Imam and the 'Caliphs'
The Imam (A.S.) was contemporary to a short period of al-Rashid's regime
during which he suffered the tragedy of the assassination of his father
Imam Mousa al-Kazim (A.S.) and other Alawides. After the murder of his
father, he was not safe from the moves of some of those who flattered the
rulers and followed their course and pretended to show their loyalty by
instigating enmity against the regime's opponents, encouraging their elimination,
thinking that that would increase the rulers' liking for them and nearness
to them, that it would strengthen their position and grant them unique
distinctions and raise them to the highest pinnacles.
Attempts to Eliminate the Imam
Ja'fer ibn Yahya says: "I heard Isa ibn Ja'fer say to Haroun (al-Rashid)
upon leaving al-Riqqa for Mecca, `Remember your oath by the dignity of
the descendants of Abu Talib that should anyone after Mousa (al-Kazim,
A.S.) claim Imamate, you would strike his head with the sword. This Ali,
his son, claims so, and people are addressing him in the same way they
used to address his father.' He looked at him angrily and said, `Why? Do
you expect me to eliminate each and every one of them?'" Mousa ibn Mahran
says that when he heard Ja'fer ibn Yahya say so, he went to him (i.e. to
Imam al-Rida) and told him what he had heard. Al-Rida (A.S.) responded
by saying, "What do I have to do with them? By God, they cannot hurt me
in the least."
Such incitements were not confined within a reasonable limit but went
beyond it to dangerous ones where instigation might cause al-Rashid to
pay serious attention, for the Barmakis were most antagonistic towards
the Descendants of the Prophet (S.A.W.) and the most cruel among them in
their grudge, so much so that it is reported that Yahya ibn Khalid al-Barmaki
was the one who ordered the murder of Imam Mousa ibn Ja'fer (A.S.)69
when the Abbaside caliphate was under their mercy.70
Imam al-Rida (A.S.) rendered God's retribution against the Barmakis to
their persecution and oppression the worst of which was suffered by Imam
al-Kazim (A.S.).71
Suffices for proof is the fact that Yahya ibn Khalid was the one who plotted
the ugly plot against Imam al-Kazim (A.S.) after causing Haroun al-Rashid
to be angry with him, instigating al-Rashid against the Imam (A.S.) and
using some naive weaklings among the Alawides to achieve his goal.72.
It was, indeed, an attempt which spelled the extent of grudge felt by
Yahya ibn Khalid whose purpose was to pressure al-Rashid into murdering
Imam al-Rida (A.S.) and make him join his father. He said to him one day:
"This Ali, his son, has seated himself in place and claimed the matter
(Imamate) for himself." He (al-Rashid) said: "Is it not enough for us what
we have done to his father? Do you wish that we should kill them all?"73
Al-Rashid's answer points out to the extent of anguish he was suffering
deep inside, and it reveals the bitter struggle exploding deep inside him.
Suffices him to live carrying the guilt of murdering the pure soul of the
Imam's father whom he subjected to numerous types of trials and tribulations
till he joined his Lord well-pleased and satisfied after having faithfully
executed the responsibilities of Imamate which were entrusted to him honestly
and faithfully, while the tyrant's soul was no longer able to bear any
bigger sin anymore.
Al-Rashid Moves to Eliminate the Imam
Finally, al-Rashid is surrounded by a large number of courtiers instigating
him to kill Imam al-Rida (A.S.), and they finally succeeded in stirring
his feeling of anger against the Imam (A.S.), stimulating his beastly instinct
to eagerly kill. Abul-Salt al-Harawi narrates saying that one day he was
sitting with the Imam (A.S.) at his house when a messenger from Haroun
al-Rashid came in and ordered the Imam (A.S.) to present himself before
the caliph. The Imam (A.S.) said: "O Abul-Salt! He does not call upon me
at such a time of the night except for trouble. By God! He cannot do anything
which I hate to me because of what I had come to know of certain statements
said by my grandfather the Messenger of God (S.A.W.)." Abul-Salt continues
his narrative to say that he accompanied the Imam (A.S.) when he entered
the court of Haroun al-Rashid. When the latter looked at him, al-Rida (A.S.)
read those words of the Prophet (S.A.W.), and when he stood before al-Rashid,
the latter looked carefully at him and then said, "O Abul-Hassan! We have
ordered a hundred thousand dirhams for you, and write down the needs of
all your family." When the Imam (A.S.) left the court, the caliph kept
looking at him as he was leaving and said behind his back: "I wished, and
God wished otherwise, and what God wished was good." Thus did God save
the life of the Imam (A.S.) who sought refuge with Him, seeking His assistance
through the sincere words he had come to know that his grandfather the
Messenger of God (S.A.W.) had articulated. Al-Rashid, on the other hand,
went back to himself satisfied after destiny had opposed his vicious intention
just to realize that what God had done was indeed better than what he himself
had intended to do.
Sincere Attempts
Contrariwise, there were sincere attempts to distance Imam al-Rida
(A.S.) from danger which were undertaken by some of his followers who had
tasted the bitterness of pain during the adversity suffered by his father
Imam al-Kazim (A.S.) who suffered a great deal of oppression and persecution
at the hands of the stubborn tyrant Haroun al-Rashid. Those attempts required
the Imam (A.S.) to cease publicly promoting his mission and to distance
himself from the situations which would clearly attract the attention of
the government to him and become a cause for its revenge and desire to
eliminate him. But the Imam (A.S.) who was confident of his stance did
not pay attention to those attempts, and he was of the view that they were
simply unnecessary due to some knowledge he had learned from his forefathers
which assured him that al-Rashid would not be able to harm him in any way.
For example, Safwan ibn Yahya is quoted saying: "When Abul-Hassan Mousa
(A.S.) passed away and al-Rida (A.S.) started preaching his mission, we
were worried about his life and we said to him, `You have declared something
of great magnanimity, and we worry about your safety because of this tyrant.'
He said, `Let him try his best, for he shall not have the means to hurt
me.'"74.
Muhammad ibn Sinan said: "During the reign of Haroun, I said to Abul-Hassan
al-Rida (A.S.), `You have made yourself well-known because of this matter
and followed in the footsteps of your father while Haroun's sword is dripping
with blood.' He said, `What made me bold in this regard is that the Messenger
of God (S.A.W.) had said: `If Abu Jahl harms even one hair on my head,
then bear witness that I am not a Prophet,' and I tell you that if Haroun
took one hair away from my head, then bear witness that I am not an Imam.'"75.
Vicious Intentions
Some Waqfis tried to warn him against declaring himself as the Imam
(A.S.) and openly acting as such, and he answered them saying that such
a matter did not require a warning, and that the fear that Haroun might
hurt him was groundless. Those individuals had only one objective in mind:
to discourage the al-Rida (A.S.) from making himself known as the Imam
and making his Imamate public so that they might be able to promote their
"sect" which claimed that the Qa'im was Imam Mousa ibn Ja'fer (A.S.) and
that he was still alive as we mentioned above. Let us review the dialogue
between the Imam (A.S.) and some of those Waqfis. Abu Masrooq has stated:
"A group of Waqfis entered the house of the Imam (A.S.) once
and among them were men like Abu Hamza al-Bataini, Muhammad ibn Ishaq ibn
Ammar, al-Husayn ibn Umran, and al-Husayn ibn Abu Sa'id al-Makari. Ali
ibn Abu Hamza said to him, `May my life be sacrificed for you! Tell us
how your father is doing.' He said, `He, peace be upon him, passed away.'
He said, `Who did he recommend to succeed him?' He answered, `Myself.'
He said, `You are claiming something which none among your forefathers
claimed, starting from Ali ibn Abu Talib downwards.' He said, `It was said
by the best of my forefathers and the most distinguished among them: the
Messenger of God (S.A.W.).' He asked, `Do not you fear them for your safety?'
He said, `Had I worried about my safety, I would have been in a position
to do something to protect myself. The Messenger of God (S.A.W.) was approached
once by Abu Lahab who threatened him; the Messenger of God (S.A.W.) said
to him: `If I am scratched by you even slightly, then I am indeed a liar.'
That was the first time the Messenger of God (S.A.W.) incited someone,
and this is the first time I do likewise and tell you that if I am scratched
by Haroun even slightly, then I am indeed a liar.' Al-Husayn ibn Mahran
said to him, `If this comes to pass, then we will have achieved our objective.'
He said, `What do you exactly want? Should I go to Haroun and tell him
that I am the Imam (A.S.) and that he is nobody? This is not how the Messenger
of God behaved at the outset of his mission; rather, he said so to his
family and followers and those whom he trusted from among the public. You
believe that Imamate belongs to my father, claiming that what stops me
from admitting that my father is alive is my own fear. I do not fear you
when I say to you that I am the Imam; so, how can I fear you if my father
is indeed alive?'"76
The Imam's expectation proved to be true; al-Rashid breathed his last without
hurting the Imam (A.S.) a bit.
From the Series of Tragedies
One incident which took place during the reign of al-Rashid reminds
us of the chain of tragic events from which the Alawides suffered during
the reign of al-Mansour. In Medina, Muhammad ibn Ja'fer declared rebellion
against the government; therefore, al-Rashid sent an army under the command
of al-Jalloodi to crush his rebellion, ordering al-Jalloodi to behead the
man if he could lay his hand on him. Al-Rashid, furthermore, was not satisfied
with just that. He instructed his commander to assault the houses of the
descendants of Abu Talib and loot everything their women had without leaving
even one piece of clothing on them. Al-Jalloodi tried to execute al-Rashid's
order in person; therefore, he attacked the house of Imam al-Rida (A.S.)
using his cavaliers. Having seen him, the Imam (A.S.) put all the women
in one house, and he stood at its door. Al-Jalloodi said to Abul-Hassan:
"I have got to enter the house and strip the women of everything just as
the commander of the faithful ordered me." Al-Rida (A.S.) said: "I can
do that for you, and I will not leave anything for them." The Imam (A.S.)
kept requesting him to accept, swearing that he would do just that till
the man calmed down and consented. Abul-Hasan took their wares, including
their ear-rings, anklets, shirts, and every valuable item in the house,
small or big.
This incident, if true, does not depict an unusual behaviour by al-Rashid
towards the Alawides since he was full of grudge and animosity towards
them. What encourages us to believe in it is what Ibn al-Athir narrates
about al-Rashid at the time of his death, shortly before meeting his Maker.
He was moaning and groaning while saying, "How horrible my evil deeds are
towards the Messenger of God! How Horrible!"77
This is a clear expression of the admission of the calamities he inflicted
upon the family of the Prophet (S.W.A.), of his horrible sins, of a bitter
regret which was consuming his soul at the time of its departure.
Imam During al-Amin's Reign
As regarding his life during the reign of al-Amin, we cannot review
any incident regarding the government's stance towards Imam al-Rida (A.S.),
and this may be attributed to the confusing environment in which the Abbaside
caliphate found itself due to internal dissents which led in the end to
a serious split among the members of the ruling dynasty, the split which
was caused by al-Amin deposing his brother al-Mamoon from the post of heir
to the throne and the nomination of his son Mousa in his place after listening
to the advice of al-Fadl ibn al-Rabee' who had a personal vendetta against
al-Mamoon and who feared him for his post should he become the caliph instead,
since he had already opposed him openly.78.
Such a shaky situation is credited for the fact that al-Amin and his
ruling apparatus diverted their attention from Imam al-Rida (A.S.) and
from pursuing him, and we can regard that period of the Imam's life as
a peaceful respite with which circumstances blessed him in order to be
able to dedicate his time to carry out the responsibilities of his mission
and disseminate its pristine principles among the nation.
Imam During al-Mamoon's Regime
As regarding the period of the Imam's life during which he was contemporary
to al-Mamoon's regime, this may be the richest and most eventful of all
his life, for his personality enjoyed a significant role in the turning
of events and their reflection thereupon. But first we have to provide
a general expose of the intricate events which caused Imam al-Rida (A.S.)
to enjoy a significant role in the shaping of the events of that period.
After that, we have to conduct a general study of the personality of al-Mamoon
and of its distinctions, since he was the number one man around whom the
contemporary political events revolved. Such a study may even lead us to
research some other leading personalities of the time that played and assumed
a large role in the political wheel of the time.
Al-Mamoon's Personality
As regarding al-Mamoon, there is no doubt at all that he was one of
the strongest personalities of the Abbaside caliphate during its first
epoch, and one of the most moderate, highly intellectual and highly learned
of its scholars. He encouraged scholarship during his regime and promoted
free discussions out of his passion for increasing his own knowledge and
expanding its spheres. He was also known to demonstrate an inclination
towards Shi'aism, preferring Imam Ali ibn Abu Talib (A.S.) to and recognizing
his superiority over all other sahaba. Narrators of hadith have recorded
lengthy dialogues with a number of narrators of hadith and scholars
of the Sunnah and with orators which reveal a glorious intellectual depth
and an absorption of his view which he strongly and enthusiastically advocated.
Al-Mamoon's Inclination Towards Shi'aism
There is a disagreement regarding his school of thought. Some think
that he was Shi'a, while others think that he only pretended to be so out
of his regard for the feelings of Imam al-Rida (A.S.) and other Alawides
while in reality he was otherwise. But his discourses, debates, and his
serious method in challenging what was regarded as accepted facts by those
who opposed his views, all dispel any doubts regarding his acceptance of
Shi'aism. Moreover, there are certain noteworthy measures he undertook
which support this view such as his belief that the Holy Qur'an was the
Word of God created by Him, and his insistence that scholars and faqihs
should indicate and promote this view, so much so that he caused quite
a reaction among contemporary Islamic circles to the extent that it was
referred to as the ordeal of the Holy Qur'an. His father, al-Rashid, differed
from him in this regard. When he heard that Bishr al-Marisi endorsed the
concept that the Holy Qur'an was created by God, he said: "If I ever lay
my hand on him, I shall strike his neck with the sword."79
Also, he believed in the temporary marriage of mut'a, and he refuted
the views of the second caliph in this regard with arguments which have
already been recorded by foremost historians.
Add to all the above his preference of Ali ibn Abu Talib (A.S.) over
all other companions of the Prophet (S.A.W.) and his view that Ali was
more worthy of succeeding the Messenger of God (S.A.W.) as the caliph.
Yet another supporting argument is his serious attempt to make the cursing
of Mu'awiya a tradition and enforce it on his subjects; he announced to
people once the following:
"There shall be no pardon for anyone guilty of praising Mu'awiya,
and the best of creation after the Prophet (S.A.W.) is Ali ibn Abu Talib
(A.S.)."80
That was in response to Mu'awiya who made the cursing of Ali a tradition
which continued during the reign of all Umayyad governments till the days
of the caliph Umer ibn Abd al-Aziz who put an end to it in order to safeguard
the government of the Umayyads against the disgust people felt towards
such ignominous tradition, sympathized with the Alawides, and returned
Fedak to them when they requested him to do so.
Al-Mamoon, in fact, sincerely felt guilty about the crimes his predecessors
had committed against the Alawides as a letter he wrote to some Hashemites
testified and in which he said: "The Umayyads killed anyone (among the
Alawides) who unsheathed a sword, while we, the Abbasides, have been killing
them en masse; so, ask the great souls of the Hashemites what sin
they committed, and ask the souls of those who were buried in Baghdad and
Kufa alive..."81.
Al-Mamoon's inclination towards Shi'aism is the result of many factors
of a permanent impact upon his way of thinking, starting with his childhood
when a Shi'a educator planted deeply in his soul the allegiance to Ali
and the family of Ali (A.S.), and ending with his residence in parts of
Khurasan where mostly Shi'as lived. Al-Mamoon himself narrates an anecdote
with a moral which taught him to sympathize with Shi'as. It involved an
encounter with his father al-Rashid who was very well known for his cruelty,
tyranny, arrogance and hatred of the Alawides, especially Imam Mousa ibn
Ja'fer (A.S.) whose life he ended with poison. Al-Mamoon states that when
Imam Mousa ibn Ja'fer (A.S.) met al-Rashid at Medina, al-Rashid showed
a great deal of humbleness before the Imam (A.S.) and a great deal of respect
for him to a degree which attracted his own attention; so, he continues
to say, "When there was nobody else present, I said, `O commander of the
faithful! Who is this man whom you have held with such a high esteem, respected
a great deal, stood up to receive, and even seated in the most prominent
place while seating yourself in front of him, and you even ordered us to
hold the rein of his horse?!' He said, `This is the Imam of the people,
the Proof of God's Mercy to His creation (Hujjatullah) and His caliph among
His servants.' I asked, `O commander of the faithful! Are not all these
attributes yours and fulfilled in your person?' He replied, `I am the Imam
of the masses by force and through oppression, while Mousa ibn Ja'fer (A.S.)
is the Imam in truth. By God, son, he is more worthy of being the successor
of the Messenger of God (S.A.W.) as the caliph than I am and anyone else
among the people! By God! If you yourself attempt to take such caliphate
from me, I shall take it away from you even if that means pulling your
eyes out, for power is blind!'"82.
From all these arguments we can conclude that al-Mamoon was indeed a
believer in Shi'aism, convinced of the principles of this school of thought
which are based on the preference of Ali (A.S.) for caliphate over all
others upon which principle al-Mamoon insisted while debating others. As
regarding his conduct with Imam al-Rida (A.S.), his forcing him to be his
regent, and his possible assassination, all these fall under the same precept
adopted by his father al-Rashid that "power is blind."
Differences of Personalities of al-Amin and al-Mamoon
There was a clear difference in mentality and way of thinking between
al-Amin and his brother al-Mamoon. Al-Mamoon was broader in mentality and
more open-minded than his brother, and he was more receptive to new ideas,
more deep in his political and theological philosophy. Al-Mamoon, moreover,
was more serious than his brother in the administrative management of the
government.
Al-Amin did not enjoy these merits, and the reason may be the fact that
he was pampered and spoiled by his parents, that he was brought up to feel
distinctly superior to his brother al-Mamoon. Add to this his temper of
hereditary stubbornness which he inherited from his mother who was daughter
of Ja'fer son of (caliph) al-Mansoor; as regarding al-Mamoon's mother,
she was a women who gave birth to several children, and her name was Marajil.
Al-Amin's mother raised her son to be aware of the class distinctions by
narrating to him some interesting anecdotes involving herself and al-Rashid
whenever the latter felt a psychological and emotional inclination towards
his son al-Mamoon.
Al-Rashid Evaluates his Sons
Al-Rashid was aware of the intellectual differences among his sons,
but he could not clearly express it out of his respect for the feelings
of his favourite wife and to safeguard the status of her son. He is quoted
as having said: "I am aware of the fact that Abdullah is gifted with determination
like that of al-Mansour, with asceticism like that of al-Mehdi, and with
dignity like that of al-Hadi. Had I wished to link him to the fourth (meaning
himself), I would have done so and preferred Muhammad over him. I am aware
of the fact that he follows his own inclination, wastes what is in his
possession, and shares slave and free women in his views. Had it not been
for the mother of Ja'fer, and the inclination towards the Banu Hashim,
I would have preferred Abdullah over him."
Differences of Conduct of Both Brothers
The vast difference which separates the brothers unveils when we review
the biography of each one of them and study its distinctions and attributes.
Al-Mamoon was a practical man, strong in his administrative management
skills, serious, wise regarding his conduct, far-sighted in his political
or academic ambitions, loves knowledge and scholars, so much so that he
was nicknamed "scholar of the Banu al-Abbas (the Abbasides)."
Al-Amin was the opposite of all of this in his general conduct. He inclined
more towards merry-making and entertainment which is the natural outcome
of his spoiled childhood and adolescence. To prove this point, we have
to read this interesting incident which spells out the type of general
conduct of al-Amin during the moments which preceded his assassination.
Ibn al-Athir states the following in his Tarikh (chronicle):
"Ibrahim ibn al-Mehdi narrated saying that he was with al-Amin
when he fell under the political pressure of Tahir. He says that al-Amin
came out during one night to cheer himself up and forget about his depression,
so he went to a house he had had in the Khuld suburb, then he sent for
Ibrahim. When Ibrahim was brought to him, he said, `Do you see how nice
this evening is, how beautiful the moon appears in the sky and how its
light is reflected on the water of the Tigris? Would you like to have a
drink?' He answered that that was up to him, so he drank a rotl of wine,
and Ibrahim entertained him with the songs he knew he liked best."83
It is beyond imagination to conceive how a monarch undergoing a horrible
political crisis which was about to uproot his throne could resort to such
an extravagant behaviour so far from permitting him to contemplate upon
the fate threatening him and jeopardizing his very existence. Some other
such extravagant norms of behaviour narrated about al-Amin the caliph since
he acceded the throne and till his last moments clearly indicate that he
was not a man of government in the wide sense of the word, nor was he a
leader.
Dissension Begins
Indications of dissension between both brothers started appearing before
al-Rashid's death, and historians render that to the fact that al-Rashid
had handed the reins of government over to his son al-Mamoon in Khurasan
and secured the oath of allegiance to him from the army commanders and
civilian dignitaries there, granting him all what he had of money and other
items of value.84
When the news reached him in Baghdad, he did not relish it at all but considered
it as a premature action undertaken by his departing father and something
he himself was entitled to do in his capacity as the first regent who had
the authority to determine such matters.
Confused Behaviour of al-Rashid Towards His Sons
Al-Rashid seemed to sense deep inside his soul the psychological gap
which separated his son al-Amin from him when he detained the messenger
his son had dispatched to Khurasan in the pretext of bringing him back
news about his father's health conditions whereas in reality he was carrying
secret letters to army leaders and civilian notables to be delivered to
them immediately after the death of his father al-Rashid. The letters contained
orders to carry out the duties the recipients were expected to perform.
The objective was to depose his brother al-Mamoon from actual authority
vested upon him by his father. Al-Rashid tried to extract an admission
from the messenger that he was carrying secret letters from al-Amin to
army leaders and civilian notables, but he did not succeed even when his
patience reached its limit and he threatened the messenger to have him
killed, and he almost did so before death overtook him whereupon the messenger
was subsequently released and the letters were delivered as planned. The
result was the army leaders and their troops reneging on the promises they
swore to al-Rashid, causing a great deal of political chaos.85.
We can easily discern the confusing ordeal which dominated the conduct
of al-Rashid regarding his arrangement of the issue of his own succession
by his sons. He was not satisfied with just securing assurances and taking
the most serious of oaths from his sons al-Amin and al-Mamoon, so he went
during the hajj season to Mecca to require his sons to write down
their pledges, then he hung what they wrote down on the walls of the sacred
Ka'ba in the presence of a multitude of people so that those who did not
witness the event would be told by those who did so on that day.
Al-Rashid Divides the State
Yet he was still not quite satisfied, so he went a step further to
divide the domains of the state to three sections, granting al-Amin authority
over Iraq and Syria up to the end of his western possessions; to al-Mamoon
he gave the territories from Hamadan up to the eastern borders of his domains;
to al-Qasim he gave the peninsula, the sea ports, and the metropolises
after having secured the oath of allegiance for him after his brother al-Mamoon
and giving him the option to keep or depose al-Mamoon.86
Thus, al-Rashid thought, the ghost of dissension would be averted, and
the government after his death would be secured for all his sons since
he gave each one of them a portion thereof whereby he would maintain a
force strong enough to deter the transgression of any other brother. Despite
all of that, however, al-Rashid could not put an end to the causes of his
dilemma deeply rooted within himself as the incident of the messenger who
was sent by his son al-Amin suggested.
Apprehension of the Public Regarding the Division
People predicted ominous consequences to take place because of what
al-Rashid had done. Some of them said that he sowed the seeds of evil and
war among them, and they feared the consequences, and indeed what they
feared came to pass.87
Some wise men said that he caused them to fall into an inner conflict the
perils of which victimized the subjects.88.
Ambition of Some Followers Deepens Division
The conflict among the two brothers was worsened by the incitement
of some top rank politicians in each party, and there were many reasons
for incitement and entrapment. On one hand, we find al-Fadl ibn al-Rabee',
who caused the army to renege on its sworn promise of support for al-Mamoon
in Khurasan as soon as al-Rashid died and marched with it to Baghdad in
order to strengthen al-Amin's position, trying to aggravate the tension
between al-Amin and his brother al-Mamoon, instigating the first to nullify
the allegiance to al-Mamoon and change it to his son Mousa, depending in
so doing on various means of incitement which in the end pushed al-Amin
to assault his brother. Al-Fadl, by doing so, was trying to get rid of
al-Mamoon as the regent for fear that should he come to rule, he would
certainly seek revenge against him due to his going back on his promise
to support al-Mamoon whom he slighted and the allegiance to whom he broke
after the death of al-Rashid.89.
On the other hand, we find al-Fadl ibn Sahl, the Khurasani leader, who
was appointed in his post by al-Mamoon, trying to secure the government
for al-Mamoon by his brilliant methods after pledging to help him reach
the throne and dethrone his brother al-Amin at any price and stand in the
face of al-Amin's attempts to deprive him of his regency. Al-Fadl and his
brother al-Hassan ibn Sahl, in addition to the rest of Khurasani leaders
and chiefs, were aware of the precarious situation in which they would
find themselves should destiny decide that al-Amin must have victory over
his brother al-Mamoon especially since they had already declared their
allegiance to al-Mamoon and reneged in their promise to al-Amin.
War is Waged and al-Mamoon Wins
The gap between the brothers became wider, and the presentiments of
the tragedy to befall the two brothers were in sight when al-Amin announced
in Baghdad his decision to drop the name of his brother al-Mamoon from
Friday sermons and substitute it with that of his own son Mousa whom he
named his successor, and he sent letters to places far and wide in this
meaning. Al-Mamoon rose to defend his right and started planning to overrun
Baghdad, the capital of the government, while al-Amin was gathering troops
to take over his brother's domains. Both armies finally clashed and fierce
battles ensued in more than one location, and in the end al-Mamoon came
out victorious, took control of Baghdad and killed al-Amin. All of that
became possible due to the planning of al-Fadl ibn Sahl, who was nicknamed
"Dhul-Riyasatain," i.e., the man who had a say in two states, and his brother
al-Hassan, assisted by an elite group of military experts and top political
advisors.
Having won victory over his brother, al-Mamoon tried to make Marw the
base of power for the Abbaside dynasty instead of Baghdad due to the advice
of his army leaders and top political aides who were credited with regaining
his right to the caliphate after al-Amin had deposed him, and because of
his own feeling of gratitude towards the city that assisted him and brought
him victory during the darkest periods of his political crisis.