Ibn al Mukaffa, the translator of the book "Kalilah and Dimnah" from Pehlevi into Arabic, was one of the most learned men during the reign of Al Mansur, but suspected of Zendikism, or free-thinking. Al Mansur is reported to have said: "I never found a book on Zendikism which did not owe its origin to Ibn al Mukaffa." The latter used to be a thorn in the side of Sofyan, the governor of Basra. As Sofyan had a large nose, Ibn al Mukaffa used to say to him when he visited him: "How are you both?" meaning him and his nose. Sofyan once said: "I had never reason to repent keeping silence." And Ibn al Mukaffa replied: "Dumbness becomes you; why should you repent of it?"
These gibes rankled in Sofyan's mind, and ere long he had an opportunity of glutting his vengeance on Ibn al Mukaffa.
Abdallah, the uncle of Al Mansur, had revolted against his nephew, and aspired to the Caliphate; but being defeated by Abu Muslim, who had been sent against him at the head of an army, he took to flight, and dreading the vengeance of Al Mansur, lay concealed at the house of his brothers, Sulaiman and Isa. These two then interceded for him with the Caliph, who consented to forgive what had passed; and it was decided that a letter of pardon should be granted by Al Mansur.
On coming to Basra the two brothers told Ibn al Mukaffa, who was secretary to Isa, to draw up the letter of pardon, and to word it in the strongest terms, so as to leave no pretext to Al Mansur for making an attempt against Abdallah's life. Ibn al Mukaffa obeyed their directions, and drew up the letter in the most binding terms, inserting in it, among others, the following clause: "And if at any time the Commander of the Faithful act perfidiously toward his uncle, Abdallah Ibn Ali, his wives shall be divorced from him, his horses shall be confiscated for the service of God in war, his slaves shall become free, and the Moslems loosed from their allegiance to him." The other conditions of the deed were expressed in a manner equally strict. Al Mansur, having read the paper, was highly displeased, and asked who wrote it. On being informed that it was Ibn al Mukaffa, his brother's secretary, he sent a letter to Sofyan, the governor of Basra, ordering him to put Ibn al Mukaffa to death. Sofyan was already filled with rancor against Ibn al Mukaffa, for the reasons mentioned above. He summoned him, and, when he appeared, reminded him of his gibes. "Emir!" exclaimed Ibn al Mukaffa, "I implore you in the name of God to spare my life." "May my mother be disgraced," replied Sofyan, "if I do not kill thee in a manner such as none was ever killed in before." On this he ordered an oven to be heated, and the limbs of Ibn al Mukaffa to be cut off, joint by joint; these he cast into the oven before his eyes, and he then threw him in bodily, and closed the oven on him, saying; "It is not a crime in me to punish you thus, for you are a Zindik (free-thinker) who corrupted the people."
Sulaiman and Isa, having made inquiries about their secretary, were informed that he had gone into the palace of Sofyan in good health and that he had not come out. They therefore cited Sofyan before Al Mansur, and brought him with them in chains. Witnesses were produced, who declared that they saw Ibn al Mukaffa enter Sofyan's palace, and that he never came out after, and Al Mansur promised to examine into the matter. He then said to them: "Suppose that I put Sofyan to death in retaliation for the death of Ibn al Mukaffa, and that Ibn al Mukaffa himself then came forth from that door" (pointing to one which was behind him) "and spoke to you—what should I do to you in that case? I should put you to death in retaliation for the death of Sofyan." On this the witnesses retraced their evidence, and Isa and Sulaiman ceased to speak of their secretary, knowing that he had been killed by order of Al Mansur, who, disregarding his promise, cast Abdallah Ibn Ali into prison.
Terrible as was the wrath of Al Mansur when roused, there were not wanting on occasion those among his subjects who had the courage to rebuke him. Once the Caliph was addressing an audience at Damascus, and said: "O ye people! it is incumbent on you to give praise to the Most High that he has sent me to reign over you. For verily since I began to reign over you, he has taken away the plague which had come amongst you." But a certain Arab cried out to him: "Of a truth Allah is too merciful to give us both thee and the plague at one time!" On another occasion the theologian Malik Ibn Anas relates the following: "One day the Caliph Mansur sent for me and my friend Ibn Taous, against whom he was known to entertain a grudge. When we entered the presence-chamber, we beheld the executioner with his sword drawn and the leather carpet spread, on which it was customary to behead criminals. The Caliph signed to us to seat ourselves, and when we had done so he remained a long time with his head bent in meditation. He then raised it, and turning to Ibn Taous, said: 'Recite me a saying of the Prophet, on whom be peace.'
"Ibn Taous replied: 'The Prophet of God has said, "The worst punished criminals in the day of judgment will be those to whom God has entrusted authority and who have abused it."' The Caliph was silent, and there was a pause. I trembled, and drew my garments close round me, lest any of the blood of Ibn Taous, whom I expected to see instantly executed, should spurt upon them.
"Then the Caliph said to Ibn Taous: 'Hand me that ink-pot.' But he never stirred. 'Why don't you hand it?' asked the Caliph. 'Because,' he said, 'I fear you may write some wrong order, and I do not wish to share the responsibility.' 'Get up and go,' the Caliph growled. 'Precisely what we were desiring,' answered Ibn Taous, of whose courage and coolness I from that day formed a high opinion."
Another bold rebuker of Al Mansur was the saint and mystic, Amr Ibn Obaid, of whom it was said that he had been "educated by the angels and brought up by the prophets." Before Al Mansur's elevation to the Caliphate, Amr Ibn Obaid had been his companion and intimate friend. When Mansur came to the throne Amr went one day into his presence, and was told by him to draw near and sit down. The Caliph then asked to hear an exhortation from him. Amr addressed him an admonition, in which he said, among other things: "The power which thou now wieldest, had it remained in the hands of thy predecessors, would never have come to thee. Be warned, then, of that night which shall give birth to a day never more to be followed by another night." When Amr rose to depart, Al Mansur said: "We have ordered ten thousand pieces of silver to be given thee." "I stand not in need thereof," replied Amr. "By Allah, thou shalt take it!" exclaimed the Caliph. "By Allah, I shall not take it!" answered the other.
On this Al Mansur's son, Al Mahdi, who happened to be present, said to Amr: "The Commander of the Faithful swears that a thing shall be done, and yet thou art bold enough to swear that it shall not." "Who is this youth?" said Amr, turning to Al Mansur. "He is the declared successor to the Caliphate, my son, Al Mahdi," replied Mansur. "Thou hast clothed him in raiment," said Amr, "which is not the raiment of the righteous, and thou hast given him a name[3] which he deserveth not, and thou hast smoothed for him a path wherein the more profit the less heed."