the Life of Imām 'ali Bin Mūsā Al-ridā

Chapter Xiv

IN THE TIME OF AL-RASHĪD, AL-AMĪN, AND AL-MAMŪN

Imām al-Ridā, peace be on him, was a contemporary of three Abbāsid kings: Al-Rashid, al-Amin, and al-Mamūn. In the time of al-Rashid, the Imāms soul was full of deep sadness and bitter sorrow, for Hārūn al-Rashid took severe measures against the Alawides in general and against his (the Imāms) father, Imām al-Kāzim, peace be on him. We talked about these measures in the previous chapters of this book. Now, we will briefly speak about these kings and their attitudes toward Imām al-Ridā, peace be on him.

Hārūn al-Rashid

He is the most famous Abbāsid king; his name is widespread; his reputation is widely known in the east and the west; the world responded to him; the kingdom was brilliant to him; Baghdad, the bide of the east, was his capital; his rule and power extended to most regions of the world; it was he who said to clouds: You rain in my kingdom! The kings of the world yielded to him and became small before his power. Now, we will speak about some characteristics of his personality as follows:

A. Cruelty

As for cruelty, it was among his elements and characteristics. Al-Amir Shakib said: He (Hārūn al-Rashid) was as tyrannical and blood-thirsty just as the tyrannical kings of the east were.[1]


[1] Hayāt al-Imām  al-Ridā, p. 119.

An example of his severe cruelty is that he destroyed the Alawides, punished them severely, and wreaked upon them painful torture which they had never faced except in the time of his grandfather, the tyrannical shedder of blood, Mansūr al-Dawāniqi. We have demonstrated the tragedies they faced in his time.

B. Malice

Yet another element of al-Rashids personality is that he bore malice against those who had noble lineage and brilliant figures who enjoyed a remarkable rank in the social circles. For example, he bore malice against the master of the Muslims, Imām Mūsā b. Jafar, so he ordered him to be placed in a dark prison, and to be given poison to drink. That was because the Imām occupied a notable position in the souls of the Muslims. Similarly, he bore a grudge against those whose reputation was widely known and whose excellence was spread among the people. He distressed the Barāmika, killed their eminent figures, abased them, and confiscated their properties; that was because of their rank with the people, for example, the poets spoke constantly about their names, announced their generosity and munificence. He was so angry with them that he punished them severely. As a result, malice was one of the qualities of Hārūns personality and the most prominent one of his elements.

Meanness

Hārūn al-Rashid had nothing of reverential fear and faith; he was ignoble and clinging to his lusts and pleasures. The following are some examples of his meanness:

A. His Drinking Wine

 Hārūn al-Rashid was alcoholic. Perhaps he himself undertook giving wine to his drinking companions. His sister Aliya made good wine and sent it to him. We have mentioned his alcoholism in detail in our book Hayāt al-Imām Mūsā Bin Jafar (the Life of Imām Mūsā Bin Jafar), peace be on him.

B. His Fondness of Singing

Hārūn al-Rashid grew up among the songstresses, for there was a large number of female musicians and songstresses, for example, there was in his palace three hundred beautiful women who played musical instruments and sang.[1] He classified the singers into threes categories: The first category consists of Ibrāhim al-Mousli, Ibn Jāmi, and Zalzal al-Dārib. As for Zalzal, he played on the lute; as for (Ibrāhim) al-Mousli and Ibn Jāmi, they were singers. The second category is composed of Ishāq, Salim b. Salām, and Amrū al-Ghazzāl. The third category includes the owners of the stringed instruments and the mandolins.[2]

 Hārūn al-Rashid fell in love with three songstresses from among his female-slaves; they are Ghādir, Mārida, and Haylāna. Concerning them he composed poetry of which are the following lines:

The three young ladies have possessed my rein and

occupied the dearest place in my heart.

Why do all people obey me and I obey them, while

they disobey me?

That is (nothing) except the power of love through which

they overcame those who were powerful than me.[3]

We have presented in detail this quality of Hārūn al-Rashids life in our book Hayāt al-Imām Mūsā Bin Jafar (the Life of Imām Mūsā Bin Jafar).

C. His Playing Game at Dice

Another example of Hārūn al-Rashids meanness and his paying no attention to the unlawful is that he played game at dice (nard), which is a kind of gambling. One day he played game at dice with Ibrāhim al-Mousli. He bet him on the robe of honor which he


[1] Al-Tamaddun al-Islāmi, vol. 5, p. 118.
[2] Al-Tājj, pp. 40-42.
[3] Tazyeen al-Aswāq. Fawāt al-Wafayāt, vol. 4, p. 225.

(Ibrāhim) wore. He beat Ibrāhim, so he (Ibrāhim) stood up and took off his garments, but Hārūn al-Rashid refused to wear them and said to him:

Woe upon you! I wear your garments?

Yes, by Allah, replied Ibrāhim, if you want to treat (me) with justice; if you do not treat (me) with justice, then you are powerful and able.

Woe upon you! Shall I pay a ransom on your behalf?

Yes, he answered.

What is the ransom? asked al-Rashid.

You suggest, O Commander of the faithful, replied Ibrāhim, for you are more appropriate for power.

I will give all the garments I am wearing, al-Rashid retorted.

Then order them (to be given to me), demanded Ibrāhim.

As a result Hārūn al-Rashid called for garments other than those he was wearing, and then he took off the garments he was wearing and gave them to Ibrāhim.[1] He played chess when he traveled by the Tigris.[2]

These are some acts which have been transmitted regarding Hārūn al-Rashid, and they clearly show that he was mean and did not cling to the teachings of the True Religion.

Hārūn al-Rashid went too far in practicing pleasures; his palace was a theater for all kinds of prostitution and dissoluteness; it was rarely void of dancing and singing parties and drinking wine; therefore, his government did not represent  Islam.

Hārūn al-Rashids Attitude toward Imām al-Ridā

When Hārūn al-Rashid assassinated Imām Mūsā b. Jafar, peace be on him, he sent a band of his security forces to spy upon the affairs of Imām al-Ridā, peace be on him, and to inform him of his tendencies and inclinations.


[1] Abū al-Farajj al-Asfahāni, al-Aghāni, vol. 5, pp. 69-70.
[2] Ibid., vol. 9, p. 64.

The Imām, peace be on him, understood that, so he intended to get rid of Hārūn al-Rashid. He went to market while the detectives were following him. He, peace be on him, bought a rooster, a dog, and a ewe. The detectives informed Hārūn al-Rashid of that. When he (Hārūn al-Rashid) came to know of that, he became free from worry and fear of the Imām and knew that he was not ready to establish any movement against him, and then he ordered his detectives to return to Baghdad.

As for Imām al-Ridā, peace be on him, he busied himself with spreading the laws of Allah and the teachings of Islam and explaining the sides of the Imāmate. Accordingly, some eminent figures of his Shiites feared that Hārūn al-Rashid would subject him to a reprehensible deed. They felt that the Imām was not afraid of Hārūn al-Rashid after buying the rooster, the dog, and the ewe.[1] Some of those who feared for the Imām and warned him against the attack of Hārūn al-Rashid are as follows:

1. Safwān Bin Yahyā

Safwān said: When Abū Ibrāhim, peace be on him,  passed way and Abū al-Hasan al-Ridā spoke (about the Imāmate), we feared for him, so it was said to him: Surely you have manifested a great affair, and we have feared for you from this tyrannical (i.e. Hārūn al-Rashid). Let him do his best, he, peace be on him, said, for he has no way against me.[2]

2. Mohammed Bin Sinān

 Mohammed b. Sinān said: I said to Abū al-Hasan al-Ridā (peace be on him) during the days of Hārūn (al-Rashid): Surely, you have made yourself famous through this affair (i.e. manifesting the Imāmate) and your sitting in the assembly of your father, while the sword of Hārūn is dripping blood (i.e. the blood of the Household of the Prophet and their followers.)


[1] Bihār al-Anwār, vol. 12, p. 32.
[2] A'yān al-Shi'a, 4/Q2/97.

Hence he, peace be on him,  said: I have been encouraged by the words of Allahs Messenger (may Allah bless him and his family), who said: If Abū Jahl takes a hair from my head, then bear witness that I am not a prophet. For this reason I say to you: If Hārūn takes a hair from my head, then bear witness that I am not an Imām.[1]

Īsā Bin Jafar informs Hārūn al-Rashid of the Imām

When Hārūn al-Rashid left al-Riqqa and headed for Mecca, Īsā b. Jafar approached and said to him: I want to remind you of the oath you made concerning the family of Abū Tālib; you swore (by Allah) that if anyone after Mūsā claimed the Imāmate for himself, you would strike off his head. This is Ali, his son, claim this matter (i.e. the Imāmate) for himself, and it is said regarding him just as it is said regarding his father.

Hārūn al-Rashid paid no attention to his statement; he looked at him with anger and asked him: What do you see? Do you want me to kill them all?

Mūsā b. Umrān was at the meeting, so he hastened to Imām al-Ridā, peace be on him, and told him about the matter, and he, peace be on him, said: I do not worry; they can do nothing toward me[2]

Yahyā informs Hārūn al-Rashid of the Imām

Yahyā al-Barmaki was among those who informed Hārūn al-Rashid of the Imām; he said to him: This is Ali al-Ridā  b. Mūsā has advanced and claimed the affair (i.e. the Imāmate) for himself.

 Hārūn al-Rashid paid no attention to him and said to him: What we had done toward his father is sufficient to us.[3]

All the attempts which were woven against the Imām failed.


[1] Ibid.
[2] 'Uyūn Akhbār al-Ridā, vol. 2, p. 226.
[3] Al-Ithāf bi Hub al-Ashrāf, p. 59.

The Imāms Supplication against the Barāmika

The Barāmika played a dangerous role in subjecting the Imām to tragedies, for they made Hārūn al-Rashid, the tyrannical, bear malice against him. As for Imām al-Ridā, peace be on him, he was fully aware (of their plots), hence he invoked Allah against them. Mohammed b. al-Fudayl narrated, saying: In the year when Hārūn al-Rashid assaulted the Barāmika and a tribulation befell them, Abū al-Hasan al-Ridā was standing at Arafa and supplicating (Allah); then he bowed his head. He was asked about that, and he answered: I was invoking Allah, the Exalted, against the Barāmika regarding what they did toward my father, so Allah has accepted my supplication against them on this day. Shortly after that, Hārūn al-Rashid attacked with violence Jafar and Yahyā, and their conditions changed.[1]

Al-Hasan b. Ali al-Washshā reported on the authority of Musāfir, saying: I was with Abū al-Hasan al-Ridā, peace be on him, at Minā. Yahyā b. Khālid al-Barmaki along with a group of people from among the family of Barmak passed. So he, peace be on him, said: Those (people) are miserable; they do not know what will befall them in this year.

The Imām added, saying: I wonder at this! Hārūn and I are like this. He placed his two fingers together.

Musāfir said: By Allah, we did not understand the meaning of his statement until we buried him beside him (Hārūn al-Rashid).[2]

Allah accepted the supplication of His friend (al-Ridā). He severely punished the Barāmika, removed their blessings, and destroyed their eminent figures. That is because Hārūn al-Rashid attacked them with violence. He killed Jafar and halved him and put each part in a sensitive place in Baghdad. Moreover, he imprisoned Yahyā along with his own children and confiscated their movable and immovable properties.


[1] 'Uyūn Akhbār al-Ridā, vol. 2, p. 225.
[2] Ibid. Bihār al-Anwār.

The Imāms House is attacked

Hārūn al-Rashid sent al-Julūdi to war against Mohammed b. Jafar b. Mohammed, who revolted against him.  He ordered him to attack the Alawides house and to plunder their womenfolk of their garments and jewels and not to leave them wearing anything except a garment for each of them.

Al-Julūdi attacked the house of Imām al-Ridā, peace be on him, so the Imām stood up and gathered the Alawide ladies from among the daughters of Allahs Messenger, may Allah bless him and his family, in one house, and then he stood up at the door of the house. Al-Julūdi said to the Imām:

There is no escape from that; I should enter the house and plunder them (of their garments and jewels) just as Hārūn al-Rashid ordered me.

I will give (their garments and jewels), retorted the Imām, I swear (by Allah) that I will take all the things they are wearing.

The Imām went on convincing al-Julūdi, and he became calm. Then the Imām entered the house and gathered the garments and ornaments of the Alawide ladies, to the extent that he gathered their earrings, their anklets, and their buttons. Then he handed over all these things to al-Julūdi, who handed them over to the tyrannical one of Baghdad (i.e. Hārūn al-Rashid).[1]

Imām al-Ridā, peace be on him, was very displeased with this flagrant aggression against his household. This means that Hārūn al-Rashid did not respect the dignity of the Imām nor the dignity of the daughters of Allahs Apostle, may Allah bless him and his family. Besides he behaved toward them just as Yazids soldiers did toward the family of al-Husayn the sweet basil of Allahs Messenger, may Allah bless him and his family, and the master of the youths of the Garden, peace be on him after murdering him. That was (at Karbalā) when they pushed each other like vicious dogs in order to loot the garments and ornaments of the Alawide ladies.


[1] 'Uyūn Akhbār al-Ridā, vol. 2, p. 161. Bihār al-Anwār, vol.49, p. 166.

Any how, I (i.e. the author) think that Hārūn al-Rashid did not take any other measure toward Imām al-Ridā, peace be on him. It is worth mentioning that the Imāms soul  was full of deep sadness because of the misfortunes which befell his father Imām Mūsā, peace be on him, at the hand of Hārūn al-Rashid, who placed him in a dark prison for many years, tortured him, and then assassinated him. Moreover, he was so displeased with the Alawides that he punished them severely and killed them everywhere. As a result he paid no attention to their genealogical links and closeness to Allahs Messenger, may Allah bless him and his family, who asked his community to treat his Household kindly and to feel pity for them.

Sufyāns Letter to Hārūn

It is an act of goodness to end our talk about Hārūn al-Rashid with this valuable letter which Sufyān al-Thawri (or Sufyān b. Ayniya) sent to him, for it discloses many sides of his life. He had written a letter to Sufyān asking him to show affection toward him and to communicate with him, and he answered him through the following:

From the servant who will die, to the servant who is deceived by hopes and who is deprived of the sweetness of faith and the pleasure of reciting the Qurān.

Now then, I am writing to inform you that I have severed your robe and cut off your love, and that you have appointed me as a witness against you through your confession against your own soul in your letter, for you attacked the Muslim public treasury, spent it on other than its right and used it up on other than its precept; yet you are not content with what you have done; you are far from me when you wrote to me to make me bear witness against you. As for me and my brothers who were present during the recitation of your letter, we have borne witness against you, and tomorrow we will give the witness before Allah, the Just Judge

O Hārūn, you attacked the Muslim public treasury without their satisfaction. Are the people with reconciled hearts, the workers in charge with it, the mujāhidin in the way of Allah, and the tramps

satisfied with your action? Are those who know the Qurān by heart and men of knowledge content with your action? Are the orphans and the widows satisfied with your action? Or are some creatures from your subjects content with it? Therefore, O Hārūn, wrap yourself in your own loincloth and prepare an answer for the question and a gown for the trial;  know that you will stand before Allah, the Just Judge, so fear Allah regarding your own soul, for you have been deprived of the sweetness of knowledge, asceticism, the pleasure of reciting the Qurān, sitting with the good; you are pleased with yourself when you have become unjust and an Imām for the unjust.

O Hārūn, you have sat on the throne, worn the silk, lowered curtains before your door, and likened yourself, through the argument, to the Lord of the worlds, and then you have sat your oppressive soldiers in front of your door and curtain; while they wrong the people and do not treat (them) with justice. They drink wine, punish the drinker, commit adultery, and kill the killer. Are these precepts not against you and them before they judge the people through them? What shall you do, O Hārūn, tomorrow when the caller calls on the part of Allah: Muster the oppressive and their helpers, so you will stop before Allah and your hands will be shackled to your neck, which nothing untie except your justice and fairness; the wrongdoers are around you, and you are their Imām and driver to the Fire? I can see that you are seized by the neck and taken to the driving, while you see your good deeds in the balance of other than you, and the evil deeds of other than you are in your scale (added) to your evil deeds, a trial (added) to a trial, and oppression (added) to oppression. Therefore, fear Allah, O Hārūn, regarding your subjects, and keep Mohammed, may Allah bless him and his family, concerning his community; know that this authority will reach other than you just as it has reached you; in this manner the world does toward its inhabitants one by one, so some of them have supplied themselves with useful provisions, and some of them have lost his (life) in this world and the next. Beware, and then beware of writing to me after this (letter), for I will not answer you! Greetings.

Then he (Sufyān) sent the letter without stamping and folding.[1] This letter gives an account of that Hārūn al-Rashid illegally spent the properties of the Muslims as well as it gives an account of Sufyāns firm faith,  personality, and self-denial. With this letter we will end our speech about the government of Hārūn al-Rashid.

The Government of Al-Amin

Al-Amin undertook the Islamic leadership after the death of his father. According to the unanimous resolution of the historians, he was unqualified to this high office, for he was distinguished by mean inclinations of which are the following:

1. His Absorbing in Pleasures

After assuming the caliphate, al-Amin devoted himself to amusement and glee; he entrusted the affairs of the state to al-Fadl b. al-Rabi, who moved about in the affairs of the state according to his desires and tendencies.[2] He was serious about seeking entertainers[3] as well as he busied himself with the boys and the dancing of women.[4]

2. His Hating Knowledge

Among the qualities of al-Amin is that he detested knowledge and hated scholars. He was unlettered.[5]

If al-Amin had such a quality, then how did Hārūn entrust him with the affairs of the Muslims and appoint him as a ruler over the greatest empire in the world? He entrusted him with the caliphate in response to the feelings of Mrs. Zubayda and the rest of the Abbāsid family whose inclinations were for him.


[1] Hayāt al-Imām Mūsā b. Ja'far, vol. 2, pp. 55-57, quoted from al-Dimyari's Hayāt al-Hayawān, vol. 2, p. 188.
[2] Hayāt al-Imām Mohammed al-Jawād, p. 284.
[3] Ma'āthir al-Anāqa fi Ma'ālim al-Khilāfa, vol. 1, p. 285. Roudat al-A'yān, p. 99, it has been mentioned wherein that he (al-Amin) bought 'Arabiya, the songstress, for one hundred thousand dinars.
[4] Al-Siyūti, Tārikh al-Khulafā', p. 134. Mukhtasar Tārikh al-Diwal, p. 134.
[5] Al-Maqrizi, al-Silūk li Ma'rifat Diwal al-Mulūk, vol. 1, p. 16.

3. His Weak Opinion

 Al-Amin had no wise opinion, for experiences did not teach him; nor did the days educate him. He was given the wide kingdom while he did nothing well. Al-Masūdi has described him, saying: He (al-Amin) had ugly behavior and weak opinion. He followed his caprice, neglected his affairs, relied on other than him during great misfortunes, and had confidence in those who were not loyal to him.[1]

Al-Kutubi also described him, saying: The ugly things were easy to him, so he followed his caprice and did not reflect on anything of his final result. He was the most miserly of the people (in giving) food. He did not worry where he sat or with whom he drank.[2]

Concerning him al-Fakhri said: I have found nothing good in al-Amins behavior in order to mention it.[3]

4. Concealing himself from Subjects

Another example of his inclinations is that he turned away from people as a sign of pride toward them as well as he hid himself from his subjects and the inhabitants of his kingdom, so Ismāil b. Sabih, who was preferred to him, hastened to him and said to him: O Commander of the faithful, the souls of your commanders, your soldiers, and your subjects in general have become malicious; their viewpoints (toward you) have become bad; and they regard as great what they see because of concealing yourself from them, so sit in front of them for an hour and let them come in to you; surely this will calm them and renew their hopes.

Al-Amin responded to this advice and sat in his royal court. The poets went in to him and praised him through their poems, but he did not understand their words. When the people departed, he boarded al-Harrāqa and went to al-Shammāsiya. As for the horses, they stood in ranks and there were men on their backs; they stood on both banks of


[1] Al-Tanbih wa al-Ishrāf, p. 302.
[2] 'Uyūn al-Tawārikh, vol. 3, p. 212.
[3] Al-Ādāb al-Sultāniya, p. 212.

the Tigris; the kitchen wares and stored things of the palace were carried along with him.

As for al-Harrāqa which he boarded, it was a small ship like the lion. The people had never seen a view more splendid and beautiful than that view. Abū Nuās was with him on the ship. He had a drink with him and described that ship, saying:

Allah has prepared for al-Amin mounts which He had not

prepared for the Possessor of the mihrab (Sulaymān b.

Dāwud).

When his riders travel by land, he travels on the water riding a jungle lion.

A lion stretching out its arms, running, with wide mouth

and showing its teeth.

He does not suffer it with the bridle nor with the whip; nor

has he placed his own foot in the stirrup.

The people wonder when they see you riding the image of

a lion passing like clouds.

They become calm when they see you riding it, then how

(is their condition) when they see you riding al-Iqāb (the

Eagle)[1], with chest, beak, and wings, passing through the

waves, going ahead of the birds in the sky in coming and

going when they hasten it?

May Allah bless al-Amin and maintain for him the vitality

of youth!

He is a king of whom praise falls short and a lucky

Hāshmi[2]

These are some trends and qualities of al-Amin; they give an account of an insignificant man who devoted himself to his pleasures and lusts, and paid no attention to the affairs of the Islamic state.


[1] Al-'Iqāb was one of the ships which were prepared for al-Amin.
[2] Ibn Manzūr, Abū Nu'ās, pp. 103-104.

His deposing Al-Mamūn

Al-Amin assumed the caliphate on the day when his father al-Rashid died; he received the ring of the caliphate, the gown, and the (iron) bar which the Abbāsid kings had received before him.

Shortly after that, the relationships between al-Amin and Al-Mamūn become corrupt, for the retinues who were around them played an important role in creating the crises between them; they exchanged letters which carried insults and curses for each other; and there was in them no summons to cordiality and good will. Accordingly, al-Amin officially removed his brother al-Mamūn from the office of regency and entrusted it to his son Mūsā, who was still a baby in the cradle, and called him al-Nātiq bi al-Haqq (the one who says the truth). Then he sent someone to the Holy Kaba to bring him the document of regency which was hung on it and in which al-Rashid had appointed al-Mamūn as a successor (after al-Amin). When it was brought to him, he tore it up and did not fulfill it. The historians said that this procedure occurred according to the viewpoints of al-Fadl b. al-Rabi and Bakr b. al-Mutamir. Concerning his breaking  regency and his pledging allegiance to his son, a blind man from Baghdad said:

The cheat of the minister, the act of the Imām, and the

opinion of the adviser have lost the caliphate.

That is (nothing) except the way of vainglory, and the way

of vainglory is the most wicked of all ways.

The Caliphs deeds are wonderful, but the ministers deeds

are more wonderful than them.

The most wonderful of this and that is that we pledge

allegiance to the young child from among us, to him who

does not rub his nose well and does not remove the

fire stone from his own shoulder.

And that is (nothing) except a tyrannical, seductive one who desires to abolish the brilliant Book.

Were it not for the change of the time, would these two

(qualities) concern moral lessons or thinking?

However, they are discords like mountains therein he was

promoted by the action of the ignoble one.[1]


[1] Al-Mas'ūdi, Murūjj al-Dhahab, vol. 3, p. 309.

Al-Rashid is Responsible for these Events

It was Hārūn al-Rashid who created the enmity and discord between his two sons, for he appointed al-Amin as a king after him and nominated al-Mamūn as a successor after al-Amin; concerning that he wrote promises and covenants, made (some people) bear witness to that, and then he ordered the document of regency to be hung on the Kaba; whilst he was fully aware of the violent enmity between the two brothers. As a result sorrowful events occurred and resulted in killing ten thousand people and destroying Baghdad. In this connection a poet expressed his deep regret toward al-Rashids procedure, saying:

I say out of the grief in my own soul and the increasing tears of my eye: Firmly prepare yourself for terror; you will meet that which will prevent you from sleeping.

Surely if you stay long, you will see an affair which will

prolong for you depression and sleeplessness.

The opinion of the well-mannered king regarding dividing

the caliphate and country is the most evil one.

If he had followed the opinion with knowledge, his black

partings would have turned white.

Through the opinion he desired to put an end to the

differences between his two sons and to make them show

affection toward each other.

But he indifferently exited enmity (between them) and

made dispersion inherit their friendliness.

He lighted between them a fierce war and made it easy for

them to avoid leadership.

So woe be to the subjects shortly after that, for he (al-Rashid) has given to them as gift intense distress, clothed them in  an endless tribulation and made them accompany

declination and corruption.

Copious seas will flow out of their blood; they will not see

their exhaustion.

So the sin of that is always against him, whether that is

right or wrong[1]


[1] Al-Tabari, Tārikh, the Events of the Year 186 A. H.

Destructive Battles

When al-Amin officially removed his brother from succession and informed him of that, he summoned Ali b. Īsā, gave him a gold shackle, and said to him: Shackle al-Mamūn and do not kill him until you bring him to me. He gave him two million dinars in addition to furniture, horses and mules. When the news concerning the procedures which al-Amin took against his brother came from Baghdad, al-Mamūn deposed his brother. He appointed himself as a general ruler over Islamic world; deprived al-Amin of land tax; removed his name from the embroidery, the dirham, and the dinar; mutinied against him;  summoned Tāhir b. al-Husayn and Harthema b. Ayun to war against him; and supplied them with an army.

The two armies met in al-Ray and a terrible battle took place between them, at which rivers of blood flowed. Finally al-Mamūns Army gained a victory over al-Amins Army; the commander-in-chief of his armed forces was killed; and all his provisions and weapons were looted. Then Tāhir b. al-Husayn wrote to al-Fadl b. Sahl, al-Mamūns minister, to tell him about this marvelous victory and to congratulate him on it. He has mentioned in his letter: I am writing to you while the head of Ali b. Īsā is on my lap; his ring is in my hand; and praise belongs to Allah, the Lord of the worlds.

So al-Fadl hastened to al-Mamūn, gave him good news of this victory, and congratulate him on the caliphate. As for al-Mamūn, he became sure of the victory, hence he sent gifts and properties to Tāhir, thanked him very much for that, named him Dhā al-Yaminayn wa Sāhib Khayr al-Yadayn (the possessor of the two right hands and owner of the best hands), and ordered him to head for Iraq in order to occupy Baghdad and to but an end to his (al-Mamūns) brother.

When al-Fadl b. al-Rabi, al-Amins minister, came to know of the defeat of the army and murder of Ali b. Īsā b. Māhān, he became perplexed and was sure of the fatal blow which befell them; concerning that the poet says:

I wonder at the people who hope for a success in an affair

through which affairs are not completed.

And how is complete that which they have concluded and

sought while dissoluteness is in the foundation of their

building?

The seductive Satan whose promises are delusive have

invited them to error.

He achieves through them (his goals) and play with them

just as wine plays with him who drinks it.

They have treacherously schemed against the Truth and

al-Mamūn; the fallacious are never successful!

He (al-Mamūn) is just, excellent, and kind to us; the

hearts show love for him.

The final results of the affairs are surely for him; the

Sharia and the Zabūr bear witness to that.[1]

This poetry gives an account of the victory of al-Mamūn. It shows that he wined the caliphate; that the authority did not go well with al-Amin, for the foundation of those who supported him was standing on licentiousness and oppression; that error and temptation moved them; and that al-Mamūn was victorious, for he was just and highborn, and made the hearts of the people incline to him.

Baghdad is besieged

Al-Mamūns Army, headed by Tāhir b. al-Husayn, went in a hurry to Baghdad, and it could blockade it. As for al-Amin, he was sure of defeat, so he wrote to Tāhir and asked him for security for his own soul, his family, and his supporters. He promised to hand over the caliphate to his brother al-Mamūn. However, Tāhir said: He (al-Amin) has been besieged; his wing has been broken; and his sinful followers have been defeated. No, by Him in whose hand is my soul, (I will not leave him) until he puts his hand in my hand and yields to me. He did not responded to anything of what he (al-Amin) wanted.

Accordingly, Baghdad remained besieged for a long time to the extent that the features of civilization wherein were destroyed; poverty and misery dominated all its inhabitants; the mischievous and deviants


[1] Al-Mas'ūdi, Murūjj al-Dhahab, vol. 3, p. 310.

assassinated the innocent, looted properties, and followed women. So a group of the good people headed by Sahl b. Salāma resisted them with their own weapons and drove them away from Baghdad.

Any how, Baghdad suffered heavy casualties, lost its embellishment and radiance; bereavement, sadness, and mourning spread all over its districts. Hence a group of poets lamented over it; among them is al-Amā, who says in his poem:

I weep for burning and demolishing houses, looting

seeds and provisions, manifesting veiled women

bareheaded; they went out without veil or loincloths.

You could see them bewildered, not knowing where to go,

fleeing just like fleeing antelopes.

Baghdad seemed as if it was not the best view and place of

amusement which the eye of a viewer and of a beholder

had seen.

Yes such was it, but the decree of the fates took away its

beauty and dispersed its unity.

What had befallen the people before them befell them, so

they have become conversations reported by those in deserts and cities.

O Baghdad! O house of the kings and place of obtaining

various kinds of wishes! O place of pulpits!

O garden of the world! O place of seeking riches and of

creating funds through the stores!

Explain to us, where are those as far as I knew that they

lived in the flourishing meadow of livelihood?

And where are those kings who walked in processions in

the morning and were as beautiful as the bright stars?

The whole poem is pain and anguish for the destruction which included both properties and souls in Baghdad. Another poet describes the condition of Baghdad and the destruction occurred wherein, saying:

Who envied you, O Baghdad? Were you not the delight of

the eye for a time?

Were not there in you people whose neighborhoods and

houses were one of the ornaments?

The time shouted to them through separation and they

perished. What a kind of pain of separation have you found through them?[1]

Another poet mourned for Baghdad and the tragedies which befell its inhabitants, saying:

My eye wept for Baghdad when it lost the freshness of the

elegant life.

Worries have taken the place of our delight and distress

replaced our plenty.

The eye of an envier befell us and annihilated our

people with the catapult.

So some people were forcibly burnt by fire, and a female

weeper wailed over a drowned one.

A female crier calling out: O my friends! A female sayer

saying: O my brother!

A woman with intensely white and deep black eyes,

coquetry, limbs perfumed with musk called out to the

compassionate one but there was none compassionate, for

the compassionate one was lost along with the gentle one.

And people took their goods out of the shadow of a

world, but it was sold at every market.

And an emigrant with a distant house placed without a head in the middle of the road.

He was among their dead, so they did not know to which

party he belonged.

There was no son to stay with his father, and the friend

escaped from the friend.[2]

This poem shows that Baghdad led a life of chaos, for murder spread; there was no security; and fear dominated it.


[1] Ibid., p. 316.
[2] Ibid., p. 317.

Al-Amin is murdered

Al-Mamūns Army besieged al-Amin; yet he was absorbed in amusement and glee. The historians narrated: Al-Amin was fishing along with a group of his servants. He was in love with one of them called Kawther. Kawther went out in order to look at the army which surrounded the palace, and he was wounded in the face. Al-Amin came to him, washed the blood off his face, and said:

They have struck the delight of my eye, and because of

me they have struck him! May Allah punish the people

who have burnt him[1]

News about his defeated army and his besieged palace successively came to him; still he paid not attention to all of that and went on, along with Kawther, catching fish and putting them into a large basin, and said: Kawther has caught three fish, and I have caught nothing except two fish.

In spite of that critical situation, he went on amusing himself. Any how, the vanguards of al-Mamūns Army attacked him, beheaded him, and sent his head to Tāhir b. al-Husayn, who installed it on a spear, and recited these words of Him, the Exalted: O Allah, Master of the Kingdom, You give the kingdom to whomever You please and take away the kingdom from whomever you please.[2]

A poet satirized him, saying:

If a king occupies himself with amusement, then decide

against his kingdom through woe and destruction.

Do you not see that the sun descends in the Balance

when it leaves early in the morning; and it is the

sign of amusement and glee.

Tāhir sent al-Amins head to al-Mamūn in Khurasān. When al-Mamūn saw the head, he became sad and felt sorry for him; however, al-Fadl said to him: Praise belongs to Allah for this great favor, for


[1] Roudat al-A'yān fi Akhbār Mashāhir al-Zamān, photographed, available at al-Sayyid al-Hakim Library, serial no. 3902, p. 103.
[2] 'Uyūn al-Tawārikh, vol. 3, p. 211.

Mohammed (i.e. al-Amin) wished to see you in this state in which you have seen him.

Then al-Mamūn ordered the head of his brother to be installed on a piece of wood in the door yard. Then he gave salaries to the soldiers and ordered them to curse the head. Each soldier took his salary and cursed it. A non-Arab soldier took his salary, and it was said to him: Curse this head. May Allah curse him and his parents, he retorted. It was said to him: You have cursed the Commander of the faithful (i.e. al-Mamūn). Al-Mamūn heard him, but he overlooked him. Then he ordered the head of his brother to be brought down and to be returned to Iraq, so it was buried along with the body.[1]

With this tragedy al-Amins life ended, and it gives an account of that al-Mamūn was cruel toward his brother and had no mercy on him, and that he was merciless because he craved for the kingdom.

As for al-Amin, he did not face Imām al-Ridā, peace be on him. Perhaps, the reason for that is that he was busy warring against his brother al-Mamūn.

The Government of al-Mamūn

Before we speak about the affairs of Imām al-Ridā, peace be on him, during the time of al-Mamūn, it is necessary to give a brief account of al-Mamūn as follows:

His Mother

As for al-Mamūns mother, she was a female slave; she was one of the servants in al-Rashids palace; al-Rashid  had entrusted her with cooking food. The historians said that she was the ugliest and dirtiest female slave in al-Rashids kitchen. Some sources said: Mrs.
Zubayda played chess with Hārūn al-Rashid and beat him, so she
asked him to have a sexual intercourse with the ugliest slave-wife in
the kitchen, who was Marājil. Hārūn al-Rashid refused that and gave
her the land tax of Egypt and Iraq in order to exempt him from that, but she refused and did not accept it. Then he yielded to her decision


[1] Al-Mas'ūdi, Murūjj al-Dhahab, pp. 225-226.

and had a sexual intercourse with Marājil, and she born him al-Mamūn.[1]

Al-Mamūn was born in the year 170 A. H. when al-Rashid became a caliph. When al-Rashid was given good news of him, he named him al-Mamūn as a sign of good omen.[2] Al-Mamūns mother died during her confinement, so al-Fadl b. Sahl took care of bringing him up.

Those who harbored malice against al-Mamūn used his mother and his incapability of undertaking the caliphate as means to satirize and slander him. His brother al-Amin said to him:

If men vie with each other for their excellence, then you

stop, for you cannot vie (with them).

Your Lord has given to you what you desired, but you

meet that which is contrary to your caprice with Marājil.

You ascend the pulpits every day hoping for that which

you cannot attain after me.[3]

During the days of the discord he reviled him because of his mother and wrote to him:

O son of her who was sold by auction for the smallest

price among the people at the market.

Every place of the stitch of a needle in you has a sperm

from someone else.

So al-Mamūn answered him, saying:

The mothers of men are mere containers and depositories, and the female-slaves have qualified ones.

Many an Arab woman does not beget, and non-Arab one

often begets in the female-slaves quarters.[4]

Praising al-Amin and dispraising al-Mamūns mother, al-Raqqāshi says: He was not born by a slave-wife well-known at the market of the traders.[5]


[1] Al-Dimyari, Hayāt al-Hayawān, vol. 1, p. 72.
[2] 'Asr al-Ma'mūn, vol. 1, p. 210.
[3] Al-Dimyari, Hayāt al-Hayawān, vol. 1, p. 72.
[4] 'Asr al-Ma'mūn, vol. 1, p. 210.
[5] Al-Ādāb al-Sultāniya, p. 212.

Al-Mamūn had no defect on the side of his mother, for Islam has demolished all these fanatical, pre-Islamic instincts and regarded all human races as equal; therefore none has an excellence over the others except through reverential fear.

Al-Mamūns Qualities

As for al-Mamūns psychological qualities and trends, they are as follows:

 

Treachery

As for treachery, it was among al-Mamūns characteristics and one of his elements. For example, he appointed Imām al-Ridā, peace be on him, as his successor, but when his political ambitions terminated, he betrayed him through giving him fatal poison to drink; we will explain that in the chapters that follow. Similarly, he betrayed a group of the eminent figures of his time of whom he was cautious; who are as follows:

1. Abd Allah Bin Mūsā al-Hādi

He criticized al-Mamūn and shouted at him when he had a drink with him. Al-Mamūn was displeased with Abd Allah, so he imprisoned him in his house and ordered some guards to sit at his door. Then he pardoned him and ordered the guards to leave his door. Abd Allah was fond of hunting, so al-Mamūn put poison in a francolin and gave it to a servant of his in order to give it to him to eat. That was when Abd Allah was at Mūsā Ābād. When he felt poison, he said to his companions: This is the last thing which he (al-Mamūn) gave me to eat.[1]

2. Ishāq Bin Mūsā al-Hādi

When al-Mamūn was in Khurasān, Ishāq headed some units of the army and occupied some areas of it, so al-Mamūn secretly sent his son and one of his servants, and they killed him; then his son took the servant and whipped him to death.[2]


[1] Asmā' al-Mughtālin, p. 200.
[2] Ibid., p. 199.

3. Hamid Bin Abd al-Hamid al-Tūsi

Al-Mamūn invited him (Hamid) to have a meal. Ahmed b. Abū Khālid al-Ahwal was with him; he was one of those who harbored malice against Hamid and among his enemies. When it was time (for them) to have the meal, al-Mamūn sat Ahmed beside him. Hamid was displeased with that, and he said to al-Mamūn: O Commander of the faithful, may Allah not make me die until he make me see that the world is easy to you, that you may see which of us is more useful to you.

Ahmed seized the opportunity and said to al-Mamūn: O Commander of the faithful, he hopes that corruption and discord will dominate your kingdom.

As for al-Mamūn, he became angry, left the food and did not finish it, and concealed that in his heart. When he wanted to marry Bourān, he said to Hamid: O Abū Ghānim, I have permitted you to make a pilgrimage. Hamid happily departed and ordered his baggage to be prepared. As he was fond of having sexual intercourse, Gabriel b. Bakhtishū went in to him and said to him: O Abū Ghānim, be in a hurry. I hope that you will bring with you some slave-wives while they are pregnant. Then he gave him (poison) to drink. Abd Allah al-Tayfūri was at the meeting; he had knowledge of medicine. When he saw the drink, he understood the matter and said to Gabriel: Abū Ghānim has become weak because of this (drink).

Al-Tayfūri meant that he understood the assassination which had been schemed against Abū Ghānim. Abū Ghānim had the drink (of poison) and it immediately acted on him. Al-Tayfūri began treating him and he got well a little bit, but he (al-Mamūn) gave him poison to drink again and put an end to him.[1]

4. Al-Fadl Bin Sahl

Al-Fadl b. Sahl was the minister and adviser of al-Mamūn. As al-Mamūn was afraid of him, he secretly sent someone to assassinate


[1] Ibid.

him in the bath-house. We will explain this matter in the researches that follow.

These are some persons whom al-Mamūn assassinated; therefore, he followed the example of Muāwiya, who was the first king to open the door to assassination and treachery in the time of Islam.

Cruelty

Another example of al-Mamūns qualities is that he was cruel and merciless, for he ordered his brother to be killed and his head to be brought to him. If he had had a tendency of mercy, he would have pardoned his brother, who asked him for pardon and security and was ready to hand over the authority to him. Yet another example of his cruelty is that when he had assassinated Imām al-Ridā, peace be on him, he treated the Alawides with cruelty and severity. That was when he ordered his executioners to kill and punish them severely everywhere.[1]

Slyness

The Islamic diplomacy in the Abbāsid time did not witness any person slyer than al-Mamūn or more knowledgeable than him in political affairs. He was a first-class politician, for he, through his deception, was able to overcome most terrible events which befell him and were about to fold his life and authority. Through an excellent skill he was able to put an end to his brother al-Amin, who was  strongly  supported by the Abbāsid family and the high military commanders. He was also able to suppress the great revolt of Abū al-Sarāyā, the inspired leader. It is worth mentioning that this revolt widely spread and included most Islamic regions when the revolutionists dominated them. The motto of the revolt was the summons to al-Ridā from the family of Mohammed, may Allah bless him and his family. Al-Mamūn forced Imām al-Ridā peace be on him, who was the only leader of the Alawide family and high


[1] Hayāt al-Imām  al-Ridā.

authority of Islamic world to leave Medinā for Khurasān. Then he forced him to accept regency and ordered all the organs of his government to announce the outstanding merits of Imām Ali, the Commander of the faithful, peace be on him, and of the rest of  the pure Imāms. Moreover he ordered the currency to be minted in the name of Imām al-Ridā, peace be on him. In this manner he made the revolutionists and the military forces who adopted the authority of the ahl al-Bayt, peace be on him believe that he had Alawide beliefs, and that he was earnest in handing over the caliphate to the Alawides, to the extent that they thought that there was no need to continue the revolt and to shed blood. Meanwhile he was able to discover the Shiite elements whom his fathers were unable to discover.  In this manner he suppressed those revolts. I (i.e. the author) think that this is one of the most marvelous, political schemes which the world has ever known throughout the stages of history.

Inclination to Amusement

Al-Mamūn extremely inclined to amusement. The following are examples of his inclination to amusement:

A. His Playing Chess

Chess was the most lovable game to al-Mamūn. He was fond of it, so he described it through the following poetry lines:

A square, red ground (made) from skin between two

thousand (persons) described by generosity.

They discuss war, so they occupy (places) like it

without striving therein to shed blood.

This attacks this, and that attacks this, and the eye of

war does not sleep.

So look at the horses which have surged at a battle

between two armies without a drum nor a flag.[1]

This poetry contains an exact description of chess. I (i.e. the author) think that al-Mamūn was the first to describe it in detail, and


[1] Al-Mustatraf, vol. 2, p. 306.

that he took this game from his father Hārūn al-Rashid, who was the most skillful person in chess. It is worth mentioning that Hārūn  gave chess pieces to the King of France, and that the pieces are still available in the Museums of France.[1]

B. His Fondness of Music

Al-Mamūn was fond of singing and music. The historians said that al-Mamūn extremely admired Abū Ishāq al-Mousli, who was the greatest musician and singer in Arab world, and concerning whom he said: When he sings, my increasing Satanic temptations go away from me.[2]

Al-Mamūn enlivened his nights through singing, dancing, and playing on the lute. He imitated his father Hārūn al-Rashid, who did not mention the name of Allah in his palace; rather his nights were red.

C. His Drinking Wine

Al-Mamūn was alcoholic; he drank wine by day and night, paying no attention to the sin which resulted from this unlawful thing.

With this quality we will end our speech about al-Mamūns qualities and tendencies.

Al-Mamūn receives valuable Gifts

The chiefs and the noble sent valuable gifts to al-Mamūn in order to seek nearness to him. The following are some of them:

  1. Ahmed b. Yusuf: He sent him a basket made of gold and there was in it an Indian lute equal to is its length and width, and he wrote on it: This is the day on which the slaves have habituated themselves to sending valuable gifts to their masters; and I have said:

There is a right against the slave and he, without doubt,

does it, even if the master is great and his favors are

grand.


[1] Hayāt al-Imām Mohammed al-Jawād, p. 233.
[2] Jack C. Rislar, Arab Civilization, p. 108.

Do you not see that we give as gift to Allah His property,

and He accepts it though He is in no need of it.

If (things) were given as gift to the great one according to

his rank, then the sea and its coast would someday fall

short of him.

However, we give as gift to him whom we magnify

though we do not have that which is similar to him.[1]

  1. Abū Dalaf al-Qāsim b. Īsā al-Ijjli: He sent him on the day of a festival a hundred loads of saffron in silk bags. Wild, gray she-asses carried them. The gifts came while al-Mamūn was along with his wife. He was told about the gifts, and he hurried to look at them. When he saw them, he admired them. Then he asked whether the asses were males or females. It was said to him that they were females, so he became pleased with that and said: I know that the man is so sane that he sends (gifts) on nothing except on she-asses.[2]

The King of India: He sent him a group of gifts; among them were a cup (made of) ruby and a letter in which he mentioned: We ask you, O brother, to show favor (toward us) through accepting them and to apologize us for negligence.[3]

These are some persons who sent gifts to al-Mamūn in order to seek nearness to him and to crave for some jobs from him.