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Abu Muslim Khorasani
nameBehzadan Pur-e Vandad Hormozd
Personal details
religionIslam

Abd al-Rahman ibn Muslim, known as Abu Muslim Khorasani, was one of the greatest generals of the Abbasids at the dawn of their caliphate and is considered a principal pillar in their rise to power. He was born in the year 100 AH in a village near Isfahan.

In his youth, he met Ibrahim al-Abbas, who was striving to overthrow the Umayyads and establish a new caliphate. After demonstrating his skill, efficiency, and loyalty, Ibrahim entrusted him with a mission to travel to Khorasan and openly invite the people to support Ibrahim and his movement, and to rise up against the Umayyads.

He came of age in Kufa and, at the age of nineteen, joined the companions of Ibrahim al-Imam (son of Muhammad ibn Ali ibn Abdullah ibn Abbas ibn Abd al-Muttalib). After engaging in numerous battles and conflicts, he was ultimately killed in the year 137 AH during the caliphate of Al-Mansur al-Dawaniqi. Abu Muslim remains one of the ambiguous figures in Islamic history, about whom contradictory accounts have been circulated across different historical periods and regimes.


Brief Biography of Abu Muslim Khorasani

Abd al-Rahman ibn Muslim (or Uthman) ibn Yasar ibn Shadhus ibn Jawdaran, a descendant of Bozorgmehr ibn Bokhtagan, known as Abu Muslim Khorasani, was born in the year 100 AH in Isfahan and came of age in Kufa[1]. At the age of nineteen, he entered the service of Ibrahim al-Imam (son of Muhammad ibn Ali ibn Abdullah ibn Abbas ibn Abd al-Muttalib)[2] Observing signs of intelligence and cunning in him, Ibrahim held him in high esteem and suggested that he choose another name and kunya; accordingly, he adopted the name Abd al-Rahman and the kunya Abu Muslim[3].

It has been reported that before converting to Islam, his father's name was Bandadh Hormoz and his own name was "Behzadan"[4].

Abu Muslim was killed in the year 137 AH during the caliphate of Al-Mansur al-Dawaniqi (al-Dawaniqi), while he was visiting him[5]. The manner of his death was such that individuals bearing the Caliph's sign emerged from behind a curtain and stabbed him repeatedly with daggers until he was torn apart[6].

Abu Muslim played the most significant role in the downfall of the Umayyads and the rise of the Abbasids. Many individuals had attempted to destroy the Umayyad state and gathered large armies for this purpose, but ultimately failed.

"Ibrahim al-Imam," who was one of the strugglers, appointed Abu Muslim as the commander of his followers and, in the year 124 AH, dispatched him to Khorasan to secure pledges of allegiance. For several years initially, he secretly secured allegiance to the Banu Abbas from the people. In the year 128 AH, Ibrahim al-Imam wrote letters to his followers in Khorasan, thereby formally placing the land of Khorasan under Abu Muslim's command. He emphasized that Abu Muslim possessed full independence in matters of governance and allegiance, and Abu Muslim continued to secure secret pledges of allegiance[7].

He was unparalleled in eloquence and rhetoric and was fluent in both Persian and Arabic languages[8]. When asked how he attained such a status, he replied: "I never postponed today's work until tomorrow[9]." After Abu Muslim's death, his followers claimed that he had not died. This group, known as the Muslimiyya, regarded Abu Muslim as an Imam[10].


The Ambiguous Personality of Abu Muslim Khorasani in History

Regarding the personality of Abu Muslim, there exist contradictory reports from various historical periods and regimes. Among these is the fact that some sources refer to him as Amin Al Muhammad (the Trusted One of the Family of Muhammad)[11]! Although the fall of the Umayyads was due to Abu Muslim's tireless efforts, he ultimately sided with the Abbasids—the very same who, shortly after consolidating power, killed both him and the Infallible Imams!

He also killed a large number of people in Khorasan and other regions, and even suppressed the Shia uprising of Sharik ibn Shaykh, killing him and his companions[12]. Abdullah ibn Muawiyah, a descendant of Ja'far ibn Abi Talib, was killed by Abu Muslim because he was a rival to the Abbasids[13]. Although he took down the body of the Alid Yahya ibn Zayd, whom the Umayyads had killed and hung on a gallows, treated it with respect, and executed many of his murderers[14].

Nevertheless, even during the period of the da'wa (missionary call), if any man from the Alid family rose up against the Umayyads, achieved victories, and posed a threat to the future of the Abbasids, he did not hesitate to suppress them. For instance, Abdullah ibn Muawiyah al-Alawi, who revolted in the late Umayyad period and captured several cities in the Jibal region and Fars, was captured and killed on Abu Muslim's orders, or died in his prison[15].


Martyr Murtada Mutahhari's View on Abu Muslim Khorasani

Thus, some contemporary scholars believe (Martyr Mutahhari): "Certainly, Abu Muslim was a very competent general in the political sense, but he was an extremely evil person; that is, a man who had no scent of humanity whatsoever. Abu Muslim is comparable to Al-Hajjaj ibn Yusuf ... It is said that Abu Muslim killed six hundred thousand people. On the slightest pretext, he would kill even his closest friends. It makes no sense to claim that he was motivated by national chauvinism, whether he was Persian or Arab[16]."

Activities of Abu Muslim al-Khorasani

He was dispatched to Khorasan in 128 AH as the leader of the Abbasid missionaries, and the following year he led the uprising of the Black-clad Ones in Khorasan. He successfully leveraged existing capacities in the eastern territories of the Islamic realm, rallied opponents of the Umayyads, defeated them, and brought the Abbasids to power. His role in the Abbasid mission was so significant that he was bestowed the title "Commander of the Family of Muhammad"[17].

During the four-year caliphate of Abu al-Abbas al-Saffah (132–136 AH), Abu Muslim played a prominent role in consolidating the caliphate of al-Saffah and his brother al-Mansur. This included the killing of Abu Salama al-Khallal (known as the Vizier of the Family of Muhammad) in Kufa by order of al-Saffah, as well as the battle against Abdallah ibn Ali ibn Abdallah ibn Abbas, the uncle of these two caliphs, who had claimed the caliphate in Syria[18].


Activities in the Hejaz

His measures in the Hejaz and along the Hajj route included:

  1. Digging water wells and resolving water shortages;
  2. Assisting Arabs at various stopping points;
  3. Smoothing the path for Hajj[19].

It is reported that upon reaching the Haram, he entered barefoot and appointed individuals in the Sa'i area to serve sherbet to those performing the ritual walk[20].


Imam al-Sadiq and the Uprising of Abu Muslim al-Khorasani

Relations between Imam al-Sadiq (peace be upon him) and Abu Muslim were not cordial; it has even been reported that the Imam burned Abu Muslim's letter inviting him to cooperate[21].

Imam al-Sadiq (peace be upon him) did not approve of the Shi'a supporting or participating in Abu Muslim's uprising. Abu Muslim sent at least two letters to the Imam, in which he wrote: "I have a thousand warriors at my disposal and await your command!" and "I am inviting people to love the Family of the Prophet (peace and blessings of God be upon him and his family). No one is more deserving of the caliphate than you!". However, Imam al-Sadiq (peace be upon him) replied: "Neither are you one of my companions, nor is this my time![22]". It is entirely clear that Imam al-Sadiq (peace be upon him) did not provide him with a positive response, and the Imam's reaction to this move was one of caution and non-acceptance of the invitation's terms[23].

This point is also mentioned in another statement by the Imam; at a time when Abu Muslim's black banners had been raised and before the Abbasids had attained the caliphate, letters from Abd al-Salam ibn Nu'aym, Sudayr, and several others were brought to Imam al-Sadiq (peace be upon him). They had written: "We see the situation as favorable for your caliphate. What is your opinion?" Imam al-Sadiq (peace be upon him) struck the letters against the ground and said: "Alas! I am not the Imam and leader of them (Abu Muslim and his followers)[24]".

Consequently, Abu Salama, one of the leaders of the Abbasid uprising who had become despondent regarding Imam al-Sadiq (peace be upon him) continuing the Abbasid movement, went by order to the house of Abdallah al-Mahd, a descendant of the Ahl al-Bayt, and delivered a second letter to him. Abdallah became delighted and went to the house of Imam al-Sadiq (peace be upon him) the next morning. Abdallah told Imam al-Sadiq (peace be upon him): "Abu Salama has written that all our Shi'a in Khorasan are ready for uprising and has asked me to accept the caliphate." The Imam said to Abdallah: "When were the people of Khorasan your Shi'a? Did you send Abu Muslim there? Did you order them to wear black clothes? Did you bring those who have come from Khorasan to support the Abbasids here? Do you know any of them[25]?".


See Also


Notes

  1. ↑ Ibn Asakir, Ali ibn al-Hasan, Tarikh Madinat Dimashq, vol. 35, pp. 408–410, Beirut, Dar al-Fikr, 1st ed., 1415 AH; Ibn Khallikan, Ahmad ibn Muhammad, Wafayat al-A'yan wa Anba' Abna' al-Zaman, vol. 3, p. 145, Beirut, Dar al-Fikr, 1st ed.; Al-Safadi, Khalil ibn Aybak, Al-Wafi bi-l-Wafayat, vol. 18, p. 271, Beirut, Franz Steiner Verlag, 2nd ed., 1401 AH; Qadyani, Abbas, Farhang-e Jame' Tarikh-e Iran, vol. 1, p. 79, Tehran, Arun, 6th ed., 1387 SH.
  2. ↑ Ibn al-Athir al-Jazari, Ali ibn Muhammad, Al-Kamil fi al-Tarikh, vol. 5, p. 254, Beirut, Dar Sadr, 1385 AH.
  3. ↑ Ibn al-Athir al-Jazari, Ali ibn Muhammad, Al-Kamil fi al-Tarikh, vol. 5, p. 254, Beirut, Dar Sadr, 1385 AH.
  4. ↑ Yaqut al-Hamawi, Yaqut ibn Abdullah, Mu'jam al-Udaba, vol. 4, p. 1753, Beirut, Dar al-Gharb al-Islami, 1st ed., 1993 CE.
  5. ↑ Al-Khatib al-Baghdadi, Ahmad ibn Ali, Tarikh Baghdad, vol. 10, pp. 208–209, Beirut, Dar al-Kutub al-Ilmiyya, Publications of Muhammad Ali Baydoun, 1st ed., 1417 AH.
  6. ↑ Tarikh Madinat Dimashq, vol. 35, p. 424.
  7. ↑ Al-Kamil, vol. 5, pp. 255–258.
  8. ↑ Al-Wafi bi-l-Wafayat, vol. 18, p. 271.
  9. ↑ Farhang-e Jame' Tarikh-e Iran, vol. 1, p. 79.
  10. ↑ Farhang-e Jame' Tarikh-e Iran, vol. 1, p. 79; Mashkur, Mohammad Javad, Farhang-e Feraq-e Eslami, p. 19, Mashhad, Astan Quds Razavi, 2nd ed., 1372 SH.
  11. ↑ Al-Tabari, Muhammad ibn Jarir, Tarikh al-Umam wa al-Muluk (Tarikh al-Tabari), vol. 7, p. 450, Beirut, Dar al-Turath, 2nd ed., 1387 AH; Al-Nuwayri, Ahmad ibn Abd al-Wahhab, Nihayat al-Arab fi Funun al-Adab, vol. 22, p. 55, Cairo, Dar al-Kutub wa al-Watha'iq al-Qawmiyya, 1st ed., 1423 AH.
  12. ↑ Ibn Kathir al-Dimashqi, Ismail ibn Umar, Al-Bidaya wa al-Nihaya, vol. 10, p. 56, Beirut, Dar al-Fikr, 1407 AH.
  13. ↑ Tarikh Madinat Dimashq, vol. 33, p. 213.
  14. ↑ Ibn Imad, Abd al-Hayy ibn Ahmad, Shadharat al-Dhahab fi Akhbar man Dhahab, vol. 2, p. 109, Damascus, Dar Ibn Kathir, 1st ed., 1406 AH.
  15. ↑ Al-Zirikli, Khayr al-Din, Al-A'lam, vol. 4, p. 139, Beirut, Dar al-Ilm lil-Malayin, 8th ed., 1989 CE; Tarikh Madinat Dimashq, vol. 33, p. 213.
  16. ↑ Mutahhari, Murtada, Majmueh Athar, vol. 18, p. 55, Tehran, Sadra.
  17. ↑ Ibn Kathir, 1407, vol. 10, p. 54; Ibn Khaldun, 1408, vol. 3, p. 222.
  18. ↑ Al-Ya'qubi, 1415, vol. 2, pp. 356–357.
  19. ↑ Al-Jaziri, 1966, vol. 2, p. 375.
  20. ↑ Al-Jaziri, 1966, p. 209.
  21. ↑ Regarding the relations between Imam al-Sadiq (peace be upon him) and Abu Muslim, see: al-Tusi, Nasir al-Din, Talkhis al-Muhassal, p. 415, Beirut, Dar al-Adwa', 2nd ed., 1405 AH; al-Shahrastani, Muhammad ibn Abd al-Karim, al-Milal wa al-Nihal, vol. 1, p. 179, Qom, al-Sharif al-Radi, 3rd ed., 1364 SH; Ibn Shahr Ashub al-Mazandarani, Muhammad ibn Ali, Manaqib Al Abi Talib (peace be upon them), vol. 4, p. 229, Qom, Allamah, 1st ed., 1379 AH.
  22. ↑ Fakhr al-Razi, Muhammad ibn Umar, al-Muhassal, p. 591, Cairo, Maktabat Dar al-Turath, 1st ed., 1411 AH.
  23. ↑ Ja'fariyan, Rasul, Intellectual and Political Life of the Imams, p. 367, Qom, Ansariyan, 6th ed., 1381 SH.
  24. ↑ Al-Kulayni, Muhammad ibn Ya'qub, al-Kafi, vol. 8, p. 331, Tehran, Dar al-Kutub al-Islamiyya, 4th ed., 1407 AH.
  25. ↑ Al-Mas'udi, Abu al-Hasan Ali ibn al-Husayn, Muruj al-Dhahab wa Ma'adin al-Jawhar, vol. 3, p. 254, Qom, Dar al-Hijra, 2nd ed., 1409 AH.
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