The Abbasid State and the Imamiyyah Rafida
و نروي عن أسلافنا أن الذي أمر بالرواية في الاثني عشر أبو الدوانيق كافة الله تعالى ثم أمر المأمون بالتأليف في هذا المذهب
“We have narrated from our Salaf verily the order to narrate the 12 narration was made by Abu Al-Dawaniq (Al-Mansur) then this Madhab (i.e., Imami) was created by the order of Al-Ma’mun.”
— Imam Al-Mansurbillah Abdullah bin Hamza
Imam Abdullah bin Hamza also stated that he had never heard of the narration of the 12 Imams, nor was it narrated by his forefathers.
The Imami Doctrine of Khuruj
The Imamis hold that it is impermissible to rise (khuruj) before the advent of Imam Al-Mahdi (ع), except for Imam Al-Husayn (ع). Consequently, they deemed all uprisings of the Sadat from the progeny of Hasan and Husayn illegitimate — to the extent of labeling Imam Nafs Al-Zakiyyah (ع) as Taghut!
Thus, the idea that the Imami sect was a doctrinal formation encouraged under Abbasid patronage is not far-fetched. In fact, evidence strongly ties its crystallization to Al-Ma’mun, particularly when we consider his famous khutba upon appointing Imam Ali Al-Ridha (ع) as his successor, where he declared:
ستة آباء هم ما هم، خير من يشرب صوب الغمام
“Six of your ancestors — what ancestors! They are the best of creation to drink from the clouds of heaven.”
Early Imami Scholars and Abbasid Patronage
A review of Imami rijali sources reveals close ties between their formative scholars and the Abbasid rulers. Below are some notable examples:
Hisham bin Al-Hakam
- One of the Ashab al-Ijma and among the brightest early Imami theologians.
- Initially a servant of Yahya bin Khalid Al-Barmaki, later part of Harun Al-Rashid’s inner circle.
- Mentioned in Mu‘jam Rijal al-Hadith by Sayyed Al-Khoei.
Isa bin Rawdha
- Al-Najashi records him as a bodyguard of Al-Mansur, as well as a prominent mutakallim with works on Imamate.
- When Al-Mansur doubted in matters, he would seek Isa’s counsel.
- Recognized as one of the earliest authors laying foundations of Shi‘ism (Taklimat Amal al-Amal 4/182).
- Instrumental in the early Abbasid capital project of Baghdad, mentioned by Ahmad bin Abi Tahir in Tarikh Baghdad.
Muhammad bin Ismail bin Yazi’
- Cited in both Al-Fahrist of Sheikh Tusi and Rijal al-Najashi.
- Described as the mawla of Abu Mansur, counted among trustworthy transmitters of core Imami texts.
Yaqtin bin Musa
- Participated with the Abbasids against Imam Husayn bin Ali al-Fakhi (ع).
- Served Al-Saffah and Al-Mansur loyally while also identified as Shii.
- His son Ali bin Yaqtin was deeply integrated in Abbasid administration.
Abdullah bin Sinan
- Treasurer for four Abbasid caliphs: Al-Mansur, Al-Mahdi, Al-Hadi, and Harun.
- Authored Salat al-Kabir, encompassing laws of halal and haram.
- Described as thiqa and “from the great Imami companions.”
Dawud bin Ali al-‘Abidi
- Listed by Sheikh al-Tusi as a companion of Al-Mahdi.
Ali bin Yaqtin
- Like his father, an Abbasid courtier, and later regarded as a respected Imami figure.
- His funeral prayer was led by Crown Prince Muhammad bin Harun Al-Rashid.
- His brother ‘Ubayd was directly involved in the killing of Sulayman bin Abdullah bin Hasan (ع).
The Nawbakhti Family
The Nawbakhti family stands as a powerful example of the Abbasid–Imami nexus:
- Held high positions in the Abbasid court.
- Al-Husayn ibn al-Ruh al-Nawbakhti became one of the Four Deputies of the “Hidden Imam.”
Abbasid Views Toward the Imamis
The Abbasids did not treat the Imamis as adversaries. They saw them as politically safe allies who neither supported the uprisings of Ahl al-Bayt’s descendants nor posed existential threats. Instead, they often fought alongside Abbasids against Zaydi uprisings.
Harun al-Rashid himself is reported to have said:
والله ما بيني وبين الإمامية خلاف فلئن قام إمامهم على الصفة التي ذكروا لأكونن أول من تبعه، وما عدوي وعدو آبائي إلا هؤلاء الزيدية…
“By Allah, I have no difference with the Imamiyyah. If their Imam rises with the qualities they describe, I would be the first to follow him. My true enemies and the enemies of my forefathers are these Zaydis — whenever one of them rises, they unsheathe their swords for him, purify themselves, embalm themselves, and seek martyrdom.”
(Al-Shafi — narrated by Imam Abdullah bin Hamza)
Conclusion
The historical evidence demonstrates deep entanglement between the early Imami scholars and the Abbasid state. Unlike the Zaydis, who continuously challenged Abbasid rule, the Imamis often found themselves accommodated — or even patronized — within the Abbasid political order. This explains why their scholars rose to prominence under Abbasid protection and why the Abbasids did not perceive them as a threat.
اللهم صل على محمد وآل محمد