Al-Mustadi
| al-Hassan al-Mustadi الحسن المستضيء بأمر الله | |||||
|---|---|---|---|---|---|
| Khalīfah Amir al-Mu'minin | |||||
 Turquoise glass stamp of al-Mustadi | |||||
| 33rd Caliph of the Abbasid Caliphate Abbasid Caliph in Baghdad | |||||
| Reign | 18 December 1170 – 27 March 1180 | ||||
| Predecessor | al-Mustanjid | ||||
| Successor | al-Nasir | ||||
| Born | 1142 Baghdad, Abbasid Caliphate | ||||
| Died | 27 March 1180 (aged 38) Baghdad, Abbasid Caliphate | ||||
| Consort | Zumurrud Khatun Sayyida Banafsha Sharaf Khatun Khtalj Khatun al-Abbasah | ||||
| Issue | Al-Nasir Abu Mansur Hashim | ||||
| |||||
| Dynasty | Abbasid | ||||
| Father | al-Mustanjid | ||||
| Mother | Ghaddha | ||||
| Religion | Sunni Islam | ||||
Abu Muhammad Hasan ibn Yusuf al-Mustanjid (Arabic: أبو محمد حسن بن يوسف المستنجد; 1142 – 27 March 1180) usually known by his regnal title al-Mustadi (Arabic: المستضيء بأمر الله) was the Abbasid Caliph in Baghdad from 1170 to 1180. He succeeded his father al-Mustanjid in 1170 as the Caliph.
Biography
[edit]Al-Mustadi was the son of caliph al-Mustanjid and his mother was Ghaddha, an Armenian concubine.[1] He was born in 1142. His full name was Hasan ibn Yusuf al-Mustanjid and his Kunya was Abu Muhammad. He was named after 5th caliph al-Hasan. When his father al-Mustanjid died on 18 December 1170, he succeeded him.
Al-Mustadi's reign is noted in general for its extensive building activities. He is said to have rebuilt al-Taj palace in Baghdad which was first constructed by 10th-century Abbasid caliph al-Muktafī (r. 902–908) and there was a great construction project of mosques, schools, religious endowments in his reign. His two spouses Sayyida Banafsha and Zumurrud Khatun, where especially prolific in these efforts. Banafsha was the follower of Hanbali school of thought, ordered the construction of a bridge in Baghdad in 570 AH/1174 CE, that was named after her.[2]
Like his predecessor, he continued to occupy a more or less independent position, with a vizier and courtly surroundings, and supported by only a small force sufficient for an occasional local campaign. During his reign, Saladin ended the Shia Fatimid Caliphate, became the Sultan of Egypt and declared his allegiance to the Abbasids.
Towards the end of 1169, Saladin, with reinforcements from Nur ad-Din, defeated a massive Crusader-Byzantine force near Damietta. Afterward, in the spring of 1170, Nur ad-Din sent Saladin's father to Egypt in compliance with Saladin's request, as well as encouragement from the Baghdad-based Abbasid caliph, al-Mustanjid, who aimed to pressure Saladin in deposing his rival caliph, al-Adid.[3] Saladin himself had been strengthening his hold on Egypt and widening his support base there. He began granting his family members high-ranking positions in the region; he ordered the construction of a college for the Maliki branch of Sunni Islam in the city, as well as one for the Shafi'i denomination to which he belonged in al-Fustat.[4]
After establishing himself in Egypt, Saladin launched a campaign against the Crusaders, besieging Darum in 1170.[5] Amalric withdrew his Templar garrison from Gaza to assist him in defending Darum, but Saladin evaded their force and captured Gaza in 1187. In 1191 Saladin destroyed the fortifications in Gaza build by King Baldwin III for the Knights Templar.[6] It is unclear exactly when, but during that same year, he attacked and captured the Crusader castle of Eilat, built on an island off the head of the Gulf of Aqaba. It did not pose a threat to the passage of the Muslim navy but could harass smaller parties of Muslim ships and Saladin decided to clear it from his path.[5]
According to Imad ad-Din, Nur ad-Din wrote to Saladin in June 1171, telling him to reestablish the Abbasid caliphate in Egypt, which Saladin coordinated two months later after additional encouragement by Najm ad-Din al-Khabushani, the Shafi'i faqih, who vehemently opposed Shia rule in the country. Several Egyptian emirs were thus killed, but al-Adid was told that they were killed for rebelling against him. He then fell ill or was poisoned according to one account. While ill, he asked Saladin to pay him a visit to request that he take care of his young children, but Saladin refused, fearing treachery against the Abbasids, and is said to have regretted his action after realizing what al-Adid had wanted.[7] He died on 13 September, and five days later, the Abbasid khutba was pronounced in Cairo and al-Fustat, proclaiming al-Mustadi as caliph.[8]
During[9] the reign of the caliph, al-Mustadi, Ibn al-Jawzi began to be recognized "as one of the most influential persons in Baghdad."[9] As this particular ruler was especially partial to Hanbalism,[9] Ibn al-Jawzi was given free rein to promote Hanbalism by way of his preaching throughout Baghdad.[9] The numerous sermons Ibn al-Jawzi delivered from 1172 to 1173 cemented his reputation as the premier scholar in Baghdad at the time; indeed, the scholar soon began to be so appreciated for his gifts as an orator that al-Mustadi even went so far as to have a special dais (Arabic dikka) constructed specially for Ibn al-Jawzi in the Palace mosque.[9] Ibn al-Jawzi's stature as a scholar only continued to grow in the following years.[9]
By 1179, Ibn al-Jawzi had written over one hundred and fifty works and was directing five colleges in Baghdad simultaneously. It was at this time that he told al-Mustadi to engrave an inscription onto the widely venerated tomb of Ibn Hanbal (d. 855) – the revered founder of the Hanbali rite – which referred to the famed jurist as "Imām."[10]
Benjamin of Tudela, who traveled to this area between 1160 and 1173, noted: "Two days from Akbara stands Baghdad. The large metropolis of Calif Emir-al-Mumenin al Abassi Amir al-Mu'minin, of the family of their prophet, who is chief of the Mahometan religion. All Mahometan kings acknowledge him, and he holds the same dignity over them which the Pope enjoys over the Christians. The palace of the Caliph at Baghdad is three miles in extent. It contains a large park filled with all sorts of trees, both useful and ornamental, and all kinds of beasts, as well as a pond of water carried thither from the river Tigris; and whenever the Caliph desires to enjoy himself and to sport and carouse, birds, beasts and fishes are prepared for him and for his courtiers, whom he invites to his palace. This great Abassid is extremely friendly towards the Jews, many of his officers being of that nation; he understands all languages, is well versed in Mosaic law, and reads and writes the Hebrew tongue. He enjoys nothing but what he earns by the labor of his own hands, and therefore manufactures coverlets, which he stamps with his seal, and which his officers sell in the public market..."[11]
In 1180, Caliph Al-Mustadi died and was succeeded by his son Al-Nasir.
Family
[edit]One of Al-Mustadi's concubines was Zumurrud Khatun. She was a Turkish, and was the mother of the future Caliph Al-Nasir.[12] She died in December 1202 – January 1203,[13] or January–February 1203,[14] and was buried in her own mausoleum in Sheikh Maarouf Cemetery.[15] Another of his concubines was Al-Sayyida Banafsha.[16] She was the daughter of Abdullah, a Greek, and was Al-Mustadi's favourite concubine.[17] She died on 27 December 1201, and was buried in the mausoleum of Zumurrud Khatun in Sheikh Maarouf Cemetery.[17] Another concubine was Sharaf Khatun. She was a Turkish, and was the mother of Prince Abu Mansur Hashim. She died on 27 December 1211, and was buried in the Rusafah Cemetery.[17] Some other concubines were Khtalj Khatun and al-Abbasah. Both of them were Turkish.[1]
See also
[edit]- Ibn al-Jawzi was an Arab Muslim jurisconsult, preacher, orator, heresiographer, traditionist, historian, judge, hagiographer, and philologist.
References
[edit]- ^ a b Rudainy, Al; Saud, Reem (June 12, 2015). "The Role of Women in the Būyid and Saljūq Periods of the Abbasid Caliphate (339-447/9501055&447-547/1055-1152): The Case of Iraq". University of Exeter. pp. 119, 158. Retrieved April 14, 2024.
- ^ "The Revival of the Abbasids". The Abbasid Caliphate: A History p. 231. Tayeb El-Hibri. 2021. ISBN 9781107183247.
- ^ Lyons & Jackson 1982, p. 38.
- ^ Lyons & Jackson 1982, p. 41.
- ^ a b Lyons & Jackson 1982, p. 43.
- ^ Pringle 1993, p. 208.
- ^ Lyons & Jackson 1982, p. 45.
- ^ Lyons & Jackson 1982, pp. 46–47.
- ^ a b c d e f Laoust, H., "Ibn al-D̲j̲awzī", in: Encyclopaedia of Islam, Second Edition, ed. P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.
- ^ Ibn Kat̲h̲īr, Bidāya, Cairo 1351-8/1932-9, xii, 28–30
- ^ Excerpted from: Komroff, Manuel, Giovanni, Willem van Ruysbroeck, Odorico, and Benjamin. 1928. Contemporaries of Marco Polo, consisting of the travel records to the eastern parts of the world of William of Rubruck (1253–1255); the journey of John of Pian de Carpini (1245–1247); the journal of Friar Odoric (1318–1330) & the oriental travels of Rabbi Benjamin of Tudela (1160–1173). New York: Boni & Liveright.
- ^ Singer, A. (2002). Constructing Ottoman Beneficence: An Imperial Soup Kitchen in Jerusalem. SUNY series in Near Eastern Studies. State University of New York Press. p. 146. ISBN 978-0-7914-5351-3.
- ^ al-Athīr, ʻIzz al-Dīn; Richards, Donald Sydney (2006). Years 589-629/1193-1231. Crusade texts in translation. Ashgate. p. 71. ISBN 978-0-7546-4079-0.
- ^ Ohlander, Erik (2008). Sufism in an Age of Transition: ʿUmar al-Suhrawardī and the Rise of the Islamic Mystical Brotherhoods. Islamic History and Civilization. Brill. p. 92. ISBN 978-90-474-3214-2.
- ^ Hann, G.; Dabrowska, K.; Townsend-Greaves, T. (2015). Iraq: The ancient sites and Iraqi Kurdistan. Bradt Travel Guides. Bradt Travel Guides. p. 146. ISBN 978-1-84162-488-4.
- ^ El-Hibri, T. (2021). The Abbasid Caliphate: A History. Cambridge University Press. p. 231. ISBN 978-1-107-18324-7.
- ^ a b c al-Sāʿī, Ibn; Toorawa, Shawkat M.; Bray, Julia (2017). كتاب جهات الأئمة الخلفاء من الحرائر والإماء المسمى نساء الخلفاء: Women and the Court of Baghdad. Library of Arabic Literature. NYU Press. pp. 66–68. ISBN 978-1-4798-6679-3.
Bibliography
[edit]- El-Hibri, Tayeb (2021). The Abbasid Caliphate: A History. Cambridge and New York: Cambridge University Press. ISBN 978-1-107-18324-7.
- Lyons, Malcolm Cameron; Jackson, D. E. P. (1982). Saladin: The Politics of the Holy War. Cambridge: Cambridge University Press. ISBN 0-521-31739-8.
- Pringle, Denys (1993). The Churches of the Crusader Kingdom of Jerusalem: Volume 3, The City of Jerusalem: A Corpus. Cambridge University Press. ISBN 978-0-521-39038-5.
- This text is adapted from William Muir's public domain, The Caliphate: Its Rise, Decline, and Fall.
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