Seeing some present conditions that a detailed biography of Yazid should be compiled so that true facts of his life and background may become known to all, we plan to discuss the following points in this treatise:
(1) Name and genealogy
(2) Banu Umayyah in the light of the Holy Qur’an and traditions
(3) The initial lowliness of the Banu Umayyah and the causes of their later prominence
(4) Character of Muawiyah
(5) Character of Yazid’s mother
(6) Upbringing of Yazid and his nature
(7) Events preceding the appointment as heir apparent
(8) Intrigues for heir apparency
(9) Coronation and
(10) Arrangement of the slaying of Imam Husayn (a.s) and its events in brief
(11) The episode of Harrah (sack of Medina) – its causes and consequences
(12) Siege of Mecca – its causes and consequences
(13) Death of Yazid
(14) Habits and traits of Yazid
Since a lot of time and leisure is required to write on all the above topics, I have decided to write on each topic whenever there is opportunity. And when all the topics are covered we can compile them into a book. If Allah the High, wills.
First of all we intend to present and discuss the verses of Holy Qur’an regarding Banu Umayyah. The exegesis and commentaries on these verses is from the books of Ahl al-Sunnah themselves.
First Verse
…and We did not make the vision which We showed you but a trial for men and the cursed tree in the Qur’an as well; and We cause them to fear, but it only adds to their great inordinacy.1
Under this blessed verse, following traditions are quoted in Tafsir Durre Manthur of Allamah Jalaluddin Abdur Rahman Suyuti:2
(1) Ibn Jarir has related from Sahl bin Saad that the Messenger of Allah (s.a.w) saw in his dream, so and so clan jumping on his pulpit like monkeys. Thus he became so aggrieved by it that he never laughed as long as he lived and the Almighty Allah revealed the following verse: In this tradition the narrator has resorted to dissimulation and refrained from mentioning the name of the tribe or clan but later traditions clearly state the name of Banu Umayyah to be the ‘accursed tree’.
(2) Ibn Abi Hatim has narrated from Ibn Umar that the Messenger of Allah (s.a.w) said: I have seen the progeny of Hakam bin al-Aas jumping on the pulpits and the Almighty Allah revealed the verse in this connection: …and We did not make the vision which We showed you but a trial for men and the cursed tree in the Qur’an as well; and We cause them to fear, but it only adds to their great inordinacy.3
And the ‘accursed tree’ denotes Hakam and his progeny, which was a prominent clan of Banu Umayyah.
(3) Ibn Abi Hatim has narrated from Ya’la bin Marrah that the Messenger of Allah (s.a.w) said: ‘I was shown in my dream Banu Umayyah on the pulpits of the world. And very soon they would become your rulers. Then you would find them bad rulers; and the Messenger of Allah (s.a.w) was very much aggrieved due to this dream. Thus Almighty Allah revealed this verse.
(4) Ibn Marduyah has narrated from Imam Husayn (a.s) that one morning the Messenger of Allah (s.a.w) was very much aggrieved. When the reason for this was asked he said: I was shown in my dream that the Banu Umayyah are barking from my pulpit. So he was told: O Allah’s Messenger, do not be aggrieved by this dream because it is only the worldly things that they shall be able to achieve. At that time the Almighty Allah revealed this verse.
(5) Ibn Abi Hatim and Ibn Marduyah and in Dalail Baihaqi and Ibn Asakir have narrated from Sa’eed bin Musayyab that the Messenger of Allah (s.a.w) saw (in dream) Banu Umayyah on the pulpits. Therefore he was aggrieved due to it. At that time the Almighty Allah revealed that they shall only get the world and they shall remain alien to the Hereafter. So the Messenger of Allah (s.a.w) became content. And that revelation is the following statement of Allah: …and We did not make the vision which We showed you but a trial for men and the cursed tree in the Qur’an as well; and We cause them to fear, but it only adds to their great inordinacy.4
(6) Ibn Marduyah has narrated from Ayesha that she told Marwan bin Hakam that: I have heard the Messenger of Allah (s.a.w) say to your father and grandfather that: You people are the same (family) tree that is cursed in the Holy Qur’an.
This verse and traditions recorded about this verse clearly show that Banu Umayyah was a really evil and inauspicious family which the Almighty Allah has cursed in the Holy Qur’an and whose kingdom is made a test for the people that who would go to the side of Banu Umayyah for obtaining worldly benefits and who remains aloof from them and keeps his or her faith safe. As if both Banu Umayyah and Satan are same by way of being tests for the people. That is why when the Messenger of Allah (s.a.w) saw these Satans in human forms jumping on the pulpits he was so shocked that he did not even laugh until the time he remained in the world thereafter.
Now when it has been proved that this whole clan is accursed, if someone yet is doubtful about the justification of cursing Yazid and his father, it only proves his or her lack of understanding of the Holy Qur’an.
Shia commentator, Mulla Mohsin Faid has also in his Tafsir Safi quoted the same traditions in the explanation of this verse and after that he says: The subject matter of these traditions is same among the Sunni as well as the Shia.
In the end, the respected commentator has pointed out a very interesting point in this verse that in it while the Almighty Allah described the evil handiworks of this family, He has also mentioned in it by name the greatest villain of this clan: Famaa yaziiduhum illaa t’ughyaanan kabiiraa: …but it only adds to their great inordinacy.5
This statement contains the name of Yazid.
Second Verse
The worldly pomp and grandeur of Banu Umayyah that is mentioned above was not by the wish and will of the Almighty as in the case of Prophet Yusuf and Prophet Sulaiman (a.s). But as clearly stated before, it was by way of test of the people. The matter is further elaborated in the following verse in which the Almighty Allah tells His Messenger to say to them: And I do not know if this may be a trial for you and a provision until a time.6
Please see the following two narrational reports in this connection:
(1) Ibn Saad and Ibn Abi Shayba and in Dalail, Baihaqi have related from Imam Shobi that when Imam Hasan (a.s) made a treaty with Muawiyah, Muawiyah asked him to arise and say a few words regarding the truce. Thus after praise to the Almighty, Imam Hasan (a.s) said: I have given up the kingdom only for the sake of the welfare of the Muslims and to prevent their bloodshed. And I don’t know whether it could be a test for you and a respite for a few days.” Then he sought the forgiveness of Allah and descended from the pulpit.7
It is wrong to think that Imam Hasan (a.s) merely recited this verse here by way of quoting. The fact is that this verse was only revealed about the kingdom of Banu Umayyah. Now please see this narration:
(2) Ibn Abi Shayba and Ibn Asakir have narrated from Rabi bin Anas that when the Messenger of Allah (s.a.w) went up to the heavens on the night of Ascension (he saw there some things due to which) the Almighty Allah revealed this verse that: …and We did not make the vision which We showed you but a trial for men and the cursed tree in the Qur’an as well; and We cause them to fear, but it only adds to their great inordinacy.8
And these things denote this very kingdom and rulership.”
All the intrigues and plots of Banu Umayyah to acquire this kingdom were apparently conducted in the name of religion, while the fact was they had done all this after ignoring and abandoning the commands of God. Thus the third verse explains this matter in the same way.
Third Verse
And among men there is he who disputes about Allah without knowledge and without guidance and without an illuminating book, Turning away haughtily that he may lead (others) astray from the way of Allah; for him is disgrace in this world, and on the day of resurrection We will make him taste the punishment of burning: This is due to what your two hands have sent before, and because Allah is not in the least unjust to the servants.9
Commenting on the verse, the late Maulana Farman ‘Ali Sahab says on the margins: “Hafiz bin Muhammad bin Musa Shirazi in Tafsir Ithna Ashar has related from Anas Ibn Malik that: We were sitting with the Messenger of Allah (s.a.w) and talking about the good points of a person. That how steadfast he was in praying, fasting and charity. The Messenger of Allah (s.a.w) said that he did not recognize him. Just then, the person in question arrived there and we said that it was the same person. As soon as the Messenger of Allah (s.a.w) heard this, he told Abu Bakr to take the sword and behead that man saying: “He is the first person of the party of Satan.” Thus Abu Bakr took the sword and came to the Masjid but found that the man was bowing down in prayers. Thinking that since the Holy Prophet (s.a.w) has prohibited against killing of worshippers he returned and reported that he had seen him praying and ‘you have prohibited killing a worshipper’. The Messenger of Allah (s.a.w) said: “Sit down, you are not worthy of this.” Then he commanded Umar to go to the mosque and get the severed head of that man. When Umar came with the sword he found the man in prostration. Hence he also returned and described the situation. The Messenger of Allah (s.a.w) said, “You are also not worthy of this. Sit down.” Then he (s.a.w) said: “‘Ali, get up. And I know that if you find the man you would surely kill him. And if you kill him right now there would never be disunity among the people of this community of mine.” Thus ‘Ali (a.s) went in pursuit but did not find the man there. He returned and reported the situation. At that time the Messenger of Allah (s.a.w) said: “O ‘Ali the community of Musa (a.s) was divided into 71 sects, one was delivered and the rest damned. And the nation of Isa (a.s) became divided into 72 sects; one of whom was delivered and all the rest were doomed. And my people shall be divided into 73 sects. One shall go to Paradise and all others to Hell.” ‘Ali (a.s) asked which the delivered sect was? The Messenger of Allah (s.a.w) replied: “One who follows your way and the path of your companions.” At that moment the captioned verse was revealed about that man.
Ibn Abbas says: “By Allah, His Eminence, ‘Ali (a.s) slew that man in the battle of Siffeen.” Allamah Ibn Hajar in Fathul Bari, Hafiz Abu Naeem in Hilyah and other Ahl al-Sunnah scholars have also quoted this report.10
When such was the condition of the followers of Banu Umayyah and for them this verse was revealed in denouncement, the conditions of the Banu Umayyah themselves could be estimated easily. In any case, Allah so much liked to fight the supporters of Banu Umayyah that He issued a clear command that just as the infidels were fought for the spread of Islam in the same way the Banu Umayyah should be fought severely for the defense of Islam as the fourth verse is clearly saying.
Fourth Verse
And fight (in the way of) Allah, (such) a fighting as is due to Him…11
Umar has given the explanation of this verse as follows:
(1) Ibn Marduyah has narrated from Abdur Rahman bin Auf that he said that Umar said: In whatever we used to read in the Qur’an, did it not have the verse: “And perform Jihad in the last age for the sake of Allah as it deserves to be fought like you used to perform Jihad in the beginning period?” I said: “Indeed we used to read it. So, Chief of believers, for what time this command is?” Umar replied, “When the Banu Umayyah are the rulers and the Bani Mughaira are their ministers.”12
(It is very astonishing, that in spite of knowing this Umar gave the opportunity to Banu Umayyah to consolidate their position in Syria. And he made such an arrangement for a person in the Shura committee that he should be selected the caliph in any way. And in his caliphate Umar gave an equal share to Abdur Rahman bin Auf.)
(2) Baihaqi has narrated from Musawwir bin Muhzama in Dalail that Umar asked Abdur Rahman bin Auf…and after that is mentioned the whole narrative of the above-mentioned report.
And according to the late Maulana Farman ‘Ali Sahab: “It is clear that during the time of Yazid, the progeny of Mughaira were in the ministries because the first one to take up the issue of Yazid’s allegiance with Muawiyah and make the people give allegiance was Mughaira, the governor of Kufa. He had sent forty men with his son to Muawiyah to give the allegiance of Yazid. And after those people paid the allegiance, Muawiyah asked his (Mughaira’s) son in private, “How much did your father pay to purchase the faith and religion of these people?” “Four hundred Dinars, “ he replied. “It is still cheap,” remarked Muawiyah. How beautiful! Muawiyah was certain of his dishonesty and falsehood. In any case, the time that the Almighty Allah indicates is that of the time of the Jihad of Imam Husayn (a.s) and it is about this magnificent Jihad that the Almighty Allah speaks about giving His support.”13
Now we have reached the period of Yazid and the battle of Karbala’ and it has become clear that the Jihad Imam Husayn (a.s) performed against Yazid, it was in compliance of this same verse. Such was the significance of this Jihad in the view of the Almighty that He considered these ten days of Muharram to be worthy of honor and He has sworn by it as clearly mentioned in the fifth verse of our discussion:
Fifth Verse
I swear by the daybreak, and the ten nights…14
The following traditional report is mentioned in its exegesis in Tafsir Durre Manthur:15
(1) Muhammad bin Nasr in Kitabus Salaat has narrated from Uthman that people venerate three ‘Ashuras’ (ten-day periods). The first ten days of Muharram, the first ten days of Zilhajj and the last ten days of the month of Ramadan.
It is obvious that there is no apparent reason for the significance of the first ten days of Muharram except that a magnificent confrontation between truth and falsehood was to take place during these ten days in which apparently falsehood shall be victorious but in fact it would be badly vanquished. And it was in remembrance of this event that very much before its actual occurrence these days were made sanctified and venerable. It was when the actual event hadn’t even occurred. Thus among the Jews also the 10th of Muharram was considered a holy day. In the ancient age, the Jewish year began from the month of Rajab and Muharram was the seventh month of their calendar. It is mentioned in the Old Testament (Leviticus 23:26-32)
“And the Lord said to Moses, “Say to the people of Israel, in the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets, a holy convocation. You shall do no laborious work; and you shall present an offering by fire to the Lord.”
“And the Lord said to Moses, “On the tenth day of this seventh month is the Day of Atonement; it shall be for you a holy convocation and you shall afflict yourselves and present an offering by fire to the Lord. And you shall do no work on this same day; for it is a day of atonement, to make atonement for you before the Lord your God. For whoever is not afflicted on this same day shall be cut off from his people. And whoever does any work on this same day, that person I will destroy from among his people. You shall do no work: it is a statute forever throughout your generations in all your dwellings. It shall be to you a Sabbath of solemn rest, and you shall afflict yourselves; on the ninth day of the month beginning at evening, from evening to evening shall you keep your Sabbath.”16
In any case, the kingdom of Banu Umayyah and in it, the martyrdom of Imam Husayn (a.s) and the news of other calamities and the knowledge of the destruction of this religion of Islam the Holy Prophet (s.a.w) had nurtured with his blood, made the Messenger of Allah (s.a.w) so much aggrieved that none could estimate his shock. Thus when the Holy Prophet (s.a.w) saw in dream, which was mentioned in the discussion of the first verse, in which the Almighty Allah told that the kingdom of this accursed tree shall be a test for the people, for further comfort of the Messenger of Allah (s.a.w), Allah also considered it necessary to inform about the duration of the rule of Banu Umayyah and when it shall be finished. So that the Messenger of Allah (s.a.w) may be comforted after learning about its brief duration. Therefore the Surah Qadr was revealed.
Last Verses
Surely We revealed it on the grand night. And what will make you comprehend what the grand night is? The grand night is better than a thousand months. The angels and the Spirit descend in it by the permission of their Lord for every affair, Peace! It is until the break of the morning.17
Let us see the following narrations recorded in the commentaries of the above chapter:
(1) Khatib has narrated in his History of Baghdad from Ibn Abbas that the Messenger of Allah (s.a.w) saw Banu Umayyah in dream on his pulpit and he was aggrieved by it. Thus Allah revealed on him that it would be only apparent rulership that those people shall achieve. And these verses were revealed that: Surely We revealed it on the grand night. And what will make you comprehend what the grand night is? The grand night is better than a thousand months. The angels and the Spirit descend in it by the permission of their Lord for every affair, Peace! It is until the break of the morning.18
(2) Khatib has narrated from Ibn Musayyab that the Messenger of Allah (s.a.w) said: “I was shown in my dream that the Banu Umayyah are climbing on my pulpit. Thus this matter was very shocking to me. So the Almighty Allah revealed these verses.”
Imam Hasan (a.s) has indicated towards this same verse when a person criticized him for signing truce with Muawiyah. The Imam said: “May Allah have mercy on you, do not criticize me because the Holy Prophet (s.a.w) had seen in dream that the Banu Umayyah are reciting sermon from his pulpit. Thus, he was very aggrieved due to this. At that time this verse was revealed: ‘O Muhammad! We have bestowed Kauthar to you.’ It denoted a stream of Paradise and the following verses were revealed: Surely We revealed it on the grand night. And what will make you comprehend what the grand night is?19
In which the Banu Umayyah shall be rulers after you.”
Qasim says that when we calculated the duration of the rule of Banu Umayyah we concluded that indeed it lasted for a thousand months. Neither a day more nor less.
The aim of the Holy Imam (a.s) was that by becoming aloof from rulership, his kingdom has not separated from him. Rather their domination remains like before on all the world and on all the things. And in exchange of the difficulties of the brief reign of a thousand months of Banu Umayyah the Almighty Allah has given them the Day of Judgment. And in the Hereafter, He has bestowed them with the Pool of Kauthar. That the kingdom of the Night of Power shall remain with Ahl al-Bayt (a.s) until Day of Judgment means that the Imamate from the side of Allah shall remain only in their family, though oppressors may usurp the apparent rulership from them and may apparently defeat and vanquish them and deprive them from apparent rulership. However, the magnificence of Ahl al-Bayt (a.s) shall endure forever.
The angels and the Spirit descend in it by the permission of their Lord for every affair, Peace! It is until the break of the morning.20
Then, praise be to Allah for this.
In the end let me explain how the reign of Banu Umayyah lasted for a thousand months. The reign of Banu Umayyah commenced in Rajab 41 A.H. after the truce of Imam Hasan (a.s) and it ended on 1st Shawwal 127 A.H., because it was on this date that the movement of Bani Abbas reached its zenith. And the Bani Abbas demolished the kingdom of Marwan al-Himar, the last Umayyad ruler in no time, though Marwan continued to confront them in sporadic fighting upto 12th Rabi al-Awwal 132 A.H. But it was the struggle of a defeated person that made no impact. In comparison to Bani Abbas he was just a helpless foe.
(1) In this way the total period came to be 86 years and 3 months.
(2) But after Muawiyah the son of Yazid, there was no one on the throne of Damascus for six months. Hence this period shall be deducted from the above duration.
(3) The reign of Umar Ibn Abdul Aziz was a shade of security for Bani Fatima and followers of Amir al-Mu’minin ‘Ali bin Abi Talib (a.s). Contrary to the behavior of his predecessors he was kind to the progeny of Fatima. Therefore his reign could not be said to be the period of the opponents of Ahl al-Bayt (a.s). And he should be separated from the reign of Banu Umayyah. The reign of Umar Ibn Abdul Aziz lasted for two years and five months.
Hence the sum total of the period in which there was no ruler and when the ruler was one who respected Ahl al-Bayt (a.s) comes to two years and eleven months. If two years and eleven months are deducted from eighty-six years and three months the remainder is 83 years and four months of the reign of the oppressive Banu Umayyah. Eighty-three years and four months is equal to a thousand months and it is this period of rulership that the Qur’an has mentioned. The holy Imam (a.s), before the end of this kingdom, informed about its tenure and applied this verse to Banu Umayyah, thus proving that they (Ahl al-Bayt) were true successors of the Prophet and the rightful bearers and explanators of Qur’an.
Anyway, these verses show that Qur’an is not devoid of statements about Banu Umayyah. Rather it contains all their details and traits and defects.
And the parable of an evil word is as an evil tree pulled up from the earth’s surface; it has no stability.21 Notes: 1. Surah Bani Israel 17:60
2. Vol. 4, Pg. 191, Egypt
3. Surah Bani Israel 17:60
4. Surah Bani Israel 17:60
5. Surah Bani Israel 17:60
6. Surah Anbiya 21:111
7. Tafsir Durre Manthur, Vol. 4, Pg. 362, Egypt
8. Surah Bani Israel 17:60
9. Surah Hajj 22:8-10
10. Marginal notes: Holy Qur’an, Translated by Maulana Farman ‘Ali
11. Surah Hajj 22:78
12. Tafsir Durre Manthur, Vol. 4, Pg. 371, Egypt
13. Marginal notes: Holy Qur’an, Translated into Urdu by Maulana Farman ‘Ali, Pg. 544
14. Surah Fajr 89:1-2
15. Vol. 4, Pg. 346, Egypt
16. Leviticus 23:23-32
17. Surah Qadr, 97
18. Tafsir Durre Manthur, Vol. 6, Pg. 371, Egypt
19. Surah Qadr, 97:1-2
20. Surah Qadr, 97:4-5
21. Surah Ibrahim 14:26
Source: Understanding Karbala, By: Allamah Sayyid Saeed Akhtar Rizvi
