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The words of Imam Sajjād (‘a) and the Lady Zaynab had quite an effect on the people of Syria; things reached the point that Yazīd would even position Imam Sajjād (‘a) at his dinner table in order to side step some of the anger of the masses.[1] He also gave permission for Zaynab and the other Hāshimī women to mourn for Imam Ḥusayn (‘a), and Zaynab organized mourning ceremonies for a period of seven days. Syrian women began to attend these ceremonies and things reached the point where the people were about to attack Yazīd in his palace and kill him; for this reason, Yazīd ended up stopping the ceremonies from taking place.[2] After Yazīd realized the situation, he began to shift the blame to Ibn Ziyād and he would accuse him of committing this atrocity.
Suyūṭī, a famous historian from amongst the Ahl al-Sunnah, has written that: Yazīd initially became happy when he heard the news that Imam Ḥusayn (‘a) and his family had been killed. Yet, with the passing of time, he realized how angry the Muslims were and so he stopped expressing his happiness; in spite of this, the people remained angry at him and detested what he had done.[3] Ṭabarī has also narrated: Yazīd would curse the son of Marjanah (Ibn Ziyād) and he would say: Ibn Ziyād turned the hatred of the Muslims against me with the killing of Ḥusayn and he planted the seeds of this animosity in their hearts. The people consider this an evil action and thus they consider me an enemy.[4]
Without a doubt, this change in stance of Yazids was due to the words of Imam Sajjād (‘a) and the Lady Zaynab, who had exposed him for who and what he was. Through their words, the people had been awakened to the reality of the caliphate and Yazīd’s hatred had taken root in their hearts. If it wasn’t for what had taken place in the palace, Yazīd would have never taken this secondary position; it was simply a means of protecting his caliphate and his power. It is also interesting to note that Ibn Ziyād and the other people responsible were never punished by Yazīd and they retained their official posts; this shows that Yazīd’s words were simply a means of protecting himself, as so many other tyrants have done in the past.[5]
The effects of the words of Imam Sajjād (‘a) and the Lady Zaynab can also be seen by the words of Yazīd as the captives were about to be released and sent towards Medina. Before they were to leave, Yazīd sought Imam Sajjād (‘a) and he said that would grant him three of his wishes, just as he had promised beforehand. The Imam (‘a) said: My first request is to see the face of my master Ḥusayn (‘a) once again in order to seek blessings from him and say goodbye. My second request is that everything that has been taken from us be returned. My third request is that if you wish to kill me, send someone with these women so they can be accompanied until they reach (Medina). Yazīd did not accept the first request of the Imam (‘a) but he said in regards to the second request: We will give you in exchange for what we have taken an amount several times that. In regards to your third request, we will not kill you and no one but yourself will accompany these women to Medina.
The Imam (‘a) said: We have no need of your money and you should keep it for yourself. My request was that you return what was taken from us, for amongst them was a spinning wheel, veil, necklace, and dress that belonged to the Lady Fāṭimah (‘a)[6]. Yazīd then ordered that the plundered items should be returned and he added two hundred dinars to the items. Imam Sajjād (‘a) took the two hundred dinars and distributed them all to the poor.[7]
It has likewise been narrated that when the caravan began to move from Syria, Yazīd ordered that the camel litters (in which the riders would sit) be decorated and a great sum of money be given to the family of Imam Ḥusayn (‘a). Yazīd then told Umm Kulthūm that he was giving this money in lieu of the calamity that had taken place for them. Umm Kulthūm responded and said: Oh Yazīd, how shameless and disgraceful you are! You murdered my brother and my family and you are giving me this money in place of them?[8]
These narrations show how the people of Syria had turned against Yazīd and he saw himself as having been defeated in what had taken place; due to this, he tried his best to show an outer pretence of friendship and love towards the family of Imam Ḥusayn (‘a) in order to cool the people’s anger. The family of Imam Ḥusayn (‘a) refused to back down from their position and this issue remained in the minds of the Syrians, making Syria a much less stable place for their caliphate.
In a narration, it has been reported that: When the caravan was ready to leave, Yazīd sought out ‘Alī ibn al-Ḥusayn (‘a) and said to him: May God curse the son of Marjānah. If I had been with Ḥusayn, I would have given him whatever he asked for and I would have prevented his killing at any cost, even if several of my children were killed due to this. Unfortunately, the divine decree took place in the way that you yourself saw; in any case, when you arrive in your hometown, write to me for anything you need and I will give it to you.[9]
There is no doubt that these words of Yazīd did not arise from his own regret at what had taken place. History has shown us that after the events of Karbala, the political and social conditions of Syria changed in such a way that Yazīd feared the destruction of his caliphate and rule; this change came about only through the sermons of Imam Sajjād (‘a) and the Lady Zaynab where the society of Syria was awakened in regards to the reality and true nature of Yazīd.[10]
Suyūṭī, a famous historian from amongst the Ahl al-Sunnah, has written that: Yazīd initially became happy when he heard the news that Imam Ḥusayn (‘a) and his family had been killed. Yet, with the passing of time, he realized how angry the Muslims were and so he stopped expressing his happiness; in spite of this, the people remained angry at him and detested what he had done.[3] Ṭabarī has also narrated: Yazīd would curse the son of Marjanah (Ibn Ziyād) and he would say: Ibn Ziyād turned the hatred of the Muslims against me with the killing of Ḥusayn and he planted the seeds of this animosity in their hearts. The people consider this an evil action and thus they consider me an enemy.[4]
Without a doubt, this change in stance of Yazids was due to the words of Imam Sajjād (‘a) and the Lady Zaynab, who had exposed him for who and what he was. Through their words, the people had been awakened to the reality of the caliphate and Yazīd’s hatred had taken root in their hearts. If it wasn’t for what had taken place in the palace, Yazīd would have never taken this secondary position; it was simply a means of protecting his caliphate and his power. It is also interesting to note that Ibn Ziyād and the other people responsible were never punished by Yazīd and they retained their official posts; this shows that Yazīd’s words were simply a means of protecting himself, as so many other tyrants have done in the past.[5]
The effects of the words of Imam Sajjād (‘a) and the Lady Zaynab can also be seen by the words of Yazīd as the captives were about to be released and sent towards Medina. Before they were to leave, Yazīd sought Imam Sajjād (‘a) and he said that would grant him three of his wishes, just as he had promised beforehand. The Imam (‘a) said: My first request is to see the face of my master Ḥusayn (‘a) once again in order to seek blessings from him and say goodbye. My second request is that everything that has been taken from us be returned. My third request is that if you wish to kill me, send someone with these women so they can be accompanied until they reach (Medina). Yazīd did not accept the first request of the Imam (‘a) but he said in regards to the second request: We will give you in exchange for what we have taken an amount several times that. In regards to your third request, we will not kill you and no one but yourself will accompany these women to Medina.
The Imam (‘a) said: We have no need of your money and you should keep it for yourself. My request was that you return what was taken from us, for amongst them was a spinning wheel, veil, necklace, and dress that belonged to the Lady Fāṭimah (‘a)[6]. Yazīd then ordered that the plundered items should be returned and he added two hundred dinars to the items. Imam Sajjād (‘a) took the two hundred dinars and distributed them all to the poor.[7]
It has likewise been narrated that when the caravan began to move from Syria, Yazīd ordered that the camel litters (in which the riders would sit) be decorated and a great sum of money be given to the family of Imam Ḥusayn (‘a). Yazīd then told Umm Kulthūm that he was giving this money in lieu of the calamity that had taken place for them. Umm Kulthūm responded and said: Oh Yazīd, how shameless and disgraceful you are! You murdered my brother and my family and you are giving me this money in place of them?[8]
These narrations show how the people of Syria had turned against Yazīd and he saw himself as having been defeated in what had taken place; due to this, he tried his best to show an outer pretence of friendship and love towards the family of Imam Ḥusayn (‘a) in order to cool the people’s anger. The family of Imam Ḥusayn (‘a) refused to back down from their position and this issue remained in the minds of the Syrians, making Syria a much less stable place for their caliphate.
In a narration, it has been reported that: When the caravan was ready to leave, Yazīd sought out ‘Alī ibn al-Ḥusayn (‘a) and said to him: May God curse the son of Marjānah. If I had been with Ḥusayn, I would have given him whatever he asked for and I would have prevented his killing at any cost, even if several of my children were killed due to this. Unfortunately, the divine decree took place in the way that you yourself saw; in any case, when you arrive in your hometown, write to me for anything you need and I will give it to you.[9]
There is no doubt that these words of Yazīd did not arise from his own regret at what had taken place. History has shown us that after the events of Karbala, the political and social conditions of Syria changed in such a way that Yazīd feared the destruction of his caliphate and rule; this change came about only through the sermons of Imam Sajjād (‘a) and the Lady Zaynab where the society of Syria was awakened in regards to the reality and true nature of Yazīd.[10]
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