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Obayd-Allah Ibn Ziad: Difference between revisions
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'''Obayd-Allah Ibn Ziad''' (d. 67/686), was [[Umayyad]] governor of Basra, Kufa and Khurasan during [[Mu’awiya]] I and [[Yazid]] I. He was the son of Ziad b. Abih, a favorite of [[Mu’awiya]], and a Persian slave called Marjana. During Ibn Ziad Governorship of Kufa, the revolt of [[ | '''Obayd-Allah Ibn Ziad''' (d. 67/686), was [[Umayyad]] governor of Basra, Kufa and Khurasan during [[Mu’awiya]] I and [[Yazid]] I. He was the son of Ziad b. Abih, a favorite of [[Mu’awiya]], and a Persian slave called Marjana. During Ibn Ziad Governorship of Kufa, the revolt of [[Hussain ibn Ali|Hussain b. ʿAli]], a grandson of [[Muhammad]] Prophet, was suppressed leading to [[martyrdom]] of Hussain and his followers at the [[Battle of Karbala]]. After death of Yazid, he supported Marwan’s claim to become Caliph. Finally, he was killed by Ibrahim ibn Malek Ashtar, chief commander of [[Mukhtar]] revolt. | ||
==Governor of Khurasan and Iraq== | ==Governor of Khurasan and Iraq== | ||
He was given the governorship of Khurasan in 54/673 at the age of twenty-five, and soon afterward, he was appointed governor of Basra, where he subdued [https://www.britannica.com/topic/Kharijite Kharijite] unrest (Tabari, II, pp. 168, 172, 185-87). At the accession of [[Yazid]] I (r. 60-64/680-83), he forestalled the planned Shiʿite rebellion in [[Kufa]] by intimidating the chiefs of the main tribes and publicly executing known agents of Imam Hussain. When Hussain and his family reached Iraq, Ibn Ziad sent the army of [[Ibn Saʿd]] against him; Hussain was killed with his followers and most of the men of his family at Karbala on 10 [[Muharram]] 61/10 October 680. | He was given the governorship of Khurasan in 54/673 at the age of twenty-five, and soon afterward, he was appointed governor of Basra, where he subdued [https://www.britannica.com/topic/Kharijite Kharijite] unrest (Tabari, II, pp. 168, 172, 185-87). At the accession of [[Yazid]] I (r. 60-64/680-83), he forestalled the planned Shiʿite rebellion in [[Kufa]] by intimidating the chiefs of the main tribes and publicly executing known agents of Imam Hussain. When Hussain and his family reached Iraq, Ibn Ziad sent the army of [[Omar Ibn Sa’d|Ibn Saʿd]] against him; Hussain was killed with his followers and most of the men of his family at Karbala on 10 [[Muharram]] 61/10 October 680. | ||
==After Death of Yazid== | ==After Death of Yazid== | ||
After Yazid’s death in 64/683, Ibn Ziad claimed the caliphate for himself, but finding little support in Kufa and Basra, he fled to Syria, supporting the claim of Marwan b. Hakam after the death of Muawiya II (64/684; Tabari, II, pp. 433 ff.). Under Marwan and his son ʿAbd-al-Malek, he fought to maintain control of Iraq, destroying the [[tawwabun]] (repentants, i.e., those who repented for having left Hussain to meet his fate) at the battle of [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/ayn-al-warda-SIM_0916 ʿAyn-al-Warda] (65/685). | After Yazid’s death in 64/683, Ibn Ziad claimed the caliphate for himself, but finding little support in Kufa and Basra, he fled to Syria, supporting the claim of Marwan b. Hakam after the death of Muawiya II (64/684; Tabari, II, pp. 433 ff.). Under Marwan and his son ʿAbd-al-Malek, he fought to maintain control of Iraq, destroying the [[tawwabun]] (repentants, i.e., those who repented for having left Hussain to meet his fate) at the battle of [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/ayn-al-warda-SIM_0916 ʿAyn-al-Warda] (65/685). | ||
==Ibn Ziad’s Death== | ==Ibn Ziad’s Death== | ||
The Kufan Shiʿites revolted again under [[Mukhtar]], who organized the mawali (freed slaves and non-Arab freemen, mostly Persians), overwhelmed the Arab opposition, and sought revenge on those responsible for Hussain’s death. Mukhtar’s general, Ibrahim b. Malek Ashtar, defeated the Syrian army near Mosul and killed Ibn Ziad (on the day of [[Ashura]] 67/6 August 686), sending his head to Mukhtar, who dispatched it to [[ʿAli Zayn-al-ʿAbedin]] (who smiled for the first time since his father’s death; Yaʿqubi, II, p. 309) or to Muhammad b. Hanafiya (Mukhtar-nama, Tehran, n. d., p. 7). | The Kufan Shiʿites revolted again under [[Mukhtar]], who organized the mawali (freed slaves and non-Arab freemen, mostly Persians), overwhelmed the Arab opposition, and sought revenge on those responsible for Hussain’s death. Mukhtar’s general, Ibrahim b. Malek Ashtar, defeated the Syrian army near Mosul and killed Ibn Ziad (on the day of [[Ashura]] 67/6 August 686), sending his head to Mukhtar, who dispatched it to [[ʿAli b. al-Hussain|ʿAli Zayn-al-ʿAbedin]] (who smiled for the first time since his father’s death; Yaʿqubi, II, p. 309) or to Muhammad b. Hanafiya (Mukhtar-nama, Tehran, n. d., p. 7). | ||
==Ibn Ziad’s Hostility toward Imam Hussain== | ==Ibn Ziad’s Hostility toward Imam Hussain== | ||
Ibn Ziad’s role in the death of Hussain has made him a symbol of tyranny in the Shiʿite world. Though it is said that the advice of Shamer b. Dhu’l-Jawshan prevented him from accepting the compromise negotiated by Ibn Saʿd, there is ample evidence that he was largely responsible for the outcome of the battle of Karbala. [[ʿAbbasid]] historical sources stress his intransigence toward Hussain and his followers. He is said to have struck the mouth of Hussain’s severed head with a stick, provoking the indignation of an old companion of the Prophet, Zayd b. Arqam, who had seen the Prophet kiss those lips (Tabari, II, pp. 370 f.). He is also said to have refrained from killing [[ʿAli Zayn-al-ʿAbedin]] only because of the pleas of Hussain’s sister, [[Zaynab]] (Tabari, pp. 372 f.). Most accounts, both historical and semi-legendary, mention his sending the women of the [[Ahl-al-Bayt]] to Damascus in uncovered palanquins. The account in Balʿami’s Persian “translation” of [[Tabari]] shows the growth of the Hussain legend; Ibn Ziad is said to have had Hussain’s head presented to him on a golden plate (ed. Bahar, p. 271). Legend has embellished Ibn Ziad’s death. A drop of blood from the head of Hussain is said to have fallen on Ibn Ziad’s thigh, causing a deep sore with such a foul stench that he was forced to tie a pouch of musk to it. The odor of musk identified his body on the battlefield (Dinavari, p. 288; Calmard, pp. 568 f.). | Ibn Ziad’s role in the death of Hussain has made him a symbol of tyranny in the Shiʿite world. Though it is said that the advice of Shamer b. Dhu’l-Jawshan prevented him from accepting the compromise negotiated by Ibn Saʿd, there is ample evidence that he was largely responsible for the outcome of the battle of Karbala. [[ʿAbbasid]] historical sources stress his intransigence toward Hussain and his followers. He is said to have struck the mouth of Hussain’s severed head with a stick, provoking the indignation of an old companion of the Prophet, Zayd b. Arqam, who had seen the Prophet kiss those lips (Tabari, II, pp. 370 f.). He is also said to have refrained from killing [[ʿAli b. al-Hussain|ʿAli Zayn-al-ʿAbedin]] only because of the pleas of Hussain’s sister, [[Zaynab]] (Tabari, pp. 372 f.). Most accounts, both historical and semi-legendary, mention his sending the women of the [[Ahl Al-Bayt|Ahl-al-Bayt]] to Damascus in uncovered palanquins. The account in Balʿami’s Persian “translation” of [[Tabari]] shows the growth of the Hussain legend; Ibn Ziad is said to have had Hussain’s head presented to him on a golden plate (ed. Bahar, p. 271). Legend has embellished Ibn Ziad’s death. A drop of blood from the head of Hussain is said to have fallen on Ibn Ziad’s thigh, causing a deep sore with such a foul stench that he was forced to tie a pouch of musk to it. The odor of musk identified his body on the battlefield (Dinavari, p. 288; Calmard, pp. 568 f.). | ||
==Ibn Ziad in Mourning Rituals== | ==Ibn Ziad in Mourning Rituals== | ||
Ibn Ziad ‘s tyranny has become a symbol in Persian folklore and [[taʿziya]]. Allusion to his deceitful character can be found in proverbs (Dehkhoda, I, p. 11), and he figures in nearly all [[taʿziya]]s connected with Karbala. His tyranny is illustrated in numerous majales, particularly those forecasting the sufferings of Karbala martyrs, those sometimes called “Bazar-e Kufa” showing his attitude toward the surviving Ahl-al-Bayt and Zaynab’s famous imprecations against him, and those connected with Mukhtar’s and Muhammad b. Hanafiya’s revenge (Calmard, pp. 262 ff.; on Malayan literature on the subject, see Brakel). The actor playing Ibn Ziad, clad in red, had to declaim his part with a harsh voice. When seated in his court, he generally wore a cashmere robe and a cashmere or rezaʾi turban on his head (Mostawfi, Sharh-e zendagani I, p. 289). Most of these features have been retained in recent taʿziya staging in Persia. ʿObayd-Allah b. Ziad is so accursed by the Shiʿites that the word “Allah” is sometimes omitted from his name. He is then called ʿObayd-e Ziad in some taʿziyas (Rossi and Bombaci, no. 723) and in popular literature such as the Mukhtar-nama (Calmard, p. 247). | Ibn Ziad ‘s tyranny has become a symbol in Persian folklore and [[taʿziya]]. Allusion to his deceitful character can be found in proverbs (Dehkhoda, I, p. 11), and he figures in nearly all [[taʿziya]]s connected with Karbala. His tyranny is illustrated in numerous majales, particularly those forecasting the sufferings of Karbala martyrs, those sometimes called “Bazar-e Kufa” showing his attitude toward the surviving Ahl-al-Bayt and Zaynab’s famous imprecations against him, and those connected with Mukhtar’s and Muhammad b. Hanafiya’s revenge (Calmard, pp. 262 ff.; on Malayan literature on the subject, see Brakel). The actor playing Ibn Ziad, clad in red, had to declaim his part with a harsh voice. When seated in his court, he generally wore a cashmere robe and a cashmere or rezaʾi turban on his head (Mostawfi, Sharh-e zendagani I, p. 289). Most of these features have been retained in recent taʿziya staging in Persia. ʿObayd-Allah b. Ziad is so accursed by the Shiʿites that the word “Allah” is sometimes omitted from his name. He is then called ʿObayd-e Ziad in some taʿziyas (Rossi and Bombaci, no. 723) and in popular literature such as the Mukhtar-nama (Calmard, p. 247). | ||