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wardship Ali bin Musa al-Reza

Tiling of the shrine of Imam Reza

The reign of Ali ibn Musa al-Reza is called the event of the summoning and installation of Ali ibn Musa (148 AH, Madinah - 203 AH, Khorasan) (8th Imam of Shiites) to the reign of Mamun. This Abbasid subrogation took place from 201 to 203 AH.This event, considered an essential chapter in the political life of Ali bin Musa al-Reza, took place in line with Mamun's effort to convince public opinion after the war between Mamun and Amin over the rule of the Abbasids. The territory of this political appointment was initially met with the opposition and reluctance of Ali bin Musa al-Reza. Still, finally, with the insistence of Mamun and the coercion and threat of Ali bin Musa, he moved to Merv in the year 200 AH. Along the way, many events have been narrated from the caravan of Ali bin Musa, the most prominent of which is the listening and copying of the Hadith of the Zahab dynasty by the people of Nishabur. When Ali ibn Musa al-Reza arrived at Marw, Mamun's capital, the offer of subrogation was first made by Mamun. Ali bin Musa al-Reza hesitated for two months to accept the subrogation and the oath of governorship. Still, he finally received the affirmation of governorship with four conditions, i.e., not installing or dismissing anyone in government work. Violation of any customs and procedures, and for advice only. So people pledged allegiance to him, and his name was officially announced as the future subrogation of Muslims in Islamic lands. Also, gold and silver coins were minted in his name.

Imam Reza Revolution Hall

This appointment had different effects and reflections among the social strata. This appointment caused the fire of the Alawite uprising in centers such as Baghdad, Mecca, and Kufa to subside in the difficult conditions that Mamun was in. Ali bin Musa also used his position as governor to spread religious sciences and participate in them. Debate sessions with other religions. But on the other hand, after this appointment, Mamun faced another problem; The Abbasids present in Baghdad, who were often considered to be opponents of Mamun; In the meetings, Mamoun's actions were deemed worrying, and finally, they removed Mamoun from the subrogation and appointed his uncle Ibrahim bin Mahdi in his place. This action made Mamun defend himself and explain his reasons for his actions. He decided to go to Baghdad with Ali Ibn Musa to protect himself. When Mamun's caravan reached Sarkhas, his vizier Fazl bin Sahl was killed by some army leaders, and two days later, when Mamun's march came, Tus, Ali bin Musa fell ill and died. Many sources have considered the murder of the minister and the death of Crown Prince Mamoun in this short period as a sign of Mamoun's conspiracy. Meanwhile, Shia and many Sunni sources have reported the death of Ali bin Musa as poison poisoning. Although there are differences in Sunni sources about the killer, Shia sources have held Mamoun responsible for this murder.

1 historical context

2 Description of the event

2.1 Calling and traveling to Merv

2.2 Acceptance of the oath of office

2.3 Agreement

2.4 Appointment and swearing ceremony

2.5 Mamun's motivations and goals for installing the Crown Prince

2.6 Ali bin Musa al-Reza's goals of accepting the oath of governorship

3 periods of governorship

3.1 Coinage

3.2 Religious rituals

3.3 Holding religious debate sessions

3.4 Opposition and protest against the Ahadi Province

4 Murder or death

5 Ali bin Musa's reign in art and media

5.1 visual works

5.2 Dramatic works

6 source knowledge

6.1 Primary sources

6.1.1 Ancient works

6.2 Secondary sources

6.2.1 General date

6.2.2 Contemporary sources

6.3 Sufi sources

7 Footnotes

8 sources

9. Read more

10 external links

Historical context

See also: Abbasid subrogation, the war between Amin and Mamun, and translation movement of Abdullah bin Abbas children during the stage of Abbasid call to expand and generalize the cause of the anti-Umayyad struggle to select a Hashemite leader with the slogan "Al-Ridha from the House of Muhammad," without specifying the person or branch. Subrogation candidates - both Abbasid and Alavi - took action. The movement's name, "Hashmiyyah," referring to the broader family of Bani Hashem, made it possible for the Abbasids to seek partnership with the Ahl al-Bayt regarding status. Then, with the expansion of the Siyajamgan movement, they started an uprising against the Umayyad dynasty and established the Abbasid subrogation in 132 AH/750 AD. The fifth Abbasid subrogation brought this government to the peak of its power and stabilized the Abbasid monarchy's appearance . Harun, faced with the challenge of succession, appointed Amin as his main successor and Mamun as Amin's successor. He divided the lands of the Abbasid subrogation among them. In 186 AH and with the official announcement by Harun, Amin sat on the throne as the subrogation's successor in Baghdad, and Mamun also settled in Merv as Amin's successor.The points under Mamun's control included from Hamedan to the eastern borders of the government.And he was considered the autonomous ruler of the eastern provinces.

In 193 A.H., Harun al-Rashid died, and Amin succeeded in the subrogation. Still, he practically withdrew from affairs, engaged in entertainment, socializing with women, and collecting wealth and wealth. He entrusted all government affairs to ministers and advisers such as Fazl bin Rabi, which caused chaos in work.Unlike Amin, Mamun had a strong personality and broad intellectual interests and tried to reform things.Amin's actions included sending a spy to Khorasan, calling the troops under the command of Mamun and the treasury to Baghdad, and ordering Mamun to obtain allegiance from Khorasanians by himself, cutting off Mamun's hand from some areas under his command. Because of Nishabur and Sarkhas and the request for recognition and precedence of the name of Musa, the son of Amin, over Mamun, the differences between the two brothers rose, and each of them took mutual political measures. Finally, both brothers marched toward each other. After winning several battles in two years, Mamun's army reached Baghdad and besieged the city, which lasted for a year, and finally, Amin was captured and killed.Amin's death and Mamun's coming to power; the subrogation faced many crises. The empty treasury of Baghdad and the lack of salaries of the conquerors led to several small rebellions at the beginning of the government. Finally, a part of the troops separated from the Abbasids and went to Kufa, and with the cooperation of the Alawites, suddenly started a great uprising in Kufa. They threw. Many anti-government movements were formed in other regions, which caused unrest in the areas under Mamun's rule. The extent of these uprisings and rebellions terrified Mamun and forced him to suppress them with all his might. This was the first time that an Abbasid subrogation was overthrown by force. And this was an issue that undoubtedly shook the credibility of the Abbasid subrogation and changed how the Islamic community perceived it. Over the next four years, the anger of the Iraqi people towards Mamun's strange policies grew. At this time and in different regions, there were various riots. The rebellion in southern Iraq and Kufa under the leadership of Ibn Tabataba and with the cooperation of the former army commander, Abu al-Saraya, in 199 AH/815 AD, added to the chaos even more. Revolted.Yemen is living under various Alawite rebellions. Ibrahim bin Musa Kazem took the leadership there between 1990 and 202 AH/814 and 817 AD for the first time. Hussain bin Hasan bin Ali known as Ibn Eftas, rose in Mecca. When Mamun decided to promote his religious authority in 201 AH/816 AD by assuming the title of "subrogation of Allah" and at the same time nominating Ali bin Musa al-Reza to the title of subrogation and changing the official color of the Abbasid government from black to green, the Abbasids of Baghdad raised Ibrahim bin Mahdi responded to him as the subrogation and rejected Mamun as a prince played by the Iranians.The event of the crown prince's appointment has not received much attention from Sunni sources and has been mentioned as a minor incident. On the other hand, Shiite authorities have introduced it as a significant event.

On the other hand, based on a unique interpretation of the history of the beginning of Islam and the issue of Muhammad's succession, the Shiites presented their view of "true Islam" based on a different understanding of the religious authority entrusted to the Prophet's family. Until the Abbasid revolution, Shi'ism developed into two main branches or currents, Kaisaniyyah and Imamiyyah, each of which has its internal divisions; then, another Shiite movement led to the founding of Zaydiya. The main branch or faction of the Imamiyyah, later named by this name, followed the Imamate through the only surviving son of Husayn ibn Ali, Ali ibn Husayn Zayn al-Abidin. After the establishment of the Abbasid subrogation, the Shiites defined "Ahl al-Bayt" more precisely so that it included the Fatimid Alawites - both Hasani and Husayni. The victory of the Abbasids - who came to the field with the slogan "Al-Reza Man Al Muhammad" - caused the disappointment of the Shiites. They all expected an Alawi to succeed in the subrogation instead of an Abbasid. The enmity between the Abbasids and the Alawites was highlighted when the Abbasids began to persecute many of their former Shia and Alawite supporters immediately after coming to power and became spokespeople for the Sunni interpretation of Islam. The Abbasids' break with their Shiite roots was finally completed when the third subrogation, the Mahdi, announced that the Prophet had effectively appointed his uncle, Abbas ibn Abd al-Muttalib, to replace Ali ibn Abi Talib as his successor. At the same time, Musa Kazem, the seventh Imam of Imami Shiites, was favored by the allegiance of the majority of Imami Shiites, including the most prominent scholars from Jafar Sadiq's Companions. After his murder, many followers considered him their seventh and last Imam, who would return as the Mahdi. This group of Imami Shiites formed another significant population in Kufa, which was known as Waqfiyyah. However, another group of followers of Musa Kazem recognized his son Ali ibn Musa al-Reza as their new Imam, who was then considered the eighth imam of the Shiites. The Shiites of Ali bin Musa al-Reza followed the line of Imamate for three more generations in his children until their eleventh Imam, Hasan Askari, with minor differences.

Harun and Mamun's era coincided with the translation movement's peak. The motivations and goals that created this tremendous cultural transfer of knowledge under the supervision of the first Abbasid subrogation and their courtiers are considered a response to the needs of the new dynasty. Religious debates brought together followers of different Christian churches, Manichaeists, Mazdakians, Jews, and followers of other Islamic religions. These translations contributed to using argumentative arguments and logical dialogues as primary tools among early theologians .

Description of the event

Historical sources have differences in the introduction of the map designer Ali bin Musa; Some sources, such as the history of Beyhaqi, have introduced Fazl bin Sahl as the designer of this map. These sources believe that Fazl wanted to transfer power from the Abbasids to the Alawites due to his inclination towards Shiism. In this regard, Hossein bin Ahmad Salami in Khorasan news reports that Fazl compared himself with Abu Muslim of Khorasani to transfer power from one tribe to another. Nevertheless, based on narrations in Shiite sources, Mamun has been introduced as the leading designer of Ali bin Musa al-Reza's subrogation. Akbari also believes that Fazl remained the center of the subrogation in Khorasan, is due to the unwillingness of the people of Baghdad to pledge allegiance. Together with one of the Alawites, he stubbornly supported Ali bin Musa's regency.

Biham Dao in the Encyclopaedia of Islam says that it seems that Ali bin Musa's only involvement in politics before the regency was in the negotiations between the Abbasid government and his uncle Muhammad bin Jafar, who declared himself subrogation in Mecca in 200 AH/815 AD. . At that time, Ali bin Musa was asked to try to convince his uncle to surrender. Jafarian doubts the authenticity of this report about the mediation of Ali bin Musa al-Reza.

Calling and traveling to Merv

In the year 200 A.H. A.D., Mamun wrote an invitation to Ali bin Musa al-Reza to come to Merv and sent Raja bin Abi Zahaq, Fazl bin Sahl's uncle, and an enslaved person named Furnas or Yasir to accompany him on this trip. On the other hand, Sheikh Sadouq, The Shia Muhaddith, reports that Mamun requested Ali Ibn Musa to leave for Merv in numerous letters. Ali Ibn Musa rejected this request with various excuses and reasons. This refusal caused Mamun to bring Ali bin Musa to Merv forcibly. According to Wilfred Madelung, the claim made by Abul Faraj Esfahani and Sheikh Mofid that Ali bin Musa was accompanied to Merv by Isa Jalodi was rejected and is incorrect Because, in the same year, Isa Jallodi suppressed the rebellion of Muhammad bin Jafar in Mecca and took him to Iraq and handed him over to Raja bin Abi Dahhak. Raja also took both of them to Khorasan. Akbari also believes that despite Isa Jalodi's harsh treatment of Ali Ibn Musa in the story of the looting of the Alevis of Medina, his choice on the part of Mamun was not a suitable choice. This statement is contrary to the opinion of most sources that Raja bin Abi Zahhak has been considered the agent of Ali bin Musa's transfer; he is considered weak.

Before traveling to Merv, Ali bin Musa al-Reza, in addition to expressing his sadness about this trip with a tearful farewell at the Prophet's shrine, issued an order to the Shiites and his relatives to hold a mourning and condolence meeting for him and his trip. Naji and Baghestani in the Encyclopaedia of the World of Islam, according to the narrations transmitted by Sheikh Sadouq, Shiite Muhaddith, Ali Ibn Musa al-Reza, prophesied that he would die in exile and be buried next to Harun and would never return to his family. He did not take any relatives, not even his young son Javad.

According to the report of Hadi Milani in Qadetna, Raja bin Abi Dahhak, Mamun's envoy, said: "Mamun ordered me to go to Madinah and move Ali bin Musa al-Reza, and he ordered me to watch over him day and night and entrust his protection to someone else from Madinah to We did not come to any city, except that the people of that city rushed to his service and asked questions about religious issues, and he gave sufficient answers and narrated a lot of hadith for them citing his honorable fathers up to the Prophet." This trip started on 15 Muharram and lasted until 10 Jamadi al-Shani.

It seems that Ali bin Musa made a trip to Mecca this year, in which his five-year-old son, Muhammad, also accompanied him. His journey to Merv began at the beginning of 201 AH, the end of the summer of 816 AD. According to the reports of most sources, the travel route was from Basra, Ahvaz, and Fars; this was natural because Baghdad and Kufa were in the hands of the rebels at that time; Therefore, Yaqoubi's statement that Raja traveled to Baghdad and Nahavand is rejected. But, indeed, Ali bin Musa did not pass through Qom. He passed through Neyshabur, where some prominent Sunni speakers such as Ibn Rahway, Yahya ibn Yahya, Muhammad ibn Rafee and Ahmad ibn Harb came to meet him, and he stayed in this city for a short time. According to Hadi Milani, the most vivid event during Ali bin Musa al-Razza's journey occurred in this same area and the listening and copying of the Hadith of the chain of gold.

However, the most famous saying about the route of Ali Ibn Musa's movement is "Madinah, Aggar, Quraytin, Husjah, Nabaj, Hafar Abu Musi, Basra, Ahvaz, Behbahan, Istakhar, Abraqwah, Deh Shir (Farashah), Yazd, Kharanq, Rabat Poshtham, Neishabur, Deh red, grey, fern and marv" reported; The other route is called "Naqra, Qadsiyya, Kufa, Baghdad, Kermanshah, Arak, Qom, Kashan, Nain, Kharanq, Rabat Pushtabam, Neishabur, Deh Sarkh, Tus, Sarkhs, and Merv." Balaghi, in the history of Nain, mentioned another route for this trip, which is "Madinah, Basra, Arjan, Fars, Isfahan, Neishabur, De Surkh, Senabad, Sarkhs, and Marv."

During the journey of Ali Ibn Musa towards Merv, various events happened; The famous story of the deer guarantee, which is well-known among the general public, is one of these events. According to this story, Ibn Shahr Ashub, a Shia scholar, reported; A hunter follows a deer in the desert, and because of the deer, he takes refuge in Ali Ibn Musa, who was present in that area - i.e., Semnan Desert - and Ali Ibn Musa guarantees his return. The deer also returns after taking care of the children, and the hunter gives up hunting the deer. Between the cities of Semnan and Damghan in Semnan province, there is a famous area called Ahavan, which, according to some, is the same area where this event took place.

According to Abaslat Haravi, when Ali ibn Musa arrived in Sarkhes, he was taken under the care and put under house arrest. It has been suggested that this arrest pressured Ali bin Musa al-Reza to accept the oath of governorship. In contrast to Abusalt's report, some, such as Molhashim Khorasani, reported this imprisonment after subrogation in 202 AH while Ali bin Musa was returning to Tus. Khorasani estimated the duration of this imprisonment to be several months.

Acceptance of the affirmation of office

According to a report narrated by Saduq, a Shia Establishment in Ayoun Akhbar al-Rida, Mamun initially proposed resigning from the subrogation's position in favor of Ali Ibn Musa. Ali Ibn Musa rejected Mamun's claim and said to him: "If the subrogation belongs to you, so you have no right to take off the robe that God has clothed you with and give it to someone else; But if the subrogation does not belong to you, then you are not allowed to give me something that does not belong to you." After that, Mamun offered the governorship, but Ali bin Musa al-Reza refused to accept this offer Ali bin Musa resisted the offer of the Ahtedal Governorship for nearly two months and finally reluctantly accepted it, on the condition that he would not perform any official government activities. He asked Ali bin Musa and heard the following: "I did not want to do this, but when I was free, I chose to accept the covenantal governorship or to be killed." There have also been references to the reluctance and coercion of Ali ibn Musa to accept the subrogation; Hanafi Qunduzi has reported in Yanabi' al-Mawaddah that "Ali ibn Musa al-Rida accepted the subrogation with tears and sadness." Al-Khilafah, Al-Fusul al-Muhammah, Subh al-A’shi and Dhuhi al-Islam are also mentioned. [50][51][52][53]

In Ayun Akhbar al-Reza, Sheikh Sadouq considers the reason for Ali bin Musa to accept the governorship to be the threat of death. [54] Sheikh Sadiq, a Shia hadith, reports Mamun's insistence for the departure of Ali ibn Musa and numerous letters about this and the excuses Ali ibn Musa has cited to reject these requests. He also cites a report on which Mamun threatened Ali bin Musa with death so that he would accept the governorship. [55][56] Biham Dao, in the third edition of the Encyclopaedia of Islam, believes that in the statement of acceptance of Ali bin Musa Al-Reza - which is attached to the letter of appointment - there is no evidence to show that Ali bin Musa al-Reza did not want to accept this responsibility, or was pressured to accept it. He evaluates the image of this story differently in the Imamiya sources, which try hard to show that Mamun's goals towards Ali ibn Musa al-Reza were anything but honest; and that Ali ibn Musa was an unwilling partner in a plot to tarnish his character as a seeker of worldly power. He reads the narration of the proposal of the subrogation and then the oath of the governorship to Ali bin Musa al-Reza by Mamun in the Shia sources more as a response to the anti-Imamiyah controversies rather than the fact that Ali bin Musa al-Reza considered himself as the Imam of the Imamia and had a legal claim to the subrogation. Be; If he should insist that Mamun resigns from the subrogation in favor of Ali bin Musa al-Reza. This shows that the acceptance of this title by Ali bin Musa al-Reza was on the condition that he did not fulfill the duties of an heir, that is, a legal position and a meaningless role that does not perform an action and therefore does not weaken his position as an imam [57].

Ali bin Musa finally accepted the governorship with four conditions:[58]

Do not appoint anyone to government work.

Do not depose anyone.

Do not violate any customs and procedures.

Only be consulted from afar.

Finally, according to Tabari's report, after Mamun accepted the conditions of Ali Ibn Musa, he killed him on the second of Ramadan 201 AH. A. appointed him as his governorship. Ibrahim bin Abbas Soli considers this event to be on the 5th of Ramadan.[59]

covenant

Ali bin Musa al-Reza's series contract, also known as the subrogation contract and document, on Monday, the seventh of Ramadan, 201 A.H., and after accepting the series from Ali bin Musa, by order of Mamun and in a copy, in his handwriting was written This agreement consists of three general parts: [60]

Mamun's sermon and initial text

Ali bin Musa al-Reza wrote speeches and text

Margin of witnesses

The text of this agreement has been quoted in several sources with differences. Ali bin Isa Erbali, a Shia muhaddith, narrates that in 680 AH, the original letter was seen by a person who recorded and reported its text.[61] The contents of this agreement are made up of different parts; the initial features of this covenant include Mamun's sermon on the statement of halal and haram, the dignity of the Prophet of Islam, the subrogation and the duties of the subrogation, the idea of the position of Ali bin Abi Talib and his virtues, and the description of the work of the governorship. The second part of the treaty, written by Ali bin Musa al-Reza, includes the answer to Mamun's words, the statement of the ways of the past, and the commitments of Ali bin Musa al-Reza. In the end, the witnesses testified to the authenticity of this text and sealed it. [62] In a part of the initial text of this covenant, which Mamun wrote, it is stated that Mamun wanted to find the best of the Ummah who is knowledgeable and pious in religion. And the hope of establishing divine rights was expected from him, he turned to istikhara and supplications, and after searching and investigating the families of Abbas and Ali, he decided on this decision to appoint Ali bin Musa al-Reza as his governorship. In the second part of the covenant, Ali Ibn Musa writes: [63]

"A part of the text of the covenant of Ali bin Musa al-Reza In the name of Allah, the Merciful, the Merciful... I say: And I am Ali bin Musa bin Jafar. Mamun indeed recognized our right to what others were ignorant of... and I take God as a witness on my soul that if I become the guardian of the affairs of Muslims and the subrogation comes to my domain, about the people in general and Bani Abbas in particular, I will obey God and obey the Messenger of God, peace, and blessings of God be upon him. I will not shed forbidden blood, I will not allow fornication, and I will not make wealth lawful. Except for the blood that God's limits dictate to be cleared... and I wrote it in my handwriting in the presence of Amir al-Mu'minin - may God bless him - in the fact of Fazl bin Sahl, Sahl bin Fazl, Yahya bin Aktham, Abdullah bin Tahir, Samama bin Ashras and Bashir. Ibn Mu'tamar and Hammad Ibn Numan in the month of Ramadan 201 Hijri.»

Appointment and swearing ceremony

On the second day (according to Tabari) or the fifth (according to Souli) of the month of Ramadan in the year 201 AH. Al-Mamun organized a meeting for the pledge of government leaders. After declaring Ali bin Musa's governorship, he ordered his son Abbas to pledge allegiance and swore allegiance to Ali bin Musa while wearing a green dress [64]. At Mamun's suggestion, Ali bin Musa al-Reza made a speech at the oath-taking meeting, but the shortness of this speech, which was considered an insult to Mamun, was viewed as a kind of compulsion for Ali bin Musa to accept this oath. Ali bin Musa says in this short speech: "We have a right over you because of our kinship with the Prophet, and you still have a right over us; We will fulfill our right, and you also fulfill your right." [65] According to Akbari's report, Mamoun continuously received the country's elders for a week to take the oath of allegiance. [66]

In this meeting, some people refused to pledge allegiance to Ali bin Musa due to their grudge and hatred. They also complained about Mamun for taking the commitment to Ali bin Musa. The elders of these people are Isa Jalodi, Ali bin Imran and Abu Yunus. Mamun ordered their imprisonment after they violated their oath of allegiance. According to Sadouq's report, Mamun later ordered them to be brought to him from prison. When Ali bin Imran entered Mamun's palace and saw Ali bin Musa next to Mamun, he got angry and complained to Mamun. Mamun got mad at him and ordered him to execute him. Then Abu Yunus entered; he also got angry seeing Ali bin Musa next to Mamun and mentioned Ali bin Musa badly. Mamun also issued his death sentence. Finally, Jodi, who was one of the attackers to the house of Ali bin Musa and Bani Hashim in Medina, but at the request of Ali bin Musa in Medina, had desisted from attacking his home with conditions, entered, and Ali bin Musa, to honor that work of Jalodi in Madinah Ghosh Mamoun asked for his pardon. Jodi, who saw this behavior of Ali ibn Musa, thought that because of that incident in Medina, Ali ibn Musa intended to punish him and demanded the execution of Mamun. With this thought, he said to Mamoun: I request you not to accept what this man wants for me. Mamun also said: I will never get this man's words against you, and he ordered that he be executed.[67]

Mamun's motives and goals for installing the crown prince

Sources differ on whether Mamun's intentions were sincere or insidious in appointing Ali bin Musa to his fiefdom. [68] According to Donaldson, Ali bin Musa was twenty or twenty-five years old when he assumed the Imamate after his father. Eighteen years later, Mamun decided to attract the support of various Shia groups by appointing him as his successor. [69] According to Jafar Morteza Ameli, a Shia historian, Mamun and his advisers tried to appease the Alawites in Khorasan and other Islamic lands. they thought of appointing one of the Alawites to the position of Velayat Ahadi. Among them, Ali bin Musa al-Reza was the best option due to his dignity and reputation and for not participating in the uprising against the government. According to Jaafarian, Ali bin Musa was holy in the eyes of Shiites and non-Shiites. With this appointment, Mamun wanted to sanctify his government and arouse the feeling of obedience of the Alawites to the government. He accepted that Ali bin Musa al-Reza was 22 years older than Mamun, and in a natural state, Ali bin Musa al-Reza would have died earlier than Mamun. As a result, he was appointed Mamun's successor, considering his benefits. In Mamun's opinion, the acceptance of his governorship by Ali bin Musa was the best reason for the legitimacy of this government.[72] Motivations and goals have been reported for this political action of Mamun :

To satisfy the Alevis

Shia and Sunni's ideological rebellions were among the movements of Mamun's caliphate era; Among these measures was Hassan al-Harsh's rebellion with the slogan "Al-Reza man al-Muhammad" in 198 AH and Ibn Tabataba's uprising in 199 AH in Kufa. And he rose with the slogan "Al-Reza Man Al-Muhammad." The work of the uprisings against the Abbasid system reached the point where a person in Mecca called himself Amir al-Mu'minin - the special title of the caliph. [74] Seyyed Ali Milani, a Shia scholar, believes that Mamun, considering the dangerous situation at the beginning of his caliphate, came to this conclusion. He found that pretending to be a Shiite was the most beneficial way to survive; Therefore, he offered the caliphate to Ali bin Musa al-Reza, knowing he would reject it. In this way, he tried to eliminate the threat of the Alawites who threatened his government. [75] Cooperson believes that Mamun paid attention to the fact that the Abbasids could come to power in 132 with the slogan "Al-Reza" due to their military forces. As the Alawites did not have such military power, they were deprived of gaining power. [76] According to Muhammad Hossein Tabatabai, a Shiite scholar, Mamun called Ali bin Musa to Khorasan and entrusted him with the position of successor. The government, to prevent their rebellion against the government, and secondly, by involving the Shiite leader in worldly and governmental affairs, to reduce his sanctity and credibility among his followers. Man's action knows. [78][79][80]

Creating love between Alawites and Abbasids

Creating love between Alawites and Abbasids

Some sources consider one of Mamun's essential goals to be reconciliation between the Alawites and the Abbasids. In this regard, Ibn Khaldun reported the text of a letter from Mamun addressed to his opponents in Baghdad, stating: "I have made this appointment to preserve your blood and to respect the family of Ali bin Abi Talib." [81] according to Wilfred's report. Madelung, Mamoun explained in his official document that he considers Ali bin Musa al-Reza the best and best option among the descendants of Abdullah bin Abbas and Ali bin Abi Talib, and he hopes that this choice can help to restore harmony and unity in the Islamic society. Ali bin Musa al-Reza also expressed the exact wishes in his acceptance note, which was added to the document, and commended Mamun for his efforts to correct the wrong behavior of the Alawites in the past and pledged to treat the Abbasids fairly if he became the caliphate. [82] Cooperson reports that the Abbasids always presented themselves as superior to the Alevis for the government, and the Alevis, on the other hand, preferred themselves to the position of caliphate, which further fueled their differences. Man's action in appointing an Alawi as the crown prince of a Sunni caliph ended these differences.[83]

Legitimacy and sanctification of the government

According to Rasul Jafarian, in response to the protests of the Abbasids of Baghdad, Mamun introduced one of his goals from the appointment of Ali bin Musa al-Reza to the subrogation, to sanctify the government. According to Ma'moun, accepting the official governorship position by Ali bin Musa al-Reza could eliminate the long-standing differences between Bani Hashim and Bani Abbas and give legitimacy to the rule of Bani Abbas. [84] Mortazavi writes Ali bin Musa al-Reza, as the best figure of the Alawites, is the best option. It was considered for this purpose. [85] Ibrahim bin Muhammad Juvini, one of the Sunni scholars in the 6th century of Hijri, quotes Mamun as saying: "Ali bin Musa al-Reza, away from our eyes, calls people to his Imamate.". Therefore, we decided to appoint him as our crown prince so that he would call the people to us and accept our government and confess to it, and in this way, all those attached to him will admit that the government and its administration of It live ours".[86]

According to Mortazavi, since the Alevis had started an uprising in different cities, Ma'moun intended to make the people understand their incompetence in government administration. For this purpose, he determined the route of Ali bin Musa al-Reza in such a way that he would pass through the chaotic cities such as Ahvaz and Basra and meet his brothers, who had started an uprising in these two cities so that the people would get to know his morals, character, and piety. And when he left for Marv and accepted Shiraz's governorship, his brothers' government was disintegrated.[87]

Monitoring the Alevi leaders and suppressing them

Mortazavi believes that because Ali bin Musa was considered the leader of the Alawites and that most of the Alawite uprisings took place in Hijaz and Kufa, Sheikh Sadouq said in a report by Ubaidullah bin Abdullah that Mamun intended to keep a close eye on Ali bin Musa by bringing him to Merv. [88] In another part of his work, he writes that Mamun, with his correct understanding of the government situation, considered the entry of Ali bin Musa al-Reza, who had great religious prestige and influence, into political affairs to the detriment of the Abbasid government. 89] Some Sunni analysts, such as Ahmad Amin, believe that with Ali bin Musa being placed in the position of caliphate, he will be exposed to the public, his mistakes will be proven to others, and his sanctity will be diminished [90] Ali. In this regard, Sami Nashar believes that Mamun was facing the danger of the Ismailis. To suppress them, he considered it necessary to take Ali bin Musa to him and appoint him as a governor.[91]

According to Abbasqoli Sharif Razi, with the intensification of the repression of the Alawites during the Umayyad era, Alevi Sadat's denied their ancestry to avoid the government's attention. This denial of lineage and hiding beliefs continued until the time of Man. Mamun was not satisfied with this personal situation; Therefore, he installed one of the elders of the Alawites to the position of the governor so that the Alawites and Sadat would come out of their secret life and the government would monitor them and sometimes attack them. Sharif Razi considers the existence of many Imamzades who were killed throughout Iran during the era of Ali bin Musa al-Reza as proof of his claim.[92]

best option

According to Cooperson's report, it was reported from Mamun that he examined all the living relatives of the Prophet of Islam to determine the crown prince and did not find anyone more knowledgeable and pious than Ali bin Musa al-Reza. At that time, the brother of Ali bin Musa al-Reza in Medina and his nephew in Mecca had started an uprising against the Abbasids. [93] Bernard Lewis says that Mamun's official document indicates that Mamun was part of a more significant moral issue between the claims of the Abbasid dynasty and the Ali dynasty. Bin Abi Talib avoided and appointed Ali bin Musa al-Reza as the most suitable person to succeed him only because of his characteristics. In other words, this was done for Sunni reasons and not for Shia reasons. Also, this document does not mention the sensitive issue of succession after Ali ibn Musa.[94]

Mamun's vow and prophecies

Some people like Abu Walfaraj Esfahani, who is wise and valuable, have referred to Mamun's vow to entrust the caliphate to the best men from the Abi Talib family in case of victory Amin and consider it as the reason for Ali bin Musa al-Reza's oath of allegiance. But according to Akbari, this possibility seems unlikely with the two-year time gap between Mamun's victory over Amin and the reign of Ali bin Musa. [95] Baghestani in the Encyclopaedia of Islamic World says that according to a report by Rayan bin Salt, rumors between the army and the people related to the idea of Ali bin Musa's governorship to Fazl bin Sahl caused Mamun to summon Rayan and tell him about his conflict with Amin, and the reason for the decision of the governorship was his vow to hand over the caliphate to Abi Talib's family in case of victory over Amin.[96] No person's report Mamoun wrote in a letter to one of his relatives that he read somewhere; The seventh Abbasid caliph was the last caliph of that dynasty, and according to this prophecy, he intended to transfer the caliphate to the Alawites after the Abbasids, so that he could gain God's approval by granting the caliphate to the Alawites deprived of the caliphate.[97]

Mamun's Shia

Some Sunni scholars, such as Suyuti, claim his Shiaism and his interest in Ali bin Musa al-Reza, made him intend to step down from the caliphate and appoint Ali bin Musa as the governorship. [98] Ahmad Amin believes that Mamun was a Mu'tazili. And for this reason, he has insisted on the supremacy and righteousness of the family of Ali bin Abi Talib. Ahmad Amin raises another factor besides Ma'moun's being a Mu'tazili. He believes that Fazl bin Sahl and his brother Hassan bin Sahl played an influential role in Mamun's decision.[99] Fazl bin Rozbahan Khanji also raises the possibility that Mamun was sincere in transferring power from the Abbasids to the Alawites. Still, with time, this His intention was thwarted, and Ali bin Musa was killed by poison. [100] Sheikh Sadouq reports a tradition based on which one of the astrologers of the Abbasid court said that the timing of the marriage and the appointment of Ali bin Musa al-Reza as governorship was inappropriate. Mamoun informed and considered this appointment a source of misfortune, But he faced Mamun's indifference. According to Mortazavi, this article proves Mamun's lack of attention to Ali bin Musa al-Reza's achievement.[101]

The goals of Ali bin Musa al-Reza from accepting the oath of governorship

Razavi believes that the danger to the lives of Shiites and the school of Shiites is one of the reasons for accepting the oath of governorship on the part of Ali bin Musa al-Reza. Creating justice in the government structure is another goal of Ali Bin Musa. According to a narration from Ali bin Musa, Reza compares himself to the Prophet Yusuf, who tried to implement justice despite participating in the infidel ruling government. [102] Mohammadi Eshtredi believes that Ali bin Musa wanted to strengthen his popular base. He says that the incidents, words, and miraculous events that were seen and heard from Ali bin Musa on the way from Madinah to Merv, increased his popular base many times and raised the status of the Prophet's family in the eyes of the people. It has also been conceived for this purpose:[104]

The presence of Shiite imams in political and social issues makes this family not to be forgotten.

We are reviving the image of Shiite imams from being a jurist and scholars to influential people with a greater mission in society.

We are registering the tacit acknowledgment of the Abbasids to the positive and worthy influence of the Alawites in governance.

He was identifying Mamun's goals from being appointed to the position of provincial governorship on his part.

The period of governorship

After the swearing-in ceremony, Mamun was ordered to bring gold coins and give many prizes to the people; Among the poets who praised Ali bin Musa in this place Ibrahim bin Abbas Soli and Deabel Khozai were. Both of them were given 10,000 coins of the newly minted Muskoka, which was in the name of Alaviyan. After that, the Abbasids and Alawites received gifts alternately, guided first by Abbas bin Mamun and then by Muhammad bin Jafar Sadiq. After the ceremony on the 7th of Ramadan/March 30, an official letter announcing the appointment was drawn up by the caliph to be read in mosques throughout the empire. [105] In gratitude, Mamun paid the corps one year's salary. [106] According to Akbari's report, everyone received their one-year allowance from the Bait al-Mal on that day. [107] In addition, Mamun married his daughter or sister, Umm Habiba, to Ali ibn Musa and his daughter Umm Fazl to the son of Ali b. Musa, Muhammad Taghi. [108]

Madelung believes that Mamun gave the title of Reza to Ali Ibn Musa to accept the subrogation [109]. Against this view, Shiite sources, traditions, and reasons for rejecting Mamun's appointment of the title have been reported, including the letter Fazl bin Sahl, which was sent to Ali bin Musa under the title of al-Reza before the governorship.[110] Cooperson believes that Mamun gave the shortened title of "Reza" to Ali bin Musa, considering Abul Saraya's slogan, "Al-Reza man al-Muhammad." Donated.[111]

Mamun also ordered that the crown prince's name be mentioned everywhere in the sermons and the uniform color, official clothes, and flags should be changed from the black, the official color of the Abbasids, to green within a week.[112][113][114] [115] According to Mortazavi, this color change is due to the inefficiency of the black color. The title of the color of mourning in Shia culture - despite the crimes of the Abbasids against the Shia, the green color has become the symbol and slogan of the Shia. [116] Biham Dao says that before, the green color was not recognized as a sign of the Alawites. Still, it was gradually instilled that this color was intended more as a sign to express the importance of reconciliation between the Abbasids and the Alevis than as a sign of the surrender of the Abbasids and the claims of the Alevis. Another point is that among Muslims, the green color is associated with clothes worn in heaven and that its choice reflects the current atmosphere of seductive visions.[117]

According to Madelung in Iranica, the relationship between Mamun and Ali Ibn Musa in Merv was close and intimate. According to reports, Ali bin Musa lived in a house next to the Caliph's residence, and they met daily. Mamun publicly wanted Ali ibn Musa to participate in all decisions and official ceremonies. Still, it is reported that Ali bin Musa stated that he does not interfere in government affairs. Mamun assigned his protection force (Shurat) and his guard (Haras), officers under the command of Khorasani commanders loyal to the caliphate, a Hajib, and a scribe for Ali Ibn Musa. The caliph depended on him in his judgments and fatwas and organized debates between him and Muslim scholars and elders of other religious communities.[118]

coin making

A coin from the era of Mamun, on which the name of Ali bin Musa al-Reza as the crown prince is engraved.

After the allegiance ceremony, Mamun ordered the minting of coins on which the names of Mamun and his crown prince Ali Ibn Musa were engraved.[119] Abdul Qadir Ahmad Al Yusuf has described the symbols of these coins as follows: "It means praise is for God, and I bear witness that there is no God worthy of worship except God who is one and has no partners." Around it is written: "In a few years, all the commands before this and hereafter are from God, and on that day, the believers will be happy" behind it is written: "God, Muhammad is the Messenger of God, Mamun is the Caliph of God, according to the order of Reza., around it is written: "Muhammad is the Messenger of God sent with guidance and true religion." It has also been explained about the dinar coin that it was written on its original face: "It means praise is for the Lord and I bear witness that there is no god worthy of worship except God who is one and has no partners," and on its surface, it was written: "To This dinar was minted in Samarkand. year 202" and around it was written: "The matter before and after and the day when the believers are pleased with the help of God is for God," and in the middle of it was written: "God, Hazrat Muhammad is the Prophet of God, O God, Mammon is the Caliph of God according to the order Reza is his successor, and it was written around the middle of the back of the coin: "He is the one who sent his messenger with the guidance and the religion of truth, to make it prevail over all religions, even if the polytheists hate it!" Ali bin Musa al-Reza died in 203 AH. But after that, coins were minted in his name for at least two years. Yazdinejad, the head of the Astan Quds Razavi museum's coin and banknote treasury, explained the reason for minting these coins after the death of the crown prince, Mamun's apparent interest in him, and the high cost of making the molds for these coins in 2018. 203 A.H. A has known. [121]

Religious rituals -Eid al-Fitr prayer

According to the reports of Shiite sources such as Ayoun Akhbar al-Reza, after the ceremony of the oath of allegiance and the arrival of Eid al-Fitr, Mamun sent a message to Ali bin Musa al-Reza to pray the Eid al-Fitr prayer. After the initial refusal, Ali bin Musa finally agreed to perform the Eid prayer. On the day of Eid, Ali bin Musa left the house with special rituals, and the people followed him with Takbir chanters, and the soldiers dismounted and accompanied him barefoot. Mamun dissuaded him from performing the Eid prayer by sending a message to Ali bin Musa. [122] According to Mortazavi, Mamun initially believed that the presence of Ali bin Musa al-Reza in the Eid al-Fitr prayer could win the Iranians' trust and be effective, especially for Alevis.[123]

rain prayer

According to what Hakim Neishaburi, Sunni Founder, in the history of Neishabur and Sheikh Sadouq, Shia Founder, stated in Ayoun Akhbar al-Reza, after a short period after the appointment of the crown prince, a drought occurred in Khorasan, and a group of people attributed this drought to the appointment. Ali bin Musa Al-Radha was appointed as the governor. [124][125] Mamun asked Ali bin Musa to pray the rain prayer. Ali bin Musa also accepted. On the promised day (Monday), Ali bin Musa and a group of city residents went to the desert to offer prayers. After the prayer, Ali bin Musa asked God to send blessings and rain. One of the audience has narrated that after the prayer of Ali ibn Musa, the clouds moved, lightning appeared, and the people got excited to return home before the rain started.[126] Ali bin Musa was remembered badly, and Mamun also worried about the increase in popularity of Ali bin Musa and the weakening of his position. [127] According to the report narrated by Muhammad Baqir Majlisi in Bihar al-Anwar, after the rain prayer and Ali bin Musa's greatness in the eyes of the people, The people around Ma'moun accused Ali bin Musa of witchcraft and called him evil and warned Ma'moun that these events could lead to the weakening of the government. Finally, it was suggested to reduce his popularity and create uncertainty in his position among the people; A meeting should be prepared, and city elders, judges, politicians, and commanders should be invited. Mamoun also welcomed this offer. At the beginning of this meeting, in which Ali bin Musa also participated, Hamid bin Mehran started talking to Ali bin Musa and told him that people are exaggerating the story of your rain prayer; if you hear those words from You seek that hatred; While that rain came by itself and you prayed, and the rain came after your prayer, and they consider this a miracle for you and make you look unique in the world, while Mamun is superior to everyone. Ali bin Musa replied that I could not stop people from talking about the blessing God has bestowed on me. Ali bin Musa emphasized that he had no intention of rebellion or discord from these words and actions and explained that if Mamun had put me in this position, he did not give me virtue and wanted to use my virtue for his wishes.[128]

Holding religious debate sessions -Main article: Ali bin Musa al-Reza's debates

Sources have attributed some debates to him after the appointment of Ali bin Musa al-Reza to the governorship. [129] With the presence of Ali bin Musa al-Reza in the government court, Mamun, who was interested in various sciences, translated into Arabic; He organized many debates between Ali ibn Musa al-Reza and religious scholars and leaders of different religions - who came to Khorasan from other lands. He has tried to weaken the position of Ali bin Musa al-Reza in the eyes of the general public and scholars of various ethnicities and groups.[131]

The main features of Ali bin Musa al-Reza's debates can be divided into two general sections of intra-religious arguments, focusing on explaining the position of Imams after the Prophet of Islam, proving the Imamate of Ali bin Abi Talib and some theological disputes between Shia and Sunni; and extra-religious discussions with issues such as the proof of monotheism, the nature, and attributes of God, the quality of creation, the negation of likeness, the negation of embodiment, the evidence of the prophethood of Muhammad, the abolition of the divinity of Jesus, and the dissolution of the Trinity. [132] Jafar Morteza Ameli, a Shiite historian, reports on this matter. Mamun gathered scholars and scholars of the Mutazili religion, who were experts in scientific discussion and reasoning before Ali Ibn Musa al-Reza, and encouraged them to discuss and debate. Morteza Ameli considers the purpose of these scientific meetings to be Mamun's hope that Ali bin Musa al-Reza would not be able to answer and his scandal in the falsehood of his claim regarding his Imamate. [133] Madelung believes that Mamun was interested in holding debates and creating an open space to exchange beliefs. [134] Mohammad Mortazavi, in the book of Imam Reza's Wilayat Ahadi, after stating reasons such as Mamun's being a Mu'tazili and his love of knowledge and following him in matters of belief, etc., has included criticisms for these reasons; Among them is that Mamun only held such debates during the reign of Ali bin Musa. [135] Biham Dao about the report of having and participating in debates between Ali bin Musa al-Reza, Muslim theologians, and prominent figures of other religious communities by Mamun, the aim These reports show the superiority of Ali ibn Musa al-Reza in terms of science and knowledge over the Caliph and other Muslim scholars and non-Muslim rivals, he claims and continues, for this reason, their historicity has been questioned. They can be the source of efforts to place Ali bin Musa al-Reza was considered as a rival in the eloquent knowledge of the caliph, as reported in Sunni sources.[136]

His debates are in the capacity of governorship. These debates include: There was a debate with the head of Goliath, a Jew, which finally ended with the acceptance of Islam by the head of Goliath. [137] He had another debate with the Christian Jathliq, which led to the denial of the Trinity and the acceptance of monotheism by Jathliq. [138] Another debate. It has been reported to Ali Ibn Musa with the great Hirbadan of Zoroastrianism that the debate did not end as Ali Ibn Musa's questions remained unanswered. Imran-e-Sabi is another person who, despite his non-Islamic and non-monotheistic tendencies, debated with Ali bin Musa on monotheism and God's attributes. Finally, with the arguments of Ali bin Musa, he gave martyrdom and accepted Islam. [139] Sulaiman Marwazi and Ali bin Muhammad Ibn Jaham also raised questions on the issues of bad and infallibility. They turned the meeting into a verbal debate with the answers of Ali Ibn Musa. Suleiman and Ali ibn Muhammad realized their beliefs were wrong at the end of both debates.[140][141]

Opposition and objection to wardship

The first wave of opposition to the appointment of Ali bin Musa was reported by some of the heads of Mamun's palace. According to what Sadouq narrates, the reason for these people was a personal grudge against Ali bin Musa. [142] The surprising decision of Ali bin Musa al-Reza's governorship, which the Caliph took, immediately provoked strong opposition from the opposition groups, especially the Abbasids, even in Khorasan. Who was under the influence of the Iranian vizier, Fazl bin Sahl - was seen. [143] Ibn al-Dawlah in Khorasan considered this action of Mamun a conspiracy, resulting in the rise of the Sassanids. [144] The reason for these protests was the concern of the Abbasids because It was a handshake of the position that their fathers had earned with difficulty. [145] According to Donaldson, intending to get rid of the government's problems in facing the Alawites and their requests, which had led to numerous uprisings, he agreed to appoint Ali bin Musa al-Reza as his successor. ; But after convincing Ali bin Musa to accept the position of governorship, he faced another problem. Ali bin Musa's great popularity among the Shiites, the lack of access to some of the goals of this appointment, and the pressures of his opposition party in Baghdad made him regret this decision. The Abbasids of Baghdad, who were generally Mamun's opponents, were angry that Mamun not only installed Ali bin Musa as his successor but also changed the color of the Abbasid flag to green. Their concern was the removal of the Islamic empire from the hands of the Abbasids by the Alawites and Iranians. [146] The members of this opposition party in Baghdad broke their allegiance with Mamun and chose his uncle Ibrahim bin Mahdi (d. 224 AH/839 AD) as the caliph. They appointed him on 28 Dhu Hajj 201 AH/July 17 817 AD. [147] When the news of Mamun's dismissal reached Marw, Ali bin Musa al-Reza proposed to Mamun to dismiss him from the governorship, but in front of Mamun, he decided to return to Baghdad and defend his right.[148]

These things made him expose his Mamun from Ali bin Musa's governorship. He introduces the monitoring of Ali ibn Musa and the Alevis, the support of the Alevis against the Abbasids, the reduction of Ali ibn Musa's position, and the degradation of his social image. Mamun also mentions the cruelty and crimes committed against Bani Hashem in the letters of Shaftul-Han, in response to the Abbasids of Baghdad. He writes, "We scared the Bani Hashim; they treated them harshly, more than the Umayyads killed us." We killed... Ask the elders of Bani Hashem for what sin they were killed; ask those who drowned in Tigris and Euphrates why they were killed. Ask those buried alive in Baghdad and Kufa why they were dead?" [150] According to Bernard Lewis, on the other hand, the Shiites felt a lot of victories; such incomplete and limited recognition of their claim never attracted their favorable opinion. [151]

The hatred of the Iraqi people was more towards the Sahl brothers, who attributed all their problems.[152] Meanwhile, the ruler of Basra removed Reza's name from Friday prayer sermons.[153] There is no connection between Ali bin Musa and Fazl bin Sahl. It was not good. [154] According to reports, Sahl and his accomplices manage to look closely at what they are hiding there for a while and make Mamun believe that Ibrahim bin Mahdi is merely acting as his manager.[155][156] And it was Ali bin Musa who opened Mamun's eyes to this matter without any love or malice and insisted that he go to Baghdad and his presence brought peace and tranquility back there.[157][158][159]

This assessment of the situation of Ali bin Musa by several commanders of Mamun's army made a decision and decided to travel to Iraq. Fazl Sahl, whose goal was to maintain the government in the east, submitted his resignation and, arguing that the Abbasids hated him, asked the leader to appoint him as the governor of Khorasan. The commissioner expressed his trust in him and asked him to write other letters with the seal and name of the leader in other evaluations of his exceptional privileges. This letter, which showed the leader'sunconditional support for his minister and his policies, also included the full text of the previous note. This letter was sealed and signed in Safar in 202 AH, officially made possible by Ali bin Musa. After that, it was sent for distribution throughout the empire.[16]

Earlier historians have mentioned that Fazl bin Sahl suggested this appointment to Mamun. This point of view is mentioned by Salami in the book of Khorasan News and quoted by Ubaidullah bin Abdullah bin Tahir - one of the Therians. In other narrations, this plan and initiative are attributed to the leader himself, and it is said about Fazl that he was against this issue at first because of the danger that might follow. This narrative is more in line with the known political views of the caliph and his vizier.[161] According to Biham Dao, what appears to be at the time of his appointment was a reflection of views that Mamun's behavior was pressured. It is attributed to grace. . However, there are not many facts for these documents. It may reflect the dissatisfaction of the researchers with this decision and its conclusion by presenting the caliph as a weak person and influenced by others. On the other hand, the Imami sources are looking for indicators that independently reached this decision. Behind it is a belief that belongs to the Alawites - or, more precisely, to the imams of the Imamia - and that Fazl and his brother were actually against it and wanted to dissuade Mamun from the beginning. Therefore, the reports and documents that can be seen in these sources, which help from the Imamiyyah's point of view about the motivation of the caliph, should remain.[162]

Among other things that happened to Ali Ibn Musa was the uprising of Zayd Ibn Musa, nicknamed "Zayd al-Nar," who started an uprising in Madinah and was arrested by Mamun's agents and taken to Merv. Ali bin Musa also confronted his brother and reprimanded him for his uprising.[163][164]

Murder or death

By appointing Ali bin Musa as his successor, Mamun was able to solve a few of the Alawites' problems for his government, but he could not achieve the rest of his goals. Even this appointment caused him to be angered by his opposition party in Baghdad and to be removed from the position of caliphate. [165] According to reports, the Sahl family managed to manage the affairs for a while to keep the severity of the situation in Iraq hidden, and Mamun believed this. They convey that Ibrahim bin Mahdi only acts as his governor [166][167]. It was Ali bin Musa who opened Mamun's eyes to this issue without any love or hatred and insisted that he go to Baghdad and his presence caused the return of peace and [168][169][170] This assessment of the situation was supported by several commanders of Ma'moun's army, and Ma'moun decided to travel to Iraq. Fazl bin Sahl, whose goal was to maintain the government in the east, submitted his resignation and, arguing that the Abbasids hated him, asked the caliph to appoint him as the governor of Greater Khorasan. Mamun again emphasized his trust and asked him to write another letter with the Caliph's seal and name confirming his exceptional privileges. This letter was sealed and signed in Safar in 202 AH and was officially confirmed by Ali bin Musa. After that, it was sent for distribution throughout the empire. On the second of Sha'ban of 202 AH. Six months after the resignation of Fazl bin Sahl from the ministry, when Mamun was going west with the crown prince and the court, Fazl was stabbed to death in the bathroom by several commanders of the army in Sarkhas.[171][172] Apparently. Reactions accompanied Fazl's death, and some people from Mamun's army protested, intending to seek blood, accompanied by Ali bin Musa's call to calm the army.[173]

According to Qurashi, two days later, when Mamun's caravan reached Tus, Ali bin Musa fell ill and died. Shia sources have identified the cause of Ali bin Musa's illness as poison poisoning. [174] Ali bin Musa was killed in the suburbs of Noghan in Tus while he was staying in Sanabad - the burial place of Harun. [175] According to the most reliable reports, Ali bin Musa died. It happened on the last day of Safar of 203 AH. Other dates in the same range of the month of Safar have been mentioned for this event. The caliph requested a group of Alawites and relatives of Ali ibn Musa al-Reza, including his uncle, Muhammad ibn Jafar, to examine the body of Ali ibn Musa and confirm that he died a natural death, and ordered that his body be placed next to the grave of his father, Harun. To be buried in the house of Humayd bin Qahtabah Ta'i in Sanabad near Eoghan. Mamun showed a lot of grief, and according to reports, he attended the burial ceremony without a turban and mourned there for three days. However, many sources have accused him of being involved in the poisoning of Ali bin Musa al-Reza. The sudden death of the vizier and the crown prince, whose presence made it impossible to reconcile with the opposing Abbasids in Baghdad, strengthens the possibility that Mamun was involved in these deaths. Of course, this possibility does not mean that his sadness for Ali Ibn Musa and his feelings and dependence on him was necessarily hypocritical or fake. Still, it can indicate the dominance of cold political calculations over his personal feelings and ideals that established his caliphate.[176] [177]

According to Biham Dao, most sources close to the incident - including Imamiya sources - mentioned natural causes as the cause of Ali bin Musa's death. The reports that indicate his murder did not say that Mamun was involved in it. However, in most of the Imamiyya sources from the fourth century A.H. onwards, and following them, Sunni sources, the theory that Ali ibn Musa al-Reza was killed by order of Mamun and as a result of poisoning was proposed. Naturally, the question arises as to why the caliph - who had designated him as his heir - wanted his death. In response, it is suggested that although Mamun recognized him as the "true Imam," he saw him as a rival, and his hatred for him grew. However, some dissenting voices within the Imamiyyah have argued against conspiracy and murder theories, and the debate has continued until recently. Among western historians, the view that has gained the most credibility is that Reza was killed, and Mamun was involved in both the murders of Reza and Fazl because by eliminating them, he would have more luck in gaining the support of his Abbasid relatives. Recently, more attention has been given to the possibility that elements in Mamun's court, acting without his knowledge, were responsible for the murder. The problem with the theories of murder is that they cannot explain why the first sources of Imamia, although, contrary to the opinion of Sunni writers, clearly say that Reza's father, Musa Kazem, was killed in Haroun prison, do not mention the possibility of Reza's murder [178]. ]

According to Tayyib al-Hebari in the Cambridge New History of Islam, he was killed under suspicious circumstances due to poison poisoning.[179]

Sources from Ahl al-Sunnah have also said that the death of Ali bin Musa al-Reza was due to illness but due to eating too many grapes. Tabari narrated the first report about this. Among the historical sources of Sunnis, some sources, such as Tazkirat al-Khawas by Ibn Juzi, Mir'at al-Janan by Yafi, al-Sawa'iq al-Muhariqah by Ibn Hajar Haytami, and Wasila al-Khadim al-Makhdoom by Fazl bin Rozbihan Khunji, have pointed out the poisoning of Ali bins al-Moses and his death in this work. But they did not mention the way of poisoning and its agent. In addition to these reports, Sunni scholars, in addition to announcing poisoning as the cause of Ali Ibn Musa's death, have identified the cause of this poisoning as Mamun; among them are the views of Maqrizi in al-Muqaffi al-Kabeer, [180] Ibn Hibban in al-Thiqqat, [ 181] Safadi in al-Wafi al-Wafayat, [182] Abul Faraj Esfahani in Muqatil al-Talbeen, [183] ​​Termanini in Ahadash al-Tarikh al-Islami in the order of al-Sinin [184] and Kundozi in Yanabi al-Mawadah [185].

Ali bin Musa's reign in art and media

Visual works

Among the visual works related to Ali bin Musa al-Reza's governorship is the Deer Guarantor painting by Mahmoud Farshchian. This tableau was unveiled in 2008. [186] This tableau refers to the story of the guarantee of a deer by Ali bin Musa on the way to Marv. Also, Farshchian spent one year and four months designing the second panel named "Zaman Aho 2" and completed it in 2009. "Zaman Aho 2", in 80 x 100 cm dimensions, was created on acid-free cardboard with acrylic technique and in the painting style. [187] In 2013, a book titled Zaman Aho was unveiled; The subject of this book is the collection of various visual works in the field of calligraphy, painting, and photography around the axis of Ali bin Musa al-Reza.[188]

Dramatic works

In 1379, Mehdi Fakhimzadeh aired a series called "Velayat Eshgh" on T.V. Channel One of the Islamic Republic of Iran. This series, written and directed by Mehdi Fakhimzadeh, with the theme of the governorship and martyrdom of Ali bin Musa al-Reza, was released in 1380 in abbreviated form and was broadcast as a movie on Channel One. A year of research was done for the province of love, and it took a year to write the script. Two new initiatives were implemented; One is the physical presence of the character of Imam, and the other is the dialogue for that character played by Farrokh Nemati, which was never seen before. [189] The title track of this film, with Mohammad Esfahani's voice and Babak Bayat's composition, was later released separately under the Velayat Eshgh album. 190] In 2010, the animation "Mr. Mehraban," directed by Seyed Alireza Golpaygani and Behnam Deldadeh and produced by Saba Animation Center, was shown on Poya Network of the Islamic Republic of Iran on the occasion of the birth of Ali Bin Musa Al Reza. This 1-hour and 12-minute animation with 3D quality refer to the story of the deer guarantee by Ali bin Musa on the way to Merv. This animation received the golden statue at the eighth animation festival in the religious section in 2013.[191][192]

Sourcing

Primary sources

Among the most important primary sources that deal with the general history of the era of Ali ibn Musa al-Reza's life is the biography of Aban ibn Uthman Bajli (d. about 170 AH), Tabaqat al-Kubra written by Muhammad ibn Saad ibn Muni (died 230 AH), al-Ma'arif ibn Qutaibah (d. 276 AH), Ansab al-Ashraf by Ahmad Balazuri (d. 278-279 AH), History of the Caliphs by Ibn Majah (d. 273 or 283 AH), History of Baghdad written by Ibn Tayfur (d. 280 AH), Akhbar al-Tawwal by Abu Hanifa Dinwari (d. 282 AH), Tarikh Yaqoubi written by Ahmad Yaqoubi (d. 284 AH), Akhbar al-Dawlah al-Abbasiya attributed to Ahmad bin Ismail Bajli Qomi (early 4th century A.H.) ) pointed out. [193][194]

Antiquities

Among the remaining ancient artifacts from the reign of Ali bin Musa al-Reza, we can mention the dinar and dirham coins that were minted by order of Mamun, and the title of the reign of Ali bin Musa al-Reza is engraved on them. Up to 204 have been multiplied in cities like Samarkand, Merv, Neishabur, Isfahan, Fars, Ray, and Misr. Some are kept in the Astan Quds Razavi Museum and Malik Museum. [196][197] Three dirhams decorated with Ali bin Musa al-Reza's reign are available in British and Berlin museums. On these coins, the title of Zul-Riyastin as the nickname of Fazl bin Sahl is also engraved. Some of these coins were minted until 704 AH.[198]

Secondary sources

General History

The most important secondary sources of general history during the life of Ali ibn Musa al-Reza are: Tarikh al-Tabari by Muhammad ibn Jarir al-Tabari (d. 310 AH), Al-Futuh ibn Atham Kufi (d. about 314 AH), Al-Wazir and Al-Kitab written by Muhammad ibn Abdus Kufi Jahshiari (d. 321 AH), Moruj al-Dahaab and Ma'adn al-Jawhar, al-Tanbiyyah wa al-Ashraf written by Masoudi (d. 346 AH), al-Mashidah and al-Tarikh (written in 355 AH) by Motahar bin Taher Moghadasi ( 4th century AH), Muqatil al-Talbiyin Abul Faraj Isfahani (d. 356 AH), Tarikh Balami by Abu Ali Muhammad bin Balami (d. 363 AH), Zain al-Akhbar Gardizi (5th century AH), Asma Al-Khalifa Ibn Hazm (d. 456 A.H.), Majamal al-Tawarikh and Al-Qasas (written in 520 A.H.), al-Anba fi Tarikh al-Khalifa Ali ibn Muhammad Omrani (d. about 569 A.H.), Al-Muntazem fi Tarikh al-Muluk Walaumm by Ibn Juzi (d. 587 AH), Al-Iktfa fi Akhbar al-Khalifa by Ibn Kurdbus Tunsi (d. around 600 AH), Al-Kamal fi al-Tarikh by Ibn Athir (d. 630 AH), Tarikh al-Islam by Shams al-Din Dhahabi (d. 748 AH). AH), Al-Abar and Diwan Al-Mubatda and Al-Khobar fi Ayam al-Arab and Al-Ajm and Al-Barbar by Ibn Khaldun (d. 808 AH), History Al-Khalifa Siyuti (d. 911 AH).[199][200]

Among the most critical Shia narrative-historical sources that deal with the lives of Shia imams, we can refer to works such as Ayun Akhbar al-Reza and Kamal al-Din by Sheikh Sadouq (d. 386 A.H.A.H.), al-Ghaiba by Sheikh Tusi and al-Ghaiba by Nomani [201] Chapters. Various of Ayoun Akhbar al-Reza's book has dealt with narrations about Ali bin Musa's velayat. In chapters 12, 13, 14, 15, and 23, Sadouq discusses the debates of Ali bin Musa during his reign of Ali bin Musa. Chapters 36 and 37 of the book report what happened to Ali Ibn Musa in Nishabur and on his way to Nishabur. Chapter 39 deals with the quality of departure from Neishabur and on the way to Marv, and chapter 40 is dedicated to the acceptance of the oath of governorship. After that, chapter 41 deals with rain prayer, chapter 42 with Mamun's plans to keep people away from Ali ibn Musa, and chapter 52 with the news of poisoning and killing Ali ibn Musa. Some were written from the middle of the third-century A.H.A.H. onwards. These works contain information about the year of birth and death and a short biography of the imams. Some of these works include Tarikh Ahl al-Bayt, written by Nasr bin Ali Jahzami (d. 250 AH), Tarikh al-Aeema by Ibn Abi al-Thalj al-Baghdadi (d. 325 AH), Al Mawalid by Ibn Shahr Ashub and Al Kafi by Kulaini (d. 328 AH). Al-Irshad by Sheikh Mofid (d. 413 A.H.A.H.) is one of the essential works about the biographies of Shia imams.[203]

Contemporary sources

In the contemporary period, many books have been written on Ali bin Musa al-Reza's reign; among the most important of them is The book of al-Hayat al-Siyasiyyah for Imam al-Reza, written by Seyyed Jafar Morteza Ameli. The author has examined and evaluated the political life of Ali bin Musa al-Reza in four parts. Another work in this regard, the pledge of allegiance to Imam al-Reza (a.s.) authored by Seyyed Jafar Morteza Ameli, the book of the guardianship of Imam Reza (a.s.) written by Morteza Motahari, the control of Imam Reza (a.s.) written by Seyyed Javad Shahrashtani, a look at the life and custody of Imam Reza (a.s.) Mohammad Ali Amini and the opportunity of Imam Reza's (P.B.U.H.) governorship in the publication of Islamic teachings written by Mohammad Taghi Philos. Among the works that have dealt with the life of Ali bin Musa al-Reza and the issue of his guardianship, we can mention the book A Look at the Life and Guardianship of Imam Reza, peace be upon him, written by Muhammad Ali Amini, which is detailed research on the guardianship of Ali bin Musa al-Reza. This book, which was published by the efforts of Astan Quds Razavi, using 43 historical and first-hand narrative sources, investigated and researched the acceptance of Succession by Ali bin Musa and stated topics such as: "Why the plan of Succession by Mamun," "How to implement this plan," "Fazl bin Sahl's influence on this plan," "Ali bin Musa's positions" and finally "The end of the governorship with the killing of Ali bin Musa" have analytically scrutinized this historical event.[204][ 205]

Some books have specialized in the investigation of Ali bin Musa al-Reza's governorship; Morteza Motahari, in a book titled "Vilayat Ahadi of Imam Reza (a.s.), which is a part of his other work called "Siri in the Life of Imams Athar (a.s.), deals with the issue of the Walayat Ahadi of Ali Ibn Musa, and in a part of this book, he discusses the differences between Hassan Mojtaba's peace and acceptance Ali bin Musa's official governorship and scrutinizes these two historical events. This book, which is the result of his two lectures in the spring of 1350 AH, has been edited in 15 chapters and an introduction and published by Sadra Publishing House.[206]

Sufi sources

Sufi sources have mentioned the presence of some Sufi elders in the company of Ali bin Musa al-Reza during the reign of the governorship and his presence in Khorasan. Among these people is Muhammad bin Aslam Tusi, who recorded the narration of the Chain of Al-Dahab. Sufi sources did not mention Ali bin Musa until 407 AH; probably, this issue was related to the acceptance of Succession by Ali bin Musa al-Reza, which is considered against asceticism in the view of Sufis. The story of Ali Ibn Musa going to the bath is narrated in the book Tahzeeb al-Asrar by Abu Saad Neishabouri (d. 407 AH), and Muhammad Ghazali (d. 505 AH) also tells the story in the Alchemy of Happiness, citing the same work. According to the evidence of the story, Ghazali considers this narration to be related to the time of Ali bin Musa al-Reza. In Sufiya's works, the level of Ali bin Musa al-Reza's governorship has been mentioned and praised, along with his ascetic behavior.[207]