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Al-Amin al-'Abbasi
6th Abbasid Caliph
Personal Information
Epithetal-Amin
Birth170/786-7, Baghdad
Death198/813-4, Baghdad
FatherHarun al-Rashid
MotherZubayda
ChildrenMusa ● 'Abd Allah
ReligionIslam
Burial PlaceBaghdad
Rule
DynastyAbbasids
Reign193/809- 198/813
Contemporary withImam al-Rida (a)
PredecessorHarun al-Rashid
Successoral-Ma'mun


Muḥammad b. Hārūn (Arabic: محمد بن هارون), known as al-Amīn (Arabic: الأمين), was the sixth Abbasid caliph and the son of Harun al-Rashid. He assumed the caliphate in 193/809 and ruled for approximately five years. His reign, which coincided with the imamate of Imam al-Rida (a), was marked by indulgence in courtly pleasures, neglect of state affairs, and a severe conflict with his brother, al-Ma'mun.

These conflicts, rooted in Harun al-Rashid's arrangements for the succession and the division of power between the two brothers, led to widespread unrest and uprisings, eventually resulting in a civil war. The conflict ended in 198/813 with al-Amin's death and the consolidation of al-Ma'mun's rule. It has also been interpreted as reflecting the broader political rivalry between Arab and Persian groups within the Abbasid caliphate, which ultimately worked to the advantage of Persian political elements.

Al-Amin's preoccupation with political unrest meant that, unlike previous caliphs, he paid little attention to Imam al-Rida (a) and the Shi'a. This situation reportedly provided Imam al-Rida (a) with an opportunity to undertake extensive activities to promote and consolidate Shi'i thought. During this period, Imam al-Rida (a) reorganized the deputyship network, expanded the public promotion of Shi'ism, and strengthened his social base.

Identity and Background

Muhammad b. Harun, known as al-Amin, was the sixth Abbasid caliph.[1] His kunya is reported to have been Abu 'Abd Allah[2] or Abu Musa.[3] He was born in 170/787[4] or 171/788[5] in the Rusafa district of Baghdad. His caliphate lasted approximately four years and eight months,[6] entirely coinciding with the imamate of Imam al-Rida (a).[7] Fadl b. Rabi' was entrusted with the administration of state affairs.[8] According to the author of Tarikh mukhtasar al-duwal, al-Amin's conduct showed little evidence of wisdom or personal justice, and he lacked notable administrative experience.[9] He died at the age of 27.[10]

Family and Relatives

Al-Amin was the son of Harun al-Rashid, the Abbasid caliph,[11] and his mother was Umm Ja'far Zubayda, who belonged to the Abbasid family and was a granddaughter of al-Mansur.[12] According to some accounts, only two caliphs in the history of the Islamic Caliphate had parents who both belonged to Banu Hashim: 'Ali b. Abi Talib (a) and Muhammad al-Amin.[13] He had several brothers, the most famous of whom was al-Ma'mun, who succeeded him.[14]

Al-Amin had two sons, Musa and 'Abd Allah.[15] Musa, known as "al-Natiq bi-l-Haqq," was designated as crown prince but died at the age of fourteen without leaving any offspring. 'Abd Allah, al-Amin's other son, was a poet and lived a long life. He was the only son whose descendants continued al-Amin's lineage, and he lived until the reign of al-Mu'tamid.[16]

Personality Traits

Historical accounts describe al-Amin as generous[17] and interested in poetry and literature.[18] They also describe his physical appearance. During his reign, he became distant from his brothers and other family members and showed little concern for them or his commanders.[19] He delegated important matters to others and placed his trust in individuals who did not necessarily have his best interests at heart.[20]

According to historical accounts, al-Amin was among the Abbasid caliphs who devoted considerable attention to luxury and courtly display. He also invited artists from various parts of the Muslim world to his court.[21] Some historical sources criticize him for immature decisions and foolish behavior,[22] excessive indulgence in festivities,[23] lavish spending on celebrations, and neglect of prayer.[24] Al-Amin reportedly kept himself out of public view and made few public appearances.[25]

Designation as Crown Prince

Harun al-Rashid designated al-Amin as his first successor and al-Ma'mun as the second in line.[26] Although Harun reportedly favored al-Ma'mun as his successor,[27] he designated al-Amin as the first in line, reportedly under the influence of al-Amin's mother and with the support of Abbasid elites.[28] Al-Amin was no more than five years old when his father designated him as his successor.[29]

After performing the Hajj rituals in Mecca, Harun divided the administration of the empire among his three sons.[30] Al-Amin was entrusted with administering Iraq and Syria (al-Sham), while other parts of the Abbasid territory were assigned to his brothers, al-Ma'mun and al-Mu'taman.[31] Harun drew up documents setting out the obligations of Muhammad al-Amin and al-Ma'mun[32] and had them placed inside the Ka'ba.[33] According to some accounts, the document later fell from its place, an event that was interpreted as an omen of the agreement's eventual failure.[34] Harun also sent letters to the governors of various cities to inform them of the details of the agreement.[35]

Reign and Fall

Muhammad al-Amin assumed the caliphate in 193/809 following the death of Harun al-Rashid and ruled over the Islamic realm until 198/813.[36] At the beginning of his reign, the various regions of the Abbasid realm pledged allegiance to him without significant opposition.[37] Al-Ma'mun, who was then in Khurasan, also reaffirmed his allegiance to al-Amin in a letter, pledging to follow his orders.[38] However, intense rivalry and conflict eventually arose between the two brothers, leading to a civil war.[39]

The conflict caused widespread unrest across the Abbasid realm and weakened the political unity of the Muslim community.[40] It also caused considerable damage to Baghdad, the capital of the caliphate and a major center of science, literature, and trade, which suffered extensive destruction.[41] The conflict also created conditions conducive to rebellions and uprisings in various parts of the Abbasid realm.[42]

Conflict with al-Ma'mun

Al-Amin initially asked al-Ma'mun to relinquish his governorship of Rayy and certain regions of Khurasan that had been assigned to him during their father's lifetime. Al-Ma'mun refused.[43] Al-Amin subsequently sent a letter summoning al-Ma'mun[44] and the commanders in Khurasan[45] to appear before him, but they refused to comply.

In violation of the oath and agreement that his father had obtained from his sons concerning the division of power and deposited in the Ka'ba, al-Amin, reportedly encouraged by Fadl b. Rabi' and 'Ali b. 'Isa, one of Harun's former governors, removed al-Ma'mun from his position in the succession and appointed his own son Musa in his place[46] in 194/809–10. This action caused a serious rift between the two brothers.[47] Al-Amin also dismissed his brother al-Mu'taman from the responsibilities assigned to him during Harun's reign.[48] In response, al-Ma'mun severed ties with al-Amin, had al-Amin's name removed from the Friday sermon (khutba),[49] and declared himself Amir al-Mu'minin.[50]

After approximately three years of fighting between the two brothers,[51] al-Ma'mun's forces, supported by Iranian elements and led by prominent commanders such as Tahir b. Husayn and Harthama b. A'yan, defeated al-Amin.[52] The conflict culminated in the capture of Baghdad and al-Amin's death in 198/813.[53] [54] According to a report, Imam al-Rida (a) had predicted that al-Ma'mun would kill al-Amin.[55]

Causes of the Conflict with al-Ma'mun

The dispute between al-Amin and al-Ma'mun stemmed from their father's arrangements for the division of power, as well as the dissatisfaction of Abbasid notables and government officials with these arrangements.[56] The broader political rivalry between Arab and Persian groups within the Abbasid administration has also been identified as one of the factors contributing to the conflict.[57]

Al-Amin relied on Arab groups and members of the Abbasid family,[58] while his vizier, Fadl b. Rabi', sought to preserve Arab political influence.[59] In contrast, al-Ma'mun, who was based in Khurasan, enjoyed the support of local groups, including those sympathetic to the Ahl al-Bayt (a). He also displayed an apparent inclination toward Shi'ism, apparently in an effort to gain their support.[60] Fadl b. Sahl, al-Ma'mun's vizier, was associated with Persian political interests and reportedly exploited these tensions to turn al-Ma'mun against al-Amin.[61]

Imam al-Rida (a) and the Shi'a during al-Amin's Reign

According to Abu l-Faraj al-Isfahani, unlike previous caliphs, al-Amin did not undertake any significant campaign against the family of Abu Talib during his reign. His preoccupation with courtly entertainment and personal pleasures, followed by his conflict with al-Ma'mun, left him with little time to focus on matters concerning this family. Consequently, his reign ended without any major military campaign or direct confrontation with the family of Abu Talib.[62]

This situation reportedly provided Imam al-Rida (a) with an opportunity to promote and consolidate Shi'i thought with greater freedom.[63] During this period, Imam al-Rida (a) reorganized the deputyship network, expanded the public promotion of Tashayyu',[64] and strengthened his social base and ties with his followers.[65] He was also able to present important teachings on Imamate and discuss related issues openly, without Taqiyya.[66]

According to some researchers, the political and social conflicts during al-Amin's reign, particularly his struggle with al-Ma'mun, created conditions in which Shi'i movements and supporters of the Ahl al-Bayt (a) in the eastern regions faced less pressure.[67] It is also suggested that al-Ma'mun adopted a policy of tolerance toward these movements to counter al-Amin and weaken his rule, including by seeking the support of moderate groups sympathetic to the Ahl al-Bayt (a) in Iran. This policy indirectly benefited Imam al-Rida (a) by creating a more favorable environment for his activities.[68]

Notes

  1. ↑ Āyīna-wand, Adabiyyāt-i siyāsī-yi tashayyuʿ, p. 291.
  2. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 241.
  3. ↑ Masʿūdī, al-Tanbīh wa l-ishrāf, p. 300; Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 218.
  4. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 241.
  5. ↑ Ibn al-Jawzī, al-Muntaẓam, vol. 9, p. 218.
  6. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 442; Dīnawarī, al-Akhbār al-ṭiwāl, p. 400.
  7. ↑ Collectif, Farhang-i Shīʿa, 1386 Sh, p. 117.
  8. ↑ Ibn Aʿtham, Al-Futūḥ, vol. 8, p. 403.
  9. ↑ Ibn al-ʿIbrī, Tārīkh mukhtaṣar al-duwal, p. 134.
  10. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 442; Dīnawarī, al-Akhbār al-ṭiwāl, p. 400.
  11. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 241.
  12. ↑ Ibn al-ʿImrānī, al-Inbāʾ, p. 89.
  13. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 433; Ibn al-ʿImrānī, al-Inbāʾ, p. 89.
  14. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, p. 400.
  15. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 442; Ibn Ḥazm, Jamharat ansāb al-ʿArab, p. 24.
  16. ↑ Ibn Ḥazm, Jamharat ansāb al-ʿArab, p. 24.
  17. ↑ Masʿūdī, al-Tanbīh wa l-ishrāf, p. 302.
  18. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 241; Suyūṭī, Tārīkh al-khulafāʾ, p. 351.
  19. ↑ Suyūṭī, Tārīkh al-khulafāʾ, p. 356; Ibn al-ʿIbrī, Tārīkh mukhtaṣar al-duwal, p. 134.
  20. ↑ Masʿūdī, al-Tanbīh wa l-ishrāf, p. 302.
  21. ↑ Jān-Aḥmadī, Tārīkh-i farhang wa tamaddun-i Islāmī, p. 197.
  22. ↑ Suyūṭī, Tārīkh al-khulafāʾ, p. 351; Ibn al-ʿImrānī, al-Inbāʾ, p. 89.
  23. ↑ Masʿūdī, al-Tanbīh wa l-ishrāf, p. 302.
  24. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, pp. 241–242, quoting others.
  25. ↑ Ibn Aʿtham, al-Futūḥ, vol. 8, p. 403.
  26. ↑ Ṭabarī, Tarikh al-umam wa l-muluk, 1387/2008, vol. 8, p. 269; Ibn Qutayba, al-Imāma wa l-siyāsa, vol. 2, p. 232.
  27. ↑ Ibn Qutayba, al-Imāma wa l-siyāsa, vol. 2, p. 232.
  28. ↑ Ibn Taghrī Birdī, al-Nujūm al-zāhira, vol. 2, p. 81.
  29. ↑ Ibn Miskawayh, Tajārib al-umam, vol. 3, p. 506.
  30. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, p. 275; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 279.
  31. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, p. 275; Ibn Kathīr, al-Bidāya wa l-nihāya, 1407 AH, vol. 10, p. 187; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 279.
  32. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, pp. 275–281; Ibn Miskawayh, Tajārib al-umam, vol. 3, p. 528.
  33. ↑ Ibn Miskawayh, Tajārib al-umam, vol. 3, p. 528.
  34. ↑ Ibn Miskawayh, Tajārib al-umam, vol. 3, p. 528.
  35. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, p. 283; Ibn Miskawayh, Tajārib al-umam, vol. 3, p. 528.
  36. ↑ Ibn Ḥabīb, al-Muḥabbar, p. 39; Dīnawarī, al-Akhbār al-ṭiwāl, pp. 392–400; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 241.
  37. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 76.
  38. ↑ Masʿūdī, Al-Tanbīh wa l-ishrāf, p. 300.
  39. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, p. 374; Ibn Miskawayh, Tajārib al-umam, vol. 4, p. 31.
  40. ↑ Suyūṭī, Tārīkh al-khulafāʾ, p. 353; Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 77.
  41. ↑ Suyūṭī, Tārīkh al-khulafāʾ, p. 353; Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 77.
  42. ↑ For further information, see: Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, p. 415; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 294.
  43. ↑ Ibn al-ʿImrānī, al-Inbāʾ, p. 89.
  44. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 436; Masʿūdī, al-Tanbīh wa l-ishrāf, p. 300.
  45. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 436.
  46. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, pp. 374–375; Ibn Miskawayh, Tajārib al-umam, vol. 4, p. 31.
  47. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 436.
  48. ↑ Ibn Miskawayh, Tajārib al-umam, vol. 4, p. 31.
  49. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, p. 375; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 291.
  50. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 294; Suyūṭī, Tārīkh al-khulafāʾ, p. 352.
  51. ↑ Rafīʿī, Zindagī-yi Aʾimma (a), p. 225.
  52. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, pp. 373–495.
  53. ↑ For further information, see: Ibn Qutayba, al-Maʿārif, p. 386; Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, pp. 336–442; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, pp. 373–495; Ibn Aʿtham, al-Futūḥ, vol. 8, pp. 406–416; Dīnawarī, al-Akhbār al-ṭiwāl, p. 400; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 10, p. 240.
  54. ↑ The morning after his murder, al-Amin's head was displayed at the New Gate of Baghdad and subsequently sent to Khurasan. His body was buried in the Munisa garden in Baghdad. (Ibn Qutayba, al-Maʿārif, p. 386.)
  55. ↑ Shaykh Ṣadūq, ʿUyūn akhbār al-Riḍā (a), vol. 2, p. 209; Ṭabarsī, Iʿlām al-warā, p. 323.
  56. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 8, p. 374; Ibn Miskawayh, Tajārib al-umam, vol. 4, p. 31.
  57. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 166.
  58. ↑ Jaʿfariyān, Tārīkh-i tashayyuʿ dar Īrān, p. 217.
  59. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 166.
  60. ↑ Ḥusaynī Shāhrūdī, Tārīkh-i zindagānī-yi Imām Jawād (a), p. 143.
  61. ↑ Ḥasan, Tārīkh-i siyāsī-yi Islām, vol. 2, p. 166.
  62. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, p. 420.
  63. ↑ Aḥmadī, Tārīkh-i Imāmān-i Shīʿa, p. 218.
  64. ↑ Aḥmadī, Tārīkh-i Imāmān-i Shīʿa, p. 218.
  65. ↑ Rafīʿī, Zindagī-yi Aʾimma (a), p. 225.
  66. ↑ Jaʿfariyān, Ḥayāt-i fikrī wa siyāsī-yi Imāmān-i Shīʿa (a), p. 459.
  67. ↑ Aḥmadī, Tārīkh-i Imāmān-i Shīʿa, p. 218.
  68. ↑ Aḥmadī, Tārīkh-i Imāmān-i Shīʿa, p. 218.

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