require (us to recognize) that the contrary is true and that their claim is a lie and must be rejected.