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the celebrated ascetic Fuzail ibn Iyaz refused, though at the risk of his head, to accept a gift that the Khalif wished to bestow on him, alleging, as the ground of his refusal, that the giver’s wealth had not been honestly come by.
The instances of his cruelty and treachery, that confront us in Muslim records, are no less numerous and flagrant; and the words of Sismondi, in his unsparing condemnation of the monster Alexander Borgia, we are warranted by historical evidence in applying to Er Reshid, who seems indeed to have been “a man whom no good faith bound in his engagements, no sentiment of justice checked in his policy, no compassion moderated in his vengeance.” Every means was good to him to destroy his enemies, whether personal or political, and he thought nothing of violating the most solemn oaths, when he desired to rid himself of a hated or suspected person, hated and suspected often upon grounds that owed their existence to his own jaundiced imagination. He began his reign by putting to death the Amir Abou Isma, one of his brother’s counsellors, nominally because he was one of those who had persuaded El Hadi to proclaim his own son Jaafer heir-apparent to the Khalifate, to the exclusion of himself and in contravention of the will of their father El Mehdi, but really from one of the pettiest motives of personal spite, because the unlucky Abou Isma had, on one occasion, given Jaafer the precedence over Haroun, when the two princes were about to pass over a bridge. There can be little doubt that he was an accessory to the murder of his brother El Hadi
