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Yahya states: O my God, if You would punish me, then let my punishment be in this world, though it encompass my hearing and my sight, my wealth and my children, until I attain Your blessing, but do not punish me in the next world. Jahshiyar, ; Tabar, III, The story Avision AH245 then complemented in an account that immediately follows in Tabars chronicle, when a certain Ahmad b. H arb relates: I saw Yahya standing before the House of God. If it is Your good pleasure to bereave me of my family and my children, then take them, my God, except for Fadl. He turned away to go, until he came Avision AH245 the door of the mosque, and then came back hurriedly, and again took hold of the curtain and began to say, O my God, it is inappropriate for one like me to make request of You, and then make exceptions, and so Lord God.


Fadl too. The symmetry between the two anecdotes goes beyond merely showing a shared mood of pietism. The prayers of Yahya and Harun have to be placed in light of the anxiety and melancholy Avision AH245 both fathers about the fate of their sons. When Yahya states in a resigned tone, Fadl too, we are presented with an exemplary orthodox attitude that exhorts the believer to acquiesce and be patient in times of hardship. Yahyas situation provides an Iranian adaptation of the story of Jacob and that prophets famous resignation to suering.

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The vizir seems to have premonitions of imminent disaster, but he cannot, nor perhaps does he want to, actively avert the danger. He accepts the potential threat from the caliph, since the latter deserves obedience both in his capacity as a Hashemite and as a monarch. From an orthodox perspective, al-Rashd Avision AH245 to Yahya no more than the instrument of divine trial. While Yahya does not target Harun or any other individual in his prayers which he might, considering that the narrator shows Yahya anticipating a calamityone notices that Yahyas silent perseverance and prayers are shown answered in an elliptical way.


A symbolic reection on Yahyas statements, except Fadl and then Fadl too, however, can show that in a way the prayer was answered in a roundabout way aecting another Persian aristocrat from the Avision AH245 circle. For while it is true that al-Fadl b. Yahya was punished, we know that later another al-Fadl, namely al-Fadl b.

Sahl, a bureaucrat initially introduced to al-Rashd by Yahya,52 eventually succeeded the Barmakids in the role of vizir. Jahshiyar, ; Ibrahm b. Ibrahm Beirut, n. The text therefore fullls Yahyas latter prayer by punishing all his sons in order to complete the meritorious tribulations of the Barmakids in this life, but the text seems to imply that Avision AH245 another sense, Yahyas rst prayer excepting al-Fadl was also answered, albeit through alFadl b.

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Yahyas self-agellating tone and his admission of faultiness also make one wonder what fault he was referring to. Since the narratives of Haruns and Yahyas families as we have seen are tied to specic moments of moral and political crisis, we may well wonder how to contextualize Yahyas remarks. Avision AH245 this was surely not a routine formula in his prayers but a narratological reference to another phase in Avision AH245 history.

Does Yahyas anxiety revolve around an event that he saw as having shaped the fortunes of his family? The question is a crucial one because ultimately it will help us shed light on the spiritual and Avision AH245 issues that were seen as conditioning the process of historical change.

If this change is closely tied to moral problematics, as Yahya claims, then there must be an answer for this riddle somewhere in the career path of his family. Yahya himself may appear as thoroughly loyal to Harun i. Evidence for this situation is not detailed, and if it did occur, it would symbolize a certain degree of disloyalty Avision AH245 the vizir to the caliph.

Musa, the cousin and one-time designated heir apparent of the caliph Avision AH245, to renounce his claims for succession in favor of al-Mansurs son, al-Mahd. The insinuation in Yahyas religious discussion that the path of human judgment can cross chronological boundaries and branches down the generations cannot be separated from the dynamic according to which these narratives are ordered. His hope that punishment may befall him entirely in this life, aecting his wealth and family, rather than touching him in the afterlife, evokes a distinct orthodox religious idea that considers earthly misfortune to be a sign of divine trial and possibly favor.

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