Yambio
Yambio (Mbio) (c. 1820s-1905). One of the most powerful of the late nineteenth century Zande rulers (1869-1905).
Yambio’s father was the chief of the Gbudwe branch of the Zande in southwestern Sudan. Yambio succeeded to the chieftainship on his father’s death in 1869, but by then the state had already been informally partitioned among his brothers. Arab slavers penetrating Zande country attempted to play Yambio’s family factions off against each other. Yambio himself consistently refused to collaborate with outsiders and strove to consolidate the Zande unaided.
In 1870, Yambio drove an Arab slave caravan out of his territory. Shortly afterwards, Yambio rebuffed an attempted conquest by the powerful merchant prince, al-Zubayr Rahma Mansur.
The Egyptian administration being established, at that time, in Sudan eased the problem of the slavers, but it too had designs on Zande territory. In 1881, Yambio defeated an Egyptian force only to be attacked by a stronger army the next year.
Yambio was captured and held prisoner until 1884, when the Mahdists troops of Muhammed ‘Ahmad freed him. The Mahdists, who were then sweeping through Sudan, wished to use Yambio as an ally in their drive towards the Congo basin. Yambio refused to co-operate and, instead, returned home to re-assert his authority over the Zande.
Meanwhile, the Mahdists withdrew to consolidate their hold on central Sudan and Yambio was left to live in relative peace and prosperity for over a decade.
Yambio’s peace was shattered by Mahdist raids in 1897, but he repelled their assaults. Two years later, the Mahdist state fell to the British-Egyptian government, and Zande country became the focus of aggressive imperial rivalry between the British from the northeast and Belgians from the southwest.
Once again, Yambio struggled to remain independent while neighboring chiefs and relatives aligned themselves with the Europeans. In 1903 and 1904, Yambio spurned British attempts to negotiate an accommodation while Leopold’s forces massed against him along his southwestern border.
Late in 1904, Yambio led a costly and futile attack on the Belgian positions. Terribly outmanned, Yambio was forced to fall back to await his fate.
Early in 1905, Yambio’s demoralized troops crumbled before a combined British-Sudanese onslaught in which Yambio was killed.
On his death, Yambio’s kingdom, which fell into British hands, was partitioned among his sons.
Mbio see Yambio
Yambio (Mbio) (c. 1820s-1905). One of the most powerful of the late nineteenth century Zande rulers (1869-1905).
Yambio’s father was the chief of the Gbudwe branch of the Zande in southwestern Sudan. Yambio succeeded to the chieftainship on his father’s death in 1869, but by then the state had already been informally partitioned among his brothers. Arab slavers penetrating Zande country attempted to play Yambio’s family factions off against each other. Yambio himself consistently refused to collaborate with outsiders and strove to consolidate the Zande unaided.
In 1870, Yambio drove an Arab slave caravan out of his territory. Shortly afterwards, Yambio rebuffed an attempted conquest by the powerful merchant prince, al-Zubayr Rahma Mansur.
The Egyptian administration being established, at that time, in Sudan eased the problem of the slavers, but it too had designs on Zande territory. In 1881, Yambio defeated an Egyptian force only to be attacked by a stronger army the next year.
Yambio was captured and held prisoner until 1884, when the Mahdists troops of Muhammed ‘Ahmad freed him. The Mahdists, who were then sweeping through Sudan, wished to use Yambio as an ally in their drive towards the Congo basin. Yambio refused to co-operate and, instead, returned home to re-assert his authority over the Zande.
Meanwhile, the Mahdists withdrew to consolidate their hold on central Sudan and Yambio was left to live in relative peace and prosperity for over a decade.
Yambio’s peace was shattered by Mahdist raids in 1897, but he repelled their assaults. Two years later, the Mahdist state fell to the British-Egyptian government, and Zande country became the focus of aggressive imperial rivalry between the British from the northeast and Belgians from the southwest.
Once again, Yambio struggled to remain independent while neighboring chiefs and relatives aligned themselves with the Europeans. In 1903 and 1904, Yambio spurned British attempts to negotiate an accommodation while Leopold’s forces massed against him along his southwestern border.
Late in 1904, Yambio led a costly and futile attack on the Belgian positions. Terribly outmanned, Yambio was forced to fall back to await his fate.
Early in 1905, Yambio’s demoralized troops crumbled before a combined British-Sudanese onslaught in which Yambio was killed.
On his death, Yambio’s kingdom, which fell into British hands, was partitioned among his sons.
Mbio see Yambio
Yamin, Muhammad
Yamin, Muhammad (Muhammad Yamin) (1903 - October 17,1962). Indonesian lyric poet. Yamin’s Tanah Air (“Fatherland”), published in 1922 was the first collection of modern Malay verse to be published. The “fatherland” to which Yamin there referred was Sumatra, not Indonesia. Another volume of verse, Indonesia, Tumpah Darahku (“Indonesia, My Homeland”) appeared on October 28, 1928, the day Muhammad Yamin and his fellow nationalists resolved to revere a single -- Indonesian -- homeland, race and language. Muhammad Yamin’s play on a Javanese historical subject -- Ken Arok dan Ken Dedes -- also appeared in 1928. Although a pioneer in literary form, his language remains much closer to classical Malay than that of younger writers.
Muhammad Yamin was born in Talawi, Sawahlunto, in the heartland of the Minangkabau on the island of Sumatra, Indonesia. He was the son of Oesman Gelar Baginda Khatib (1856-1924) the Penghulu ("Head of sub-district") of Indrapura. Oesman had five wives with whom he had sixteen children who make up a veritably influential, but incohesive, political and intellectual family in early modern Indonesian history. Other well-known sons of Oesman are Muhammad Yaman, the eldest, an educator; Djamaluddin, a renowned journalist, who later in life added to his name his nom de plume, Adinegoro; and Ramana Oesman (1924-1992), a pioneer of the Indonesian diplomatic corps.
Yamin, Muhammad (Muhammad Yamin) (1903 - October 17,1962). Indonesian lyric poet. Yamin’s Tanah Air (“Fatherland”), published in 1922 was the first collection of modern Malay verse to be published. The “fatherland” to which Yamin there referred was Sumatra, not Indonesia. Another volume of verse, Indonesia, Tumpah Darahku (“Indonesia, My Homeland”) appeared on October 28, 1928, the day Muhammad Yamin and his fellow nationalists resolved to revere a single -- Indonesian -- homeland, race and language. Muhammad Yamin’s play on a Javanese historical subject -- Ken Arok dan Ken Dedes -- also appeared in 1928. Although a pioneer in literary form, his language remains much closer to classical Malay than that of younger writers.
Muhammad Yamin was born in Talawi, Sawahlunto, in the heartland of the Minangkabau on the island of Sumatra, Indonesia. He was the son of Oesman Gelar Baginda Khatib (1856-1924) the Penghulu ("Head of sub-district") of Indrapura. Oesman had five wives with whom he had sixteen children who make up a veritably influential, but incohesive, political and intellectual family in early modern Indonesian history. Other well-known sons of Oesman are Muhammad Yaman, the eldest, an educator; Djamaluddin, a renowned journalist, who later in life added to his name his nom de plume, Adinegoro; and Ramana Oesman (1924-1992), a pioneer of the Indonesian diplomatic corps.
Muhammad Yamin see Yamin, Muhammad
Yao
Yao (Wayao) (Wahyao) (Veiao) (Adjao). Known by a variety of names -- Wayao, Wahyao, Veiao, Adjao -- that no doubt reflect their mobility over the past centuries, the Yao live in Malawi, Mozambique and Tanzania. Three other peoples are sufficiently close culturally and linguistically to be grouped with the Yao. They are the Mwera, Makua and Makonde, most of whom live in Tanzania; an unknown number live in Mozambique. The majority -- as many as seventy-five percent -- of the Yao claim to be Sunni Muslim of the Shafi school.
The Yao claim that their traditional homeland was between the Lujenda and Rovuma rivers east of Lake Malawi. For at least two centuries before the colonial intrusion of the late nineteenth century the Yao were active as traders bartering ivory, slaves, beeswax and tobacco for guns, gunpowder, cloth and beads. The suppliers of these commodities were the Arab and Swahili people on the coast, who did not themselves make any major penetration into the interior until the early nineteenth century. Not only were the Yao active in the slave trade, but slaves were also an integral part of their economic and political system before the coming of Europeans. The rapid spread of Islam among the Yao seems to have been due partly to their long association with Arabs but much more to their suspicion of Europeans and Christian missionaries as being antagonistic to their way of life.
Before the colonial conquest the Yao lived in autonomous villages, each with a headman. Several villages were grouped under a chief of a district. Because of the possession of slaves and workers and their value for trade, the chiefs were very powerful and only submitted to colonial rule by force of arms. Divested of their slaves, their economic power was undermined, and until recently a headman or chief lived in a manner little different from anyone else.
The average Yao village consisted of only about a dozen houses, but it was a highly important unit of social organization. The headman was politically powerful and belonged to the dominant matrilineage. Matrilineal descent was the rule and produced conflicts of interest for the headman. Whereas many men married matrilocally, the headmen often could not move and so his wives came to him. His responsibilities to his matrikin were supposed to be preeminent, but his emoticonal links to his children sometimes conflicted with these.
In 1967, Tanzania adopted “The Arusha Declaration” with the objective of building a Socialist society. This policy envisaged the voluntary formation of villages based on the principles of ujamaa (familyness), which is used to translate the English term “African socialism.” By 1974, lack of enthusiasm for the policy prompted the government to pass the Villagization Act, which required that all inhabitants of the rural areas be gathered into villages. In the case of the Yao, much larger agglomerations than had been customary were formed, in some cases involving the compulsory settlement together of Muslims and Christians and of peoples practicing both matrilineal and patrilineal descent. The social effect of these new groupings is hard to estimate, but the combination of radically changed patterns of settlement, land tenure and authority coupled with universal primary education for boys and girls cannot but have had profound effects.
By 1800, the Yao had become known as traders plying between the inland tribes and the Arabs on the east coast. Much of this trade was in slaves, which led eventually to clashes with European powers who were establishing control over former Yao territory in the 19th century. The Yao were never united but lived as small groups ruled by chiefs who were predominantly military and commercial leaders.
Yao (Wayao) (Wahyao) (Veiao) (Adjao). Known by a variety of names -- Wayao, Wahyao, Veiao, Adjao -- that no doubt reflect their mobility over the past centuries, the Yao live in Malawi, Mozambique and Tanzania. Three other peoples are sufficiently close culturally and linguistically to be grouped with the Yao. They are the Mwera, Makua and Makonde, most of whom live in Tanzania; an unknown number live in Mozambique. The majority -- as many as seventy-five percent -- of the Yao claim to be Sunni Muslim of the Shafi school.
The Yao claim that their traditional homeland was between the Lujenda and Rovuma rivers east of Lake Malawi. For at least two centuries before the colonial intrusion of the late nineteenth century the Yao were active as traders bartering ivory, slaves, beeswax and tobacco for guns, gunpowder, cloth and beads. The suppliers of these commodities were the Arab and Swahili people on the coast, who did not themselves make any major penetration into the interior until the early nineteenth century. Not only were the Yao active in the slave trade, but slaves were also an integral part of their economic and political system before the coming of Europeans. The rapid spread of Islam among the Yao seems to have been due partly to their long association with Arabs but much more to their suspicion of Europeans and Christian missionaries as being antagonistic to their way of life.
Before the colonial conquest the Yao lived in autonomous villages, each with a headman. Several villages were grouped under a chief of a district. Because of the possession of slaves and workers and their value for trade, the chiefs were very powerful and only submitted to colonial rule by force of arms. Divested of their slaves, their economic power was undermined, and until recently a headman or chief lived in a manner little different from anyone else.
The average Yao village consisted of only about a dozen houses, but it was a highly important unit of social organization. The headman was politically powerful and belonged to the dominant matrilineage. Matrilineal descent was the rule and produced conflicts of interest for the headman. Whereas many men married matrilocally, the headmen often could not move and so his wives came to him. His responsibilities to his matrikin were supposed to be preeminent, but his emoticonal links to his children sometimes conflicted with these.
In 1967, Tanzania adopted “The Arusha Declaration” with the objective of building a Socialist society. This policy envisaged the voluntary formation of villages based on the principles of ujamaa (familyness), which is used to translate the English term “African socialism.” By 1974, lack of enthusiasm for the policy prompted the government to pass the Villagization Act, which required that all inhabitants of the rural areas be gathered into villages. In the case of the Yao, much larger agglomerations than had been customary were formed, in some cases involving the compulsory settlement together of Muslims and Christians and of peoples practicing both matrilineal and patrilineal descent. The social effect of these new groupings is hard to estimate, but the combination of radically changed patterns of settlement, land tenure and authority coupled with universal primary education for boys and girls cannot but have had profound effects.
By 1800, the Yao had become known as traders plying between the inland tribes and the Arabs on the east coast. Much of this trade was in slaves, which led eventually to clashes with European powers who were establishing control over former Yao territory in the 19th century. The Yao were never united but lived as small groups ruled by chiefs who were predominantly military and commercial leaders.
The Yao moved into what is now the eastern region of Malawi around the 1830s, when they were active as farmers and traders. Rich in culture, tradition and music, the Yao are primarily Muslim, and count among their famous progeny two former Presidents of the Republic of Malawi, Bakili Muluzi and Joyce Banda. The Yao had close ties with the Swahili on the coast during the late 19th century, and adopted some parts of their culture, such as architecture and religion, but still kept their own national identity. Their close cooperation with the Arabs gave them access to firearms, which gave them an advantage in their many wars against neighboring peoples, such as the Ngoni and the Chewa. The Yao actively resisted the German forces that were colonizing Southeast Africa (roughly today's Tanzania, Rwanda, and Burundi). A particular example of Yao involvement in the resistance extended to the coastal areas of Kilwa Kivinje, Mikindani and Lindi on the southern coast of Tanzania in 1888, when the German East Africa Company officials attempted to take control of the coastal areas previously under the Sultan of Zanzibar. The Yao continued to defend their lucrative trade route from the Makanjila domains in southern Nyasa to Kilwa Kivinje over the following years, leading to the execution of one of the more prominent raiders, Hassan bin Omari (an associate of the Makanjila), in Kilwa Kivinje in 1895. On the other hand, by 1893, Harry Johnston, with his British forces, was able to declare that he had practically conquered all the Makanjila territory on the shores of Lake Nyasa. In 1890, King Machemba issued a declaration to Commander Hermann von Wissmann, stating that he was open to trade but not willing to submit to German authority. After further engagements, however, the Yao ended up surrendering to German forces.
By 1900 all Yao chiefdoms had come under German, Portuguese, or British rule.
In Zimbabwe, the Yaos arrived as immigrants and established a society in Mvurwi under the leadership of the Jalisi clan (also known as Chiteleka or Jalasi). They were among the first to bring Islam to Zimbabwe on the Great Dyke Mountain Pass. The Yao also played a major role in the Maji Maji Rebellion in German East Africa.
The Yao are an agricultural people using slash-and-burn techniques to cultivate their staples, corn (maize) and sorghum. Fish provide protein in areas near lakes or larger rivers. In Malaŵi they cultivate tobacco as an important cash crop.
The Yao live in compact villages of 75 to 100 persons under traditional headmen. These headmen, like the chiefs, succeed matrilineally, the office usually going to the eldest sister’s firstborn son. On marriage the man leaves his village to live in that of his wife, so that villages are composed basically of groups of women related through the female line, together with their spouses. Yao social life features annual initiation ceremonies involving circumcision for boys. Originally, these ceremonies were closely connected with the worship of ancestor spirits, but through Arab contact most Yao are Muslims, and the rites incorporate Islamic elements.
Wayao see Yao
Wahyao see Yao
Veiao see Yao
Adjao see Yao
Yaqut ibn ‘Abdullah
Yaqut ibn ‘Abdullah (Yaqut al-Rumi) (Shihab al-Din Abu ‘Abd Allah) (Yaqut al-Hamawi) (Yaqut ibn-'Abdullah al-Rumi al-Hamawi) (1179-1229). Arab encyclopedist. Yaqut ibn ‘Abdullah was a Greek born in Asia Minor. Yaqut was captured as a child and sold as a slave in Baghdad to a merchant who had him educated, and who later sent him as his agent to the Persian Gulf and to Syria. Yaqut was freed in 1199 and became a scribe and bookseller.
In 1213, Yaqut set out again to travel to Syria, Egypt, Iraq and Khurasan (northeast Persia). Yaqut spent two years working in libraries at Merv, in Central Asia. In 1218, he went on to Khiva, but had to leave, in order to escape the Mongol invasion. He arrived in Mosul destitute, but was given assistance in reaching Aleppo.
Yaqut returned to Mosul two years later in order to finish his Geographical Dictionary (Lexicon of the Countries). The work on the Geograpical Dictionary lasted until 1224.
While he was in Damascus, Yaqut narrowly escaped death at the hands of the Shi‘ite Muslims for his Sunnite views.
As a trader in the Persian Gulf, Yaqut travelled widely and ransacked libraries wherever he went. He wrote on the Arab genealogies and composed a work containing biographies of men of letters. His fame rests upon his Geographical Dictionary, which contains not only geographical information but also, under each place name, astrological and historical data, quotations from poems and a list of eminent natives of the place.
Yaqut’s other great book is his Dictionary of Learned Men. The Dictionary of Learned Men contains biographies of all those who were in any way connected with Arabic literature. Some sections are now lost.
Yaqut’s works, like those of most Arab compilers, are full of anecdotes and digressions. For example, in the Dictionary of Learned Men, there is a long discussion between a Christian philosopher and a Muslim theologian.
Yaqut ibn-'Abdullah al-Rumi al-Hamawi was a Syrian biographer and geographer renowned for his encyclopedic writings on the Muslim world. "Al-Rumi" ("from Rûm") refers to his Greek (Byzantine) descent; "al-Hamawi" means that he is from Hama, Syria, and ibn-Abdullah is a reference to his father's name, Abdullah. The word yaqut means ruby.
Yaqut was sold as a slave to someone who later moved to Baghdad, Iraq. Upon recognizing his abilities, Yaqut's purchaser provided him with a good education. He was later freed and traveled a great deal. Yaqut also earned a living copying and selling manuscripts.
The works of Yaqut include:
* Kitab mu'jam al-buldan ("Dictionary of Countries")
* Mu'jam al-udaba' , ("Dictionary of Writers") written in 1226.
* al-Mushtarak wadh'a wa al-Muftaraq Sa'qa.
Yaqut al-Rumi see Yaqut ibn ‘Abdullah
Shihab al-Din Abu ‘Abd Allah see Yaqut ibn ‘Abdullah
Yaqut ibn-'Abdullah al-Rumi al-Hamawi see Yaqut ibn ‘Abdullah
Yaqut al-Hamawi see Yaqut ibn ‘Abdullah
Yaqut ibn ‘Abdullah (Yaqut al-Rumi) (Shihab al-Din Abu ‘Abd Allah) (Yaqut al-Hamawi) (Yaqut ibn-'Abdullah al-Rumi al-Hamawi) (1179-1229). Arab encyclopedist. Yaqut ibn ‘Abdullah was a Greek born in Asia Minor. Yaqut was captured as a child and sold as a slave in Baghdad to a merchant who had him educated, and who later sent him as his agent to the Persian Gulf and to Syria. Yaqut was freed in 1199 and became a scribe and bookseller.
In 1213, Yaqut set out again to travel to Syria, Egypt, Iraq and Khurasan (northeast Persia). Yaqut spent two years working in libraries at Merv, in Central Asia. In 1218, he went on to Khiva, but had to leave, in order to escape the Mongol invasion. He arrived in Mosul destitute, but was given assistance in reaching Aleppo.
Yaqut returned to Mosul two years later in order to finish his Geographical Dictionary (Lexicon of the Countries). The work on the Geograpical Dictionary lasted until 1224.
While he was in Damascus, Yaqut narrowly escaped death at the hands of the Shi‘ite Muslims for his Sunnite views.
As a trader in the Persian Gulf, Yaqut travelled widely and ransacked libraries wherever he went. He wrote on the Arab genealogies and composed a work containing biographies of men of letters. His fame rests upon his Geographical Dictionary, which contains not only geographical information but also, under each place name, astrological and historical data, quotations from poems and a list of eminent natives of the place.
Yaqut’s other great book is his Dictionary of Learned Men. The Dictionary of Learned Men contains biographies of all those who were in any way connected with Arabic literature. Some sections are now lost.
Yaqut’s works, like those of most Arab compilers, are full of anecdotes and digressions. For example, in the Dictionary of Learned Men, there is a long discussion between a Christian philosopher and a Muslim theologian.
Yaqut ibn-'Abdullah al-Rumi al-Hamawi was a Syrian biographer and geographer renowned for his encyclopedic writings on the Muslim world. "Al-Rumi" ("from Rûm") refers to his Greek (Byzantine) descent; "al-Hamawi" means that he is from Hama, Syria, and ibn-Abdullah is a reference to his father's name, Abdullah. The word yaqut means ruby.
Yaqut was sold as a slave to someone who later moved to Baghdad, Iraq. Upon recognizing his abilities, Yaqut's purchaser provided him with a good education. He was later freed and traveled a great deal. Yaqut also earned a living copying and selling manuscripts.
The works of Yaqut include:
* Kitab mu'jam al-buldan ("Dictionary of Countries")
* Mu'jam al-udaba' , ("Dictionary of Writers") written in 1226.
* al-Mushtarak wadh'a wa al-Muftaraq Sa'qa.
Yaqut al-Rumi see Yaqut ibn ‘Abdullah
Shihab al-Din Abu ‘Abd Allah see Yaqut ibn ‘Abdullah
Yaqut ibn-'Abdullah al-Rumi al-Hamawi see Yaqut ibn ‘Abdullah
Yaqut al-Hamawi see Yaqut ibn ‘Abdullah
Yarbu’
Yarbu’. Name of an important group of the tribe of Tamim, whose territory stretched between al-Yamama to below the Euphrates. On the death of the Prophet, they were the first to rebel, the prophetess Sajah being one of them. They lent considerable support to the Kharijites and counted a number of remarkable poets.
Yarbu’. Name of an important group of the tribe of Tamim, whose territory stretched between al-Yamama to below the Euphrates. On the death of the Prophet, they were the first to rebel, the prophetess Sajah being one of them. They lent considerable support to the Kharijites and counted a number of remarkable poets.
Ya‘rub ibn Qahtan ibn Hud
Ya‘rub ibn Qahtan ibn Hud. Grandson of the prophet Hud, who is regarded as the ancestor of the Himyar kings.
Ya‘rub ibn Qahtan ibn Hud. Grandson of the prophet Hud, who is regarded as the ancestor of the Himyar kings.
Ya‘rubids
Ya‘rubids. Dynasty of Oman (r. 1624-1741). They are named after their ancestor Ya‘rub ibn Malik and ruled in al-Rustaq, Yabrin and al-Ham. They were followed by the Al Bu Sa‘id.
Ya‘rubids. Dynasty of Oman (r. 1624-1741). They are named after their ancestor Ya‘rub ibn Malik and ruled in al-Rustaq, Yabrin and al-Ham. They were followed by the Al Bu Sa‘id.
Yasawi, Ahmad
Yasawi, Ahmad (Ahmad Yasawi) (Khoja Ahmed Yasavi) (Khoja Ahmat Yassawi) (Khoja Ahmat Yssawi) (Qoja Axmet Yassawi) (Xoja Ahmad Yassivi) (Ahmet Yasevi) (Ahmed Yesevi) (Ata Yesevi) (b. 1093, Sayram [Kazakhstan] - d. 1166, Hazrat-e Turkestan [Kazakhstan]). Muslim saint from Turkestan. He is regarded as having converted the Turks to Islam. Timur erected a splendid mausoleum in his honor in the town of Turkestan.
Ahmad Yasawi was a Turkic poet and Sufi (Muslim mystic), an early mystic who exerted a powerful influence on the development of mystical orders throughout the Turkic-speaking world. Yasawi is currently the earliest known Turkic poet who composed poetry in a Turkic dialect. He was a pioneer of popular mysticism, founded the first Turkic tariqah (order), the Yasaviyya (Yeseviye), which very quickly spread over the Turkic-speaking areas.
Yasawi made considerable efforts to spread Islam throughout Central Asia and had numerous students in the region. Yasawi's poems created a new genre of religious folk poetry in Central Asian Turkic literature and influenced many religious poets. Yasawi made the city of Yasi into the major center of learning for the Kazakh steppes, then retired to a life of contemplation at the age of 63. He dug himself an underground cell where he spent the rest of his life.
A mausoleum was later built on the site of his grave by Tamerlane the Great in the city (today called Türkistan). The Yasaviyya Tariqah which he founded continued to be influential for several centuries afterwards, with the Yasavi Sayyid Ata Sheikhs holding a prominent position at the court of Bukhara into the 19th century. In the Yasaviyya Sufis one comes across the greatest number of the shamanistic elements compared to other Sufi Orders.
The first Turkish-Kazakh university, Ahmet Yesevi University, and lyceum, Hoca Ahmed Yesevi Lisesi, were named in his honor.
Ahmad Yasawi see Yasawi, Ahmad
Khoja Ahmed Yasavi see Yasawi, Ahmad
Khoja Ahmat Yassawi see Yasawi, Ahmad
Khoja Ahmat Yssawi see Yasawi, Ahmad
Qoja Axmet Yassawi see Yasawi, Ahmad
Xoja Ahmad Yassivi see Yasawi, Ahmad
Yasawi, Ahmad (Ahmad Yasawi) (Khoja Ahmed Yasavi) (Khoja Ahmat Yassawi) (Khoja Ahmat Yssawi) (Qoja Axmet Yassawi) (Xoja Ahmad Yassivi) (Ahmet Yasevi) (Ahmed Yesevi) (Ata Yesevi) (b. 1093, Sayram [Kazakhstan] - d. 1166, Hazrat-e Turkestan [Kazakhstan]). Muslim saint from Turkestan. He is regarded as having converted the Turks to Islam. Timur erected a splendid mausoleum in his honor in the town of Turkestan.
Ahmad Yasawi was a Turkic poet and Sufi (Muslim mystic), an early mystic who exerted a powerful influence on the development of mystical orders throughout the Turkic-speaking world. Yasawi is currently the earliest known Turkic poet who composed poetry in a Turkic dialect. He was a pioneer of popular mysticism, founded the first Turkic tariqah (order), the Yasaviyya (Yeseviye), which very quickly spread over the Turkic-speaking areas.
Yasawi made considerable efforts to spread Islam throughout Central Asia and had numerous students in the region. Yasawi's poems created a new genre of religious folk poetry in Central Asian Turkic literature and influenced many religious poets. Yasawi made the city of Yasi into the major center of learning for the Kazakh steppes, then retired to a life of contemplation at the age of 63. He dug himself an underground cell where he spent the rest of his life.
A mausoleum was later built on the site of his grave by Tamerlane the Great in the city (today called Türkistan). The Yasaviyya Tariqah which he founded continued to be influential for several centuries afterwards, with the Yasavi Sayyid Ata Sheikhs holding a prominent position at the court of Bukhara into the 19th century. In the Yasaviyya Sufis one comes across the greatest number of the shamanistic elements compared to other Sufi Orders.
The first Turkish-Kazakh university, Ahmet Yesevi University, and lyceum, Hoca Ahmed Yesevi Lisesi, were named in his honor.
Ahmad Yasawi see Yasawi, Ahmad
Khoja Ahmed Yasavi see Yasawi, Ahmad
Khoja Ahmat Yassawi see Yasawi, Ahmad
Khoja Ahmat Yssawi see Yasawi, Ahmad
Qoja Axmet Yassawi see Yasawi, Ahmad
Xoja Ahmad Yassivi see Yasawi, Ahmad
Yaya
Yaya. Turkish term which refers to the infantryman in the Ottoman army.
Yaya. Turkish term which refers to the infantryman in the Ottoman army.
Yazdi, Ibrahim
Ibrahim Yazdi, or Ebrahim Yazdi, (Persian: ابراهیم یزدی; b. September 26, 1931, Qazvin, Iran – d. August 27, 2017, Izmir, Turkey) was an Iranian politician and diplomat who served as deputy prime minister and minister of foreign affairs in the interim government of Mehdi Bazargan, until his resignation in November 1979, in protest at the Iran hostage crisis. From 1995 until 2017, he headed the Freedom Movement of Iran.
Ibrahim Yazdi, or Ebrahim Yazdi, (Persian: ابراهیم یزدی; b. September 26, 1931, Qazvin, Iran – d. August 27, 2017, Izmir, Turkey) was an Iranian politician and diplomat who served as deputy prime minister and minister of foreign affairs in the interim government of Mehdi Bazargan, until his resignation in November 1979, in protest at the Iran hostage crisis. From 1995 until 2017, he headed the Freedom Movement of Iran.
Yazdi studied pharmacology at the University of Tehran. Then he received a master's degree in philosophy again from the University of Tehran.
After the military coup of 1953, which deposed the government of Mohammad Mossadegh, Yazdi joined the underground National Resistance Movement of Iran, and was active in this organization from 1953 to 1960. This organization opposed to the Shah, Mohammad Reza Pahlavi. Yazdi traveled to the United States in 1961 to continue his education and in the United States, continued his involvement in political activities against the Shah.
Yazdi was co-founder of the Freedom Movement of Iran, Abroad, along with Mostafa Chamran, Ali Shariati, and Sadegh Qotbzadeh in 1961. They were all part of the radical external wing of the group. In 1963, Yazdi, Chamran and Ghotbzadeh went to Egypt and met the authorities to establish an anti-Shah organization in the country, which was later called SAMA, special organization for unity and action. Chamran was chosen as its military head before returning to the United States. In 1966, Yazdi moved the headquarters of SAMA to Beirut. In 1967, he enrolled at Baylor University and received a Ph.D. in biochemistry. Yazdi became a naturalized United States citizen in Houston in 1971.
Yazdi worked as a research assistant of pathology and research instructor of pharmacology at Baylor College of Medicine in Houston until 1977. He also worked at the Veterans Administration Hospital in Houston.
In 1975, Yazdi was tried in absentia in an Iranian military court and condemned to ten years imprisonment, with orders issued for his arrest upon return to Iran. Because of his activities, he was unable to return to Iran and remained in the United States until July 1977. When Ayatollah Khomeini moved to Neauphle-le-Chateau, a Parisian suburb from Iraq in 1978, Yazdi also went to Neauphle-le-Château and began to serve as an advisor to the Ayatollah. He was also his spokesperson in Paris.
In 1978, he joined Ayatollah Khomeini in Paris where the latter had been in exile and became one of his advisors. He translated the reports of Khomeini into English in a press conference on February 3, 1979, in Tehran. He was the deputy prime minister and minister of foreign affairs in the interim government of Mehdi Barargan, until November 6, 1979. Yazdi proposed to celebrate 'Jerusalem Day' and his suggestion was endorsed by Khomeini in August 1979. In May 1980, he was appointed by Khomeini as head of the Kayhan newspaper.
On November 4, 1979, the United States embassy was taken over for a second time, this time by a group calling itself "Students Following the Line of the Imam (i.e. Ayatollah Khomeini)” and led by Mohammad Mousavi Khoeiniha, who had closer ties to certain revolutionary leaders.
As before, Yazdi was asked to go to the embassy and resolve the crisis. He asked and received permission of Khomeini to expel the occupiers, but shortly thereafter found out Khomeini had changed his mind and appeared on state television openly endorsing the takeover of the embassy. The entire cabinet of the interim government, including Yazdi and Prime Minister Mehdi Bazargan, resigned in protest the next day. They stated that they opposed the embassy takeover as “contrary to the national interest of Iran”.
The embassy takeover is considered to have been motivated in part by an internal struggle between various factions within the revolutionary leadership, with Yazdi and Bazargan on one side, and more radical clergy on the other. The embassy attackers, in subsequent statements indicated that one of their primary objectives in the takeover of the United States embassy in November 1979 was to force the resignation of Yazdi, Bazargan, and the entire cabinet.
Among the areas of conflict between the two factions was the behavior of the Revolutionary Courts and the Revolutionary Committees. Yazdi and Bazargan supported a general amnesty for all members of the Shah’s regime, provided that they cease to act against the revolution. They publicly opposed the secret trials and the summary executions carried out by the Revolutionary Courts, led by Ayatollah Sadegh Khalkhaali. Bazargan and other members of the interim government called for fair and open trials for those accused of crimes committed under the Shah’s regime. The radical clerics, on the other hand, stated that the rapid trials and executions were essential to protect the revolution.
After resignation from office, Yazdi and other members of the Freedom Movement of Iran ran in elections for the first post-revolutionary Islamic Consultative Assembly or parliament. Yazdi, Bazargan, and four other members of the Freedom Movement, namely Mostafa Chamran, Ahmad Sadr, Hashem Sabbaghian, and Yadollah Sahabi, were elected. They served in the parliament from 1980 to 1984.
After the Iraqi invasion of Iran in September 1980, Yazdi fully supported the Iranian war effort against the invasion, but opposed the continuation of the war after the Iranian victory in Khorramshahr in 1982. The war continued for an additional six years. During these six years, Yazdi and others in the Freedom Movement issued several open letters to Ayatollah Khomeini opposing the continuation of the war. These letters and other public statements resulted in the firebombing of Yazdi’s residence in Tehran in 1985, and the arrest and imprisonment of several members of the Freedom Movement.
In subsequent elections in Iran for president, parliament, and city councils, Yazdi and other members of the Freedom Movement filed for candidacy but were barred from running by the Guardian Council, because of their opposition to policies and actions of the government.
After the death of Bazargan in January 1995, Yazdi was elected as leader of Freedom Movement of Iran. Under pressure from the revolutionary court prosecutor, Yazdi offered his resignation as FMI Leader on March 20, 2011, to the leadership council of the FMI. By the time of Yazdi's death, the leadership council had yet to accept his resignation and Yazdi continued to function as the leader of the Freedom Movement of Iran.
Yazdi was arrested in December 1997 for "desecrating religious sanctities" and was freed on December 26 on bail. Even after his release, he was barred from leaving the country for many years and was summoned on a regular basis to answer questions before the revolutionary council, with his lawyer, Nobel Prize–winning Shirin Ebadi.
On June 17, 2009, during the 2009 Iranian election protests, it was reported that Yazdi was arrested while undergoing tests at the Tehran hospital according to the Freedom Movement of Iran website. On June 22, Yazdi was released back to the hospital for a medical procedure. On December 28, 2009, Yazdi was arrested again in the wake of renewed protests, according to the Jaras reformist website.
Yazdi and several others were arrested on October 1, 2010, in Isfahan for participating in an "illegal Friday prayer." All others were freed within days. Ibrahim Yazdi remained in "temporary custody" — first in Evin prison and then in a "secure" facility under the control of Iran's security forces until March 2011. He was released in April 2011.
On August 27, 2017, Yazdi died of pancreatic cancer in Izmir, Turkey, where he was under treatment. His body transferred to Iran and was buried in Behesht-e Zahra.
Yazid I ibn Mu‘awiya
Yazid I ibn Mu‘awiya (Yazīd I) (Yazīd ibn Muʿāwiyah ibn Abī Sufyān) (b. c. 645, Arabia — d. 683, Damascus), Umayyad Caliph (r.680-683). As a prince he had commanded the Arab army at the siege of Constantinople. At his accession to the throne, al-Husayn ibn ‘Ali and ‘Abd Allah ibn al-Zubayr refused to recognize him and took refuge in Mecca. From there al-Husayn left for Iraq, where in 680 he met his death at Karbala’. At Medina, Yazid was declared deposed when the town was taken by Muslim ibn ‘Uqba. Yazid is described as a generous patron, who was a poet himself, and fond of music. Alone among the caliphs he earned the title of “water engineer.” He completed his father’s administrative organization and reorganized the finances.
Yazid I was particularly noted for his suppression of a rebellion led by Ḥusayn, the son of ʿAli. The death of Ḥusayn at the Battle of Karbalaʾ (680) made him a martyr and made permanent a division in Islam between the party of ʿAli (the Shiʿites) and the majority Sunnis.
As a young man, Yazid commanded the Arab army that his father, Muʿāwiyah, sent to lay siege to Constantinople. Soon afterward he became caliph, but many of those whom his father had kept in check rebelled against him.
Although presented in many sources as a dissolute ruler, Yazīd energetically tried to continue the policies of Muʿāwiyah and kept many of the men who had been in his father’s service. He strengthened the administrative structure of the empire and improved the military defenses of Syria. The financial system was reformed. He lightened the taxation of some Christian groups and abolished the tax concessions granted to the Samaritans as a reward for aid they had rendered in the days of the Arab conquests. He concerned himself with agricultural matters and improved the irrigation system of the Damascus oasis.
Yazid I ibn Mu‘awiya (Yazīd I) (Yazīd ibn Muʿāwiyah ibn Abī Sufyān) (b. c. 645, Arabia — d. 683, Damascus), Umayyad Caliph (r.680-683). As a prince he had commanded the Arab army at the siege of Constantinople. At his accession to the throne, al-Husayn ibn ‘Ali and ‘Abd Allah ibn al-Zubayr refused to recognize him and took refuge in Mecca. From there al-Husayn left for Iraq, where in 680 he met his death at Karbala’. At Medina, Yazid was declared deposed when the town was taken by Muslim ibn ‘Uqba. Yazid is described as a generous patron, who was a poet himself, and fond of music. Alone among the caliphs he earned the title of “water engineer.” He completed his father’s administrative organization and reorganized the finances.
Yazid I was particularly noted for his suppression of a rebellion led by Ḥusayn, the son of ʿAli. The death of Ḥusayn at the Battle of Karbalaʾ (680) made him a martyr and made permanent a division in Islam between the party of ʿAli (the Shiʿites) and the majority Sunnis.
As a young man, Yazid commanded the Arab army that his father, Muʿāwiyah, sent to lay siege to Constantinople. Soon afterward he became caliph, but many of those whom his father had kept in check rebelled against him.
Although presented in many sources as a dissolute ruler, Yazīd energetically tried to continue the policies of Muʿāwiyah and kept many of the men who had been in his father’s service. He strengthened the administrative structure of the empire and improved the military defenses of Syria. The financial system was reformed. He lightened the taxation of some Christian groups and abolished the tax concessions granted to the Samaritans as a reward for aid they had rendered in the days of the Arab conquests. He concerned himself with agricultural matters and improved the irrigation system of the Damascus oasis.
Yazidi
Yazidi (Yazidiyya) (Yezidi) (Êzidî). Name of a Kurdish tribal group and of their peculiar religion. They are found in the districts of Mosul, Diyarbakr, Aleppo and in Armenia. Their religion includes pagan, Zoroastrian, Jewish, and Muslim elements, but also features from Christian sects, especially the Nestorians, from Sufism, from the Sabaeans and from the Shamans. They possess two Sacred Books: The Book of Revelation and The Black Book. God is only the Creator, not the Preserver of the world. The active organ of the divine will is Malak Tawus or “the peacock angel,” who is the denial of evil. Satan is the fallen angel who has been restored to God’s favor. The Yazidis do not believe in hell, but they do accept transmigration. Their most concrete expressions are the figures of peacocks, called sanajiq, who are seven in number, corresponding to the seven angels who took part in the creation of the world. They consider themselves completely separated from the rest of mankind and have a high level of morality. The annual pilgrimage to the tomb of Shaykh ‘Adi, located north of Mosul, is a strict religious duty. Marriage is endogamous, and as a rule monogamous, except for the amir. They practice baptism and circumcision and have burial ceremonies of their own. The structure of Yazidi society is theocratic, consisting of laity and clergy, which is divided into six different classes. Muslim theologians hold the view that the Yazidis at one time were Muslims. They have withstood numerous attempts at conversion and extermination by Turkish pashas and Kurdish tribes.
Yazidis belong to Yazidism, a religion with around 700,000 members worldwide. The largest group of Yazidis live in Iraq, near Mosul, but there are small communities in Syria, Turkey, Georgia, and Armenia. Researchers believe that the Yazidi creed has elements from Zoroastrianism, Manicheism, Judaism, Christianity, and Islam. The two religious books of the Yazidis have Arabic text: Book of Revelation and Black Book. The Yazidis call themselves Dasin, while the term Yazidism probably comes from the Persian word ized – “angel.” The name Yazidism is moreover connected to the sixth caliph, Yazid (680-683) from Shi‘a point of view one of world history’s most hated men, and highly disliked by most Sunnis as well. However, there is little evidence showing what role Yazid have played in the founding, or development of Yazidism.
The Yazidi pantheon has God on top, but God is only the Creator, and is no longer an acting force. The acting forces is represented by Malak Ta’us and Shaykh Adil. Shaykh Adil can have been caliph Yazid (there are many theories here), a man risen to divinity through transmigration, and is now an acting and good deity.
Shaykh Adil is acting in a cooperation with Malak Ta’us, the peacock angel that has fallen into disgrace, but who repents. Malak Ta’us filled seven jars of tears through 7,000 years. His tears were used to extinguish the fire in hell. Therefore, there is no hell in Yazidism. Yazidism has six minor deities, which are also honored.
The prayer in Yazidism must be performed in good distance from non-Yazidis, twice a day, and in the direction of the sun. The prayer is dedicated to Malak Ta’us. Saturday is the day of rest, but it is Wednesday that is the holy day. In December, a three day fast is performed.
There is an annual pilgrimage to the tomb of Shaykh Adil, north of Mosul in Iraq, through six days in late August. This pilgrimage is the most important ritual of Yazidism. Central to this celebration are bathing in the river, washing of figures of Malak Ta’us, processions, music, hymns, ecstatic songs, and dances performed by the priests. Other elements are lighting of hundreds of oil lamps at the tombs of Shaykh Adil and other saints’ tombs, offerings of special foods and cooking of a sacrificed ox. Important parts of the rituals here have never been seen by outsiders and are therefore unknown.
Childhood baptism is important, and is performed by a Shayky, a religious leader. Circumcision for boys is performed soon after the baptism but is not compulsory. Burials are done immediately after death, and the hands are crossed, pointing in an eastern direction.
The Yazidis are organized much like the Kurds, with tribes headed by a chief. There are very stron ties between the laity and the religious leaders. Almost all Yazidis speak Kurdish. The Yazidis practice no intermarriage with other Kurds and have no communion with them.
The Yazidis believe that they are the descendants of Adam only, while the rest of the world are descendants of Eve, hence inferior. It is impossible to convert to Yazidism, you must be born one. The strongest punishment among Yazidis is expulsion, which means that your soul is lost forever. Monogamy is practiced, but the chief has the right to take several wives. Divorce is difficult to get, as this only comes from adultery, and three witnesses are needed. But if a husband stays abroad for more than a year, he is automatically divorced from his wife, and also loses the right to remarry inside the Yazidi community.
The reason for the Yazidis reputation of being devil worshippers is connected to the other name of Malak Ta’us, Shaytan, the same name as the Qur’an’s for Satan. But there is little suggesting that the Yazidis worships Malak Ta’us as if he was equal to the Qur’an’s or the Bible’s devil. The Yazidis have never been regarded as Ahl al-Kitab, “people of the book,” and they have suffered much hardship from their Muslim neighbors.
The Yazidi are members of a Kurdish religion with ancient Indo-European roots. They are primarily a Kurdish-speaking people living in the Mosul region of northern Iraq, with additional communities in Transcaucasia, Armenia, Turkey, and Syria. The traditional Yazidi communities have been in decline since the 1990s seeing many of the Yazidis emigrating to Europe, especially to Germany. Their religion, Yazidism, is a branch of Yazdânism, and is seen as a highly syncretic complex of local Kurdish beliefs and Islamic Sufi doctrine introduced to the area by Sheikh Adi ibn Musafir in the 12th century. The Yazidi believe in God as creator of the world, which he placed under the care of seven holy beings or angels, the chief of whom is Melek Taus, the Peacock Angel.
Yazidiyya see Yazidi
Yezidi see Yazidi
Ezidi see Yazidi
Yazidi (Yazidiyya) (Yezidi) (Êzidî). Name of a Kurdish tribal group and of their peculiar religion. They are found in the districts of Mosul, Diyarbakr, Aleppo and in Armenia. Their religion includes pagan, Zoroastrian, Jewish, and Muslim elements, but also features from Christian sects, especially the Nestorians, from Sufism, from the Sabaeans and from the Shamans. They possess two Sacred Books: The Book of Revelation and The Black Book. God is only the Creator, not the Preserver of the world. The active organ of the divine will is Malak Tawus or “the peacock angel,” who is the denial of evil. Satan is the fallen angel who has been restored to God’s favor. The Yazidis do not believe in hell, but they do accept transmigration. Their most concrete expressions are the figures of peacocks, called sanajiq, who are seven in number, corresponding to the seven angels who took part in the creation of the world. They consider themselves completely separated from the rest of mankind and have a high level of morality. The annual pilgrimage to the tomb of Shaykh ‘Adi, located north of Mosul, is a strict religious duty. Marriage is endogamous, and as a rule monogamous, except for the amir. They practice baptism and circumcision and have burial ceremonies of their own. The structure of Yazidi society is theocratic, consisting of laity and clergy, which is divided into six different classes. Muslim theologians hold the view that the Yazidis at one time were Muslims. They have withstood numerous attempts at conversion and extermination by Turkish pashas and Kurdish tribes.
Yazidis belong to Yazidism, a religion with around 700,000 members worldwide. The largest group of Yazidis live in Iraq, near Mosul, but there are small communities in Syria, Turkey, Georgia, and Armenia. Researchers believe that the Yazidi creed has elements from Zoroastrianism, Manicheism, Judaism, Christianity, and Islam. The two religious books of the Yazidis have Arabic text: Book of Revelation and Black Book. The Yazidis call themselves Dasin, while the term Yazidism probably comes from the Persian word ized – “angel.” The name Yazidism is moreover connected to the sixth caliph, Yazid (680-683) from Shi‘a point of view one of world history’s most hated men, and highly disliked by most Sunnis as well. However, there is little evidence showing what role Yazid have played in the founding, or development of Yazidism.
The Yazidi pantheon has God on top, but God is only the Creator, and is no longer an acting force. The acting forces is represented by Malak Ta’us and Shaykh Adil. Shaykh Adil can have been caliph Yazid (there are many theories here), a man risen to divinity through transmigration, and is now an acting and good deity.
Shaykh Adil is acting in a cooperation with Malak Ta’us, the peacock angel that has fallen into disgrace, but who repents. Malak Ta’us filled seven jars of tears through 7,000 years. His tears were used to extinguish the fire in hell. Therefore, there is no hell in Yazidism. Yazidism has six minor deities, which are also honored.
The prayer in Yazidism must be performed in good distance from non-Yazidis, twice a day, and in the direction of the sun. The prayer is dedicated to Malak Ta’us. Saturday is the day of rest, but it is Wednesday that is the holy day. In December, a three day fast is performed.
There is an annual pilgrimage to the tomb of Shaykh Adil, north of Mosul in Iraq, through six days in late August. This pilgrimage is the most important ritual of Yazidism. Central to this celebration are bathing in the river, washing of figures of Malak Ta’us, processions, music, hymns, ecstatic songs, and dances performed by the priests. Other elements are lighting of hundreds of oil lamps at the tombs of Shaykh Adil and other saints’ tombs, offerings of special foods and cooking of a sacrificed ox. Important parts of the rituals here have never been seen by outsiders and are therefore unknown.
Childhood baptism is important, and is performed by a Shayky, a religious leader. Circumcision for boys is performed soon after the baptism but is not compulsory. Burials are done immediately after death, and the hands are crossed, pointing in an eastern direction.
The Yazidis are organized much like the Kurds, with tribes headed by a chief. There are very stron ties between the laity and the religious leaders. Almost all Yazidis speak Kurdish. The Yazidis practice no intermarriage with other Kurds and have no communion with them.
The Yazidis believe that they are the descendants of Adam only, while the rest of the world are descendants of Eve, hence inferior. It is impossible to convert to Yazidism, you must be born one. The strongest punishment among Yazidis is expulsion, which means that your soul is lost forever. Monogamy is practiced, but the chief has the right to take several wives. Divorce is difficult to get, as this only comes from adultery, and three witnesses are needed. But if a husband stays abroad for more than a year, he is automatically divorced from his wife, and also loses the right to remarry inside the Yazidi community.
The reason for the Yazidis reputation of being devil worshippers is connected to the other name of Malak Ta’us, Shaytan, the same name as the Qur’an’s for Satan. But there is little suggesting that the Yazidis worships Malak Ta’us as if he was equal to the Qur’an’s or the Bible’s devil. The Yazidis have never been regarded as Ahl al-Kitab, “people of the book,” and they have suffered much hardship from their Muslim neighbors.
The Yazidi are members of a Kurdish religion with ancient Indo-European roots. They are primarily a Kurdish-speaking people living in the Mosul region of northern Iraq, with additional communities in Transcaucasia, Armenia, Turkey, and Syria. The traditional Yazidi communities have been in decline since the 1990s seeing many of the Yazidis emigrating to Europe, especially to Germany. Their religion, Yazidism, is a branch of Yazdânism, and is seen as a highly syncretic complex of local Kurdish beliefs and Islamic Sufi doctrine introduced to the area by Sheikh Adi ibn Musafir in the 12th century. The Yazidi believe in God as creator of the world, which he placed under the care of seven holy beings or angels, the chief of whom is Melek Taus, the Peacock Angel.
Yazidiyya see Yazidi
Yezidi see Yazidi
Ezidi see Yazidi
Yazid ibn al-Muhallab ibn Abi Sufra al-Azdi
Yazid ibn al-Muhallab ibn Abi Sufra al-Azdi (672-720). Governor of Khurasan. He had strained relations with his brother-in-law al-Hajjaj ibn Yusuf, who had him imprisoned in 705. In 708, he found support with the future Caliph Suleiman (Sulayman) at al-Ramla. In 715, he was appointed governor of Iraq. Yazid made himself generally hated by his extortions and was arrested at the orders of the Caliph ‘Umar II ibn ‘Abd al-‘Aziz. In 720, he preached open war on the Umayyads, seized Wasit but was defeated by Maslamah ibn ‘Abd al-Malik.
In 698, al-Hajjaj ibn Yusuf (al-Hajjaj bin Yousef) appointed al-Muhallab Khurasan's governor. In 702, al-Muhallab's son Mughirah died and al-Muhallab sent Yazid to replace him. Soon afterwards al-Muhallab died, and al-Hajjaj appointed Yazid governor of Khurasan (Khorasan). There Yazid confronted external and internal enemies, including some rebels entering his province who were supporters of 'Abd al-Rahman ibn Muhammad ibn al-Ash'ath. Yazid defeated them. Yazid seized Nizak's fortress and made peace with him.
In 705, al-Hajjaj replace Yazid, naming al-Mufaddal governor of Khurasan. Various reasons are suggested, including that al-Hajjaj encountered a prophecy that his successor would be named Yazid, and al-Hajjaj considered this Yazid the only one threatening enough to worry about. Al-Hajjaj imprisoned and tortured Yazid. In 708, Yazid, disguised, escaped and made his way to Palestine where he was granted refuge by Suleiman ibn 'Abd al-Malik. Al-Hajjaj pressed Caliph al-Walid I who commanded his brother (Suleiman) to send him Yazid in chains. Suleiman had his own son chained to Yazid approach the caliph and speak favoring Yazid's safety. Al-Walid accepted this and told al-Hajjaj to desist. Yazid returned to Suleiman and the two became very close to each other.
When Suleiman came to the throne in 715, he appointed Yazid to govern Iraq. The next year Suleiman appointed Yazid governor of Khurasan. Yazid fought in Jurjan and Tabaristan, personally engaging in combat. In 718, the new caliph Umar ibn 'Abd al-Aziz dismissed Yazid. Yazid was captured on his way to Basra and brought before Umar who intensely disliked him. Umar imprisoned Yazid. In 720, when Umar fell ill, Yazid escaped. Umar died.
Yazid marched on Basra. Many joined him. He refused to swear allegiance to the new caliph, Yazid II. He attacked those holding his brothers, defeated them and freed his brothers. His son Khalid was arrested in Kufah and sent to Damascus where he remained in prison until he died. Yazid was advised to head east, but he declined to follow this advice. In 721, Maslamah ibn 'Abd al-Malik and al-Abbas ibn al-Walid led forces against him. On August 25, Maslamah's troops advanced to battle, frightening some of Yazid's men who fled. Yazid had these men beheaded. He then rode directly at Maslamah. Maslamah's cavalry intercepted him and cut him down.
Fighting continued. In Wasit, Yazid's son Mu'awiyah, on news of his father's death, executed some prisoners, including Adi ibn Artat, the Basran governor who had sent Yazid to Umar in 718. Mu'awiyah and other surviving members of Yazid's family sailed to Bahrain, then near Kirman. They advanced to Qandabil where they were denied entrance. There was a battle in which all but two died, those two making their way to Zabulistan. Some captured boys were sent to Yazid II who beheaded them.
Yazid ibn al-Muhallab ibn Abi Sufra al-Azdi (672-720). Governor of Khurasan. He had strained relations with his brother-in-law al-Hajjaj ibn Yusuf, who had him imprisoned in 705. In 708, he found support with the future Caliph Suleiman (Sulayman) at al-Ramla. In 715, he was appointed governor of Iraq. Yazid made himself generally hated by his extortions and was arrested at the orders of the Caliph ‘Umar II ibn ‘Abd al-‘Aziz. In 720, he preached open war on the Umayyads, seized Wasit but was defeated by Maslamah ibn ‘Abd al-Malik.
In 698, al-Hajjaj ibn Yusuf (al-Hajjaj bin Yousef) appointed al-Muhallab Khurasan's governor. In 702, al-Muhallab's son Mughirah died and al-Muhallab sent Yazid to replace him. Soon afterwards al-Muhallab died, and al-Hajjaj appointed Yazid governor of Khurasan (Khorasan). There Yazid confronted external and internal enemies, including some rebels entering his province who were supporters of 'Abd al-Rahman ibn Muhammad ibn al-Ash'ath. Yazid defeated them. Yazid seized Nizak's fortress and made peace with him.
In 705, al-Hajjaj replace Yazid, naming al-Mufaddal governor of Khurasan. Various reasons are suggested, including that al-Hajjaj encountered a prophecy that his successor would be named Yazid, and al-Hajjaj considered this Yazid the only one threatening enough to worry about. Al-Hajjaj imprisoned and tortured Yazid. In 708, Yazid, disguised, escaped and made his way to Palestine where he was granted refuge by Suleiman ibn 'Abd al-Malik. Al-Hajjaj pressed Caliph al-Walid I who commanded his brother (Suleiman) to send him Yazid in chains. Suleiman had his own son chained to Yazid approach the caliph and speak favoring Yazid's safety. Al-Walid accepted this and told al-Hajjaj to desist. Yazid returned to Suleiman and the two became very close to each other.
When Suleiman came to the throne in 715, he appointed Yazid to govern Iraq. The next year Suleiman appointed Yazid governor of Khurasan. Yazid fought in Jurjan and Tabaristan, personally engaging in combat. In 718, the new caliph Umar ibn 'Abd al-Aziz dismissed Yazid. Yazid was captured on his way to Basra and brought before Umar who intensely disliked him. Umar imprisoned Yazid. In 720, when Umar fell ill, Yazid escaped. Umar died.
Yazid marched on Basra. Many joined him. He refused to swear allegiance to the new caliph, Yazid II. He attacked those holding his brothers, defeated them and freed his brothers. His son Khalid was arrested in Kufah and sent to Damascus where he remained in prison until he died. Yazid was advised to head east, but he declined to follow this advice. In 721, Maslamah ibn 'Abd al-Malik and al-Abbas ibn al-Walid led forces against him. On August 25, Maslamah's troops advanced to battle, frightening some of Yazid's men who fled. Yazid had these men beheaded. He then rode directly at Maslamah. Maslamah's cavalry intercepted him and cut him down.
Fighting continued. In Wasit, Yazid's son Mu'awiyah, on news of his father's death, executed some prisoners, including Adi ibn Artat, the Basran governor who had sent Yazid to Umar in 718. Mu'awiyah and other surviving members of Yazid's family sailed to Bahrain, then near Kirman. They advanced to Qandabil where they were denied entrance. There was a battle in which all but two died, those two making their way to Zabulistan. Some captured boys were sent to Yazid II who beheaded them.
Yaziji, al-Shaykh Nasif ibn ‘Abd Allah al-
Yaziji, al-Shaykh Nasif ibn ‘Abd Allah al- (al-Shaykh Nasif ibn ‘Abd Allah al-Yaziji) (1800-1871). Arab poet and philologist from Lebanon. He contributed to the popularity of al-Mutanabbi in Syria and obtained fame as the last representative of the Session genre. He also exercised great influence on modern Arabic literature. His sons Ibrahim (1847-1906) and Khalil (1858-1889), and his daughter Warda (1838-1924) also contributed to the revival of the Arabic language.
Yaziji, al-Shaykh Nasif ibn ‘Abd Allah al- (al-Shaykh Nasif ibn ‘Abd Allah al-Yaziji) (1800-1871). Arab poet and philologist from Lebanon. He contributed to the popularity of al-Mutanabbi in Syria and obtained fame as the last representative of the Session genre. He also exercised great influence on modern Arabic literature. His sons Ibrahim (1847-1906) and Khalil (1858-1889), and his daughter Warda (1838-1924) also contributed to the revival of the Arabic language.
Shaykh Nasif ibn 'Abd Allah al-Yaziji, al- see Yaziji, al-Shaykh Nasif ibn ‘Abd Allah al-
Yaziji-oghlu Ahmed
Yaziji-oghlu Ahmed (Ahmed Bijan) (d.c. 1456). Turkish poet, brother of the Mehmed Yaziji-oghlu. He was the author of several much-esteemed mystical works.
Yaziji-oghlu Ahmed (Ahmed Bijan) (d.c. 1456). Turkish poet, brother of the Mehmed Yaziji-oghlu. He was the author of several much-esteemed mystical works.
Ahmed, Yaziji-oghlu see Yaziji-oghlu Ahmed
Ahmed Bijan see Yaziji-oghlu Ahmed
Bijan, Ahmed see Yaziji-oghlu Ahmed
Ahmed Bijan see Yaziji-oghlu Ahmed
Bijan, Ahmed see Yaziji-oghlu Ahmed
Yaziji-oghlu Mehmed
Yaziji-oghlu Mehmed (Yaziji-zade) (d.1451). Turkish poet. He is known as the author of a long didactic poem, which contains a lengthy expression of the doctrines and traditions of Islam based on the Qur’an and hadith.
Yaziji-oghlu Mehmed (Yaziji-zade) (d.1451). Turkish poet. He is known as the author of a long didactic poem, which contains a lengthy expression of the doctrines and traditions of Islam based on the Qur’an and hadith.
Mehmed, Yaziji-oghlu see Yaziji-oghlu Mehmed
Yaziji-zade see Yaziji-oghlu Mehmed
Yazuri, Abu Muhammad al-Hasan
Yazuri, Abu Muhammad al-Hasan (Abu Muhammad al-Hasan Yazuri). Vizier and chief judge of the Fatimid Caliph al-Mustansir bi-‘llah. When the Zirid al-Mu‘izz ibn Badis rebelled against the Fatimids in 1051, Yazuri sent the Banu Hilal and the Banu Sulaym to ravage Ifriqiya. In the east Yazuri gave considerable financial assistance to the Turkish military leader Arslan al-Basasiri in hi rebellion against the ‘Abbasid Caliph al-Qa’im.
Yazuri, Abu Muhammad al-Hasan (Abu Muhammad al-Hasan Yazuri). Vizier and chief judge of the Fatimid Caliph al-Mustansir bi-‘llah. When the Zirid al-Mu‘izz ibn Badis rebelled against the Fatimids in 1051, Yazuri sent the Banu Hilal and the Banu Sulaym to ravage Ifriqiya. In the east Yazuri gave considerable financial assistance to the Turkish military leader Arslan al-Basasiri in hi rebellion against the ‘Abbasid Caliph al-Qa’im.
Abu Muhammad al-Hasan Yazuri see Yazuri, Abu Muhammad al-Hasan
