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Yazid b. Mu'awiya: Difference between revisions
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In the peace treaty of Imam al-Hasan (a), it was mentioned that Mu’awiya should not appoint a successor for himself and must leave choosing of the caliph to Muslim community. After the martyrdom of Imam al-Hasan (a), Mu’awiya did not respect the peace treaty and ordered his governors and agents to praise Yazid and send groups from big cities to give allegiance to him. People of Medina opposed to the allegiance more seriously than other cities. Mu’awiya gave gifts to the poets who were against Yazid and changed their ideas. He also travelled to Medina to take allegiance of people, but he could not force Imam al-Husayn (a), ‘Abd Allah b. Zubayr and ‘Abd Allah b. ‘Umar and ‘Abd al-Rahman to give allegiance to Yazid. | In the peace treaty of Imam al-Hasan (a), it was mentioned that Mu’awiya should not appoint a successor for himself and must leave choosing of the caliph to Muslim community. After the martyrdom of Imam al-Hasan (a), Mu’awiya did not respect the peace treaty and ordered his governors and agents to praise Yazid and send groups from big cities to give allegiance to him. People of Medina opposed to the allegiance more seriously than other cities. Mu’awiya gave gifts to the poets who were against Yazid and changed their ideas. He also travelled to Medina to take allegiance of people, but he could not force Imam al-Husayn (a), ‘Abd Allah b. Zubayr and ‘Abd Allah b. ‘Umar and ‘Abd al-Rahman to give allegiance to Yazid. | ||
== | ==Caliphate of Yazid== | ||
After the death of Mu’awiya, Yazid became the ruler. He was the first person who reached caliphate by the appointment of his father in a hereditary manner contrary to the tradition of previous caliphs. According to historical sources, Yazid suppressed any objection during his rule. On the first day, he wrote a letter to the governor of Medina and informed him of the death of Mu’awiya and ordered him to force Husayn b. Ali (a), ‘Abd Allah b. ‘Umar, ‘Abd al-Rahman b. Abi Bakr and ‘Abd Allah b. Zubayr to give allegiance and to behead anyone who refused. | |||
The short reign of Yazid was a period of great unrest, in which he tried to mercilessly extinguish any disagreeing current. Social and political freedom at his time was so limited. According to al-Mas'udi, The conducts of Yazid was the same as those of Pharaoh; rather, Pharaoh was more just than him among his people and more fair to the elite and masses. In the first year of his rule, he killed [[al-Husayn (a)]] and the [[Ahl al-Bayt (a)]] of the Prophet (s); in the second year, he disrespected the sanctuary of the [[Messenger of God (s)]] in [[Medina]], and made it permissible for his soldiers [to do what they wanted with its people]; and in the third year, he attacked [[Ka'ba]] and burned it. | The short reign of Yazid was a period of great unrest, in which he tried to mercilessly extinguish any disagreeing current. Social and political freedom at his time was so limited. According to al-Mas'udi, The conducts of Yazid was the same as those of Pharaoh; rather, Pharaoh was more just than him among his people and more fair to the elite and masses. In the first year of his rule, he killed [[al-Husayn (a)]] and the [[Ahl al-Bayt (a)]] of the Prophet (s); in the second year, he disrespected the sanctuary of the [[Messenger of God (s)]] in [[Medina]], and made it permissible for his soldiers [to do what they wanted with its people]; and in the third year, he attacked [[Ka'ba]] and burned it. | ||
The oppression and crimes that Yazid committed during his short reign marked the beginning of a series of uprisings and revolts against the [[Umayyad]] dynasty, and finally overthrew it. | The oppression and crimes that Yazid committed during his short reign marked the beginning of a series of uprisings and revolts against the [[Umayyad]] dynasty, and finally overthrew it. | ||
==The Event of Karbala== | ==The Event of Karbala== | ||
{{main|Event of Karbala}} | |||
According to sources, when Yazid reached the power, ordered the governor of Medina, “force Husayn (a) to give allegiance and if he (a) refuses, send me his head.” Imam al- Husayn (a) did not give allegiance to Yazid and went to Mecca with his family and some of Bani Hashim. Kufis sent many letters to Imam (a) and invited him to Kufa; so, Imam (a) moved toward Kufa. Yazid appointed ‘Ubayd Allah b. Ziyad as the governor of Kufa and he could make people give up supporting Imam (a). After Kufis broke their promise, Imam (a) went toward Karbala. On Muharram 10th, he (a) encountered the army of ‘Umar b. Sa’d who was appointed as the commander. | According to sources, when Yazid reached the power, ordered the governor of Medina, “force Husayn (a) to give allegiance and if he (a) refuses, send me his head.” Imam al- Husayn (a) did not give allegiance to Yazid and went to Mecca with his family and some of Bani Hashim. Kufis sent many letters to Imam (a) and invited him to Kufa; so, Imam (a) moved toward Kufa. Yazid appointed ‘Ubayd Allah b. Ziyad as the governor of Kufa and he could make people give up supporting Imam (a). After Kufis broke their promise, Imam (a) went toward Karbala. On Muharram 10th, he (a) encountered the army of ‘Umar b. Sa’d who was appointed as the commander. | ||
In this battle, Imam al-Husayn (a) and his children, his brother ‘Abbas (a), 17 people of Bani Hashim and more than 50 of his companions were martyred. After the battle, the horsemen of Yazid’s army trampled the bodies of the martyrs, attacked the tents of surviving ones, took anything which were left as booty and set fire to the tents. Due to illness, Imam al-Sajjad (a) could not fight and survived. He (a) and Lady Zaynab (a) together with other women and children were taken captives by the army of Kufa; who put the heads on spears and took them with the captives to Kufa to ‘Ubayd Allah b. Ziyad and from there to Sham to Yazid. | In this battle, Imam al-Husayn (a) and his children, his brother ‘Abbas (a), 17 people of Bani Hashim and more than 50 of his companions were martyred. After the battle, the horsemen of Yazid’s army trampled the bodies of the martyrs, attacked the tents of surviving ones, took anything which were left as booty and set fire to the tents. Due to illness, Imam al-Sajjad (a) could not fight and survived. He (a) and Lady Zaynab (a) together with other women and children were taken captives by the army of Kufa; who put the heads on spears and took them with the captives to Kufa to ‘Ubayd Allah b. Ziyad and from there to Sham to Yazid. | ||
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When the captives entered Sham, Yazid ordered to decorate the city. He also ordered to decorate the palace and summoned famous personalities of Sham. He put the head of Imam al-Husayn (a) in a golden basin in front of the eyes of the captives and hit it with a whip and repeated this poem of Ibn Zaba’ri, “how good was that if some of the great ones from my tribe who were killed in the battle of Badr were now alive to see the griefs of the tribe of Khazraj. They would then rejoice and say, ‘Thank you O Yazid!’ Bani Hashim only played with the power, while, no news or revelation had come.” | When the captives entered Sham, Yazid ordered to decorate the city. He also ordered to decorate the palace and summoned famous personalities of Sham. He put the head of Imam al-Husayn (a) in a golden basin in front of the eyes of the captives and hit it with a whip and repeated this poem of Ibn Zaba’ri, “how good was that if some of the great ones from my tribe who were killed in the battle of Badr were now alive to see the griefs of the tribe of Khazraj. They would then rejoice and say, ‘Thank you O Yazid!’ Bani Hashim only played with the power, while, no news or revelation had come.” | ||
There is a hadith from Imam al-Rida (a), that Yazid put the head of Imam (a) in a basin and put a food table over it. Then, he and his companions began eating and drinking beer; then, they replaced that table with a chess table and began playing chess. When Yazid made a good move in the game, drank beer and poured the remaining beer beside the basin on the ground. Yahya b. Hakam objected to this behavior of Yazid, but Yazid punched him on the chest. Abu Barza Aslami objected too, and Yazid ordered to throw him out of the gathering. It can be understood from historical and hadith sources that first, Yazid placed the captives in roofless ruins which were known as Kharabeh-ye Sham [“ruins of Sham”]. After the speeches of Imam al-Sajjad (a) and Lady Zaynab (a), the captives were moved to a house near the palace of Yazid. | There is a hadith from Imam al-Rida (a), that Yazid put the head of Imam (a) in a basin and put a food table over it. Then, he and his companions began eating and drinking beer; then, they replaced that table with a chess table and began playing chess. When Yazid made a good move in the game, drank beer and poured the remaining beer beside the basin on the ground. Yahya b. Hakam objected to this behavior of Yazid, but Yazid punched him on the chest. Abu Barza Aslami objected too, and Yazid ordered to throw him out of the gathering. It can be understood from historical and hadith sources that first, Yazid placed the captives in roofless ruins which were known as Kharabeh-ye Sham [“ruins of Sham”]. After the speeches of Imam al-Sajjad (a) and Lady Zaynab (a), the captives were moved to a house near the palace of Yazid. | ||
==Incident of Harra== | ==Incident of Harra== | ||
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During the reign of Yazid, due to internal conflicts, the expansion of Muslim territories stopped. Yazid put aside confrontational policies with European Christians; he even retreated from some of the lands that had been conquered at the time of [[Mu'awiya]]. He summoned his soldiers from Cyprus in return for money. He commanded Yazid b. Janada to destroy the Muslim fortress in Arwad Island and come back to [[Syria]], and summoned his forces from Rhodes. However, in [[61]]/680-1, he sent Malik b. 'Abd Allah al-Khath'ami to war with Romans; a war which was later called the Battle of Syria. In the East, Sogdia and Bukhara were conquered. In Africa, some conquests took place by 'Uqba b. Nafi'. | During the reign of Yazid, due to internal conflicts, the expansion of Muslim territories stopped. Yazid put aside confrontational policies with European Christians; he even retreated from some of the lands that had been conquered at the time of [[Mu'awiya]]. He summoned his soldiers from Cyprus in return for money. He commanded Yazid b. Janada to destroy the Muslim fortress in Arwad Island and come back to [[Syria]], and summoned his forces from Rhodes. However, in [[61]]/680-1, he sent Malik b. 'Abd Allah al-Khath'ami to war with Romans; a war which was later called the Battle of Syria. In the East, Sogdia and Bukhara were conquered. In Africa, some conquests took place by 'Uqba b. Nafi'. | ||
==Shi’a View== | ==Muslims’ Views about Yazid== | ||
===Shi’a View=== | |||
The event of Karbala during the rule of Yazid made him one of the most hated individuals in the view of Shi’a. Shi’a considered Yazid deserved to be cursed and regarded denouncing him and other enemies of the Ahl al-Bayt (a) among the essential beliefs of their school of thought. In Shi’a hadith sources, there are hadiths from the Prophet (a) and the Ahl al-Bayt (a) in which Yazid and the murderers of Imam al-Husayn (a) are cursed. In Ziyarat ‘Ashura, there is a statement which curses all Umayyad caliphs. Moreover, in the famous version of Ziyarat ‘Ashura, the phrase, “O God, curse Yazid, the fifth [of them] and curse ‘Ubayd Allah b. Ziyad…” explicitly curses Yazid. | The event of Karbala during the rule of Yazid made him one of the most hated individuals in the view of Shi’a. Shi’a considered Yazid deserved to be cursed and regarded denouncing him and other enemies of the Ahl al-Bayt (a) among the essential beliefs of their school of thought. In Shi’a hadith sources, there are hadiths from the Prophet (a) and the Ahl al-Bayt (a) in which Yazid and the murderers of Imam al-Husayn (a) are cursed. In Ziyarat ‘Ashura, there is a statement which curses all Umayyad caliphs. Moreover, in the famous version of Ziyarat ‘Ashura, the phrase, “O God, curse Yazid, the fifth [of them] and curse ‘Ubayd Allah b. Ziyad…” explicitly curses Yazid. | ||
==Sunni Views== | ===Sunni Views=== | ||
Some Sunnis including Ahmad b. Hanbal, Dhahabi, Ibn ‘Imad Hanbali, Ibn Jawzi and Ibn Khaldun believe in cursing Yazid. Ibn Khaldun claims that all Muslims agree on dissipation of Yazid. In al-Radd ‘ala al-muta’assib al-‘anid al-mani’ min dhamm Yazid, Ibn Jawzi, the Sunni scholar, has discussed the reasons for cursing Yazid and says that in addition to breaking the sanctity of the sanctuary of the Prophet (a) (Medina), Yazid killed Imam al-Husayn (a) against the order of the Prophet (a) for [loving] him, and even afterwards, disrespected his head and also his family. | Some Sunnis including Ahmad b. Hanbal, Dhahabi, Ibn ‘Imad Hanbali, Ibn Jawzi and Ibn Khaldun believe in cursing Yazid. Ibn Khaldun claims that all Muslims agree on dissipation of Yazid. In al-Radd ‘ala al-muta’assib al-‘anid al-mani’ min dhamm Yazid, Ibn Jawzi, the Sunni scholar, has discussed the reasons for cursing Yazid and says that in addition to breaking the sanctity of the sanctuary of the Prophet (a) (Medina), Yazid killed Imam al-Husayn (a) against the order of the Prophet (a) for [loving] him, and even afterwards, disrespected his head and also his family. | ||
Some other Sunnis including Ghazzali do not consider cursing any Muslim, including Yazid, permissible. Some others say that the martyrdom of Imam al-Husayn (a) was made by the order of Ibn Ziyad and because of the relationship Yazid had with Imam al-Husayn (a) and they were both from Quraysh, Yazid was not happy with fighting and killing him. Taftazani too says that Yazid deserved to be cursed, but in order to avoid extension of cursing to other companions of the Prophet (a), he should not be cursed. | Some other Sunnis including Ghazzali do not consider cursing any Muslim, including Yazid, permissible. Some others say that the martyrdom of Imam al-Husayn (a) was made by the order of Ibn Ziyad and because of the relationship Yazid had with Imam al-Husayn (a) and they were both from Quraysh, Yazid was not happy with fighting and killing him. Taftazani too says that Yazid deserved to be cursed, but in order to avoid extension of cursing to other companions of the Prophet (a), he should not be cursed. | ||