British Journal of Humanities and Social Sciences 100 The Barmakid Disaster as Narrated by al-tabari in "History of the Prophets and Kings" Ekhlas Mohammed Al - Eidi Assistant Professor / Balqa Applied University / University College of Aqaba Eklas28112006@yahoo.com Summary The Barmakid is a Persian family, whose members belong to the great-grandfather Bramak, who converted to Islam under the Umayyad dynasty. Their political activity began with the joining of Barmak Ibn Khalid to the nascent Abbasid dynasty in Khurasan. After the establishment of the Abbasid state, the leaders of this family enjoyed a high status among the early Abbasid Caliphs, but the sectarian conflicts and conspiracies the enemies of this family had plotted upset the Caliph Harun al-rasheed, who ended their existence in the so-called in history (the Barmakid Disaster). The study aims to shed light on the disaster caused by Al-Rasheed against Barmakid in terms of causes and results, through the various historical narratives that Imam al-tabari dated with regard to this disaster in his book (History of the Prophets and Kings). The study included a number of topics on Imam al-tabari and his book History of the Prophets and Kings), the Barmakid family and the political role that it occupied in the Abbasid state and a conclusion. Opening Words: the Barmakid, Tabari, History of the Prophets and Kings, Harun Al-Rashid, Yahya Ibn Khalid Al-Barmaki, Jafar Ibn Yahya Al- Al-Barmaki. First: Imam al-tabari Abu Jaafar ibn Jarir al-tabari, was born in the city of Amol, Tabaristan late 224 AH / 839 AD, and grew up under his father, who was keen to educate him after he saw the features of intelligence. Al Tabari memorized the Qur'an at the age of seven years, and wrote al Hadeeth at the age of nine.he left home to study when he was twelve years old. He was taught by the most prominent scholars of Iraq, Syria, Egypt and Persia (1). Imam al-tabari proved to be a great scholar among Muslims in the old times and in the current time alike. He is the preeminent Imam in the science of the Qur'an. He was described by al-khatib al-baghdadi as follows: "He was the memorizer of the Book of God, knowing the readings, seeing the meanings" (2). He also excelled in the Interpretation, Al-Suyuti described him as "Imam of the interpreters", and described his book (interpretation of Tabari) as "the best of interpretations, and incomparable" (3). Al- Tabari excelled in the science of Hadith and his book " Tahtheeb Athar is the most important book in Al Hadeeth. In his Mo'jam, Yaqoot al- Hamawi described it as A book that scholars can not make like it, and it is difficult for them to complete it (4). The status of al-tabari in the science of al-faqih is not less than that in the sciences of: interpretation, Qur'an, and Al Hadith. He was a follower of the Shafi'i doctrine, and he was familiar with "the other schools of famous scholars: Hanafi, Maliki, and Al- Dhahriya, Ibn Khallakan described him as a" hard-working imam who did not imitate anyone (5). In History, al-tabari was a sheikh and a forerunner of the historians, he wrote an important book considered as one of the largest Islamic historical chronicles entitled History of the Prophets and Kings Ibn al-khallakan described it as "the most honest book of history " (6). Imam al-tabari also excelled in all branches of Arabic language, and he was distinguished among scholars of Arabic language. Al-Dhahabi described him by saying: "He was trustworthy, honest, faithful,
British Journal of Humanities and Social Sciences 101 and prominent in interpretation, an imam in jurisprudence, in consensus and difference, a scholar in the history and narration, familiar with various readings and languages" (7). Abu Ja`far ibn Jarir al-tabari (may Allaah have mercy on him) died on the 28th of Shawwal, 310 AH / 922 AD in Baghdad and was buried there (8). Second: (History of the Prophets and the Kings). History of the Prophets and Kings is one of the most important books of Islamic history. It contains a mass of news. The author began his book by mentioning the beginning of the world and creation, Adam's descent to the earth and the story of Cain and Abel, then he mentioned the prophets from Noah to Mohammad (peace be upon them) and indicated the news of old nations. He also mentioned the news of the Persians, the Israelis and the kings of the Romans. He also mentioned the kings of Yemen and the news of Al-Manathirah and Ghassanah. He also spoke about the ancestors of the Messenger of Allah, peace be upon him, and one of his blessed journeys before the mission, the beginning of the revelation until the day of his death, peace be upon him. He then mentioned the era of the Rashedeen Caliphs and the crucial events such as wars of apostasy (Reddah) and Islamic conquests, and then the strife that began in the reign of Uthman Ibn Affan and continued until the reign of Ali Ibn Abi Talib, and then talked about the Islamic conquest In the era of the Umayyad state that narrated all events from the date establishment of Umayyad state until the date of fall. He then elaborated on the circumstances that led to the creation of the Abbasid state and recounted what happened in the days of the Bani Abbas and the fighting and sedition. The vents in such a huge book stopped at the year of 302 AH (9). This noble book is considered one of the first complete historical works, in which al-tabari had taken from the stories narrated by historians who preceded him, such as al-wakedi, Ibn Saad, al-yaqoubi, and al-balazari, and he then added al-mas'udi, Ibn Muskawi and Ibn al-atheer. (10). Third: The Brmakid family and its political role in the Abbasid state One of the Persian families that belong to the city of Balkh, they belong to their grandfather Barmak. The word "Barmak" is not the name of a person, but is the title of the great servant of the temple of Nubhar, and this temple was a one of the important Zardashit fire houses (11). The first reference to Barmakid was about their grandfather Barmak, who was appeared befor Hisham ibn Abd al-malik (105-125) to declare his Islam. He was born in India and learned the science of medicine and stars. He was also a man of literature, familiar with the news of Kings of Persia (12). He was succeeded by his son, Khalid, who was a noble man in Khurasan. Khalid grew up a Muslim and responded to the call of Abbasid and became one of its strongest advocates in Khurasan. He was familiar with administrative affairs, and the Abbasid Caliph Abi Al Abbas entrusted him with the tax and soldiers divan in Iraq. He was tasked with ministry affairs after the murder of Abi Salamah al Khallal. It seems that Khalid was highly capable of managing political, military and administrative affairs in a manner that encouraged the Caliph Abu Jaafar al-mansur to nominate him as ruler of Mosul and the island of Euphrates, as well as Fares and then Al Rey and Tabaristan, and he maintained the same status in the era of al Mahdi (158-169 AH / 775-7855) (13).
British Journal of Humanities and Social Sciences 102 Yahya inherited from his father, Khalid Barmaki, the skill of leadership and management, which enabled him to assume senior administrative positions. One of the highest tasks entrusted to him was the attendance of Prince Harun and overseeing the work entrusted to him by caliph al-mahdi. According to al Tabari, in the events of 163 AH, the caliph al-mahdi appointed his son Harun to al- Maghrib, Azerbaijan and Armenia, and ordered Yahya ibn Khalid Ibn Barmak to represent him (14). When Harun became a caliph (170-193 AH / 786-808), he entrusted Yahya al-barmaki with the ministry and gave him absolute authority. Al-Tabari mentioned: "O my father, you have granted me this position with the blessing of your opinion and your good deeds, and I have given you the responsibility of commanding the public" (15). Yahya al-barmaki engaged his sons; al-fadl, and Jaafar in the administration of the Abbasid state. Al- Fadl was the breastfeeding brother of Harun al-rasheed, he held important administrative positions. Harun al-rasheed nominated him as ruler of Khorasan province, and entrusted him with raising his son al-amin (16). As for Jaafar al-baramki's role in the Abbasid state, although his political role was weak compared to the roles of his brother and father, he was able to win the trust of the Caliph Harun al-rasheed, so he was close friend to Harun al Rasheed (17). We conclude from this brief presentation that the Baramekah played an important political role during the Abbasid state, especially during the reign of Caliph Harun al-rasheed. Perhaps one of the most important factors supporting the presence of this family in the Abbasid state was the support of (Al Khaizaran) Umm Harun al-rasheed and her continued support for their authority. Al-Tabari justified (Al Khaizaran) support for the Baramekah family by saying, "Al Khaizaran was the supervisor, and Yahya would brief her on all matters and receive her orders (20). With her death in 173 AH (18), the Barmakid lost a strong supporter. Fourth: The Barmakid Disaster as narrated by Imam al-tabari Al-Tabari began narration of the events of 187 AH by mentioning the news about al -Rasheed's persecution of the Barmakid and killing of Jaafar Ben Yahya, and the abuse of Barmakid family. Al Tabari began his narration by saying that the historians differed about reasons that upset al- Rasheed with the Barmakid, so they mentioned many reasons. al-tabari indicated two reasons only: the first was stated by Abu Muhammad al-yazidi, a narrator described by al-tabari as "the most knowledgeable of the news of the people", stating that al- Rasheed killed Jafar al-barmaki because of his release of Yahya ibn Abdullah ibn Hassan al-'ali without the permission or knowledge of al- Rasheed (19). He mentioned also that Yahya ibn Abdullah revolted against al-rasheed in the land of the Daylam, so al- Rasheed sent to him Al-Fadl Ibn Yahya al-barmaki, who arrested and imprisoned him and suppressed his revolution (20). One day, a dialogue took place between Yahya Ibn Abdullah and Jaafar, following this dialogue Jaafar decided to release Yahya Ibn Abdullah without referring to al-rasheed, so the spies conveyed the news to al-rasheed, who got enraged and decided to get rid of Jaafar Ibn Yahya al- Barmaki (21).. As for the second reason, prominent historians differed about it, and al-tabari was reluctant to mention it, and he narrated it at the end of his talk about the causes of the disaster. He also questioned the narrators of the story, so al-tabari referred to Ahmad Ibn Zuhair, who heard the story from his uncle Zaher Ibn Harb.
British Journal of Humanities and Social Sciences 103 According to Zaher Ibn Harb the reason behind the disaster of Jaafar and Baramekah was the marriage of Jaafar from Abasah, al- Rasheed s sister, and giving birth to a child without the knowledge of al- Rasheed. When al-rasheed learned about this, he decided to take revenge from Jaafar, and that was after he finished the Hajj in 186 AH (22). Al-Tabari believes that the Barmakid disaster is not a sudden event; it was preceded by minor incidents, as some historical sources mentioned (23). Rather, there was a series of phenomena that show that Harun al-rasheed's abuse of Baramekah is an incident preceded by a number of causes. Baramekah family felt abused and anticipated the disaster. Ali al-tabari narrated that Ali Ibn Salman heard Jaafar Ibn Yahya saying: "Our house has no defect except that the owner will no longer stay, and he means himself" (24). In another version, al-tabari narrated that Mousa Ibn Yahya had said that his father traveled for the Hajj, and he began to hold on the curtains of the Kaaba while calling Allah to punish him in this world and to afflict him in hearing,sight,money and his children, and not to adjourn his punishment until the life to come (25).. According to other versions, Barmakid were informed by other people that the Caliph Harun al-rasheed was not satisfied with them. For example, Ali Ibn Mahan, ruler of Khurasan, incited the caliph against Ali al-fadl Ibn Yahya. Consequently the caliph imprisoned al-fadl, and he refused to release him until um al Fadl ibn Yahya intervened (26). In another version, al-tabari quoted Bakhtishua Ibn Jibreel s father as saying: While I was sitting in the council of al-rasheed, Yahya Ibn Khalid entered without permission, he used to enter the caliph's council without permission, but when he approached al- Rasheed and greeted us, The Caliph responded weakly, and then he said to Jibreel some words blaming those who enter the councils without permission. After that incident Yahya knew that he lost favor in the eyes of Harun al-rasheed" (27). According to al-tabari book, Ahmad Ibn Yusuf said that Thamama Ibn Ashras said: The first thing reflected caliph Harun al-rasheed disaffection towards Baramekah was the release of Muhammad Ibn al-layth, who was imprisoned by al-rasheed after he advised al- Rasheed to put an end to Baramekah influence. Al-Rashhed released Muhammad Ibn al-layth and apologized to him. That incident reflected the change in al-rasheed feelings for the Bramakid. That change appeared in other occasions, for example, al-tabari mentioned in the events of 187 AH that Harun al-rasheed ordered butler Masroor that all servants shall not stand up in respect to Yahya when he enters the palace (28). In another narration, al-tabari mentions that Jaafar Ibn Yahya al-barmaki asked Ibrahim Ibn al-mahdi to try to find out whether Harun al-rasheed had really changed towards him. Ibn al-mahdi confirmed to him the fact that the caliph had changed towards him and his family. (29). Al-Tabari went on to mention al- Rasheed killing of Jafar Ibn Yahya and the end of the Baramekah family. He quoted Al-Fadl Ibn Salman Ibn Ali as saying: When Harun al-rasheed performed the Hajj in 186 AH, he sent his butler Masroor and Hammad Ibn Salem along with a group of soldiers, on the last night of Muharram, to the house of Jaafar Ibn Yahya, and asked them to bring Jaafar to his palace. And when they arrived to the palace, al-rasheed ordered them to kill Jaafar, imprison Yahya Ibn Khalid al Barmaki and his family members and servants, and confiscate their properties. On the same night, al- Rasheed sent Prophets to all rulers of districts asking them to confiscate the properties of Barmakid family, arrest their supporters. Next morning, al-rasheed sent Jaafar s body to Baghdad ordered the body be cut and the pieces hanged on different places. He then announced throughout the country that there is
British Journal of Humanities and Social Sciences 104 no safety for the Barmakid or for those who may house family of Baramekah ended overnight. them" (30). Accordingly, the presence of the Fifth: Evaluation al- Tabari literature related to the Disaster of Baramkeh: After researching the book "History of the Prophets and Kings", the study concludes that Imam al-tabari presented in his book a precise historical material that confirm the status of al-tabari among the historians of his time. His book stands out as a historical source of unique aspects, such as: First: Al-Tabari adopted in his book (the History of the Prophets and Kings) two main approaches: the objective approach and the annual approach. The objective approach means the historical writing according to topics such as history of states or caliphs or nations, etc., without annual evaluation. Al- Tabari adopted this approach in the first part of his book, which dealt with the pre-islamic era, from the beginning of the creation to the mission of the honorable prophet. He narrated a particular subject from the beginning to the end without specifying a date for the historical event except for some famous incidents which were known among the Arabs before Islam (31). The annual approach means the historical writing according to the years, where the historian collected the various incidents every year and presented them under the title "happened in this year..." and often connects these incidents with the word " and happened in the same year... "The historian concludes his history of that year by mentioning some of those who died in it, and then goes on to mention the events of the following year by saying", then came a year like this... "(32). Al-Tabari wrote the second part of his book on Islamic Arab history According to this approach. He narrated the incidents as they occurred after a year of the Prophet's migration to the end of 302 AH. By applying this method, he managed to mention the exact date in years, months and days of the major events in the Islamic history, for example, the dating of the death of Jaafar Ibn Yahya al-barmaki as follows: "Jaafar Ibn Yahya was killed on the night of Saturday, the first night of Safar, the year of one hundred and seventy -eight. "(33)." Secondly, Al-Tabari adopted the approach of attribution in the narration of historical news, namely, mentioning the series of the narrators of the news up to the first witness without alteration, suspension or falsification. Imam al-tabari sees that the historian shall not depend on the logic, measurement and citation. Because he conveys the news of the past and the best way to know about these news for those who have not seen or lived it is by taking it from the informants or narrators as they are. For example, in his narration of the Barmakid disaster, he said: "Ali Ibn Sulaiman told me that he heard Jaafar Ibn Yahya saying..." In another narration, he says: "And Idris ibn Badr said. (35), Al-Tabari attributed each story to the narrator without any interference, and presented it in a neutral and objective manner, and he did not only convey the version that agrees with his idea or opinion only, but he presents all the versions even those not consistent with his opinion. And in most cases he does not comment to show his support or rejection of the version or the narrators. The reader is allowed to distinguish and judge by himself, although in rare cases he closes the document with a comment that suggests his support for the news. For example, in the Barmakid disaster, he mentioned Abu Muhammad al-yazidi version of the story, in which he said: "Abu Muhammad al- Yazidi said - and he was well - informed about the news of the people" (36). Third: Al-Tabari did not stop at one story of the news, but narrated many accounts, and this is evident in his account about the Barmakid disaster. He narrated thirteen stories that show that the Barmakid felt the caliph's dissatisfaction with them, and that they were threatened with his anger and dissatisfaction. "The version quoted by Bakhtishua Ibn Jibreel s father, the version quoted by Ahmad Ibn Yusuf from Thamama Ibn Ashras and another version quoted by Mohammed Ibn al-fadl Ibn Sufyan "... etc. (37)
British Journal of Humanities and Social Sciences 105 confirm this. By citing various narrations, it seems that Imam al-tabari wanted to provide the reader with a multi-source material to enable him/her evaluate stories and understand news. Fourth: One of the most important things that characterize the writings of al-tabari is that it conveys the narration in all details, without summing or summarizing it. Examples of this the story narrated by Ali Ibn Abi Sa'id on Masroor, the butler of al-rasheed regarding the news of Jaafar Ibn Yahya's killing, in which he presented a detailed description of Harun al-rasheed's condition after the end of the Hajj in 186 AH, and the actions taken to kill Jaafar Ibn Yahya. Al-Tabari accurately described the council of Jaafar upon the arrival of caliph soldiers, and the dialogue that took place between Jaafar and Masroor, and the dialogue between the al-rasheed and Masroor. This elaboration reflects the accuracy and honesty of al-tabari, and helps the reader understand the event in time and place (38). Fifth: Al-Tabari supported his historical data with poetic or rhetorical evidence or dialogue or letters. This is not surprising, because al-tabari was a scholar of language and poetry. And the examples of the literary references of Tabari were numerous such as Harun al-rasheed's message to the agent al-sabdi Ibn Shahk, and the poetry of al-raqashi, Saif Ibn Ibrahim, Ibn Abi Karima and Abi al-atahiyah, descriibng the disaster of Barmakid and the public opinion towards that disaster. Sixth: Conclusion After studying the Barmakid disater as al-tabari narrated in his book (History of the Prophets and Kings), the study reached the following results: 1. Imam al-tabari is: Abu Jaafar ibn Jarir al-tabari, born in the city of Amal Tabaristan, in the late 224 AH / 839 AD, and grew up there. He was keen to receive the education since early age; he memorized Qur'an at seven years old, and wrote Hadith at the age of nine, he left home for knowledge when he was twelve years old. He took the knowledge under prominent scholars of Iraq, the Levant, Egypt and Persia. 2. Imam al-tabari has occupied a significant status among great scholars in the time of Islam and up to date. He is the preeminent Imam in the science of the Qur'an, Hadith, Fiqh, interpretation, language and history. Al-Dhahabi said: "He was trustworthy, honest, memorizer, skillful in interpretation, an imam in jurisprudence, in consensus and difference, a scholar in the history and the news of people, familiar with the readings and the language". 3. History of the Prophets and Kings is considered one of the most important books of Islamic history ever. It contains a great deal of news. The author began his book by mentioning the beginning and creation and the descent of Adam to the earth. He continued narration of historical chronicles until the year 302AH. This noble book is considered one of the first complete historical works, in which al-tabari had taken from the stories narrated by historians who preceded him, such as al-wakedi, Ibn Saad, al- Yaqoubi, and al-balazari, and he then added al-mas'udi, Ibn Muskawi and Ibn al-atheer. 4. The Barmakid is a Persian family, whose members belong to the great-grandfather Bramak, who converted to Islam under the Umayyad dynasty. Their political activity began with the joining of Barmak Ibn Khalid to the nascent Abbasid dynasty in Khorasan. After the establishment of the Abbasid state, the leaders of this family enjoyed a high status among the early Abbasid Caliphs, but the sectarian conflicts and conspiracies that the enemies of this family had plotted upset the Caliph Harun al-rasheed, who ended their existence in the so-called in history (the Barmakid disaster).
British Journal of Humanities and Social Sciences 106 5. Al-Tabari began narration of the events of 187 AH by mentioning the news about al -Rasheed's persecution of the Barmakid and killing of Jaafar Ben Yahya, and the abuse of Barmakid family. Al Tabari began his narration by saying that the historians differed about reasons that upset al- Rasheed with the Barmakid, so they mentioned many reasons. Al-Tabari indicated two reasons only: the first was stated by Abu Muhammad al-yazidi, stating that al- Rasheed killed Jafar al-barmaki because of his release of Yahya ibn Abdullah ibn Hassan al-'ali without the permission or knowledge of al- Rasheed. As for the second reason, prominent historians differed about it, and al-tabari was reluctant to mention it, and he narrated it at the end of his talk about the causes of the disaster. He also questioned the narrators of the story, so al-tabari referred to Ahmad Ibn Zuhair, who heard the story from his uncle Zaher Ibn Harb. According to Zaher Ibn Harb the reason behind the disaster of Jaafar and Baramekah was the marriage of Jaafar from Abasah, al- Rasheed s sister, and giving birth to a child without the knowledge of al- Rasheed. When al-rasheed learned about this, he decided to take revenge from Jaafar, and that was after he performed the Hajj in 186 AH. 6. Al-Tabari adopted in his book (the History of the Prophets and Kings) two main approaches: 1-the objective approach, he adopted this approach in the first part of his book, which dealt with the pre-islamic era, from the beginning of the creation to the mission of the honorable prophet. 2- The annual approach: al-tabari wrote the second part of his book on Islamic Arab history According to this approach. He narrated the incidents as they occurred after a year of the Prophet's migration to the end of 302 AH. By applying this method, he managed to mention the exact date in years, months and days of the major events in the Islamic history. Al-Tabari adopted the approach of attribution in the narration of historical news, Imam al-tabari sees that the historian shall not depend on the logic, measurement and citation. Because he conveys the news of the past and the best way to know about these news for those who have not seen or lived it is by taking it from the informants or narrators as they are. Margins (1) For further information on Imam al-tabari see his translations in: Yaqoot al-hamawi, Mo'jam al Odabaa', C 6, P. 2441; Al-Khatib al-baghdadi, The History of Baghdad, C 2, P. 548;, Ibn Khalkan, Wafiyat Al Ayan C4,P. 191, Al Dhahabi, Seyar Alam al-nobalaa C14,P. 267. [2] Al-Khatib al-baghdadi, History of Baghdad, C2, p. 550. (3) Al Seyooti, Tabaqat Al Mofasireen, p. 82. (4) Yaqoot al-hamawi, Mo'jam al Odabaa', C 6, P. 2441 (5) Ibn Khalkan, Wafiyat Al Ayan wa Anbaa Abnaa al-zaman, verified by Ihsan Abbas, Dar Sader, Beirut, c. 4, p. 191. [6] Ibid (7) Al Dhahabi, Seyar Alam al-nobalaa C14,P. 267. (8) Yaqoot al-hamawi, Mo'jam al Odabaa', C 6, P. 2441 (9) Al Sharif, Muhammad Musa, al -Tabari and his book History of Prophets and Kings, History electronic site. [10] Al-Azzawi, al-tabari, p. 128 [11] Al- Doori, the first Abbasid period, p. 121 (12) "Barmakid" knowledge electronic site (13) Al-Doori, the first Abbasid period, p. 122 (14) Al-Tabari, History of the Prophets and Kings, c 8, p. 146. 15 Ibid., P. 8, p. 230 (16) Al-Doori, the first Abbasid period, p. 123
British Journal of Humanities and Social Sciences 107 [17] Ibid., P. 124 (18) Al-Tabari, History of the Prophets and Kings, C 8, P. 238. [19] Ibid., P. 289 [20] Al-Shami, Ahmad, Islamic State in the First Abbasid Era, P. 116 (21) Al-Tabari, History of the Prophets and Kings, C 8, P. 289 [22] Ibid., P. 294 [23] Al -Yacoubi, History, C2, p. 422 (24) Al-Tabari, History of the Prophets and Kings, C 8, p. 291 [25] Ibid., P. 8, p. 292 [26] Ibid., P. 8, p. 292 [27] Ibid., C8, p. 287 [28] Ibid., P. 8, p. 288 [29] Ibid., P. 8, p. 291 [30] Ibid., P. 8, p 295 [31] Al-Azzawi, al-tabari, p. 183 [32] Ibid., P. 189 (33) Al-Tabari, History of the Prophets and Kings, C 8, P. 300 [34] ISESCO, Imam al-tabari, C2, p. 42 (35) Al-Tabari, History of the Prophets and Kings, C 8, p. 298 [36] Ibid., P. 8, p. 289 [37] Ibid., P. 8, p. 290 [38] Ibid., P. 8, p. 300 [39] Ibid., C. 8, p. 301 List of sources and references 1. "Barmakid" Article from the website: http://www.marefa.org 10. Al-Azzawi, (1989), Al-Tabari "Biography and History", House of Cultural Affairs, Baghdad. 11. Islamic Educational, Scientific and Cultural Organization (ISESCO), (1989), Imam al-tabari, jurist, historian, interpreter and scholar of readings, Dar al-takrib, Cairo. 12. Yaqoot al-hamawi, Yaqoot Ibn Abdullah, Mo'jam al Odabaa'i, investigation by Ihsan Abbas, Dar al-gharb al-islami, Beirut. 13. Al-Yacoubi, Ahmed Ibn Abi Yaqoub, (2010), the history of Yacoubi, investigation by Abdelameer Muhanna, Al-alami office for publications, Beirut. 2. Ibn Khalkan, Ahmad Ibn Mohammad (1972) Wafiyat Al Ayan wa Anbaa Abnaa al-zaman, verified by Ihsan Abbas, Dar Sader, Beirut. 3. Al-Khatib al-baghdadi, Ahmed ibn Ali (2001), history of the city of peace (history of Baghdad), investigated by Bashar Awwad, Dar al-gharb al-islami, Beirut. 4. Al-Doori, Abdulaziz, (1988), the first Abbasid period, Dar al-tali'ah for printing and publishing, Beirut. 5. Al-Dhahabi, Mohammed Ibn Ahmed, (1986), Seyar Alam Alnobala', Al-Resala Foundation, Beirut. 6. Al Seyooti, Jalal al-din Abd al-rahman, Tabaqat Al Mofasireen, Scientific Book house, Beirut. 7. Al-Shami, Ahmad, (1983), Islamic State in the First Abbasid Period, Dar Al-Islah, Riyadh. 8. Al Sharif, Muhammad Musa, al -Tabari and his book History of Prophets and Kings, from the website /http://tarikhislam.com/ar 9. Al-Tabari, Muhammad Ibn Jarir, (DT), History of Prophets and Kings, investigation by Ibrahim Abu Al-Fadl, Dar al-ma'aref, Egypt.