The Problem of creating the Qur'an
Among the important event in the time of Ima`m al-Rida`, peace be on him, is the problem of creating the Qur'a`n, for the religious scholars extremely differed over it, and a group of them suffered from the displeasure and vengeance of the state along with the anger of the people.
This opinion occurred at the end of the Umayyad government; al-Ju'd b. Dirham, the teacher of Marwa`n b. Mohammed, the last Umayyad caliph, was the first to originate it. He was the first to speak about it; he already wrote and explained its chapters, and then he announced it in Damascus. However the authorities there summoned him, but he left it for Kufa. Al-Jahm b. Safwa`n, to whom the Jahmi
____________
1. iBID.
2. Ibid., vol. 1, p. 354.
( 767 )
sect belonged, learned from him.
1 In this respect Ibn al-Athïr said: "Surely, Hisha`m b. 'Abd al-Malik ordered al-Ju'd to be captured and to be sent to Khalid al-Qasri, the governor of Iraq, in order to kill him. Kha`lid imprisoned him and did not kill him. When Hisha`m heard of that, he wrote to him, blamed him, and commanded him to kill him. Hence Kha`lid ordered al-Ju'd to be brought in chains out of prison. After he had performed the prayer of 'Id al-Addha, he said at the end of his sermon: 'Go and sacrifice (animals), may Allah accept (that) from you, for, today, I will sacrifice al-Ju'd, who says: 'Allah did not speak to Mu`sa`; nor did Allah take Ibra`him as a bosom friend.' Allah is far above what al-Ju'd says.' Then he descended (from the pulpit) and killed him.
2"
This idea remained hidden until the time of Ha`ru`n al-Rashï~d. When the Mu'tazilites appeared, they announced that the Qur'a`n was created. Bishr al-Marï~si was the most important person in summoning the people to this idea. He wrote many books on it. When Ha`ru`n heard of him, he said: "By Allah, if I find him, I will kill him." When Bishr hear of that, he hid himself throughout the government of Harun.
3
When al-Ma'mu`n undertook the government, he said that the Qur'a`n was created, forced the people to believe in this idea, and subjected them to vengeance and torture when they opposed it. Accordingly, this movement became active, and the idea grew and spread widely.
This matter is regarded as the most important event in the time of Ima`m al-Rida`, peace be on him; the philosophers from among the Mu'tazilites and others presented it and explained its sides. It is worth mentioning that this idea belongs to the psychological branches and researches. Had it not been for that the chapter would be diffuse and the book become too long, we would speak about it in detail.
4
____________
1. Sarh al-'Uyuan, p. 159.
2. Asr al-Ma'mun, vol. 1, p. 395.
3. Al-Nujum al-Zahira, vol. 1, p. 147.
4. Hayat al-Imam Musa b. Ja'far vol. 2, p. 213.
( 768 )
Fabricating Lies against the Imams
Fabricating traditions and lies against the Ima`ms, peace be on them, was famous in the time of Ima`m al-Rida`, peace be on him, and other times. Some people fabricated traditions and ascribed them to the Ima`ms in order to degrade their rank and decrease their importance. Among the fabricated traditions is that which narrated by Abu` al-Salt, who asked Ima`m al-Rida`, saying: "O Son of Allah's Apostle, what do the people narrate on your authority?"
"What is it?" asked the Ima`m.
"They say that the people are your slaves," replied Abu` al-Salt.
The Ima`m denied that and renounced it, saying: "O Allah, the Creator of the heavens and earth, Knower of the things unseen and seen, You bear witness that I have never said that; nor have I heard any of my fathers say it. You know that this community has practiced injustices toward us; this is one of them."
Then he turned to Abu` al-Salt and asked him: "'Abd al-Sala`m (i.e. Abu` al-Salt), if all people were our slaves, as they say, then to whom should we sell them? 'Abd al-Sala`m, do you deny our authority, made obligatory by Allah, as the others do?"
Al-'Alla`ma al-Sayyid Ha`shim Ma'ru`f al-Husayni commented on this narration, saying: "The Ima`m criticized the questioner for that accusation through which their enemies wanted to defame them; he regarded it as one of the injustices which the community practiced toward them, for ascribing that to them means that they broke the laws of Islam and the texts of the Qur'a`n, which demonstrates that there is no difference between a person and other except through reverential fear (
taqqwa)
1"
With this matter we will end our talk about the time of Ima`m al-Rida. I (the author) have mentioned a detailed research about this time in my book
Hayat al-Imam Musa Bin Ja'far, peace be on him, so I do not want to mention it again.
____________
1. Sirat al-A'Imma al-Ithna 'Ashar, vol. 2, p. 359.
( 769 )
CHAPTER XIV
IN THE TIME OF AL-RASHID, AL-
AMIN, AND AL-MA'MUN
Imam al-Rida, peace be on him, was a contemporary of three 'Abbasid kings: Al-Rashïd, al-Amïn, and al-Ma'mun. In the time of al-Rashïd, the Imam's soul was full of deep sadness and bitter sorrow, for Harun al-Rashïd took severe measures against the 'Alawides in general and against his (the Ima`m's) father, Ima`m al-Kazim, 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 Ima`m al-Rida, peace be on him.
Harun al-Rashïd
He is the most famous 'Abba`sid 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-Amïr Shakïb said: "He (Harun al-Rashïd) was as tyrannical and blood-thirsty just as the tyrannical kings of the east were.
1 "
____________
1. Hayat al-Imam al-Rida, p. 119.
( 770 )
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, Mansu`r al-Dawa`niqi. We have demonstrated the tragedies they faced in his time.
B. Malice
Yet another element of al-Rashï~d's 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, Ima`m Mu`sa` b. Ja'far, so he ordered him to be placed in a dark prison, and to be given poison to drink. That was because the Ima`m 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 Bara`mika, 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 Ha`ru`n's personality and the most prominent one of his elements.
Meanness
Harun al-Rashïd 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
Harun al-Rashïd 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
Hayat al-Imam Musa Bin Ja'far (the Life of Ima`m Mu`sa` Bin Ja'far), peace be on him.
( 771 )
B. His Fondness of Singing
Harun al-Rashïd 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 Ibrahim al-Mousli, Ibn Jami', and Zalzal al-Darib. As for Zalzal, he played on the lute; as for (Ibra`him) al-Mousli and Ibn Jami', they were singers. The second category is composed of Isha`q, Salim b. Salam, and 'Amru al-Ghazzal. The third category includes the owners of the stringed instruments and the mandolins.
2
Harun al-Rashïd fell in love with three songstresses from among his female-slaves; they are Gha`dir, Ma`rida, and Hayla`na. 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 Harun al-Rashïd's life in our book
Hayat al-Imam Musa Bin Ja'far (the Life of Imam Musa Bin Ja'far).
C. His Playing Game at Dice
Another example of Harun al-Rashï~d's 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 Ibrahim al-Mousli. He bet him on the robe of honor which he
____________
1. Al-Tamaddun al-Islami, vol. 5, p. 118.
2. Al-Tajj, pp. 40-42.
3. Tazyeen al-Aswaq. Fawat al-Wafayat, vol. 4. p. 225.
( 772 )
(Ibrahim) wore. He beat Ibrahim, so he (Ibrahim) stood up and took off his garments, but Harun al-Rashïd refused to wear them and said to him:
"Woe upon you! I wear your garments?"
"Yes, by Allah," replied Ibra`him, "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-Rashïd.
"You suggest, O Commander of the faithful," replied Ibra`him, "for you are more appropriate for power."
"I will give all the garments I am wearing," al-Rashïd retorted.
"Then order them (to be given to me)," demanded Ibra`him.
As a result Harun al-Rashïd called for garments other than those he was wearing, and then he took off the garments he was wearing and gave them to Ibra`him. He played chess when he traveled by the Tigris.
1
These are some acts which have been transmitted regarding Ha`ru`n al-Rashï~d, and they clearly show that he was mean and did not cling to the teachings of the True Religion.
Harun al-Rashïd 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.
Harun al-Rashïd's Attitude toward Imam al-Rida
When Harun al-Rashïd assassinated Ima`m Mu`sa` b. Ja'far, peace be on him, he sent a band of his security forces to spy upon the affairs of Ima`m al-Rida`, peace be on him, and to inform him of his tendencies and inclinations.
The Ima`m, peace be on him, understood that, so he intended to get rid of Ha`ru`n al-Rashï~d. 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 Harun al-Rashïd of that. When he (Ha`ru`n al-Rashï~d) came to know of that, he became free from worry and fear of the Ima`m 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 Imam al-Rida, peace be on him, he busied himself with spreading the laws of Allah and the teachings of Islam and explaining the sides of the Ima`mate. Accordingly, some eminent figures of his Shï'ites feared that Harun al-Rashïd would subject him to a reprehensible deed. They felt that the Imam was not afraid of Harun al-Rashïd after buying the rooster, the dog, and the ewe.
1 Some of those who feared for the Ima`m and warned him against the attack of Ha`ru`n al-Rashï~d are as follows:
1. Safwan Bin Yahya
Safwa`n said: "When Abu` Ibra`him, peace be on him, passed way and Abu` al-Hasan al-Rida` spoke (about the Ima`mate), 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. Harun al-Rashïd).' 'Let him do his best,' he, peace be on him, said, 'for he has no way against me.'
2"
2. Mohammed Bin Sinan
Mohammed b. Sinan said: "I said to Abu al-Hasan al-Rida (peace be on him) during the days of Harun (al-Rashïd): 'Surely, you have made yourself famous through this affair (i.e. manifesting the Ima`mate) and your sitting in the assembly of your father, while the sword of Ha`ru`n is dripping blood (i.e. the blood of the Household of the Prophet and their followers.)'
____________
1. Bihar alAnwar, vol. 12, p. 32.
2. A'yan al-Shia, 4/Q2/97.
( 774 )
"Hence he, peace be on him, said: 'I have been encouraged by the words of Allah's Messenger (may Allah bless him and his family), who said: 'If Abu` Jahl takes a hair from my head, then bear witness that I am not a prophet.' For this reason I say to you: 'If Ha`ru`n takes a hair from my head, then bear witness that I am not an Imam.'
1 "
'Isa Bin Ja'far informs Harun al-Rashïd of the Imam
When Harun al-Rashïd left al-Riqqa and headed for Mecca, 'Isa b. Ja'far approached and said to him: "I want to remind you of the oath you made concerning the family of Abu Talib; you swore (by Allah) that if anyone after Musa claimed the Imamate for himself, you would strike off his head. This is 'Ali, his son, claim this matter (i.e. the Ima`mate) for himself, and it is said regarding him just as it is said regarding his father."
Harun al-Rashïd 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?"
Musa b. 'Umran was at the meeting, so he hastened to Imam al-Rida, 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 "
Yahya informs Harun al-Rashïd of the Imam
Yahya al-Barmaki was among those who informed Harun al-Rashïd of the Imam; he said to him: "This is 'Ali al-Rida b. Musa has advanced and claimed the affair (i.e. the Ima`mate) for himself."
Harun al-Rashïd 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 Ima`m failed.
____________
1. Ibid.
2. 'Uyun Akhbar al-Rida, vol. 2, p. 226.
3. Al-Ithaf bi Hub al-Ashraf, p. 59.
( 775 )
The Imam's Supplication against the Baramika
The Bara`mika played a dangerous role in subjecting the Imam to tragedies, for they made Harun al-Rashïd, the tyrannical, bear malice against him. As for Imam al-Rida, 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 Harun al-Rashïd assaulted the Bara`mika and a tribulation befell them, Abu` al-Hasan al-Rida` 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 Bara`mika regarding what they did toward my father, so Allah has accepted my supplication against them on this day.' Shortly after that, Ha`ru`n al-Rashï~d attacked with violence Ja'far and Yahya`, and their conditions changed.
1 "
Al-Hasan b. 'Ali al-Washsha' reported on the authority of Musafir, saying: "I was with Abu al-Hasan al-Rida, peace be on him, at Mina. Yahya b. Khalid 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 Ima`m added, saying: "I wonder at this! Ha`ru`n and I are like this." He placed his two fingers together.
Musa`fir said: "By Allah, we did not understand the meaning of his statement until we buried him beside him (Ha`ru`n al-Rashïd).
2 "
Allah accepted the supplication of His friend (al-Rida`). He severely punished the Bara`mika, removed their blessings, and destroyed their eminent figures. That is because Ha`ru`n al-Rashï~d attacked them with violence. He killed Ja'far and halved him and put each part in a sensitive place in Baghdad. Moreover, he imprisoned Yahya` along with his own children and confiscated their movable and immovable properties.
____________
1. 'Uyun Akhbar al-Rida, vol. 2, p. 225.
2. Ibid. Bihar al-Anwar.
( 776 )
The Imam's House is attacked
Harun al-Rashïd sent al-Julu`di to war against Mohammed b. Ja'far 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-Juludi attacked the house of Ima`m al-Rida`, peace be on him, so the Ima`m stood up and gathered the 'Alawide ladies from among the daughters of Allah's Messenger, may Allah bless him and his family, in one house, and then he stood up at the door of the house. Al-Julu`di said to the Ima`m:
"There is no escape from that; I should enter the house and plunder them (of their garments and jewels) just as Ha`ru`n al-Rashïd ordered me."
"I will give (their garments and jewels), retorted the Ima`m, "I swear (by Allah) that I will take all the things they are wearing."
The Imam went on convincing al-Julu`di, and he became calm. Then the Ima`m 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-Julu`di, who handed them over to the tyrannical one of Baghdad (i.e. Ha`ru`n al-Rashïd).
1 "
Imam al-Rida, peace be on him, was very displeased with this flagrant aggression against his household. This means that Harun al-Rashïd did not respect the dignity of the Ima`m nor the dignity of the daughters of Allah's Apostle, may Allah bless him and his family. Besides he behaved toward them just as Yazid's soldiers did toward the family of al-Husayn the sweet basil of Allah's 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 Karbala`') when they pushed each other like vicious dogs in order to loot the garments and ornaments of the 'Alawide ladies.
____________
'Uyun Akhbar al-Rida, vol. 2, p. 161. Bihar al-Anwar, vol. 49, p. 166.
( 777 )
Any how, I (i.e. the author) think that Ha`ru`n al-Rashï~d did not take any other measure toward Ima`m al-Rida`, peace be on him. It is worth mentioning that the Ima`m's soul was full of deep sadness because of the misfortunes which befell his father Ima`m Mu`sa`, peace be on him, at the hand of Ha`ru`n al-Rashï~d, 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 Allah's Messenger, may Allah bless him and his family, who asked his community to treat his Household kindly and to feel pity for them.
Sufyan's Letter to Harun
It is an act of goodness to end our talk about Ha`ru`n al-Rashï~d with this valuable letter which Sufya`n al-Thawri (or Sufya`n b. 'Ayniya) sent to him, for it discloses many sides of his life. He had written a letter to Sufya`n 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 Qur'an.
"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 Harun, you attacked the Muslim public treasury without their satisfaction. Are the people with reconciled hearts, the workers in charge with it, the
mujahidin in the way of Allah, and the tramps
( 778 )
satisfied with your action? Are those who know the Qur'a`n 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 Ha`ru`n, 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 Qur'a`n, sitting with the good; you are pleased with yourself when you have become unjust and an Ima`m for the unjust.
"O Ha`ru`n, 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 Ha`ru`n, 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 Ima`m 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 Ha`ru`n, 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."
( 779 )
Then he (Sufya`n) sent the letter without stamping and folding.
1 This letter gives an account of that Ha`ru`n al-Rashïd illegally spent the properties of the Muslims as well as it gives an account of Sufyan's firm faith, personality, and self-denial. With this letter we will end our speech about the government of Harun al-Rashïd.
The Government of Al-Amïn
Al-Amïn 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-Amïn devoted himself to amusement and glee; he entrusted the affairs of the state to al-Fadl b. al-Rabï', 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-Amï~n is that he detested knowledge and hated scholars. He was unlettered.
If al-Amïn had such a quality, then how did Harun 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 'Abba`sid family whose inclinations were for him.
____________
1. Hayat al-Imam Musa b. Ja'far, vol. 2, pp 55-57, quoted from al-Dimayari's Hayat al-Hayawan, vol. 2, p. 188.
2. Hayat al-Imam Mohammed al-Jawad, p. 284.
3. Ma'athir al-Anaqa fi Ma'alim al-Khalifa, vol. 1, p. 285. Roudat al-A'yan, p. 99, it has been mentioned wherein that he (al-Amin) bought 'Arabiya, the songstress, for ond hundred thousand dinars.
4. Al-Siyuti, Tarikh al-Khulafa', p. 134. Mukhtasar Tarikh al-Diwal, p. 134.
5. Al-Maqriz, al-Siluk li Ma'rifat Diwal al-Muluk, vol. 1, p. 16.
( 780 )
3. His Weak Opinion
Al-Amïn 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-Mas'u`di has described him, saying: "He (al-Amïn) 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-Amïn's 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 Isma`'ï~l b. Sabïh, 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-Amïn 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-Harraqa and went to al-Shamma`siya. 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-Ishraf, p. 302.
2. 'Uyun al-Tawarikh, vol. 3, p. 212.
3. Al-Adab al-Sultaniya, p. 212.
( 781 )
the Tigris; the kitchen wares and stored things of the palace were carried along with him.
As for
al-Harraqa 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. Abu Nu'as was with him on the ship. He had a drink with him and described that ship, saying:
Allah has prepared for al-Amïn mounts which He had not prepared for the Possessor of the mihrab (Sulayman b.Dawud).
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-'Iqab (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-Amïn and maintain for him the vitality
of youth!
He is a king of whom praise falls short and a lucky Hashmi!
2
These are some trends and qualities of al-Amïn; 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-'Iqab was one of the ship which were prepared for al-Amin.
2. Ibn Manzur, Abu Nu'as, pp. 103-104.
( 782 )
His deposing Al-Ma'mun
Al-Amïn assumed the caliphate on the day when his father al-Rashïd died; he received the ring of the caliphate, the gown, and the (iron) bar which the 'Abbasid kings had received before him.
Shortly after that, the relationships between al-Amïn and Al-Ma'mun 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-Amïn officially removed his brother al-Ma'mu`n from the office of regency and entrusted it to his son Mu`sa`, who was still a baby in the cradle, and called him
al-Natiq bi al-Haqq (the one who says the truth). Then he sent someone to the Holy Ka'ba to bring him the document of regency which was hung on it and in which al-Rashïd had appointed al-Ma'mun as a successor (after al-Amïn). 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-Rabï' and Bakr b. al-Mu'tamir. 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 Ima`m, 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 Caliph's deeds are wonderful, but the minister's 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
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1. Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 309.
