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Rebellion of Yahya b. 'Abd Allah

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The Rebellion of Yahya b. Abdallah was one of the Alid uprisings during the caliphate of Harun al-Rashid. Yahya b. 'Abd Allah, a descendant of Imam al-Hasan (a) and a prominent figure among the Talibids, was raised under the supervision of Ja'far al-Sadiq (a). Following the Battle of Fakhkh, and due to threats from the Abbasids, he traveled to various regions including Yemen, Egypt, the Maghreb, and Greater Khorasan. Finally, in 175/792, he sought refuge in Daylam and initiated his rebellion with the support of the local people.

In Daylam, Yahya claimed the Caliphate and successfully garnered widespread support, particularly from Shi'as, Zaydis, and even prominent figures such as Muhammad b. Idris al-Shafi'i. He assembled a large force in Daylam. These developments caused severe anxiety for Harun al-Rashid, who dispatched a massive army commanded by Fadl b.Yahya al-Barmaki to confront him.

Fadl b.Yahya attempted to suppress the rebellion without bloodshed. Through the dispatch of wealth and numerous correspondences, he persuaded the ruler of Daylam to surrender Yahya. Yahya also agreed and surrendered after receiving a letter of safety from Harun. This letter of safety was written in Harun's own hand and endorsed by Abbasid dignitaries and Hashemites. Following Yahya's surrender, Harun imprisoned some of Yahya's companions. Yahya refused to reveal the names of his followers to prevent harm from befalling them. Ultimately, it is reported that Yahya was murdered by Harun's agents.

Leader of the Rebellion

Main article: Yahya ibn Abdallah

Yahya ibn Abdallah ibn Hasan Muthana, known as "Sahib Daylam" (The Lord of Daylam),[1] was a descendant of Imam Hasan (a)[2] and a prominent Talibid figure during the caliphates of Al-Hadi and Harun al-Rashid.[3] He was raised under the supervision of Imam Sadiq (a)[4] and narrated many hadiths from him[5] and other Imams.[6]

Yahya participated in the Uprising of the Man of Fakhkh, and the defeat of this movement set the stage for his move to Daylam and his revolt against the Abbasids.[7] Yahya died under unclear circumstances after his surrender, with some sources citing his intentional killing at the hands of Harun's agents.[8]

Before Entering Daylam

Following the Battle of Fakhkh,[9] fearing the fate of his brothers, Muhammad al-Nafs al-Zakiyya and Qatil Bakhamra,[10] Yahya lived in hiding for a time, searching for a safe haven in various cities.[11] He first traveled to Yemen, then to Egypt and the Maghreb.[12] Subsequently, Yahya secretly went to Iraq and later traveled to the lands of Greater Khorasan,[13] Rayy, and Transoxiana.[14] Efforts by Harun al-Rashid to capture him intensified,[15] and Harun spared no effort in his attempts to arrest Yahya.[16]

Yahya eventually sought refuge with the Khagan, the King of Turkestan,[17] residing there with about 170 of his followers.[18] This stay lasted for 30 months.[19] During this time, Harun corresponded with the Khagan demanding Yahya's surrender, but the Khagan refused, citing Yahya's adherence to Islamic principles, his lineage to the Prophet of Islam (PBUH), and his status as a learned sheikh.[20] It is said that the Khagan secretly became a Muslim at Yahya's hand.[21] After some time, Yahya departed for the region of Jibal,[22] Tabaristan, and finally Daylam.[23]

Time and Manner of Departure to Daylam

In 175 AH,[24] Yahya fled to Daylam with seventy of his companions[25][26] and entered anonymously.[27] He sought refuge with the king of that region.[28] The choice of Daylam was due to the region's history of cooperation with the Alids prior to Yahya, and he hoped to gain the trust of the Daylamites.[29] In the same year, Yahya announced his call in Daylam[30] and in 176 AH,[31] he rose up with the support of the ruler of Daylam.[32]

Yahya claimed the Caliphate in Daylam[33] and invited people to join his uprising.[34] Yahya's call was particularly welcomed in the Two Holy Sanctuaries, Yemen, Egypt,[35] and Iraq, resulting in numerous pledges of allegiance.[36] Among those who pledged allegiance were prominent figures such as Muhammad ibn Idris al-Shafi'i, Abd Rabbih ibn Alqama, Sulayman ibn Jarir, Bishr ibn Mu'tamir, and Hasan ibn Salih.[37] These developments caused people,[38] especially Shi'as,[39] to travel to Daylam from various parts, increasing Yahya's followers in the region.[40]

Meanwhile, the people of Kufa also joined Yahya's uprising.[41] Additionally, some Zaydis such as Hasan ibn Salih ibn Hayy participated in this uprising, though they had differences of opinion with Yahya.[42] Template:Note Yahya made necessary preparations for war[43] and managed to gather a large army in Gilan.[44]

It is said that the people's belief in Yahya's entitlement to the Imamate led to widespread allegiance to him.[45] Yahya later went to Tabaristan, where the King of Tabaristan, "Justan," supported him.[46]

Harun's Counter-Measures

Yahya's rise to power in Daylam coincided with the presence of Harun al-Rashid and Al-Ma'mun in Qazvin,[47] which deeply distressed Harun.[48] Harun corresponded with the King of Daylam, threatening him and demanding Yahya's surrender.[49] Fearing Yahya's power, Harun dispatched 50,000[50] or, according to one report, 80,000 troops under the command of Fadl ibn Yahya Barmaki to Daylam.[51] He also sent senior military commanders of the Abbasids with Fadl.[52]

Harun ordered Fadl to resolve the issue of Yahya without bloodshed, using wealth instead.[53] He granted Fadl the governorship of the entire East and Greater Khorasan,[54] as well as the governments of Jibal, Rayy, Jurjan, Tabaristan, and Qumis.[55] Fadl moved towards Daylam, sending successive letters accompanied by gifts to Yahya.[56] He distributed vast sums of money among the people, especially poets, to resolve the matter without conflict.[57]

Yahya's Surrender

After establishing himself in Taleqan,[58] and then camping for a year in Rayy,[59] Fadl entered into numerous correspondences with Yahya[60] and used various methods to compel his surrender.[61] Fadl also corresponded with the King of Daylam, persuading him with sent wealth.[62] Ultimately, Fadl ibn Yahya Barmaki facilitated Yahya's exit by paying one million dirhams to the ruler of Daylam.[63] The King of Daylam surrendered Yahya on the condition that he be granted safety and be safe from execution.[64]

Some researchers believe that Yahya feared potential treachery by the King of Daylam[65] and surrendered once he became aware of the king's wavering.[66] Additionally, the strength of Fadl's army,[67] Template:Note along with Harun al-Rashid's correspondence and threats to the King of Daylam,[68] as well as the dispersal of Yahya's followers and their negative opinion towards him, and intensifying internal disputes, were effective in this decision.[69] It is said he was grateful to God for having instilled fear in the hearts of the oppressors and left the rest to Divine Decree.[70]

Yahya asked Fadl for safety (Aman), and Fadl agreed to his request.[71] He agreed to surrender provided that a letter of safety be written in Harun's own handwriting based on a text Yahya proposed.[72] Harun accepted Yahya's request for safety[73] and agreed to all of Yahya's conditions for surrender.[74] He wrote the letter of safety in his own hand[75] and ratified the proposed text and the witnesses selected by Yahya.[76] Harun was very pleased with the acceptance of the surrender and the drafting of the letter of safety, and Abbasid notables also signed it.[77] Judges, Faqihs, and prominent figures of Banu Hashim[78] along with all Hashemites[79] also signed it. The guarantee was drawn up in two copies; one was given to Yahya and the other remained with Fadl.[80] Abundant gifts were sent to Yahya via Fadl along with the letter of safety.[81] Yahya was very pleased that the letter of safety was written by Harun's hand.[82]

With Yahya's bloodless surrender, Fadl gained high status and rank with Harun.[83] This subject drew the attention of poets, and poems were composed in this regard.[84]

Yahya's Companions

Abu l-Faraj al-Isfahani in the book Maqatil al-talibiyyin listed the names of narrators and scholars who participated in Yahya's uprising. Among these individuals were Yahya b. Musawir, Amir b. Kathir al-Sarraj, and Sahl b. Amir al-Bajali.[85] Harun al-Rashid imprisoned Ali b. Hashim b. Burayd, Abd Rabbih b. Alqama, and Makhul b. Ibrahim al-Nahdi for 10[86] or 12 years due to their accompaniment of Yahya.[87] Harun asked Yahya to identify his companions, but Yahya refused to mention their names, knowing that Harun might kill them.[88] Even four years after the end of Yahya's uprising, Harun continued to pursue the arrest of his companions.[89]

Notes

  1. ↑ Saffar, Basa'ir al-Darajat, 1404 AH, vol. 1, p. 12; Kulayni, Al-Kafi, 1407 AH, vol. 1, p. 398; Ibn Khaldun, Tarikh Ibn Khaldun, 1408 AH, vol. 3, p. 270.
  2. ↑ Baladhuri, Ansab al-Ashraf, 1394 AH, vol. 2, p. 198.
  3. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  4. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 389.
  5. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 388.
  6. ↑ Shaykh Saduq, Ilal al-Shara'i, 1385 SH, vol. 1, p. 45; Shaykh Tusi, Al-Amali, 1414 AH, p. 308, 655-656.
  7. ↑ Bal'ami, Tarikh-e Bal'ami, 1373 SH, vol. 4, p. 1187.
  8. ↑ Ibn al-Tiqtaqa, Al-Fakhri, 1418 AH, p. 195.
  9. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  10. ↑ Ibn al-Tiqtaqa, Al-Fakhri, 1418 AH, p. 193.
  11. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 390.
  12. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  13. ↑ Ya'qubi, Tarikh al-Ya'qubi, Beirut, vol. 2, p. 408.
  14. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  15. ↑ Ibn Sa'd, Al-Tabaqat al-Kubra, 1410 AH, vol. 5, p. 442.
  16. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  17. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437; Ameri Harzi, Ghirbal al-Zaman, 1405 AH, p. 179.
  18. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  19. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437; Ameri Harzi, Ghirbal al-Zaman, 1405 AH, p. 179.
  20. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437.
  21. ↑ Ameri Harzi, Ghirbal al-Zaman, 1405 AH, p. 179.
  22. ↑ Baladhuri, Ansab al-Ashraf, 1394 AH, vol. 3, p. 136.
  23. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437.
  24. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 241; Ibn al-Jawzi, Al-Muntazam, 1412 AH, vol. 9, p. 10; Dhahabi, Tarikh al-Islam, 1413 AH, vol. 11, p. 12.
  25. ↑ Dhahabi, Tarikh al-Islam, 1413 AH, vol. 12, p. 456.
  26. ↑ Mustawfi Qazvini, Tarikh-e Gozideh, 1364 SH, p. 790.
  27. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 390.
  28. ↑ Mas'udi, Muruj al-Dhahab, 1409 AH, vol. 3, p. 342.
  29. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 394; Mahalli, Al-Hada'iq al-Wardiyyah, 1423 AH, vol. 1, p. 330.
  30. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  31. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 242; Manahil al-Darb fi Ansab al-Arab, p. 309.
  32. ↑ Ya'qubi, Tarikh al-Ya'qubi, Beirut, vol. 2, p. 408.
  33. ↑ Dhahabi, Tarikh al-Islam, 1413 AH, vol. 11, p. 12.
  34. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437; Ameri Harzi, Ghirbal al-Zaman, 1405 AH, p. 179.
  35. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  36. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437.
  37. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437; Ameri Harzi, Ghirbal al-Zaman, 1405 AH, p. 179.
  38. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 242; Ibn Khaldun, Tarikh Ibn Khaldun, 1408 AH, vol. 3, p. 273; Ibn al-Jawzi, Al-Muntazam, 1412 AH, vol. 9, p. 16; Ibn Kathir, Al-Bidaya wa'l-Nihaya, 1407 AH, vol. 10, p. 167.
  39. ↑ Dhahabi, Tarikh al-Islam, 1413 AH, vol. 11, p. 12.
  40. ↑ Ibn Khaldun, Tarikh Ibn Khaldun, 1408 AH, vol. 3, p. 273; Ibn Kathir, Al-Bidaya wa'l-Nihaya, 1407 AH, vol. 10, p. 167.
  41. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 392.
  42. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 392.
  43. ↑ Ibn Hayyun, Sharh al-Akhbar, 1409 AH, vol. 3, p. 330.
  44. ↑ Bal'ami, Tarikh-e Bal'ami, 1373 SH, vol. 4, p. 1187.
  45. ↑ Ibn al-Tiqtaqa, Al-Fakhri, 1418 AH, p. 193.
  46. ↑ Mustawfi Qazvini, Tarikh-e Gozideh, 1364 SH, pp. 304-305, 790.
  47. ↑ Mustawfi Qazvini, Tarikh-e Gozideh, 1364 SH, p. 790.
  48. ↑ Ibn al-Tiqtaqa, Al-Fakhri, 1418 AH, p. 193.
  49. ↑ Ya'qubi, Tarikh al-Ya'qubi, Beirut, vol. 2, p. 408.
  50. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 242; Dhahabi, Tarikh al-Islam, 1413 AH, vol. 11, p. 12; Ibn Khaldun, Tarikh Ibn Khaldun, 1408 AH, vol. 3, p. 273.
  51. ↑ Ameri Harzi, Ghirbal al-Zaman, 1405 AH, p. 179.
  52. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 242; Ibn Miskawayh, Tajarib al-Umam, 1379 SH, vol. 3, p. 507; Ibn al-Jawzi, Al-Muntazam, 1412 AH, vol. 9, p. 16.
  53. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 392.
  54. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 392.
  55. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 242; Ibn Miskawayh, Tajarib al-Umam, 1379 SH, vol. 3, p. 507.
  56. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 242.
  57. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 242.
  58. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 242; Ibn Khaldun, Tarikh Ibn Khaldun, 1408 AH, vol. 3, p. 273.
  59. ↑ Bal'ami, Tarikh-e Bal'ami, 1373 SH, vol. 4, p. 1187; Gardizi, Zayn al-Akhbar, 1363 SH, pp. 160-161.
  60. ↑ Ibn Hayyun, Sharh al-Akhbar, 1409 AH, vol. 3, p. 330.
  61. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, pp. 242-243; Ibn Kathir, Al-Bidaya wa'l-Nihaya, 1407 AH, vol. 10, p. 167.
  62. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437; Ameri Harzi, Ghirbal al-Zaman, 1405 AH, p. 179.
  63. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 243; Ibn al-Jawzi, Al-Muntazam, 1412 AH, vol. 9, p. 16.
  64. ↑ Baladhuri, Ansab al-Ashraf, 1394 AH, vol. 3, p. 136.
  65. ↑ Zirikli, Al-A'lam, 1989, vol. 8, p. 154.
  66. ↑ Ibn al-Imad al-Hanbali, Shadharat al-Dhahab, 1406 AH, vol. 2, p. 437; Ameri Harzi, Ghirbal al-Zaman, 1405 AH, pp. 179-180.
  67. ↑ Dhahabi, Tarikh al-Islam, 1413 AH, vol. 11, p. 12.
  68. ↑ Ya'qubi, Tarikh al-Ya'qubi, Beirut, vol. 2, p. 408.
  69. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 393.
  70. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 393.
  71. ↑ Ya'qubi, Tarikh al-Ya'qubi, Beirut, vol. 2, p. 408.
  72. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 243; Ibn al-Jawzi, Al-Muntazam, 1412 AH, vol. 9, p. 16.
  73. ↑ Ibn Kathir, Al-Bidaya wa'l-Nihaya, 1407 AH, vol. 10, p. 167; Ibn Khaldun, Tarikh Ibn Khaldun, 1408 AH, vol. 3, p. 273.
  74. ↑ Ibn Sa'd, Al-Tabaqat al-Kubra, 1410 AH, vol. 5, p. 442.
  75. ↑ Ibn Kathir, Al-Bidaya wa'l-Nihaya, 1407 AH, vol. 10, p. 167; Ibn Khaldun, Tarikh Ibn Khaldun, 1408 AH, vol. 3, p. 273.
  76. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 393.
  77. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 243; Ibn al-Jawzi, Al-Muntazam, 1412 AH, vol. 9, pp. 16-17.
  78. ↑ Gardizi, Zayn al-Akhbar, 1363 SH, p. 161.
  79. ↑ Ibn al-Tiqtaqa, Al-Fakhri, 1418 AH, p. 193.
  80. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 393; Ameri Harzi, Ghirbal al-Zaman, 1405 AH, p. 180.
  81. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 243; Ibn Kathir, Al-Bidaya wa'l-Nihaya, 1407 AH, vol. 10, p. 167.
  82. ↑ Dhahabi, Tarikh al-Islam, 1413 AH, vol. 11, p. 12.
  83. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, p. 243; Ibn Khaldun, Tarikh Ibn Khaldun, 1408 AH, vol. 3, p. 273.
  84. ↑ Tabari, Tarikh al-Tabari, 1387 AH, vol. 8, pp. 243-244; Ibn Miskawayh, Tajarib al-Umam, 1379 SH, vol. 3, p. 508; Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 394.
  85. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 404.
  86. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 405.
  87. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, pp. 404-405.
  88. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 403; Mahalli, Al-Hada'iq al-Wardiyyah, 1423 AH, vol. 1, p. 353.
  89. ↑ Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, Beirut, p. 405.

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