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Yazid b. Qays al-Arhabi

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Yazid b. Qays al-Arhabi
Full NameYazid b. Qays b. Tammam b. Hajib al-Arhabi
Companion ofImam Ali (a)
LineageHamdan Tribe
Wellknown RelativesSa'id b. Qays al-Hamdani (brother)
Place(s) of ResidenceKufa
Demise37/657-8


Yazīd b. Qays al-Arḥabī (Arabic:يزيد بن قيس الأرحبي) was one of the dignitaries of the Hamdan Tribe and among the Tabi'un. He was considered one of the companions of Imam Ali (a) and served as the commander of his police force (Shurta) for some time. He participated with the dignitaries of Kufa in writing a letter to 'Uthman and protesting his conduct, and also played a role in the first uprising of the people against 'Uthman. Yazid b. Qays participated in the battles of Jamal, Siffin, and Nahrawan and was a standard-bearer of Imam Ali's (a) army. During the Caliphate of Imam Ali (a), he was appointed governor of cities such as al-Mada'in, Rayy, Hamadan, and Isfahan.

Character and Status

Yazid b. Qays b. Tammam b. Hajib al-Arhabi[1] or al-Arji[2] was from the Hamdan Tribe and among the dignitaries of Yemen. He lived during the time of Prophet Muhammad (s) and is categorized among the Tabi'un.[3] Yazid was among the companions[4] and agents of Imam Ali (a)[5] and for a time held the command of Imam Ali's (a) police force.[6]

According to historical sources, during the reign of 'Uthman, after people complained about Sa'id b. al-'As, the governor of Kufa, Yazid b. Qays, under the command of Malik al-Ashtar, with 500 men prevented his return from Medina to Kufa[7] and the Reciters (Qurra') of Kufa appointed him as the ruler of Kufa.[8] Also, Yazid b. Qays, along with the dignitaries of Kufa, wrote a letter to 'Uthman, protesting his unacceptable and unlawful actions and asking him to act according to the Qur'an and the Sunna of the Prophet (s).[9] He played a significant role in the first uprising of the people against 'Uthman b. 'Affan.[10]

According to 'Abd Allah Mamaqani, his sermons in battles are a sign of his Faith and steadfastness, and his appointment as governor of Rayy, Hamadan, and Isfahan[11] by Imam Ali (a) indicates his justice; because Imam Ali (a) would not give authority over the property of Shi'as to an unjust person. Also, his presence among the witnesses of Imam Ali's (a) will[12] is a sign of his reliability.[13] However, al-Shaykh al-Tusi in Tahdhib al-ahkam mentioned his brother Sa'id b. Qays al-Hamdani[14] instead of Yazid b. Qays as a witness to Imam Ali's (a) will.[15]

Yazid b. Qays lived in Kufa, and his death is reported in 37/657-8.[16] However, some have said that he was alive until the caliphate of Imam al-Hasan (a) (40/661 to 41/661) and was present in his army.[17] It is said that Yazid b. Qays gave gifts to Imam Ali (a) and al-Hasanayn (a).[18]

Presence in Battles

Yazid b. Qays participated with bravery and fearlessness [19] in the battles of Jamal,[20] Siffin,[21] and Nahrawan[22] in the army of Imam Ali (a).[23] In the Battle of Jamal, he was present along with Malik al-Ashtar and nine thousand men.[24] According to Ibn Muzahim, a Shi'a historian from Iraq in the 2nd century AH, Yazid b. Qays advised Imam Ali (a) in the Battle of Siffin and encouraged him to fight.[25] He also encouraged people to fight with his sermons.[26]

According to Allama Majlisi, Yazid b. Qays was sent by Imam Ali (a) in the Battle of Siffin to invite Mu'awiya to the truth.[27] It is also said that in Muharram 37/657, a truce was established between Imam Ali (a) and Mu'awiya due to the devotion of the month of Muharram, and Imam Ali (a) sent individuals such as Yazid b. Qays for negotiation and ceasefire.[28] In the battles of Jamal[29] and Siffin, after the martyrdom of the standard-bearers of the army, he took up the standard and was wounded in Siffin.[30] It is reported that Yazid b. Qays joined the Khawarij after the Arbitration incident, but returned with the guidance of Imam Ali (a).[31]

Positions and Activities

Yazid b. Qays held several governmental positions, including:

Notes

  1. ↑ Ziriklī, Al-Aʿlām, vol. 8, p. 186.
  2. ↑ Māmaqānī, Tanqīḥ al-maqāl, vol. 3, p. 328.
  3. ↑ Ziriklī, Al-Aʿlām, vol. 8, p. 186.
  4. ↑ Ṭūsī, Rijāl al-Ṭūsī, p. 86.
  5. ↑ Ṭūsī, Rijāl al-Ṭūsī, p. 86.
  6. ↑ Ziriklī, Al-Aʿlām, vol. 8, p. 186.
  7. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, vol. 5, p. 24.
  8. ↑ Ziriklī, Al-Aʿlām, vol. 8, p. 186.
  9. ↑ Ibn Aʿtham, Al-Futūḥ, vol. 2, p. 390.
  10. ↑ Ṭabarī, Tārīkh al-umam, vol. 4, p. 331.
  11. ↑ Ṭūsī, Rijāl al-Ṭūsī, p. 86.
  12. ↑ Kulaynī, Al-Kāfī, vol. 7, pp. 49-51.
  13. ↑ Māmaqānī, Tanqīḥ al-maqāl, vol. 3, p. 328.
  14. ↑ Māmaqānī, Tanqīḥ al-maqāl, vol. 3, p. 328.
  15. ↑ Ṭūsī, Tahdhīb al-aḥkām, vol. 9, p. 148.
  16. ↑ Ziriklī, Al-Aʿlām, vol. 8, p. 186.
  17. ↑ Āl Yāsīn, Ṣulḥ al-Ḥasan (a), p. 94.
  18. ↑ Balādhurī, Ansāb al-ashrāf, vol. 3, p. 269.
  19. ↑ Ibn ʿAsākir, Tārīkh Madīnat Dimashq, vol. 21, p. 116.
  20. ↑ Ṭabarī, Tārīkh al-umam, vol. 4, p. 515.
  21. ↑ Naṣr b. Muzāḥim, Waqʿat Ṣiffīn, p. 247.
  22. ↑ Aḥmadī Miyānjī, Makātīb al-Aʾimma, vol. 1, p. 537.
  23. ↑ Naṣr b. Muzāḥim, Waqʿat Ṣiffīn, p. 247.
  24. ↑ Ibn Shahrāshūb, Manāqib, vol. 3, p. 152.
  25. ↑ Naṣr b. Muzāḥim, Waqʿat Ṣiffīn, p. 101.
  26. ↑ Naṣr b. Muzāḥim, Waqʿat Ṣiffīn, p. 247.
  27. ↑ Majlisī, Biḥār al-anwār, vol. 32, p. 573.
  28. ↑ Ṭabarī, Tārīkh al-umam, vol. 5, p. 5; Naṣr b. Muzāḥim, Waqʿat Ṣiffīn, pp. 197-198.
  29. ↑ Ṭabarī, Tārīkh al-umam, vol. 4, p. 515.
  30. ↑ Naṣr b. Muzāḥim, Waqʿat Ṣiffīn, pp. 254-255; Ṭabarī, Tārīkh al-umam, vol. 5, p. 21.
  31. ↑ Ṭabarī, Tārīkh al-umam, vol. 4, p. 65.
  32. ↑ Ṭabarī, Tārīkh al-umam, vol. 4, p. 148.
  33. ↑ Yāqūt al-Ḥamawī, Muʿjam al-buldān, vol. 2, p. 179.
  34. ↑ Naṣr b. Muzāḥim, Waqʿat Ṣiffīn, p. 11.
  35. ↑ Aḥmadī Miyānjī, Makātīb al-Aʾimma, vol. 1, p. 537.
  36. ↑ Ṭūsī, Rijāl al-Ṭūsī, p. 86.

References

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  • Balādhurī, Aḥmad b. Yaḥyā al-. Ansāb al-ashrāf. Edited by Muḥammad Bāqir al-Maḥmūdī. Beirut, Dār al-Taʿāruf, 1st ed, 1397 AH.
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