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Shi'i Muslims in [[Kufa]], a city in Iraq, asked Hussain to lead them in a revolt against Yazid and to claim his rightful position as caliph. Hussain's cousin, [[Muslim ibn Aqil]], verified that he had strong support in Iraq. Hussain then set out for Kufa with family members and followers. The governor of Iraq, a supporter of Yazid, sent 4,000 men to intercept the caravan. At [[Karbala]], this force trapped Hussain's small band, which numbered less than 100. He refused to surrender, however, and led his men out into battle, where they were massacred. The Iraqi governor displayed the heads of Hussain and his followers in Kufa as a warning to other Umayyad enemies. Hussain's head then was taken on a stick to Yazid. As the governor, Ibn Ziyad, poked the head, one onlooker cried, “Gently! it is the prophet's grandson. By the Lord! I have seen these very lips kissed by the blessed mouth of Muhammad” (Muir: 311). | Shi'i Muslims in [[Kufa]], a city in Iraq, asked Hussain to lead them in a revolt against Yazid and to claim his rightful position as caliph. Hussain's cousin, [[Muslim ibn Aqil]], verified that he had strong support in Iraq. Hussain then set out for Kufa with family members and followers. The governor of Iraq, a supporter of Yazid, sent 4,000 men to intercept the caravan. At [[Karbala]], this force trapped Hussain's small band, which numbered less than 100. He refused to surrender, however, and led his men out into battle, where they were massacred. The Iraqi governor displayed the heads of Hussain and his followers in Kufa as a warning to other Umayyad enemies. Hussain's head then was taken on a stick to Yazid. As the governor, Ibn Ziyad, poked the head, one onlooker cried, “Gently! it is the prophet's grandson. By the Lord! I have seen these very lips kissed by the blessed mouth of Muhammad” (Muir: 311). | ||
==Revolt of ʿAbd Allah b. al-Zubayr== | ==Revolt of ʿAbd Allah b. al-Zubayr== | ||
Ibn al-Zubayr’s opposition led, in 64/683-4, to the siege of Mecca, where he had taken refuge, and to the bombardment of the town with catapults (majaniq) by an army sent by Yazid. During the siege, the Kaʿba was damaged by fire, but there are variant accounts of how exactly that happened and who was responsible for it. Yazid’s army, initially commanded by Muslim b. ʿUqba al-Murri [q.v.], had been raised in 63/683 primarily in response to the actions of the people of Medina, who had thrown off their allegiance to Yazid, expelled those Umayyads living there and, according to some accounts, established contacts with Ibn al-Zubayr. After defeating the Medinans at the battle on the Harra, Muslim entered (and, it is said, sacked) the town, and compelled a number of its prominent men to return to their allegiance to Yazid. He then set off for Mecca, intending to force Ibn al-Zubayr, who had received the support of others of Yazid’s opponents, including several [https://www.britannica.com/topic/Kharijite Kharijites], to submit. On the way, Muslim died and his position as leader of the Syrian army was assumed by al-Hussain b. Numayr al-Sakuni. He was who commanded the siege of Mecca. News of Yazid’s death in Syria reached him while the siege was in progress, and after fruitless negotiations with Ibn al-Zubayr he withdrew the army back to Syria. | Ibn al-Zubayr’s opposition led, in 64/683-4, to the siege of Mecca, where he had taken refuge, and to the bombardment of the town with catapults (majaniq) by an army sent by Yazid. During the siege, the Kaʿba was damaged by fire, but there are variant accounts of how exactly that happened and who was responsible for it. Yazid’s army, initially commanded by Muslim b. ʿUqba al-Murri [q.v.], had been raised in 63/683 primarily in response to the actions of the people of Medina, who had thrown off their allegiance to Yazid, expelled those Umayyads living there and, according to some accounts, established contacts with Ibn al-Zubayr. After defeating the Medinans at the [[The Battle of Harra|battle on the Harra]], Muslim entered (and, it is said, sacked) the town, and compelled a number of its prominent men to return to their allegiance to Yazid. He then set off for Mecca, intending to force Ibn al-Zubayr, who had received the support of others of Yazid’s opponents, including several [https://www.britannica.com/topic/Kharijite Kharijites], to submit. On the way, Muslim died and his position as leader of the Syrian army was assumed by al-Hussain b. Numayr al-Sakuni. He was who commanded the siege of Mecca. News of Yazid’s death in Syria reached him while the siege was in progress, and after fruitless negotiations with Ibn al-Zubayr he withdrew the army back to Syria. | ||
==Caliphate== | ==Caliphate== | ||
In broad terms, Yazid seems to have continued the form of rule developed by his father which depended on the relationship between the caliph, his governors and the tribal notables (ashraf) in the provinces. His governor of ʿIraq, ʿUbayd Allah, was the son of Muʿawiya’s governor there, Ziyad. A Christian, Sarjun, who had been prominent in the administration of Muʿawiya, continued to be influential under Yazid. (Robert Hoyland has questioned whether this Sarjun, sometimes called “the mawla of Muʿawiya”, sometimes “of Yazid”, and variously described as Yazid’s drinking companion or as sahib amrihi, was the father of John of Damascus, as Lammens and others have assumed.) The custom of receiving delegations (wufud [q.v.]) from the provinces at the court to win them over with gifts and flattery, institutionalized by his father, was less successful when Yazid attempted to use it to head off the opposition of the Medinans. | In broad terms, Yazid seems to have continued the form of rule developed by his father which depended on the relationship between the caliph, his governors and the tribal notables (ashraf) in the provinces. His governor of ʿIraq, ʿUbayd Allah, was the son of Muʿawiya’s governor there, Ziyad. A Christian, Sarjun, who had been prominent in the administration of Muʿawiya, continued to be influential under Yazid. (Robert Hoyland has questioned whether this Sarjun, sometimes called “the mawla of Muʿawiya”, sometimes “of Yazid”, and variously described as Yazid’s drinking companion or as sahib amrihi, was the father of John of Damascus, as Lammens and others have assumed.) The custom of receiving delegations (wufud [q.v.]) from the provinces at the court to win them over with gifts and flattery, institutionalized by his father, was less successful when Yazid attempted to use it to head off the opposition of the Medinans. | ||