The Misery and Wretchedness of the Common People
During the time of al-Ma'mu`n and others, the overwhelming majority of Islamic society led a life of misery and deprivation, for it fell down under terrible poverty and wretchedness. Now let us listen to Abu` al-'Ata`hiya in order that he may tell us about the misery and wretchedness of the common people. Addressing the 'Abba`sid king, he said:
Who gives on my behalf successive pieces of advice to the Imam.
Surely I see that the prices of the subjects are high.
And I see that the earnings are insignificant. And I see that the necessity is widespread.
And I see that the worries of the time come and go.
And I see that the orphans are in the miserable, empty houses.
They, hopeful male and female, yearn for you.
They complain (to you) of hard work with weak, loud voices.
They hope for your relief out of what they have faced, that
they may see well-being.
The misfortunes of hunger enter into evening and upon
the morning (causing) hunger.
( 734 )
Who relieves the hungry stomachs and naked bodies?
I have reported to you conclusive news from the subjects.
This social poetry gives an account of the state which dominated the time of Abu` al-'Ata`hiya, for millions of Muslims were naked, weak, and hungry, while the treasuries of the 'Abba`sid kings were full of the money of the Muslims, but this money was not spent on the interest of the Muslims; rather it was spent on the pleasures of the kings and the ways through which they corrupted the life of the common people.
Now, let us listen to the following poetry lines in which Bashsha`r praises Yazï~d b. al-Muhallab, the governor of al-Mansu`r al-Dawa`niqi over Africa. He says:
The boys whose eldest is still young frequent to you out of fear of tribulations.
Don't you see, and you are aware of me, that I am the
seeker of good whose steps are short?
The drought and the corrupt time have driven him; rather
a mad seller has stolen my sleep.
He walks through his own written skin; his dangerous meeting me terrifies me.
I am terrified by seeing him; he frightens me and I have no protector.
I am grateful (to you) for your favor. Is there anyone to change the harm which has befallen me?
1
Have you seen how famine dominated the early 'Abbasid ages? This poet seeks the aid of Yazïd b. al-Muhallab in order to save him from poverty and misery. Hoping for Ya'qu`b b. Da`wud, he says:
O man who goes early in the morning for his need with the Caliph, who some times postpones it and sometimes accomplish it,
The doors to the needs have been closed, so send for (the one with) high rank, Ya'qub b. Dawud.
Futayma said: Fast among us. So I said to her: If Ya'qub (b.
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1. Bashshar, Divan, vol. 3, p. 190.
( 735 )
Da`wud) desires, we will fast, O daughter of munificence.
If (Ya'qub) b. Da`wud gave me a relief, I would be free from need and would not return (to beg him).
1
Have you seen this submissiveness and entreaty? All avenues of livelihood were closed before most people, and they suffered from famine and deprivation.
Heavy Taxes imposed on Inheritances
Another example of the oppression and tyranny of the 'Abba`sids is that they imposed heavy taxes on the inheritances of the dead. In his poetry lines, Ibn al-Mu'taz gives us an account of the condition of the people, their sufferings, oppression and tyranny which they faced. He says:
Woe unto him whose father dies rich, isn't this clear and famous?
His prison is in the Abode of Tribulation, and it is said:
Who knows that you are his son?
So he says: My neighbors and those who know me. So they pull out his mustache, to the extent that he perishes; they go too far in boxing and pushing him; and their palms
of the hand rush to slap him.
He is still in the narrowest prison until he throws the sack
(of money) to them.
2
The 'Abba`sid kings went too far in oppression and tyranny, hence they plundered the properties of the people without any right. The historians said: "After the death of the possessors of wealth, many ('Abba`sid) rulers tried (to say) that they had no inheritors in order to control their inheritances.
3" This severe procedure clashes with the Islamic teachings which decide that what the dead leaves as inheritance is for his own inheritor, and that the ruler has no authority over it. Yes, he who dies and has no inheritor, his inheritance is moved
____________
1. Ibid.
2. Al-Hidara al-Islamiya, vol. 1, p. 199.
3. Ibid., vol. 1, p. 200.
( 736 )
to Muslims' Public Treasury. Torture and confiscating the properties of the people was not confined to a special class of people; rather they included the mothers of the Caliphs, for example, al-Qa`hir, the 'Abba`sid, tortured the mother of his brother al-Muqtadir. He hung her from her leg in order that she might bring out her properties, carry her endowments, and entrust selling them to (him). She refused (to do that), but al-Qa`hir forced her to do it after severe torture and punishment.
1"
Cruelty in taking Land Taxes
The Muslims were subject to cruelty during taking land taxes from them, for the government employed over them terrorist collectors who did not respect Allah; nor did they fear the evil reckoning. They were more wicked than snakes, for they hung the fat person from one hand to the extent that he was about to die. Hence, in his poetry lines, Ibn al-Mu'taz describes this abominable manner through which land taxes were taken:
Many times I saw the helpers take to prison and to the
Divan a noble man with a great mount.
That he might be stood in the inferno of the midday heat;
and his head was like a boiling pot.
They placed around his hand hemp ropes which cut off the
limbs.
They hung him on the wall handles as if he was (iron)
filings.
They slapped his back as the drum is slapped and
installed him in front of the eyes of the gloaters and the bosom friends.
When he appealed for the help against the blaze of the
sun, a jailer answered him with kicking; and a jailer poured oil on him, and after that he looked like a brown-red horse.
When the exertion lasted long and there was no escape for
____________
1. Ibid., p. 234.
( 737 )
him from what they wanted, he said: Give me a permission to ask the merchants for a loan; otherwise, I will sell an immovable property.
But they annoyed him and appointed four (days), and he
found no profit in the speech.
The dissolute helpers came to him and loaned him one for
ten.
Then he paid what was against him and went out, while he
had not craved after the nearness of relief.
The helpers came to him in order to ask him as if they
were pampering him.
If he lagged, they took his turban, smashed his two jugular
veins and his head.
Now, all of that has vanished, and tyranny is
repressed by justice.
1
Ibn al-Mu'taz describes the extreme cruelty which the collectors showed toward the people in order to take land taxes from them. They made them tired and tortured them. An example of their torturing them is as the historians say: "They hit them on the head with the iron whips
2 and the tips of reed were stabbed into their finer-nails.
3 As for al-Mansur (al-Dawaniqi), he would hang the people from their legs in order that they might pay what was imposed upon them.
4"
As for land taxes during the time of al-Mahdi, the 'Abba`sid, they were taken with extreme cruelty, for the people were tortured with various kinds of torture such as (employing) beasts of prey and wasps.
5
As for (Harun) al-Rashïd, he was very cruel in taking land taxes. He punished the people severely and appointed over them collectors who had neither compassion nor mercy. For example, he appointed
____________
1. Ibid., pp. 132-133.
2. Ahmed b. Yahya, Dhikr al-Mu'tazila, p. 92.
3. Ibn al-Athir, Tarikh, vol. 8, pp. 181-182.
4. Al-Mahasin wa al-Masawi', p. 142.
5. Al-Wizara' wa al-Kitab, p. 142.
( 738 )
'Abd Allah b. al-Haythem as governor for taking this tax, and he tortured the people with terrible kinds of painful torture, so Ibn 'Ayya`d came in to him. He saw his cruelty and torturing the people, so he said to him: "Raise (torture) from them! Surely, I heard Allah's Apostle, may Allah bless him and his family, say: 'On the Day of Resurrection Allah will torture him who tortures the people in this world.' So he ordered torture to be raised from the people.
1 "
About the extreme cruelty toward the people upon whom land taxes were imposed, Abu` Yu`suf wrote to (Harun) al-Rashïd, saying: "I have been informed that the governor respects some of his retinues and uses the rest as means, while they are not pious nor righteous. He (the governor) seeks help through them and employs them in his works in order not to violate (men's) rights and sacredness, but they do not keep what they have been order to; nor do they treat the people with justice. Rather their only concern is to take something from land taxes or from the properties of the people. Then they take all of that, as I have been informed, by tyranny, oppression, and aggression.
2"
He added, saying: "Likewise, I have been informed that they (land tax collectors) make men of land taxes stand in the sun, hang on them jars, and shackle them with that which prevent them from performing prayer, and this is (something) dreadful with Allah and ugly in Islam.
3"
Through this cruel procedure the land tax collectors opposed the Islamic teachings which ordered them to treat people kindly and to refrain from cruelty. However, the 'Abba`sid kings turned aside from these teachings and went far away from them.
The Inheritance of the 'Abbasid Kings
The treasuries of the 'Abba`sid kings were full of the abundant funds which were taken from the Muslim nations by force and overcoming. The following is the list of the inheritances which some of their kings left behind:
____________
1. Al-Ya'qubi, Tarikh, vol. 3, p. 146.
2, Al-Kharajj, p. 166.
3. Ibid., 118.
( 739 )
1. The Inheritance of al-Mansur
After his death, al-Mansu`r al-Dawa`nï~qi left behind him fourteen million dinars and six hundred million dirhams.
1
2. The Inheritance of al-Mahdi
Al-Mahdi left twenty-seven million dirhams in his treasuries.
2
3. The Inheritance of al-Rashïd
As for Ha`ru`n al-Rashïd, he left behind him nine hundred million dirhams.
3
The 'Abba`sid kings left behind them such funds while they had not gathered them; rather it was the Muslims who gathered them through enduring poverty, misery, and depravation. These are some aspects of the economic policy which was practiced throughout the 'Abba`sid reign. In short this policy was not based on sound foundations; nor did it match the Islamic economy, which aimed at refreshing the nations, spreading welfare among them, destroying misery and poverty. Like the Umayyad king, the 'Abba`sid one was the Shadow of Allah on earth, so he moved about in the abilities of the people according to his desires. Did (al-Mansu`r) al-Dawa`nï~qi not say: "Men, I am the Authority of Allah on His earth and rule you according to success and guidance from Him. I am His treasurer over war booty gained without fighting. I work in accordance with His desire, divide it (among you) according to His will, and give it (to you) according to permission from Him. Allah has made me as a lock for it. If He wills to unlock me, He unlocks me; and if He wills to lock me, He locks me! "?
4
Islam does not adopt this unjust policy, for the properties of the Muslims belong to them. They should be spent on their interests and
____________
1. Al-Mas'udi, Murruj al-Dhahab, vol. 3, p. 318. Al-Bid' wa al-Tarikh, vol. 6. p. 92. 'Umara' al-Sh'r al-'Arab fi al-'Abbasi, p. 35.
2. Al-Zubayr, p. 23.
3. 'Asr al-Ma'mun.
4. Al-Tabari, Tarikh.
( 740 )
to raise their economic and intellectual levels. As for the head of the state, he has no authority over them.
The Muslims hate the 'Abbasid Government
The Muslims hated the 'Abba`sid government, were very indignant with it, and had wished that the Umayyad government would have return to them regardless of its cruelty and torture, for they (the Abba`sids) ruled the community with oppression and tyranny. 'Abd al-Rahma`n al-Afrï~qi said to al-Mansu`r al-Dawa`niqi: "Oppression has appeared in our country, so I have come to inform you (of it). Suddenly, (I have seen) oppression comes out of your country; I have seen evil deeds and widespread oppression. I think that oppression has occurred because the country is far from you. The more I approach you, the more dreadful the matter is!"
Al-Mansu`r was very displeased with these words of 'Abd al-Rahma`n al-Afrï~qi and ordered him to be driven out.
1
Al-Mansu`r asked b. Abu` Dhu'ayb: "Which a man am I?"
He answered him with the statement of the free one who does not submit to authority, saying: "By Allah, you are the most wicked man in my opinion! You have seized the property of Allah and His Apostle, the share of the near of kin, the orphans, the needy! You have destroyed the weak and followed the strong and taken hold of their properties!
2 "
The policy of the 'Abba`sid kings was the same in oppression and tyranny. Ahmed b. Abu` Na'ï~m says:
I do not thing that tyranny will terminate while over the people is an Emir from the family of 'Abba`s!
Because of this line poetry, al-Ma'mu`n banished him to al-Sind.
3 Abu` 'Ata`' al-Sindi says:
I wish that the tyranny of the Banu of Marwan lasted for us and wish that the justice of the Banu` of 'Abba`s was in the Fire!
Salïm al-'Adawi urged the community to revolt against the 'Abba`sid government, saying:
Till when will we not see justice pleasing us and not see helpers for those who undertake the truth?
We are clinging to the truth and undertaking it when the
tyrants are changeable.
O men, surely this is an illness for which there is no
medicine, and a blind leader who leads blind people!
Sudayf, the poet of the free, says:
We hope that our friendliness will return after the alienation, the enmity, and the malice, and that the state whose leaders (implement) among us laws like those of people worshipping idols will terminate.
This poetry spread and al-Mansu`r heard of it, so he ordered his governor 'Abd al-Samad to bury him (Sudayf) alive, and he did.
Dr. Ahmed Mahmu`d Subhi says: "However, that ideal of justice and equity for which the people waited from the 'Abba`sids was one of the imaginations, for the wildness of al-Mansu`r and al-Rashïd, their greediness, the oppression of the sons of 'Ali b. 'Isa and their playing with the properties of the Muslims remind us of al-Hajja`jj, Hisha`m, and Yu`suf b. 'Amru` al-Thaqafi. Displeasure dominated the people when Abu` 'Abd Allah better known as al-Saffa`h and al-Mansu`r started (their government) with going too far in shedding blood in a manner which had never been known before.
3 "
The Muslims were indignant with the 'Abba`sid government, for it did not achieve their aims and hopes. Rather it was busy with recklessness, violence and forcing the people to do what they hated.
____________
1. Hayat al-Imam al-Rida, p. 108.
2. Ibn Rashiq, al-'Umda, vol. 1, p. 75.
3. Nazariyat al-Imama, p. 381.
(742 )
Discords and Popular Revolts
Discords surged over Islamic world and popular revolts spread in it. Without doubt, these discords and revolts resulted from the evil 'Abba`sid policy, which did not take care of the interests of society and its ambitions aiming at achieving political and social justice among the people. The following is an example of the important revolts which broke out during the time of Ima`m al-Rida`:
The Revolt of Abu` al-Saraya
As for the revolt of Abu` al-Sara`ya`, it was among the most important revolts which broke out in that time. At this revolt the Muslims lost two hundred fighters. We will talk about some characteristics of this revolt as follows:
The Leader of the Revolt
As for the leader, designer, and planner of this revolt, he is the great 'Alawide, Mohammed b. Ibrahïm, better known as al-Tabataba'i.
1 This great, noble 'Alawide saw that the 'Alawides and the Muslims were liable to oppression, persecution, exemplary punishments, and exhaustion, so he got ready to announce his revolt in order to save them from the ruling 'Abba`sid band. The historians said that he was gentle and kind to the poor and the deprived. One day while he was walking in a street in Ku`fa, he saw an old woman following the loads of dates, picking up those falling dates and putting them into a ragged garment. He asked her about that and she answered him: "I am a woman with a husband who undertakes my provisions, and I have daughters who do nothing, so I follow these dates on the road. My children and I live on them."
When he heard these words, his strength collapsed, he burst into tears, turned to her and said to her warmly: "By Allah, you and the like of you will make me go out (with the sword) and my blood will be shed.
2"
____________
1. He was given this name because there was a stutter in his tongue when he was a child. It was his father who gad given him this name. Ibn Khaldun, vol. 4, p. 8.
2. Maqatil al-Talibiyyin, p. 539.
( 743 )
This mercy toward the poor moved him to announce his revolt, that he might save them from the oppressive who plundered the properties of the community.
Accordingly, Mohammed began making arrangements through communicating with men of opinion and influence from among Arab leaders and Muslim great figures. He asked them to join him and to take part in resisting oppression and overthrowing the standing government, and hence he met the great Arab leader Nasr b. Shayth and presented the matter before him, and he began announcing his support to him and urging him to revolt against the government, saying to him: "Till when will you be submissive, your Shï'ites oppressed, and your right usurped?
1"
These words moved the sentiments and feelings of Mohammed and he hurried to revolt against the 'Abba`sid government. That was when he saw that the 'Abba`sids were different, their word was separated, and their unity was broken up because of the dreadful discord which took place between al-Amïn and al-Ma'mu`n, and which split the government and made society think of a revolt against them to save itself from the persecutions of the 'Abba`sid government.
Abu al-Saraya joins the Revolt
The revolt increased in strength and firmness when Abu` al-Sara`ya`, the experienced leader, joined it. Abu` al-Sara`ya` was an 'Alawide in opinion, so he felt burning desire for the 'Alawides who suffered from the persecutions of the 'Abba`sids. It is an act of good to talk about some affairs of this inspired leader.
He is al-Sari b. Mansur al-Shayba`ni. He was a brave revolutionist from among the 'Usa`mi commanders. He took part in many battles. When the discord took place between al-Amï~n and al-Ma'mu`n, he joined the army of Herthama b. 'Ayun along with two thousand fighters. Then he was given the title of Amïr (i.e. commander). When al-Amïn was killed, Herthama decreased the gifts and salaries of the army. This step displeased Abu al-Saraya, and he
____________
1. Ibid., 519.
( 744 )
ecided to leave him. Abu al-Saraya asked Herthama for permission to make the pilgrimage, he permitted him and gave him twenty thousand dirhams. He took this sum of money and divided it among his followers, and with this he was able to make their hearts incline to him, and then he ordered them to follow him to 'Ayn al-Tamr. When they arrived at it, they captured its governor and took his belongings. They met another 'Abbasid governor and took his properties and divided them among themselves. When Herthama heard of this news, he lost his mind and sent an army to fight against Abu al-Saraya. When the two armies met, a violent battle occurred between them, hence the army of Herthama suffered heavy casualties and turned the back in flight. Then Abu` al-Sara`ya headed for al-Anba`r (a city in Iraq). When he arrived in it, he controlled the local administration, killed its governor Ibrahïm al-Sharwari, and confiscated all his properties.
Abu al-Saraya meets Mohammed
Abu al-Saraya and his army continued their advance towards the 'Abba`sid centers. When they arrived in a certain country, they killed its 'Abba`sid governor. Then they reached al-Riqqa and therein they met the great leader Mohammed b. Ibra`hï~m. They held talks and discussed the oppression of the 'Abba`sids toward the Muslims. As a result they decided to put an end to the 'Abba`sid government and to summon (the Muslims) to pledge allegiance to al-Rida` from among the family of Mohammed, may Allah bless him and his family.
Mohammed entrusted the general military leadership to Abu` al-Sara`ya`, gave him confidence, and entrusted him with all the affairs and plans of the revolt.
The Declaration of the Revolt
Abu al-Saraya declared the revolt against the 'Abbasid government; he took his army and advanced towards Naynawa. Then
____________
1. Hayat al-Imam Musa b. Ja'far, vol. 2, pp. 400-401, quoted from Ibn Khaldun's Tarikh, vol. 7, p. 243.
( 745 )
he headed for the Holy Shrine of the Father of the free and master of martyrs, Ima`m al-Husayn, peace be on him. He visited the Pure Shrine for a long time. Then he recited the following poetry lines of al-Nimry, saying:
May my own soul be sacrificed for al-Husayn when he left early in the morning for death running, not returning.
That day attacked with its sword the hump and shoulder of Islam.
1
You hurried (to death) lest an urgent vengeance should befall the people.
Allah does not hasten when you hasten; your Lord is not heedless of what you see.
She (Fatima) is wronged and the Prophet, her father, turns (his) eye in all directions, (and he is) interested (in the tragedy).
Are there any brave men to rise for her through drawing their sharp swords and spears?
Then he said in a loud voice: "If there is anyone of the Zaydiya, let him rise!"
A group of the army rose and he delivered a long sermon in which he lauded the members of the House (
ahl al-Bayt), peace be on them, mentioned their laudable deeds and excellent merits, oppression and persecution caused to them by their opponents and enemies, and then he reminded them of the master of martyrs, Ima`m al-Husayn, peace be on him, saying: "People, suppose that you were not present with al-Husayn and did not help him, then what has prevented you from (helping) him whom you have met and followed, while he will tomorrow go out (in revolt) to avenge his blood, his right, the heritage of his fathers and to establish the religion of Allah? What has prevented you from helping and supporting him? From this direction of mine, I am heading for Ku`fa to carry out Allah's command, to defend His religion, and to help the members of the House (
ahl al-Bayt)? So if you intend to go, then follow me!"
The Zaydiya and others responded to him, so Abu` al-Sara`ya` and his army headed for Ku`fa.
____________
1. The poet has likened Islam to a camel.
( 746 )
As for Mohammed, he declared the revolt on the same day when Abu` al-Sara`ya` declared his revolt, and many people supported him. He impatiently waited for the arrival of Abu` al-Sara`ya. Many days passed to the extent that Mohammed's followers scattered from him and blamed him for seeking help from Abu` al-Sara`ya`. Mohammed was sad because of Abu` al-Sara`ya`'s delay. While he was anxious and worried, Abu` al-Sara`ya` and his army reached them. So he became very pleased. He rose for him and embraced him. He stayed with him for some days, then they headed for Ku`fa. When they arrived in it, they were warmly received by its people who were delighted at their arrival and pledged allegiance to them.
1
The army of Abu al-Saraya occupied Kufa and plundered the palace of al-Fadl b. 'Isa, the governor of Ku`fa, of all things available in it. As for Abu al-Saraya, he was displeased with this behavior of his army, so he ordered it to refrain from taking anything and to return the looted things to their owners.
Al-Hasan b. Sahl, who was appointed by al-Ma'mu`n as a ruler over Iraq, dispatched three thousand horsemen under the leadership of Zuhayr b. al-Hasan in order to fight against Abu` al-Saraya. When they arrived in Ku`fa, they met the army of Abu` al-Sara`ya` at a violent battle. As a result, they turned the back in flight, and the army of Abu` al-Sara`ya` took all their weapons.
2 Abu al-Saraya` gained a marvelous victory over the 'Abbasids, hence fear and terror spread among them, most of them were sure that the revolt was successful, and that they would face a dreadful fate.
The Death of the Leader Mohammed
Unfortunately, Mohammed b. Ibrahïm, the great leader, died. Most historical sources believed that he died a natural death, but some sources said that Abu` al-Sara`ya` put poison in food and gave it to him in order to assassinate him and get rid of him. More likely, he died a natural death, and Abu al-Saraya had no role in his death, for the
____________
1. Maqatil al-Talibiyyin, p. 533.
2. Ibid.
(747 )
revolt was at the beginning. It was not possible, any how, for Abu al-Sara`ya` to assassinate him in those critical circumstances, for he was not sure of the success of the revolt.
Any how, Abu` al-Sara`ya` prepared Mohammed's pure corpse for burial. He ordered it to be washed and shrouded. Then the people carried it to the cemetery of al-Ghary in the darkness of night.
1They buried it there, and then they returned to Ku`fa. In the morning Abu` al-Sara`ya` gathered they people and announced the death of the great leader Mohammed b. Ibra`hï~m and condoled them. The people wept in loud voices, so Abu` al-Saraya turned to them and said: "Abu` 'Abd Allah has appointed Abu` al-Hasan 'Ali b. 'Ubayd Allah as his testamentary trustee. If you consent to him, then he is the consent; otherwise, choose (someone else) for yourselves."
The members of the army kept silent. So Mohammed b. Mohammed, an 'Alawide young man, addressed the 'Alawides, saying: "O family of 'Ali, surely the religion of Allah is not supported by failure, and the hand of this man (i.e. Abu` al-Sara`ya`) is not evil with us, for he has given vent to our anger and avenged (the blood of al-Husayn)."
Then he turned to 'Ali b. 'Ubayd Allah and asked him: "What do you say, Abu` al-Hasan? For he advised us (to choose) you. Stretch out your hand, that we may pledge allegiance to you."
'Ali b. 'Ubayd Allah replied: "Surely, Abu` 'Abd Allah (i.e. Mohammed b. Ibra`hï~m), may Allah have mercy on him, chose (me). He had confidence in himself, and he did his best to (accomplish) Allah's right. (As for me), I will not refuse his will neglect his command and leave this (matter). However, I fear that I may busy myself with it and leave other things which are more praiseworthy and better than it in the final result. So undertake leadership, may Allah have mercy upon you. We have entrusted you with leadership over us. You are the consent with us and confidence in ourselves."
Then he turned to Abu` al-Sara`ya` and asked him: "What do you see? Are you content with him?"
____________
1. Ibid.
( 748 )
"My consent conforms with your consent and my view conforms with your view," replied Abu` al-Sara`ya`.
Mohammed b. Mohammed stretched out his hand, and the people pledged allegiance to him. In the meantime he began organizing the affairs of his government with firm resolution, and then he appointed governors over the Islamic cities conquered by Abu` al-Sara`ya` as follows:
1. He appointed Isma'ïl b. 'Ali as governor over Ku`fa.
2. He appointed Ibrahïm b. Ima`m Mu`sa` b. Ja'far as governor over Yemen.
3. He appointed Zayd b. Mu`sa` as governor over Al-Ahwa`z.
4. He appointed al-'Abba`s b. Mohammed as governor over Basrah.
5. He appointed al-Hasan b. al-Hasan al-Aftas as governor over Mecca.
6. He appointed Ja'far b. Mohammed b. Zayd as governor
over Wa`sit.
He also appointed Rouh b. al-Hajja`jj as commander over the police and entrusted the judiciary to 'Asim b. 'Amir.
Currency was minted in Ku`fa and it was written in it this holy verse:
Surely Allah loves those who fight in His way in ranks as if they were a firm and compact wall.
The Muslims were tired of the 'Abbasid government, so they happily responded to the 'Alawide government, and the revolt quickly began to spread in Islamic world.
The 'Abba`sids understood the danger which would threaten their lives and remove their authority. The ruler of Iraq, al-Hasan b. Sahl, was defeated, so he wrote to Ta`hir b. al-Husayn in order to join him in the fighting against Abu` al-Sara`ya. But a letter was written to him in which were the following poetry lines:
Certainty uncovers the mask of doubt; and the sedate opinion is your best scheming.
Act carefully before he will execute against you an affair whose evil will excite a hidden illness.
( 749 )
Do you entrust Ta`hir with fighting the people while he has adopted support for them and obedience to them?
He will cause to you difficulties which will result in a fierce war.
And he will send out the things hidden in his heart; when the safeguarded things manifest, they will not disappear.
So take care of sureness, for its features have become luminous, while doubts have become dark.
Then take what you want through a decisive opinion; consider it carefully and leave that which does not occur.
When al-Hasan read these poetry lines, he changed his mind and wrote to Herthama b. A'yun asking him to come quickly to him and delegated al-Sindi b. Sha`hik to meet him. There was an enmity and mutual alienation between al-Hasan and Herthama. When al-Sindi met him and handed him the letter. He read it and said: "We paved the way to the caliphate and cleared its sides for them, and then they took hold of the affairs and possessed alone the direction over us. When they face a certain attitude because of their bad direction and their losing the affairs, they want to set it right through us. No, by Allah, we will not honor them until the Commander of the faithful (i.e. al-Ma'mu`n) know their evil traces and ugly deeds."
Al-Sindi turned away from him and despaired of him. Then a letter came to him from al-Mansu`r b. al-Mahdi. When he read the letter, he responded and returned to Baghdad. When he arrived at al-Nahrwa`n, the people of Baghdad went out to receive him. At the head of them were the prominent figures and the commanders of the army. When they saw him, they dismounted. He stopped at his house. Al-Hasan b. Sahl ordered the records of the army to be brought to him. They were brought to him and he chose whomever he liked of men. The public Muslim treasuries were opened for him. So Herthama gathered an army and made arrangements to fight against Abu` al-Sara`ya`. When he completed his army, which was composed of thirty thousand fighters raging between horsemen and infantry soldiers, he took them and advanced towards Kufa. In the first place, he passed through al-Mada'in, defeated its governor and occupied it. Then he advanced towards Kufa and his army met the army of Abu al-Saraya.
( 750 )
They clashed and terrible fights occurred between them. Many followers of Abu al-Saraya were killed and his military forces collapsed. Abu al-Saraya was unable to protect Kufa, his Capital, so he left it for al-Qadisiya (in Iraq), and then he left it for al-Sus, whose inhabitants closed the gates at his face. He asked them to open the gates and they did. Then a fight took place between the inhabitants of al-Sus and Abu al-Saraya, who was forced to leave the city for Khurasa`n. He stopped in a village called Barqa`na`. The governor of Khurasa`n went to him and gave him security, and he responded to him. In the meantime the governor sent Abu` al-Sara`ya` to al-Hasan b. Sahl, who was then in al-Mada`'in. When Abu` al-Sara`ya` arrived in al-Mada`'in, al-Hasan b. Sahl ordered him to be killed, and he was killed. Then he ordered his head to be crucified at the eastern side of Baghdad as well as he ordered his body to be crucified at the western side of it.
1 The period between Abu` al-Saraya`'s revolt and his murder was ten months.
2
With that this important revolt ended and about two hundred thousand fighters were killed during it. Without doubt this revolt and the like resulted from the bad 'Abba`sid policy which spared no effort to oppress the people and to force them to lead a life of abasement and enslavement.
Any how, the political life in the time of the Ima`m, peace be on him, was disorderly and ugly, for disorders spread and rebellions against the 'Abba`sid government dominated most regions of Islamic world.
