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Harun al-'Abbasi
Harun al-Rashid
Full NameHarun b. Muhammad al-Mahdi
TeknonymAbu Ja'far
EpithetAl-Rashid
Well-known AsHarun al-Rashid
LineageAbbasid
Well-known RelativesAl-Mahdi al-'Abbasi (Father), Khayzuran (Mother), Al-Amin (Son), Al-Ma'mun (Son), Al-Mu'tasim (Son)
Birth145/762-63
Place of BirthRayy
Places of ResidenceBaghdad
Death193/809
Cause of DeathIllness
Burial PlaceSanabad, Haruniyya Dome
Notable roles5th Abbasid Caliph
ActivitiesImprisoning Imam al-Kazim (a), Translation Movement


Hārūn al-'Abbāsī (145/762-63–193/809), commonly known as Hārūn al-Rashīd, was the fifth Abbasid caliph (Reign: 170/786-87–193/809). His reign coincided with the Imamates of Imam Musa al-Kazim (a) and Imam Ali al-Rida (a).

Historical records indicate that the Abbasid Caliphate reached its zenith during the reigns of Harun and Al-Ma'mun. Consequently, Harun is recognized as one of the most prominent Abbasid caliphs. His era is characterized as the "Golden Age," marked by significant scientific advancement, economic prosperity, and territorial expansion. While Harun achieved military success against the Romans, his domestic policy involved severe repression of the Shi'as and Alawids; he imprisoned Imam al-Kazim (a) and ultimately martyred him.

During Harun's rule, the movement to translate scientific texts from Greek, Syriac, and Persian into Arabic flourished. Additionally, Harun offered to return Fadak to Imam al-Kazim (a); however, when the Imam delineated the boundaries of Fadak in a manner that highlighted the issues of the Prophet's (s) succession, Harun regretted the offer. The precipitous fall of the Barmakid family was another pivotal event of his era.

Harun's caliphate also witnessed various insurrections, including the Uprising of Yahya b. Abd Allah. In 193/809, Harun traveled to Tus, where he died. His burial site later became known as the "Haruniyya Dome." Subsequently, in 203/818-19, Imam al-Rida (a) was buried adjacent to Harun.

Lineage

Harun al-'Abbasi, known as Harun al-Rashid, was born in 145/762-63 in Rayy. He was the son of Al-Mahdi al-'Abbasi and a slave girl named Khayzuran.[1]

At the time of Harun's birth, his father served as the Amir of the Rayy and Khorasan regions. Harun's Kunya was Abu Ja'far.[2] He ascended to the Caliphate in 170/786-87 following the death of his brother, Al-Hadi, and ruled until 193/809.[3] Template:Abbasid Caliphate

Reign Territory

An imaginative painting depicting the envoys of the King of the Roman Empire presenting themselves to Harun.

According to historical sources, the Abbasid government attained the peak of its grandeur during the eras of Harun and Al-Ma'mun.[4] Harun is widely regarded as one of the most famous Abbasid caliphs. His reign is termed the Golden Age of Abbasid rule due to substantial state revenue, commercial prosperity, advancements in science and philosophy, and success in Muslim conquests.[5] Mutahhari has described him as a powerful Abbasid caliph who was nonetheless a great tyrant,[6] the protagonist of One Thousand and One Nights, the keeper of many prisons, and a man given to wine-drinking and oppression.[7] Based on a prediction attributed to Imam Ali (a), the fifth caliph of the Banu Abbas—identified as Harun—is described as the greatest among them.[8] In this prophecy, Imam Ali (a) foretold the rise of two governments over the Muslims,[9] which some Hadith scholars have interpreted as the Umayyad Caliphate and the Banu Abbas.[10]

Harun's dominion extended across the western regions from Baghdad and Anbar to Egypt and Africa, and in the east from Shirwan to Turkey and the region of Khorasan.[11]

Roman Empire

During the caliphate of Harun al-Rashid, numerous foreign conflicts occurred, notably against the Romans. In one such campaign in 181/797-98, Harun advanced with a massive army toward Asia Minor and Constantinople. The Empress of Rome, lacking the military capacity to confront Harun's forces, sued for peace and agreed to pay an annual tribute.[12]

However, years later, a subsequent Emperor of Rome revoked the peace treaty and the tribute, demanding the return of all previously paid sums. This decision was met with a harsh and humiliating response from Harun and ultimately failed.[13]

Di'bil al-Khuza'i's poem regarding Harun and his proximity to the grave of Imam al-Rida (a), inscribed in the tile work above the head of the Zarih of Imam al-Rida (a)

Situation of Shi'as

Historical accounts characterize Harun's treatment of the Shi'as as severe.[14] It is narrated by Abu l-Faraj al-Isfahani and al-Tabari that Harun engaged in various conflicts with the Alawids during his caliphate, proceeding to massacre them.[15]

Some historians assert that Harun suppressed the Shi'as to preserve his government and prevent uprisings. A narrator named Sufyan b. Bazzar recounts: "One day I was with Al-Ma'mun, and he stated in a gathering: 'My father, Harun, taught me the Shi'a sect; if he killed Shi'as, it was for the sake of the government, because power is sterile and barren [blind to kinship].'"[16]

Important Events of Harun's Era

The era of Harun, which was contemporary with Imam al-Kazim (a), saw the formation of various uprisings against his rule,[17] alongside significant economic and scientific advancements.

Imprisonment of Imam al-Kazim (a)

Thirteen years of the Imamate of Imam al-Kazim (a) passed during Harun's caliphate.[18] It is said that while Harun was not initially strict at the onset of his rule, his attitude toward Musa b. Ja'far gradually hardened.[19] Regarding the Imam's incarceration, sources state that Harun imprisoned Musa b. Ja'far both to secure his government and in retaliation for words the Imam spoke in opposition to him.[20] Narratives indicate that Harun imprisoned the Imam twice; the first detention ended after a short period, while the second lasted four years, from 179/795-96 to 183/799.[21] Finally, Imam al-Kazim (a) was martyred by Harun's order.[22]

Translation Movement

Historical sources indicate that Harun made significant efforts to advance science and the translation of foreign texts; during his rule, numerous books were translated into Arabic.[23] Assisted by his minister, Yahya b. Khalid al-Barmaki, Harun supported translators of Greek works. He dispatched agents to the Roman Empire to acquire Greek manuscripts, resulting in the introduction of many exquisite texts into Baghdad.[24]

It is narrated that during this period, the primary focus was on translating works in various sciences from Syriac, Persian, and Indian languages into Arabic. Harun's minister, Yahya b. Khalid al-Barmaki, strove to identify capable translators. Libraries from cities conquered by Muslims were transferred to Baghdad. The first major Greek scientific works, including Euclid's *Elements* and Ptolemy's *Almagest*, were translated into Arabic during this time.[25]

Story of Returning Fadak

Historical and hadith sources recount that one day, Harun announced to Musa b. Ja'far his willingness to return Fadak. However, the Imam replied that Harun would not grant it if the boundaries were truly specified. When pressed, the Imam defined the boundaries: the first from Aden to Samarqand, the second to Africa, and the fourth to Sayf al-Bahr. Interpreters suggest these locations alluded to the entire Islamic realm, thereby raising the issue of the Prophet's succession and the Event of Saqifa. Agitated, Harun told the Imam, "You have left us nothing; leave our gathering." The Imam replied, "I said that if I determined the boundaries of Fadak, you would not return it to us." Following this event, Harun resolved to kill the Imam.[26]

Dismissal of Barmakids

The downfall of the Barmakids was another major event in Harun al-Rashid's caliphate. A prominent figure of this family, Yahya b. Khalid, had served as Harun's tutor during the caliphate of Al-Mahdi. Upon Harun's accession, Yahya acquired immense power and influence in the court.[27] It is narrated that the vast power and wealth of the Barmakids incited suspicion in Harun, fueled by his entourage. Consequently, he ordered the arrest and execution of the family and their dependents.[28] Al-Mas'udi notes that following the removal of the Barmakids, state affairs fell into disarray, and Harun's lack of administrative acumen became apparent.[29] Harun later expressed regret for overthrowing the family.[30]

Revolts

Numerous uprisings and revolts occurred during Harun's reign, such as the rebellion of Rafi' b. Layth, aided by 'Isa b. Mahan, in Khorasan. Harun dispatched an army to the region, imprisoned 'Isa, and confiscated his property. 'Isa remained imprisoned until Harun's death.[31] Other disturbances arose in Azerbaijan and Armenia, alongside conflicts between the Yemeni and Nizari tribes.[32] One of the most significant uprisings was that of the Uprising of Yahya b. Abd Allah.[33]

Uprising of Yahya b. Abd Allah

Yahya b. 'Abd Allah b. al-Hasan al-Muthanna b. al-Hasan b. Ali b. Abi Talib, a descendant of Imam al-Hasan (a), was a commander in the army of the Martyr of Fakh during the Event of Fakh. Following the defeat at Fakh, he retreated to Daylam with a group of followers and organized opposition against Harun.[34] Harun sent Fadl b. Yahya with an army to Daylam, carrying a letter of amnesty written in Harun's own hand and witnessed by a group of scholars and jurists.[35] Although Harun initially treated Yahya positively, he eventually obtained a Fatwa annulling his own amnesty and executed Yahya shortly thereafter.[36]

Death

According to historical sources, when unrest in Khorasan led by Rafi' b. Layth failed to subside under his representative, the Caliph personally led an expedition to the region in 192/807-08. However, he fell ill and died in the village of Sanabad near Tus[37] in Jumada al-Ula 193/809 at the age of forty-six. His son Salih performed the Funeral Prayer over him. Harun's burial place subsequently became known as the Haruniyya Dome.[38] On the night of Harun's death in Tus, allegiance was pledged to his son Al-Amin in Baghdad.[39] In 203/818-19, by the order of Al-Ma'mun, Imam al-Rida (a) was buried at this site next to Harun.[40]

Di'bil al-Khuza'i, a poet devoted to the Ahl al-Bayt (a), composed the following verses regarding the placement of Harun al-Rashid's grave next to that of Imam al-Rida (a):

Two graves are in Tus: the grave of the best of mankind / And the grave of the worst of them; herein lies a lesson.
No benefit gains the Impure from nearness to the Pure / Nor is the Pure harmed by proximity to the Impure.

[41]

Notes

  1. ↑ Ṭabarī, Tārīkh al-Ṭabarī, Dār al-Kutub al-'Ilmiyya, vol. 8, pp. 347-359.
  2. ↑ Ja'fariyān, Ḥayāt-i Fikrī wa Siyāsī-yi Imāmān-i Shī'a, 1386 Sh, vol. 2, p. 28.
  3. ↑ Ja'fariyān, Ḥayāt-i Fikrī wa Siyāsī-yi Imāmān-i Shī'a, 1386 Sh, p. 390.
  4. ↑ Zaydān, Jawāhir Kalām, 1372 Sh, p. 71.
  5. ↑ Ṭaqūsh, Dawlat-i 'Abbāsiyān, 1383 Sh, p. 89.
  6. ↑ Muṭahharī, Āshnāyī bā Qurʾān, vol. 14, pp. 127-128; Majmū'a-yi Āthār, 1389 Sh, vol. 28, p. 823.
  7. ↑ Muṭahharī, Āshnāyī bā Qurʾān, vol. 2, p. 118; Majmū'a-yi Āthār, 1390 Sh, vol. 26, p. 192.
  8. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 41, p. 322; Ḥusaynī Ṭihrānī, Imām Shināsī, 1427 AH, vol. 12, p. 170.
  9. ↑ Ibn Shahrāshūb, al-Manāqib, 1379 AH, vol. 2, p. 276.
  10. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 41, p. 322; Ḥusaynī Ṭihrānī, Imām Shināsī, 1427 AH, vol. 12, p. 170.
  11. ↑ Zaydān, Jawāhir Kalām, 1372 Sh, p. 113.
  12. ↑ Khiḍrī, Tārīkh-i Khalāfat-i 'Abbāsī, 1379 Sh, p. 49.
  13. ↑ Ṭabarī, Tārīkh al-Ṭabarī, Dār al-Kutub al-'Ilmiyya, vol. 4, p. 669.
  14. ↑ Ja'fariyān, Ḥayāt-i Fikrī wa Siyāsī-yi Imāmān-i Shī'a, 1386 Sh, p. 391.
  15. ↑ Abū l-Faraj al-Iṣfahānī, Maqātil al-Ṭālibiyyīn, 1385 AH/1965, p. 323.
  16. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 48, p. 133; Najafī Yazdī, Manāqib-i Ahl-i Bayt (a), 1384 Sh, vol. 2, p. 351.
  17. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 48, p. 248.
  18. ↑ Pīshwāyī, Sīra-yi Pīshwāyān, 1381 Sh, p. 413.
  19. ↑ Ja'fariyān, Ḥayāt-i Fikrī wa Siyāsī-yi Imāmān-i Shī'a, 1386 Sh, p. 391.
  20. ↑ Ja'fariyān, Ḥayāt-i Fikrī wa Siyāsī-yi Imāmān-i Shī'a, 1386 Sh, pp. 394-397.
  21. ↑ Ja'fariyān, Ḥayāt-i Fikrī wa Siyāsī-yi Imāmān-i Shī'a, 1386 Sh, p. 393.
  22. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 48, p. 248.
  23. ↑ Zaydān, Jawāhir Kalām, 1372 Sh, p. 71.
  24. ↑ Walāyatī, Pūyāyī-yi Farhang wa Tamaddun, 1382 Sh, vol. 1, p. 98.
  25. ↑ Walāyatī, Pūyāyī-yi Farhang wa Tamaddun, 1382 Sh, vol. 1, p. 98.
  26. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1375 AH, vol. 3, p. 435.
  27. ↑ Khiḍrī, Tārīkh-i Khalāfat-i 'Abbāsī, 1379 Sh, p. 48.
  28. ↑ Ya'qūbī, Tārīkh al-Ya'qūbī, 1378 AH, vol. 2, p. 430.
  29. ↑ Mas'ūdī, al-Tanbīh wa l-ishrāf, 1357 AH, p. 199.
  30. ↑ Khiḍrī, Tārīkh-i Khalāfat-i 'Abbāsī, 1379 Sh, p. 48.
  31. ↑ Ya'qūbī, Tārīkh al-Ya'qūbī, 1378 AH, vol. 2, p. 443.
  32. ↑ Ya'qūbī, Tārīkh al-Ya'qūbī, 1378 AH, vol. 2, p. 437; Ṭabarī, Tārīkh al-Ṭabarī, Dār al-Kutub al-'Ilmiyya, vol. 8, p. 314.
  33. ↑ Pīshwāyī, Sīra-yi Pīshwāyān, 1381 Sh, p. 443.
  34. ↑ Pīshwāyī, Sīra-yi Pīshwāyān, 1381 Sh, p. 443.
  35. ↑ Pīshwāyī, Sīra-yi Pīshwāyān, 1381 Sh, p. 444.
  36. ↑ Pīshwāyī, Sīra-yi Pīshwāyān, 1381 Sh, pp. 444-446.
  37. ↑ Ja'fariyān, Ḥayāt-i Fikrī wa Siyāsī-yi Imāmān-i Shī'a, 1386 Sh, p. 462.
  38. ↑ Ja'fariyān, Ḥayāt-i Fikrī wa Siyāsī-yi Imāmān-i Shī'a, 1386 Sh, p. 93.
  39. ↑ Ibn al-Athīr, al-Kāmil fī l-tārīkh, Dār Ṣādir, vol. 6, p. 287.
  40. ↑ Al-Shaykh al-Mufīd, al-Irshād, 1413 AH, p. 464.
  41. ↑ Abū l-Faraj al-Iṣfahānī, al-Aghānī, 1415 AH, vol. 20, p. 335.

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