Yazid Ibn Muawiya ( لعنة الله عليه )

 

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Imam Abu Hanifa’s position on Yazeed Ibn Muawiya- The Idiocy of the Charlatan Savant’s.

Position of Yazeed according to Hanafi Usool.

The month of Muharram begins and the Yazeed sympathizers come out of their year long hibernation and start defending him in one way or the other. Though many Salafis defend him unashamedly and declare him to be a righteous Muslim, there are some other who have started to deny his state of kufr and are adjusted to call him a ‘Fasiq’ and ‘Fajir’ (An impious and an evil doer). Surprisingly, they exert that their position is based on the position of Imam Abu Hanifa (ر), where he did ‘Sukoot’ (remained silent) when asked whether Yazeed is a Kaafir. This is a total misinterpretation of the view of Imam Al Ad’ham. Ahlus Sunnah has seen an uprising of a sect within them who have always thrown back the Dhikr of Ahlul Bayth and defend Banu Ummayah whenever and where ever possible. Unusually, one of their website which is run in the guardianship of their ultimate peer has labelled an individual ‘Kaafir’ if he disrespects a Companion of the Prophet صلى الله عليه وسلم. Blinded by their extreme fondness of Banu Ummayah, they have forgot that Yazeed MURDERED the Grandson of the Prophet صلى الله عليه وسلم, the leader of the believers in Jannah, which, any sane man, would consider a sin much greater than humiliating a companion of the Prophet. 

In this article, we will prove that Yazeed is a Kaafir even according to Hanafi usool and the Sukoot of Imam Al Ad’ham (ر) can be taken as his permission to declare him so.

Firstly, we would like to highlight that Yazeed is proved Kafir from Quranic Nass:

Allah says in Surah Ibrahim, Verse 28: 

أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ

Have you not considered those who exchanged the favor of Allah for disbelief and settled their people [in] the home of ruin?

Here, Allah almighty talks about a group of individuals who have rejected Allah’s blessing with disbelief and led their families and tribes to destruction. Lets see the Azbab Al Nuzul for this ayah and its commentary

 حَدَّثَنَا أَبُو حُذَيْفَةَ ثَنَا سُفْيَانُ عن أبي إسحق عَنْ عَمْرٍو عَنْ عَلِيِّ بْنِ أبي طالب في قوله تر إلى الذين بدلوا نعمة اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ البوار جهنم قَالَ هُمَا الأَفْجَرَانِ مِنْ قُرَيْشٍ بَنُو أُمَيَّةَ وَبَنُو الْمُغِيرَةِ فَأَمَّا

 

بَنُو الْمُغِيرَةِ فَقَطَعَ اللَّهُ أَدْبَارَهُمْ وَأَمَّا بَنُو أُمَيَّةَ فَمُتِّعُوا إِلَى حين (الآية )28)

Abu Hudaifa narrates from Sufyan who narrated it from Abi Ishaq narrated it from Umaro from Ali Ibn Abi Talib [رضي الله عنه], “This verse was revealed for those people who have given up the grace of Almighty Allah and chose disbelief and introduced their tribes and family to destruction i.e; the illiterates (hypocrites) of Quraysh who fough the Prophet صلى الله عليه وسلم on the day of Badr, Banu Umayyah and Banu Mughairah. The Banu Mughairah were cut down (killed) on the day of Badr where as the Banu Umayyah enjoyed (kufr) for a little while (after Badr).

⇼Tafsir Sufiyan Al Thawri (ر) (d.161H), Pg 157, Narration 464.

وهم أهل مكة: أسكنهم الله حرمه، وجعلهم قوّام بيته، وأكرمهم بمحمد صلى الله عليه وسلم، فكفروا نعمة الله بدل ما لزمهم من الشكر العظيم. أو أصابهم الله بالنعمة في الرخاء والسعة لإيلافهم الرحلتين، فكفروا نعمته، فضربهم بالقحط سبع سنين، فحصل لهم الكفر بدل النعمة، كذلك حين أسروا وقتلوا يوم بدر وقد ذهبت عنهم النعمة وبقي الكفر طوقا في أعناقهم. وعن عمر رضى الله عنه: هم الأفجران من قريش: بنو المغيرة وبنو أمية، فأما بنو المغيرة فكفيتموهم يوم بدر. وأما بنو أمية فمتعوا حتى حين.

It was revealed for the people of Makkah. They were blessed with the Prophet صلى الله عليه وسلم and the message of Islam but instead they rejected those blessings and turned away the grace of Allah. As a result, Allah’s wrath descended upon them and they were hit by a drought for seven years. On the day of Badr, the disbelief remained in their necks (i.e; they didn’t truly embraced Islam). It is narrated from Umar رضي الله عنه that this refers to the people of Banu Mughairah, Banu Umayyah and the fools of Quraysh. The Banu Mughairah were cut down (killed) on the day of Badr where as the Banu Umayyah enjoyed (kufr) for a little while (after Badr).

⇼ Tafsir Zamakshari (ر) (d.522H), Single Vol Ed, Dar Al Marifah, Beirut, Lebanon, Pg 551-552.

Tafsir Sufiyan Al Thawri, Pg 157.
Tafsir Zamakshari, Pg 551-552

حدثنا ابن بشار وأحمد بن إسحاق ، قالا : ثنا أبو أحمد ، قال : ثنا سفيان ، عن علي بن زيد ، عن يوسف بن سعد ، عن عمر بن الخطاب ، في قوله : (ألم تر إلى الذين بدلوا نعمة الله كفرا وأحلوا قومهم دار البوار جهنم ) قال : هما الأفجران من قريش : بنو المغيرة ، وبنو أمية ، فأما بنو المغيرةفكفيتموهم يوم بدر

The people who gave up Allah’s blessings for disbelief are the hypocrites of Makkah i.e; Banu Umayyah and Banu Mughairah.

حدثنا أحمد بن إسحاق ، قال : ثنا أبو أحمد ، قال : ثنا سفيان وشريك ، عن أبي إسحاق ، عن عمرو ذي مر ، عن علي ، قوله( ألم تر إلى الذين بدلوا نعمة الله كفرا وأحلوا قومهم دار البوار ) قال : بنو المغيرة وبنو أمية ، فأما بنو المغيرة ، فقطع الله دابرهم يوم بدر ، وأما بنو أمية فمتعوا إلى حين . 

The people who chose disbelief over Allah’s grace are the hypocrites of Makkah, Banu Umayyah and Banu Mughairah. As for Banu Mughairah, they were cut off (killed) on the day of Badr while Banu Umayyah enjoyed (kufr) for a little time (after Badr).

⇼ Tafsir Al Tabari (ر) (d.310H), Vol 5, Pg 06.

أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً» وهم بنو أمية، وبنو المغيرة المخزومي

The people who chose disbelief over Allah’s blessings were the people of Banu Mughairah and Banu Umayyah who fought the Prophet صلى الله عليه وسلم.

⇼ Tafsir Muqatil bin Sulayman (d.150H), Vol 2, Pg 406.

أحدها : أنهم الأفجران من قريش : بنو أمية ، وبنو المغيرة ، روي عن عمر بن الخطاب ، وعلي بن أبي طالب 

والثالث : بنو أمية ، وبنو المغيرة ، ورؤساء أهل بدر الذين ساقوا أهل بدر إلى بدر ، رواه أبو صالح عن ابن عباس

It was revealed for the tribes of Banu Umayyah and Banu Mughairah as related from Umar and Ali ibn Abi Talib [رضي الله عنه]. Abu Salih has also narrated the same from Ibn Abbas.

⇼ Tafsir Za’ad Al Mase’er, Ibn Jawzi (ر) (d.537H), Vol 2, Pg 513.

Tafsir Muqatil Al Razi, Vol 2, Pg 406.
Tafsir Za’ad Al Maseer, Vol 2, Pg 513.

حدثنا محمد بن يحي، حَدَّثَنَا الحَارِث بن مَنْصُور، عَنِ إِسْرَائِيلُ، عَنِ أَبِي إِسْحَاقَ عَنْ عَمْرِو بْنِ مرة قَالَ: سمعت عليا قرأ هذه الآية: وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ، قَالَ: هما الأفجران مِنْ قريش، بنو أمية وبنو المغيرة، فأما بنو المغيرة فأهلكوا يَوْم بدر، وأما بنو أمية فمتعوا إِلَى حين

This was revealed for the hypocrites of Makkah i.e, Banu Mughairah and Banu Umayyah. The Banu Mughairah were killed on the day of Badr where as the Banu Umayyah enjoyed (kufr) for a little time. 

⇼ Tafsir Al Quran Al Azeem, Ibn Abi Hatim Al Razi (ر) (d.267H), Single Vol Ed, Maktabah Al Shamiyya, Makkah, Pg 2247, Narration no 12274.

Tafsir Abi Hatim, Pg 2247.


قوله تعالى: أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً قال مقاتل: كانت النعمة أن الله أطعمهم من جوع، وأمنهم مّنْ خوْفٍ، يعني: من الخوف والقتل. ثم بعث فيهم رسولاً منهم، فكفروا بهذه النعمة وبدّلوها، وهم: بنو أمية، وبنو المغيرة وَأَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ يعني:


The ones who exchanged the favour of Allah with disbelief are the disbelievers of Makkah (who fought against the Prophet صلى الله عليه وسلم in Badr), i.e Banu Umayyah and Banu Mughairah.

⇼ Tafsir Al Samarqandi (ر) (d.375H), Vol 2, Pg 243.

 وَقِيلَ: نَزَلَتْ فِي الْمُشْرِكِينَ الَّذِينَ قَاتَلُوا النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ بَدْرٍ. قَالَ أَبُو الطُّفَيْلِ: سَمِعْتُ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ يَقُولُ: هُمْ قُرَيْشٌ الَّذِينَ نُحِرُوا يَوْمَ بَدْرٍ. وَقِيلَ: نزلت في الأفجرين من قريش بني محزوم وَبَنِي أُمَيَّةَ، فَأَمَّا بَنُو أُمَيَّةَ فَمُتِّعُوا إِلَى حِينٍ،

This was revealed for the hypocrites of Makkah i.e; Banu Mughairah and Banu Umayyah who chose disbelief over Allah’s blessing. The Banu Mughairah were killed on the day of Badr where as Banu Umayyah rejoiced (kufr) for a while as related by Umar رضي الله عنه and Ali Ibn Abi Talib عليه سلام .

⇼ Tafsir Al Qurtubi (ر) (d.651H), Vol 12, Pg 140-141.

حدثنا أبو العباس محمد بن يعقوب ، ثنا محمد بن علي بن ميمون الرقي ، ثنا محمد بن يوسف الفريابي ، ثنا سفيان ، عن أبي إسحاق ، عنعمرو ذي مر عن علي رضي الله عنه ، في قوله عز وجل : وأحلوا قومهم دار البوار قال : هم الأفجران من قريش ، بنو أمية وبنو المغيرة ، فأما بنو المغيرة فقد قطع الله دابرهم يوم بدر ، وأما بنو أمية فمتعوا إلى حين . 

هذا حديث صحيح الإسناد ولم يخرجاه . 

The verse, “Have you not considered those who exchanged the favor of Allah for disbelief and settled their people [in] the home of ruin?” was revealed for the disbelievers of Quraysh, the Banu Mughairah and Banu Umayyah. The Banu Mughairah were killed on the day of Badr where as the Banu Umayyah enjoyed (kufr) for a little time. 

⇼ Mustadrak Ala Sahihayn, Imam Hakim (ر), Vol 2, Pg 383, Hadith 3343, Graded Sahih by Imam Hakim.

Tafsir Al Qurtubi, Vol 12, Pg 140-141.
Mustadrak Al Hakim, Vol 2, Pg 383.

The same is also narrated by Ibn Kathir in his Tafsir, Tab rani in Al Awsat, Al Nasafi in his Tafsir, Al Baghawi in his Tafsir, Al Razi in his Tafsir. 

We read in Tafsir Al Mazhari of Qadi Thanaullah Panipathi (ر) (d.1225 H), Vol 5, Pg 135, under the exegesis of Surah Ibrahim (14), Ayah 28,

Bani Umaiyya had always rejoiced upon Kufr….Yazid and his companions rejected the blessings of Allah and rose the flag of enmity towards Ahlul Bayt عليه سلام and finally brutally martyred Imam Hussain عليه سلام and comitted kufr to the extent that Yazeed even denied the religion of Muhammad صلى الله عليه وسلم. He (Yazeed) considered Alcohol to be permissible and in praise of it he said: If liquor is Haram in the Deen of Muhammad then take it to be permissible according to the deen of Isa Ibn Maryam عليه سلام.

Tafsir Al Mazhari, Vol 5, Pg 135.

Qadi Thanaullah Panipathi further writes that, “Except for Abu Sufyan, Muawiya, Umaro bin Al Aas every person of Banu Ummayah has rejoiced kufr.” This undoubtedly proves that Yazeed rejected the Quran and considered the impermissible as permissible. Hence, basing on the Qaul of Imam Abu Hanifa (ر), he will be considered as Kaafir.
It has been explicitly proved now that the disbelief runs in the blood of Banu Umayyah and Allah has said that they disbelieved in Him meaning they were still in the state of Kufr. Any further argument of anyone doesn’t stand as an argument against the Quran. It is to be noted that the scholars of the Salaf have not excluded people like Abu Sufyan, Muawiya and Amr bin Al Aas from the circle of Banu Umayyah who had disbelieved as Qadi Thanaullah did. As mentioned, Banu Mugairah were killed on the day of Badr where as Banu Umayyah rejoiced (with kufr) for a little while. 

Now, it is popularly known that Imam Abu Hanifa (ر) would never consider a person kaafir unless the individual deems his sins to be permissible. He said in his famous works,

 “No muslim should be declared devoid of faith (declared kaafir) on account of any sin. If he does not declare it to be lawful. One may be a man of faith with bad behavior, but not an infidel.” [Narrated in Fiqh Al Akbar and Fiqh Al Absaat]. 

It is a well known fact that the authenticity of both the books is disputed. Both the books were not scribed by Imam Abu Hanifa (ر) himself. Fiqh Al Akbar was written by Hammad bin Abi Hanifa (ر) who was popular among the traditionists to have a weak memory where as Fiqh Al Absat was written by Abu Mut’ii Al Balqhi who was a Mutazi’la in doctrine. Both cannot be trusted completely. I consider Hammad to be trustworthy but Al Balqhi is proven liar who attributed lies to Imam Abu Hanifa (ر). I will not totally weaken their position by using the traditionalists opinion of them. It is crucial to understand that this statement of Abu Hanifa (ر) is almost in harmony with the main doctrine of Murji’as. For those who dont know who Murji’a are, they were a heretical sect who believed that
“Acts (amal) doesn’t form a part of faith and faith is only acceptance by heart and confession by the tongue sincerely. So, even if a person sins relentlessly, he would not be considered a disbeliever and he could attain salvation through is sincerity and love of God.” [See Al Sharasthani, Kitab Al Milal Wal Nihal, English Ed, Chapter 5, Pg 119].In the conclusion of the chapter on Murji’a, Al Sharasthani names Hammad bin Abi Sulayman, Sae’ed bin Jubayr, Abu Hanifa, Muhammad bin Hasan, Abu Yusuf [(ر)] among the most prominent Murji’an authorities of their times as they didn’t believe that acts form a part of faith (unlike the traditionists). It is also alleged that At’a bin Abi Rabah (ر), one of the senior Tab’ii, companion of Ibn Abbas and the teacher of Abu Hanifa (ر) aided and gave refuge to the Murji’a fugitives who fled towards Makkah. Though it is impossible to prove that these scholars were Murji’a in doctrine but, at this point, we know that many great teachers of Imam Abu Hanifa (ر) were influenced (or accompanied) by Murji’a. Though Abu Hanifa indulged deeply in theological studies in his time, he then realized that it had many adverse effects and shifted his interests from Theology to Fiqh.
In one place Hammad bin Abi Hanifa (ر) is said to have told how his father directed him to study kalam and later changed his mind, and told him to revert to fiqh, for kalam seemed futile to him. [See Manaqib Al Imam Al Azam, Muhammad Al Makki (d.568H), Vol 1, Pg 207-208, 1321H, Hyderabad Ed]. Also, Abu Hanifa’s spiritual will to Abu Yusuf, where he advised him to avoid entanglement in theology [Ibid, Vol 2, Pg 112].Imam Abu Hanifa (ر) studies fiqh under Imam Hammad bin Abi Sulayman (ر). He studied in his circle for about 20 years till the later passed away. It is possible that Abu Hanifa would have acquired this concept of Iman from his teacher who was one of the prominent figures of Murji’a, in his earlier days. If this was the case, then it is proved that Abu Hanifa (ر) gave up the doctrine of Murji’a in his latter days. This could be understood by the following events:

1) Unwilling to pass judgement on an individual’s faith, the Murji’a were generally loyal to their rulers. But Abu Hanifa (ر) supported the rebellion of Zaid bin Ali عليه سلام against Hisham by granting him an aid of 10,000 dirhams. [See Al Makki, Manaqib, Vol 1, Pg 260; Al Kardari (d.807H), Manaqib, Vol 1, Pg 255]. This stands in clear contrast to the main doctrine of Murji’a.

2) While supporting the rebellion of Imam Zaid bin Ali عليه سلام, Abu Hanifa (ر) passed a legal opinion that, “Fighting on the side of Zaid bin Ali is like fighting besides the prophet صلى الله عليه وسلم on the day of Badr.” With this Fatwa, he has equaled the forces of Hisham bin Abdal Malik with the disbelievers of Makkah which is again in contrast to the ultimate doctrine of Murji’a.[See Abu Zuhra’s Hayat Wa Asr, Pg 36-37].

Manaqib Imam Al Azam, Al Makki, Vol 1, Pg 260.
Hayat wa Asr, Abu Zuhra, Pg 36-37.

If Abu Hanifa (ر) was not convinced with the crimes (acts of disobedience) of Hisham, he would never has equaled him with the likes of Abu Lahab and Abu Jahl. Hence, it is proved that Abu Hanifa (ر) did consider that acts of extreme disobedience would nullify ones faith. Yazeed was much worse than Hisham. Even if it is assumed that Abu Hanifa (ر) didn’t pass his opinion on faith in anyone’s influence, even then it could not be applied to Yazeed as his disbelief is proved from the Quran as cited above. This Usool can also be rejected as there are a number of traditions which asserts a number of acts which when carried out nullifies the faith of an individual. Some of them are:
Beware don’t renegade (as) disbelievers (turn into infidels) after me, by striking the necks (cutting the throats) of one another (i.e., by killing one another).” (Narrated by Ibn Abbas رضي الله عنه, Vol 2, Pg 450, Hadith 1739 & 1741 and Vol 9, Pg 133, Hadith 7079)If a man says to his brother, ‘O Kafir (disbeliever)!’ Then surely, one of them is such (i.e., a Kafiri.e If the accuser is telling the truth, then the accused person is a disbeliever, otherwise the accuser is a disbeliever, because in this case, he regards belief as disbelief. (Narrated by Abu Huraira, Ibn Umar, Thabit bin Ad Dhahak [رضي الله عنه], Vol 8, Pg 78, Hadith 6103, 6104 & 6105).“Do not become disbelievers after me by cutting the necks of one another.” (Narrated by Ibn Umar رضي الله عنه, Vol 8, Pg 109, Hadith 6166, Vol 9, Pg 15, Hadith 6868). One may argue that this is minor type of disbelief and Allah will forgive it. Surprisingly, these statements cannot be backed up with evidences. But the contrary is corroborated by the hadith in which the Prophet predicted the martyrdom of Ammar bin Yasir رضي الله عنه and  said that the party which shall murder Ammar will invite him to Hell fire (with them).After me (i.e., after my death), do not become disbelievers by striking (cutting) the necks of one another. (Narrated by Abu Zura bin Amr bin Jarir رضي الله عنه, Vol 9, Pg 15, Hadith 6869).”Whosoever takes up arms against us, is not from us.”(Narrated by Ibn Umar, Abu Musa, Abu Huraira [رضي الله عنه], Vol 9, Pg 130, Hadith 7070, 7071 & 7072).

“Abusing a Muslim is Fusuq (evil-doing) and killing him is Kufr(disbelief)”. (Narrated by Abdullah رضي الله عنه, Vol 9, Pg 132, Hadith 7076).Furthermore, the Prophet صلى الله عليه وسلم has said, “I am at war with those who fight Ali, Hasan, Hussain and Fatima [عليه سلام] and in peace with those who are peaceful to them.” [Narrated by Zaid bin Arqam in Jami Al Tirmidhi, Vol 6, Pg 487, Hadith 3870, English Ed, Darussalam Publications. It has been graded Gharib by Imam Tirmidhi. Also narrated by Abu Huraira in Fadail Al Sahaba, Ahmed bin Hanbal, Single Vol Ed, Pg 767, Hadith 1350, Sunan Ibn Majah, Vol 1, Pg 172, Hadith no 145, Darussalam Publication]. It has been explicitly described in the hadith what happens to the state of the believer when he/she fights the Prophet صلى الله عليه وسلم.
Abu Qilaba added, “Those people (of Ukl and Uraina tribe) committed theft, murder,and thus became disbelievers after embracing Islam (Murtadinas they fought against Allah and His Messenger صلى الله عليه وسلم. (Vol 1, Pg. 179, Hadith 233).
Additionally, even if all these points seem weak (as is expected from a true lover of Yazeed) and if he is still not satisfied, we can nonetheless prove Yazeed to be a Kaafir from the same usool of Abu Hanifa, which they use to defend him. The complete quote of Imam Abu Hanifa is: 
We do not declare any Muslim a blasphemer because of a sin, however grave, unless that Muslim considers the sin permissible. Nor do we revoke the status of belief from him; and we continue to call him a believer, genuinely. It is possible to be a sinful believer [deviant] without being a blasphemer.So, if a believer considers his sins to be permissible, he/she is to be considered as a Kaafir (disbeliever). We have already quoted the poem which Yazeed used to chant [See Tafsir Mazhari]. He considered alcohol to be permissible. Moreover, when Imam Hussain left for karbala, he delivered this sermon to his followers and followers of Hurr
According to Abu Mikhnaf- Uqbah bin Abi Al Ayzar: Al-Husayn عليه سلام preached to his followers and the followers of al-Hurr at al-Bidah. After praising and glorifying God, He said: “People, the Apostle of God said : ‘When anyone sees the authorities make permissible what God had forbidden,violating God’s covenant, and opposing the Sunnah of the Apostle of God by acting against the servants of God sinfully and with hostility , when anyone sees all these incidents and does not upbraid them by deed or by word, it is God’s decree to make that person subject to fortune.’ Indeed, these authorities have cleaved to obedience to Satan and have abandoned obedience to the Merciful, they have made corruption visible; they have neglected the punishment (hudud) laid down by God; they have appropriated the fay’ exclusively to themselves; they have permitted what God has forbidden, and they have forbidden what He has permitted. [Tarikh Al Tabari, Vol 19, Pg 95-96, The Caliphate of Yazeed bin Muawiya, English Ed].

Tarikh Tabari, Vol 19, Pg 95-96.

Note: The chain of transmission of this incident is strong. Uqbah bin Abi Ayzar was a traditionist who died during the first half of the First century Hijra.

Conclusion: It has been proved from the Quran, Hadith, Qiyas and even through the Qaul of Imam Abu Hanifa (ر) that Yazeed is a Kaafir. If Imam Abu Hanifa (ر) didn’t consider the sins of Yazeed to be grave (for his faith to be nullified), he wouldn’t have remained silence when asked about the Iman of Yazeed.

The Pseudo Sunnis very well know that implication of “Sukoot” in Fiqh is always taken as “Yes” or “permissible”. But in this case, they have considered it as a “No” or “Impermissible”. This is total distortion of the Usool for personal interests.

To All the companions and scholars mentioned in this article, May Allah be pleased with them.

Note: Don’t even try to accuse me of disrespecting Imam Abu Hanifa. If anyone is offended, then I suggest them to go back and continue worshiping Yazeed. I am a Hanafi Maturidi and probably have more knowledge about the school of Abu Hanifa than your Peer/Shaykh.

 

 

 

 

Yazid  is a draconian figure in Islamic history who is condemned by Muslims all over the world for the past 1350 years.   However, he has some admirers as well, like   Salafis, Deobandis, and like minded groups who call him Amir ul Momineen and write ‘Radiallahu unhu’ ( رضي الله تعالى عنه ) with his name. They misinterpret and misquote historical references to exonerate Yazid from the crimes he committed during his reign.

 

We have explained the misconceptions of people about Yazid in the light of Quran, Ahadith and historical facts recorded in authentic Islamic History books.  Ahle Sunnah scholars’ opinions about Yazid have also been provided all through the article.  We have avoided Salafi and Shia sources, in view of their extreme views.  As usual, we have refrained from expressing our personal opinions throughout the article.

We hope our readers will benefit from it.  If you think some information related to a particular issue has been left, please write to us, giving authentic Ahle Sunnah references. We will try to accommodate it as far as possible.

There are 13 articles in this series that cover misunderstandings and differences of opinions about the tribulations that hit the Islamic nation during 48 years immediately after the death of Prophet Mohammad(صلى الله عليه و آله وسلم) in 632.  For better understanding of these issues, it is important that you read these articles in the same sequence

 

 

Yazid Ibn Muawiya Ibn Abu Sufyan (يزيد بن معاوية بن أبي سفيان‎) was born on July 20, 647 (25 H) to Maysun Bint Bajdal al-Kulaibi al-Nasrania, aJacobite Christian from Kalb tribe in Syria. (Ref: Ibn Hajar,  ad-Dahabi, Ahmad, etc.).  It is reported that Muawiya’s (رضئ اللہ تعالی عنہ)marriage to Maysun in 646, when he was 45 years old and working as Governor of Syria Province, was politically motivated as she was the daughter of a prominent Chief of Kalb Tribe. Muawiya (رضئ اللہ تعالی عنہ)had married other women before.  After  marriage, Maysun remained with her tribe.  It is recorded in authentic History books that one of his other wives, named Katwa, who was staying with him in the Governor’s palace, accompanied him when he went on a naval expedition in 650 (28 H).  

 

Early history of Maysun is not available except that she was a Christian woman from Kalb tribe.  It is reported that she gave birth to Yazid in 647.  It is not known if Muawiya (رضئ اللہ تعالی عنہ) knew the birth of Yazid or visited her to see Yazid after his birth.  It is also not known why she remained with her tribe after marriage. Yazid grew up among Christian neighborhoods all through his childhood and adolescence. There is no confirmed account about Muawiya’s (رضئ اللہ تعالی عنہ)children, except that Yazid was the son of  Maysun.   

 

In 661, after the assassination of Hadhrat Ali (رضئ اللہ تعالی عنہ) and abdication of Caliphate by Hadhrat Hassan (رضئ اللہ تعالی عنہ), Muawiya(رضئ اللہ تعالی عنہ) declared himself as Caliph in an impressive ceremony conducted by him for this purpose in Damascus.  Muawiya (رضئ اللہ تعالی عنہ) was 60 years old then. It is probably around this time Yazid joined his father in Damascus. 

 

READ MORE 

Muawiya’s (رضئ اللہ تعالی عنہ) Role as Governor

Muawiya’s (رضئ اللہ تعالی عنہ)  Role as Head of State 

  

 

Christian population of Syria under Muawiya (رضئ اللہ تعالی عنہ)  had full autonomy.  Their tribal culture was respected and they had their own laws based on their age old Christian customs. Even judicial matters were dealt with, in accordance with their own laws, and by their own Church fathers. Christians used to pay a poll tax to the Government  for policing them against their enemies and to ensure peace among various Syrian tribes. 

 

Information about Yazid’s childhood is sketchy in history books. Most probably he came to live with his father in 662 when he was 15 years old.  Muawiya (رضئ اللہ تعالی عنہ) then made arrangements for training of Yazid in tribal warfare.  Yazid was not allowed to mix up with Arab children living in Damascus.   Muawiya (رضئ اللہ تعالی عنہ) decided Yazid to be his heir apparent and future King when Muawiya (رضئ اللہ تعالی عنہ) was 61 years old and Yazid was 16 years old.  Ibn Khaldun wrote :“Yazid’s time of Governance can be seen as fisq and debauchery, andMuawiya (رضئ اللہ تعالی عنہ) is to be blamed for that”. 

   

Yazid was born to a Christian mother and stayed with Christian relatives all through his childhood and adolescence. He did not see Islamic surroundings even when he was brought to his father’s palace in Damascus. Muawiya (رضئ اللہ تعالی عنہ) used to live like a Byzantine/Kisra King and did not bother much, and used Haram  in his day to day living and in his food (Ahmad, Abu Dawood, Abdulaziz Muhaddith Dahalwi, Ibn Asakir, etc.  Read more..

 

In these circumstances Yazid did not learn Islam or Islamic morals in the  company of Muslims in an Islamic environment that prevailed in Madina and Makka at that time.  This was the reason he remained a drunkard, a womanizer,  like most of his Christian tribal relatives.

 

Ibn Kathir wrote : “Traditions inform us that Yazid loved worldly vices, would drink, listen to music, kept the company of boys with no facial hair (young boys). (civilized expression for pedophilia). Yazid played drums. He enjoyed making dogs, frogs, bears and monkeys fight.  Every morning he used get intoxicated and used to bind monkey with the saddle of a horse and make the horse run.” (Al Bidayah Wal Nihayah, Dhikr Yazeed bin Muawiya , Vol 8 Page 1169).

 

Compare Yazid ( لعنة الله عليه ) with Imam Hussain (رضئ اللہ تعالی عنہ). Look at Imam Hussain’s (رضئ اللہ تعالی عنہ) family, his closeness with the Prophet of Islam (صلى الله عليه و آله وسلم), his Islamic ideals and  his sacrifices in the cause of Islam.  It will help you in deciding who had strayed and who was on the right path of Islam. Who was the protector and who was the traitor of Islam.

 

Salafis, Deobandis and like minded groups try to mislead innocent people into believing that Yazid was a truthful Caliph and Imam Hussain (رضئ اللہ تعالی عنہ) was a traitor (Astaghfirullah).

 

 

Deobandis claim they are the army of Yazid. They are protesting for Yazid and Ibn Ziyad to be declared as   Martyrs in place of Imam Hussain (رضئ الله تعالى عنه).

      

Darul Ifta Deoband, India, issued Fatwa # 2257 claiming Yazid  to beAmir-ul-Momineen and Sixth Khalifa-e-Rashid of Prophet Mohammad (صلى الله عليه و آله وسلم).

 Yazid is a lovable person for Salafis as well.  They have built schools, roads and other institutions in his name. 

Yazid bin Muawiya Government High School in Riyadh, Saudi Arabia.

 

AHLE SUNNAH OPINIONS ABOUT YAZID

 

Yazid’s reign as Head of State was short and painful for Muslim Ummah.  In his first year of rule he ordered massacre of Imam Hussain ( رضئ الله تعالی عنه ) along with his family and 72 followers.  In the second year he attacked the Holy Ka’ba and set it on fire. Earlier in the same year he ransacked Madina, including Masjid-e-Nabawi and massacred thousands of people, including the entire generation of Sahabah and taba’een. He was a power-hungry, selfish, arrogant and spoiled man.  Ahle Sunnah Ulema are united that Yazid was a transgressor ( فاسق ), deboucher ( فاجر ), drunkard and womanizer. 

 

 

(1) Imam Ibn Hajr al-Asqalani wrote:     

وأما المحبة فيه والرفع من شأنه فلا تقع إلا من مبتدع فاسد الاعتقاد فإنه كان فيه من الصفات ما يقتضي سلب الإيمان عمن يحبه لأن الحب في الله والبغض في الله من الإيمان والله المستعان

Loving and glorifying Yazid is not done except by a Heretic (apostate)  who has void belief because Yazid had such characteristics that his lover deserves to be faithless.  To love and hate just for the sake of Allah is a sign of faith. Al-Imta bil al-Arba’in al-Matbainatus Sama’a (الإمتاع بالأربعين المتباينة السماع), Imam Ibn Hajr al Asqalani, Dar ul Kutb al-Ilmiyyah, Beirut, Lebanon, 1997, Page 96]

Ibn Hajr also wrote :  “All Ahle Sunnah agree that Yazid was a fasiq (transgressor), fajir (debaucher) and a drunkard.  Al-Waqidi (748-822) recorded a narration : the people who had seen Yazid said ‘Verily we opposed Yazid fearing Allah would rain stones down on us because Yazid considered  Nikah with mothers and sisters permissible and drank alcohol.  Ad-Dhahabi narrates that when Abdullah bin Kuzai returned from Damascus, he stated that Yazid performs Zina with his close female kins. We better start a movement to oppose Yazid otherwise stones may rain down on us. This is the reason Ibn Hajr Makki calls Yazid one of the most debased men in History.”   

 

(2) Imam Malik, Imam Shafi’i, Imam Ahmad;  all agree that it is permissible to curse Yazid for his atrocities on Muslims.

 

(3) Imam Bukhari, in his book, Tarikh Kabir, listed biographical details of 213 people named Yazid. But he did not make any mention of Yazid Ibn Muawiya. This shows that the Imam did not want to mention the name of a person who is ‘la’anati’.   

 

(4) Allama Alusi al-Baghdadi wrote:   “And I say what is prevalent over my mind that Yazid Khabith ( يزيد الخبيث ) did not testify to the Apostleship of the Holy Prophet (صلى الله عليه و آله وسلم). According to me it is correct to curse a person like Yazid, although one cannot imagine a Fasiq like him and apparently he never repented.  The possibility of his repentance is weaker than the possibility of his faith (Iman).  Along with Yazid, Ibn Ziyad, Ibn Sa’ad and his group shall also be included. Verily, may Allah’s curse be upon all of them, their friends, their supporters, their group and upon everyone who inclines towards them until Qayamah and until an eye sheds a tear for Imam Hussain(رضئ اللہ تعالی عنہ)”. (Tafsir Ruh al-Ma’ani, Vol 26, Page 73) . 

 

(5) Ad-Dhahabi wrote about Yazid as follows:
وكان ناصبيا فظا غليظا جلفا يتناول المسكر ويفعل المنكر افتتح دولته بمقتل الشهيد الحسين واختتمها بواقعة الحرة فمقته الناس ولم يبارك في عمره وخرج عليه غير واحد بعد الحسين كأهل المدينة قاموا لله
Yazid was a disgusting Nasibi (those who hate Ahle bait). He drank wine and did evil. He started his kingdom with the killing of the Imam Hussain (رضئ اللہ تعالی عنہ) and ended it with the incident of al-Harra (siege of Madina which also makes him directly liable for La’nah as Sahih Ahadith prove). Hence the people hated him, he was not blessed in his life and many took up arms against him after Imam Hussain(رضئ اللہ تعالی عنہ) such as the people of Madina – they rose for the sake of Allah (سبحانہ و تعا لی)  ( Siyar al Alam an Nabula, Volume No. 4, Page No. 37-38 )

Ad-Dhahabi also wrote: Ziyad Haarthi narrated: ‘Yazid gave me alcohol to drink, I had never drunk alcohol like that before and I inquired where he had obtained its ingredients from’. Yazid replied: ‘it is made of sweet pomegranate, Isfahan’s honey, Hawaz’s sugar, Taif’s grapes and Burdah’s water’. Ahmed bin Masama’ narrated: ‘Once Yazid drank alcohol and started to dance, suddenly he fell down and his nostril began to bleed’. (Siyar al A’lam wa al Nubalah, Volume 004, Page No. 037).

(6) Jalaluddin Suyuti mentioned in his book ‘The History of the Rightly Guided Caliphs’ (Tareekh al-Khulufa ar-Rashideen); “Nawfal bin Abi al-Faraat said  ‘Once I was with Umar bin Abdul Aziz when a man said in his presence  ‘Yazid, the leader of the believers’. Umar bin Abdul Aziz said [in shock] ‘Did you call Yazid the Leader of the Believers’? Umar then ordered for the man to be lashed 20 times”.

Suyuti further writes that Yazid was involved in sacking Madina and killing a generation of the Companions, and in desecrating and robbing Madinah. After creating carnage in Madina in the incident of Harrah, the army of Yazid proceeded to Makkah to confront Hadhrat Abdullah Ibn Zubair (رضئ اللہ تعالی عنہ).  In Makka, the Army of Yazid committed unthinkable war crimes. Even Ka’abatullah was heavily damaged in Yazid’s military operation.  

It is in Hadith – Prophet (صلى الله عليه و آله وسلم)  said, whoever terrifies the people of Madinah, upon him is the curse of Allah (سبحانہ و تعا لی), that of His angels and that of all the people of the world. (Sahih Muslim).

 

(7) Ibn Kathir wrote in his Tarikh under events of 63 AH (682 AD) as follows:

 

Abdullah Ibn Zubair (رضئ اللہ تعالی عنہ) said: فقال ابن الزبير يا هؤلاء قتل أصحابكم فانا لله وإنا إليه راجعون  (O’People, your companions have been killed. Inna lillahi wa inna elaihi raji’oon).  

وقد أخطأ يزيد خطأ فاحشا فى قوله لمسلم بن عقبة أن يبيح المدينة ثلاثة أيام وهذا خطأ كبير فاحش مع ما انضم إلى ذلك من قتل خلق من الصحابة وأبنائهم وقد تقدم أنه قتل الحسين وأصحابه على يدى عبيد الله بن زياد وقد وقع فى هذه الثلاثة أيام من المفاسد العظيمة فى المدينة النبوية مالا يحد ولا يوصف مما لا يعلمه إلا الله عز وجل وقد أراد بارسال مسلم بن عقبة توطيد سلطانه وملكه ودوام أيامه من غير منازع فعاقبه الله بنقيض قصده وحال بينه وبين ما يشتهيه فقصمه الله قاصم الجبابرة وأخذه أخذ عزيز مقتدر وكذلك أخذ ربك إذا أخذ القرى وهى ظالمة إن أخذه أليم شديد

Yazid committed a mistake and that too a disgusting one by ordering Muslim bin Uqba to make Madina “mubah” (Free for all) for three days.  This was his biggest and ugliest blunder. Many Sahaba and their children were slaughtered.  As it has been mentioned earlier that Yazid made Ubaidullah Ibn Ziyad kill the grandson of Rasulullah (صلى الله عليه و آله وسلم), Imam Hussain (رضئ اللہ تعالی عنہ) and his companions (in Karbala). In a swift three days rampage in Madina, heinous crimes were committed about which nobody knows except Allah. Yazid wanted to secure his Governance by sending Muslim bin Uqbah, but Allah did against his wishes and punished him. Verily Allah killed him likewise. Allah made grip over the oppressing towns, no doubt His grip is painful and strict”. (Al Bidayah Wal Nihayah, Vol 8 Page 283)

 

 

MISCONCEPTIONS ABOUT YAZID

 

Salafis, Deobandis and like minded groups misquote and misinterpret Quranic verses, Ahadith and historical events to exonerate Yazid from the serious crimes he committed during his reign. We have  discussed below some of these misconceptions for the benefit of our readers.

 

(1) The Permanent Committee for scholarly Research and Ifta, Kingdom of Saudi Arabia, appointed by the Government of Saudi Arabia issued a Fatwa about Yazid in which they said   “Loving this type of person is unlawful because Yazid performed actions that testified to his Fisq and Injustice and these are evident from his biography and in matters related to Hussain (رضئ اللہ تعالی عنہ) and the people of Madinah when they were killed in the incidence of Al-Harrah”.   This fatwa was issued when Abdul Aziz Ibn Baz was the Chairman of the Committee and Abdur Razzaq Afify was the Deputy Chairman. (Fatwa # 1466, Part 3, Page 398).  Read more.

 

The above Fatwa establishes the fact that Yazid was responsible for the killing of Imam Hussain (in Karbala) and other Sahabah in Madina.

 

The Ruling family of Saudi Arabia and Salafi Scholars appointed by the Government are the ultimate authority for Salafis, Deobandis and their like minded Groups.  When their God fathers have issued a Fatwa attesting the Fisq and injustice and unlawful killings of Sahabah in the hands of Yazid, then Salafis, Deobandis and like minded should not write “Radiallahu unhu” with Yazid’s name and also they should not call him ‘Amir ul Momineen’.  But it is surprising to note that Salafis, Deobandis and like minded groups go out and out in defending  and exonerating Yazid from the crimes he committed during his reign. Hard luck for these groups.  Needless to say that these groups will be raised with Yazid on the Day of Judgment and will go with him to the assigned destination reserved for Yazid.  There cannot be two opinions in this context. 

 

(2) Salafis drum beat that Imam Ahmad, Imam Abu Hanifa, Imam Ghazali, etc., preferred to keep silent about Yazid. They claim that their silence is a testimony that Yazid was a pious Khalifa.  This is a misleading argument. 

 

Read the following facts.   

 

(i) FATWA OF IMAM AHMAD

 

Imam Ahmad bin Hanbal was asked by his son that a group of people (qawm) attribute us to [be with] Yazid , he replied, O son! Whoever believes in Allah (سبحانہ و تعا لی), how can they have any association with Yazid?  And why should he not be cursed (laanat) when Allah (سبحانہ و تعا لی)sends laanat on him in his Book.  The son asked where did Allah (سبحانہ و تعا لی) send laanat on him in His Book? The Imam replied “in this saying of Allah (سبحانہ و تعا لی)”: 

It is in Quran –  فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ – أُولَـٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰ أَبْصَارَهُمْ  (Do you then have the sign that if you get the authority, spread disorder in the land and sever your ties of Kinship? These are they whom Allah (سبحانہ و تعا لی) has cursed and made them deaf from the truth and made their eyes blind’. (Mohammad –صلى الله عليه و آله وسلم), Verses 22-23)

And then said, is there any greater tribulation ( فساد ) than the assassination of Imam Husain (رضئ اللہ تعالی عنہ)? 

(References – Ibn Hajar Makki in al-Sawa’iq al-Muhriqa page 333, Tafsir Mazhari v. 8. p. 434,  Imam Al-Barzanji in al-Isha’at, Qadi Abu Ya’la in Mu’tamad al-Usool, Ibn al-Jawzi, etc.).

 

(ii) Imam Alusi wrote – نقل البرزنجي في «الإشاعة» والهيتمي في «الصواعق» أن الإمام أحمد لما سأله ولده عبد الله عن لعن يزيد قال كيف لا يلعن من لعنه الله تعالى في كتابه؟ فقال عبد الله قد قرأت كتاب الله عز وجل فلم أجد فيه لعن يزيد فقال الإمام إن الله تعالى يقول { فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِي ٱلأَرْضِ وَتُقَطّعُواْ أَرْحَامَكُمْ * أَوْلَـئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ } الآية وأي فساد وقطيعة أشد مما فعله يزيد؟

Reported by al-Barzanji in (al-Isha) and al-Haythami narrates in (al-Sawaiq) that Imam Ahmad Ibn Hanbal’s son Abdullah narrated that he said to his father that he had seen people saying that they love Yazid. To this Imam Ahmad  said “For a person having belief in Allah, there was no reason to love Yazid”. Why should the person not be cursed who has been cursed by Allah in the Quran. To this Abdullah asked that where in the Quran had Allah cursed Yazid?. Imam Ahmad replied quoting the verse –  فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ – أُولَـٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰ أَبْصَارَهُمْ  (Do you then have the sign that if you get the authority, spread disorder in the land and sever your ties of Kinship? These are they whom Allah (سبحانہ و تعا لی) has cursed and made them deaf from the truth and made their eyes blind’. (Mohammad – صلى الله عليه و آله وسلم, Verses 22-23).  It is they whom Allah has cursed.” [Alusi, Ruh al-Ma’ani, Volume 026, Page No. 227 – (47:22-23)

 

(iii) Salafis, Deobandis and their like minded groups misinterpret the silence (sukoot) of Imam Abu Hanifa on the issue of Yazid.  Imam’s silence is not negative, rather,  it is positive on Yazid’s condemnation and his kufr. Our understanding is based on the following episode.

 

When Imam Zaid Ibn Ali Ibn Hussain (رضئ اللہ تعالی عنہ)fought with the Umayyad ruler Hisham, Imam Azam Abu Hanifah gave a fatwa that whoever fights on the side of Zaid Ibn Ali Ibn Hussain (رضئ اللہ تعالی عنہ) is like fighting on the side of Prophet Mohammad (صلى الله عليه و آله وسلم) on the day of Badr.  In this episode, the Imam is equating Umayyad Hisham Bin Abdil Malik with kuffar because Imam Zaid Ibn Ali Ibn Hussain (رضئ اللہ تعالی عنہ) was at war with him. Yazid was indeed worse than Hisham. Therefore, we can interpret Imam Abu Hanifa’s sukoot (slience) as his agreement on Kufr of Yazid. This is similar to Ammar Yassir Hadith Bukhari in which the Prophet (صلى الله عليه و آله وسلم) declared the people fighting against Hadhrat Ali (رضئ اللہ تعالی عنہ) in the battle of Siffin were ‘Unjust rebels who invited people to Hell’.

 

During Imam Abu Hanifa’s time, there were thousands of people,  who used to curse Yazid.   If Imam did not agree on sending La’ana (curse) on Yazid, he would have objected on this wide spread practice during his time. He remained silent. Thus his silence is his agreement, rather than rejection.

 

 

(iv) Imam Ghazali (1058–1111) wrote in Ihya Ulum al-Din.  “If it is asked, is it permissible to say “may Allah curse the murderer of Imam Hussain (رضئ اللہ تعالی عنہ) or may Allah curse the one who ordered the murder of Imam Hussain(رضئ اللہ تعالی عنہ)”, we say that the correct opinion is to say, “If the murderer of Imam Hussain (رضئ اللہ تعالی عنہ) died before repenting, then may Allah curse him”.

 

The  Imam would have mentioned a reference if Yazid repented before his death.  The Imam did not have any such reference available in the entire Islamic literature.  Also, there was nothing tangible in front of the Imam to regard Yazid as pious Khalifa because of his outrageous evil deeds.  Therefore, his silence is more inclined toward Yazid’s Fisq and Fujur, rather than treating him as a person who repented.   Allama Alusi al-Baghdadi wrote:   It is correct to curse a person like Yazid al-Khabith ( يزيد الخبيث ), although one cannot imagine a Fasiq like him, and apparently he never repented.  The possibility of Yazid’s repentance is weaker than the possibility of his faith (Iman).   (Tafsir Ruh al-Ma’ani, Vol 26, Page 73).

 

 

(3) Salafis claim that Yazid was not responsible for the massacre of Imam Hussain and his companions (رضئ اللھ تعالی عنہم اجمعین ).  It was Ibn Ziyad who killed the Imam. 

Authentic Islamic literature accounts confirm that when Yazid  wrote to Ibn Ziyad that he should go to Mecca & besiege Abdullah Ibn Zubayr (رضئ الله تعالى عنه), he refused and said, “I will not combine two things for a Fasiq (Yazid). I have already killed the son of Prophet’s (صلى الله عليه و آله وسلم) daughter (Fatimah –  رضئ الله تعالى عنها) and now (he asks me to) wage a war on Bayt ul Harram.”

It is also reported that when Ibn Ziyad martyred Imam Hussain (رضئ الله تعالى عنه) his mother Marjana said to him: May you die! what have you done and what crime have you committed, she also scolded him severely.

Abdullah Ibn Zubayr (رضئ الله تعالى عنه) used to say in his speeches that Yazid was a fraud, drunkard, one who does not perform Salah and stays with singing women. (Al-Bidayah Wal Nihayah, Vol 8, Pg 279)

 

Salafis, Deobandis and their like minded groups also claim that when the news of Imam Hussain’s (رضئ اللہ تعالی عنہ) martyrdom reached Yazid, his family wept.  Yazid said  ‘curse of Allah be on Ibn Ziyad.  If Ibn Ziyad was a relative of Imam Hussain (رضئ اللہ تعالی عنہ), he would have never killed him. I would have accepted the submission of Kufans without the killing of Imam Hussain (رضئ اللہ تعالی عنہ).’  Salafis also say that Yazid accorded a gracious hospitality to the family members of Imam Hussain (رضئ اللہ تعالی عنہ) and arranged for their return to Madina with honor.

 

The above is an attempt by Salafis, Deobandis and like minded groups to exonerate Yazid of his evil crimes. We have provided below undeniable evidence from authentic history books to prove that the above claims are  lies and misrepresentation of facts.  

 

(i) If Yazid had been truthful in his claim, and if he and his family sincerely wept for Imam Hussain (رضئ اللہ تعالی عنہ), then he should have at least removed Ibn Ziyad from the Governor’s position.  History is a witness that Ibn Ziyad remained the Governor of Kufa and he even outlived Yazid.  Ibn Ziyad was killed by people during the insurrection of Al-Mukhtar long after the death of Yazid. (ii) Ibn Kathir wrote :
كان يزيد كتب إلى عبد الله بن زياد أن يسير إلى الزبير فيحاصره بمكة فأبى عليه وقال والله لا أجمعهما للفاسق أبدا أقتل ابن بنت رسول الله ص وأغزو البيت الحرام وقد كانت أمه مرجانة قالت له حين قتل الحسين ويحك ماذا صنعت وماذا ركبت وعنفته تعنيفا شديدا 

When Yazid wrote to Abdullah Ibn Ziyad that he should go to Makkah and besiege Abdullah Ibn Zubair (رضئ اللہ تعالی عنہ) he refused to do so and said: By Allah I will not combine two things for a Fasiq (Yazid). I have already killed the son of Prophet’s (صلى الله عليه و آله وسلم) daughter (on his order) and now (he asks me to) wage war on Bayt ul Harram?However when Abdullah Ibn Ziyad martyred Imam Hussain (رضئ اللہ تعالی عنہ)  (and brought his head to be delivered to Yazid),  his mother Marjana said to him: May you die! what have you done and what crime have you committed, she also scolded him severely. [Al-Bidayah Wal Nihayah, Volume 8, Page No 279].  (iii) Ali Ibn Athir wrote : Ibn Abbas (رضئ اللہ تعالی عنہ)replied to a letter of Yazid stating ‘You killed Hussain Ibn Ali (رضئ اللہ تعالی عنہ) as well as the youth from Banu Abdul Muttalib, who were beacons of guidance.” (Tarikh Kamil, Ali Ibn Athir)

(iv) After Ahle Bait e At Haar returned from Damascus, Abdullah Ibn Abbas (رضئ اللہ تعالی عنہ) said “We discern the believers from the Munafiqeen via their regards for Hadhrat Ali (رضئ اللہ تعالی عنہ). (Tarikh al-Khulafa by Jalaluddin Suyuti).

(v) Ibn Kathir wrote: “Ibn Asakir, writing on Yazid, stated: When Hussain’s (رضئ اللہ تعالی عنہ) head was brought before Yazid, he recited the couplets of Ibn Zubairi the kafir ‘I wish my ancestors of Badr were here to see the severed head of the rebellious tribe (Bani Hashim) (Al Bidaya wan Nihaya Volume 8 page 204 ) 
(vi) Qadhi Thanaullah wrote:When Imam Hussain (رضئ اللہ تعالی عنہ) was killed and the news reached Yazid, he said : “Had my predecessors lived they would have seen how I took revenge from the family of Prophet (صلى الله عليه و آله وسلم) and Bani Hashim.” The couplet which Yazid made had this in the end: I will avenge Ahmed (صلى الله عليه و آله وسلم) for whatever he did with my ancestors in Badr. Yazid even declared alcohol as permissible and in praise of it he said : “If liquor is Haram in the Deen of Mohammad (صلى الله عليه و آله وسلم) then take it to be permissible according to the deen of Isa Ibn Marym(علیھ السلا م). [Tafsir al Mazhari Volume 5, Pages 211-212]

Yazid was born in 647 (15 years after the death of Prophet -صلى الله عليه و آله وسلم ) to Maysun, a Christian woman and he spent his childhood with his Christian relatives before he joined Muawiya (رضئ اللہ تعالی عنہ) in Damascus. In Damascus, he was trained under the guidance and direct supervision of his father and was groomed to take up the responsibility of ruling the State after his father. We fail to understand as to who could have told him about the pre-Islamic situation of Makka and how many Makkan Pagans died in Badr. Who instilled the hatred of Prophet Mohammad (صلى الله عليه و آله وسلم ) and Ahle Bait in Yazid’s mind?  Who convinced him that their rule was for the purpose of taking revenge from Prophet Mohammad (صلى الله عليه و آله وسلم )  and his Ahle Bait for the killing of their relatives in Badr? 

 

Salafis claim that Yazid treated the family of Imam Hussain (رضئ اللہ تعالی عنہ) with hospitality.  Read the following authentic accounts to know the facts. 

 

Ibn Kathir wrote: 

(i) “Abi Hamza ash Shami from Abdullah al Yamani who narrated from Qasim bin Najit that he said: When Imam Hussain’s (علیھ السلا م) head was brought in the court of Yazid, he placed his stick on Imam’s (علیھ السلا م) teeth and said: The difference between him and me is,  as al-Hamam said,  ‘The swords are broken on the heads of those people who go against us and they are disobedient and cruel’.  Abu Barza as Salmi  said to him: By Allah your stick is touching the place which was kissed by the Prophet (صلى الله عليه و آله وسلم)  for sure when Imam Hussain (علیھ السلا م) will arrive on day of judgment then Prophet (صلى الله عليه و آله وسلم) will be his intercessor. Whereas when you come,  your intercessor will be Ibn Ziyad.  Then he rose up, turned his back towards Yazid and left. “  

(ii) It is narrated through Haris bin Ka’b from Fatima bint Ali (رضئ اللہ تعالی عنہا) that she said: When we were made to sit infront of Yazid, he had some mercy upon us, at that time a man from Syria came and asked Yazid to grant her, he meant me and I was a beautiful woman, hearing him I started to tremble and I thought that may be this was allowed for them, I held the clothes of my sister Zainab(رضئ اللہ تعالی عنہا) who was elder and more intelligent than me, she knew that it was not allowed.  She said to the man: By Allah you have lied and said a lowly thing, this thing is not allowed between you and her. Yazid got angry and said to Zainab (رضئ اللہ تعالی عنہا), “No you have lied instead, because by God She is halal for me and if I want to do it with her then I may do so”. Zainab (رضئ اللہ تعالی عنہا) said: By Allah it is definitely not allowed for you except if you leave our Ummah and choose a deen other than Islam. With Zainab’s (رضئ اللہ تعالی عنہا) explanation, Yazid became red in anger and said: “You are challenging me,  is a proof of your brother and father being expelled from Islam”. Zainab (رضئ اللہ تعالی عنہا) replied: “Your father, your grandfather and you were guided through the deen of Allah, Deen of my father, deen of my brother and deen of my maternal grandfather”. Yazid said: “O’enemy of Allah you have lied”.  Zainab (رضئ اللہ تعالی عنہا) said: “What kind of Ameer ul Momineen are you that you abuse by being one?”  Zainab (رضئ اللہ تعالی عنہا) said that Yazid became speechless.  The Syrian again asked for the lady.  Yazid said to the Syrian man “Get lost, may God give you painful death”.  (Al Bidayah Wan Nihaya Vol 8)

History of Islam has recorded that fearing people’s revolt, Yazid treated Imam Hussain’s (علیھ السلا م) family with some caution.  He tried to convince them that he did not order the killing of the Imam (علیھ السلا م) and it was Ibn Ziyad who killed the Imam (علیھ السلا م). However, History is a witness that Yazid did not take any action against Ibn Ziyad, not even sent a letter of displeasure at the Killings and Ibn Ziyad remained as Governor of Kufa for a long time. Obviously, it was a false pretext of  Yazid to hide his crimes.  

 

The famous Ahle Sunnah Imam al-Barzanji (1640-1703), the Chief Mufti of Madinah (buried in Jannat ul Baqi) wrote in his book “Ishrat al-Sa’a” as follows: 

It was a false pretext of Muawiya ( رضئ اللہ تعالی عنہ ) to justify his fight with Hadhrat Ali ( رضئ اللہ تعالی عنہ ) under the guise of revenge for the murder of Hadhrat Uthman ( رضئ اللہ تعالی عنہ ) because when he completely attained the power and became ruler of the whole State, he never opened the case of the murder of Hadhrat Uthman ( رضئ اللہ تعالی عنہ ) and did not arrest the murderers though he claimed earlier that the killers were still around. This  proves that all his fight was for worldly rule under the deceit of revenge for the murder.”

 

(4) There is a Hadith in Bukhari in which Prophet Mohammad (صلى الله عليه و آله وسلم) said the first Muslim Army who will invade Ceasar’s city will be rewarded with Jannah. Salafis, Deobandis and like minded groups falsely claim that Yazid was part of that army. Read the following facts.

 

UMM HARAM (رضئ اللہ تعالی عنہا)

 

Arab News is the National Newspaper of Saudi Arabia.  It is also the  most popular Saudi Arabian English Newspaper.  The Newspaper published an article on  June 2, 2011, titled “Women companions of Prophet Mohammad (صلى الله عليه و آله وسلم), Umm Haram (رضئ اللہ تعالی عنہا), traveling by Sea for Jihad”.  We have provided below a gist of that article for our readers.

 

 

Umm Haram bint Milhan (رضئ اللہ تعالی عنہا) was the sister of Umm Sulaym (رضئ اللہ تعالی عنہا). Both sisters were very close to the Prophet(صلى الله عليه و آله وسلم), and he used to visit them in their homes. Umm Haram (رضئ اللہ تعالی عنہا) was married to Ubadah ibn Al-Samit, one of the early Muslims from Madinah. He was one of 12 men who gave the Prophet (صلى الله عليه و آله وسلم) the first pledge by the Ansar for unwavering support. A year later, he joined 73 men of the Ansar who gave the second and most solemn pledge of support which led to the immigration of the Prophet (صلى الله عليه و آله وسلم) and his companions from Makkah to Madinah.  The Prophet (صلى الله عليه و آله وسلم) used to visit Umm Haram (رضئ اللہ تعالی عنہا) at home, and if it was midday and he was tired, he might have a nap at her house.

It is in Sahih Muslim that Anas Ibn Malik, her nephew, reports: “The Prophet (صلى الله عليه و آله وسلم) visited us and there were only myself, my mother (Umm Sulaym – رضئ اللہ تعالی عنہا) and my maternal aunt (Umm Haram – رضئ اللہ تعالی عنہا). He (the Prophet – صلى الله عليه و آله وسلم) said: ‘Let us pray in congregation’.  No obligatory prayer was due. He led us in prayer. When we finished he prayed for us, members of our household, praying Allah to grant us of every good thing in this life and in the life to come.” 

There is another related Hadith in Bukhari, as follows:

Narrated Khalid bin Madan ( رضئ اللہ تعالی عنہ ) : That ‘Umair bin Al-Aswad Al-Anasi ( رضئ اللہ تعالی عنہ ) told him that he went to Ubada bin As-Samit ( رضئ اللہ تعالی عنہ ) while he was staying in his house at the Seashore of Hims (currently Homs, Syria) with (his wife) Umm Haram (رضئ اللہ تعالی عنہا). Umair ( رضئ اللہ تعالی عنہ ) said.  Umm Haram (رضئ اللہ تعالی عنہا) informed us that she heard the Prophet (صلى الله عليه و آله وسلم) saying, “Paradise is granted to the first batch of my followers who will undertake a naval expedition.  Umm Haram (رضئ اللہ تعالی عنہا) added, ‘ I said, O’Allah’s Apostle(صلى الله عليه و آله وسلم), will I be amongst them?’  He replied, ‘You are amongst them’.  The Prophet (صلى الله عليه و آله وسلم)then said ‘the first army amongst my followers who will invade Caesar’s city will be forgiven their sins’.  ‘I asked, Will I be one of them, O’Allah’s Apostle (صلى الله عليه و آله وسلم)?’  He replied in the negative.  (Bukhari, Vol 4, Book 52, Hadith # 175).

There are two points in the above Hadith; (a) The first batch of Muslims who will undertake a naval expedition; and (b) The first Muslim Army who will invade Caesar’s City;  both have glad tidings of Paradise. 

(a) The first batch of Muslims who will undertake a naval expedition

Arab News reported that ‘by the time the third Caliph, Uthman ibn Affan ( رضئ اللہ تعالی عنہ ) was in power, the Muslims had taken over Syria, Palestine and Iraq. Yet the Byzantine Empire continued to launch raids on the new Muslim land. Some of these raids started from Cyprus, using ships. Uthman ( رضئ اللہ تعالی عنہ ), therefore, decided to invade Cyprus. He instructed his governor in Syria, Muawiya ( رضئ اللہ تعالی عنہ ) to prepare for such an attack. Muawiya ( رضئ اللہ تعالی عنہ ) sent a force to Cyprus. Umm Haram (رضئ اللہ تعالی عنہا) was all the time looking for the opportunity to join an army traveling by sea. When she realized that preparations were under way for the attack, she decided to join the army. The fleet set off, and when they landed in Cyprus, the Cypriots decided to negotiate peace. A treaty was signed with the Muslim State.

Later, when Umm Haram (رضئ اللہ تعالی عنہا) was riding a mule in Cyprus, she fell off and died. She was buried in Cyprus in year 27 H (649). Her tomb is known as Hala Sultan Tekke Shrine in Cyprus. People of Cyprus used to refer to it as ‘the grave of the pious woman’. Even non-Muslims used to visit her grave and pray for rain near it, knowing that she was a most devout woman”.

The above account of the Arab News, taken from authentic Islamic History records confirms that the first Naval expedition of Muslims for Jihad was carried out somewhere in 647 (25 H) in which Umm Haram (رضئ اللہ تعالی عنہا)traveled. Yazid was not part of this travel as he was not born yet. Muawiya ( رضئ اللہ تعالی عنہ ) also did not travel in this expedition. 

It is reported in history books  that Muawiya ( رضئ اللہ تعالی عنہ ) traveled in a larger Naval fleet built by Muslims along with his wife Katwa in a later expedition in 650 (28 H).  He was also part of another naval expedition in 654 (32 H).(Tarikh Kamil, Vol 3, Pg 25 and Al-Bidaya Wan Nihaya, Vol 7, Pg 179)

(b) The first Muslim Army who will invade Caesar’s City.

(i) First Muslim Army which attacked Caesar’s city was sent by Prophet Mohammad (صلى الله عليه و آله وسلم).  The Prophet (صلى الله عليه و آله وسلم) dispatched 3,000 Army personnel under the command of Zayd Ibn Haritha ( رضئ اللہ تعالی عنہ ). This battle is known as ‘the Battle of Muattah (معركة مؤتة , غزوة مؤتة‎) fought in 629 (5 Jumada I,  8 H), near the village of Muattah, East of the Jordan River in Karak Governorate of Roman Empire, between Islamic forces and forces of the Eastern Roman (Byzantine) Empire. (Ref: The Sealed Nectar, Islamic University of Madina, Darus Salam Publications). 

(ii) During the  Caliphate of Hadhrat Abu Bakr ( رضئ اللہ تعالی عنہ ), Hadhrat Umar ( رضئ اللہ تعالی عنہ ) and Hadhrat Uthman ( رضئ اللہ تعالی عنہ ), many cities of the Eastern Roman Byzantine empire were taken over and Syria, Jordan, Egypt, Palestine was under Muslims control. 

(iii) In 644 (42 H) the Muslim Army attacked Rome, on their way to Constantinople.  ( Al-Bidayah Wan Nihayah Vol 8, Pg No 24).

(iv) In 645 (43 H) Muslims attacked Rome under the leadership of Basar bin Artaah ( رضئ اللہ تعالی عنہ ) and fought their way to Constantinople.  (Tarikh Ibn Khaldun, Vol 3, Pg No.9;  Al-Bidayah Wan Nihayah Vol 8, Pg No 24)

(v) In 646 (44 H) Muslims under the command of Abdur Rahman bin Khalid bin Walid ( رضئ اللہ تعالی عنہ ) entered Rome and spent winter there.  Basar bin Artaah ( رضئ اللہ تعالی عنہ ) fought with Romans through the sea. (Tarikh Kamil, Vol 3, Pg no. 298)

It is in Hadith –  عن أسلم أبي عمران قال : غزونا من المدينة نريد القسطنطينية وعلى الجماعة عبد الرحمن بن خالد بن الوليد (Aslam Abi Imran ( رضئ اللہ تعالی عنہ ) said: We went out on an expedition from Madina with the intent to attack Constantinople. Abd al-Rahman bin Khalid bin Walid ( رضئ اللہ تعالی عنہ )was the leader of our group. (Sunnan Abu Dawud, Vol No. 2 Hadith # 2512. Salafi scholar Albani declared it Sahih in his Takhrij).
Tabari wrote in his Tarikh : فمما كان فيها من ذلك دخول المسلمين مع عبد الرحمن بن خالد بن الوليد بلاد الروم ومشتاهم بها وغزو  [In 646 (44 H) The Muslims with Abdur Rahman bin Khalid bin Walid (رضئ اللہ تعالی عنہ ) (as commander) entered Rome and the Ghazwa took place (Tarikh at-Tabri under events of 44 AH, Vol 5, Page 212: Published by Cairo: Dar al-Ma’arif)

In all the above expeditions, neither Muawiya ( رضئ اللہ تعالی عنہ ), nor Yazid participated.

There were more attacks on Roman cities in the following years. For details, please read authentic History books written by Ahle Sunnah scholars.

 

Salafis, Deobandis and like minded groups try to portray the episode of Karbala as a political event.  They try to make the battle of Karbala look like a political issue between Shias and Sunnis. They place Hadhrat Ali ( رضئ اللہ تعالی عنہ ) and Hadhrat Hussain ( رضئ اللہ تعالی عنہ )on one side and claim, their followers were Shias. 

It is probable that the people who deserted Imam Hussain ( رضئ اللہ تعالی عنہ ) later became Shia, as some of the people who initially supported Hadhrat Ali ( رضئ اللہ تعالی عنہ ) later became Kharijis.  Does this mean that all the people who support Hadhrat Ali ( رضئ اللہ تعالی عنہ ) and Imam Hussain ( رضئ اللہ تعالی عنہ ) are Shia?  

Shias and Salafis are two extremes in Islam. Ahle Sunnah wal Jama’a are the people of Sahih Iman.  They are the true followers and supporters of Ahle Bait e At Haar.

The Salafi practice of placing Hadhrat Ali ( رضئ اللہ تعالی عنہ ) and Hadhrat Hussain ( رضئ اللہ تعالی عنہ ) on one side, and claiming their supporters to be Shias; and placing  Muawiya ( رضئ اللہ تعالی عنہ ) and Yazid on the other side and claiming their followers to be Sunnis is ridiculous. Salafis, Deobandis and like minded groups claim themselves as Sunnis and they take the side of  Muawiya ( رضئ اللہ تعالی عنہ ) and Yazid, and blame Hadhrat Ali ( رضئ اللہ تعالی عنہ ) and Imam Hussain ( رضئ اللہ تعالی عنہ ) as responsible for the bloodshed in Islamic State.  Astaghfirullah. 

The episode of Karbala was the fight between Haq and batil.  It was a battle to safeguard Sahih Islam in the world.  And it is because of the ultimate sacrifice of Imam Hussain ( رضئ اللہ تعالی عنہ ), that the real Islam is still alive in the world. 

It is true that the people who had written letters to Imam Hussain (رضئ اللہ تعالی عنہ ), later deserted him.  But this is also a fact that the real killers of Imam Hussain ( رضئ اللہ تعالی عنہ ) were Yazidi Army. Similarly, in their long fight, Hadhrat Ali ( رضئ اللہ تعالی عنہ ) was on Haq, and Muawiya ( رضئ اللہ تعالی عنہ ) was on mistake.  An absolute majority of Ahle Sunnah Ulema consider Muawiya ( رضئ اللہ تعالی عنہ ) to be an unjust rebel.  Some Ahle Sunnah Ulema consider Muawiya’s (رضئ اللہ تعالی عنہ ) mistakes were Ijtehadi. We prefer to keep quite about Muawiya ( رضئ اللہ تعالی عنہ ).  Whatever it is, it is proved beyond doubt that Hadhrat Ali ( رضئ اللہ تعالی عنہ ), Hadhrat Hassan ( رضئ اللہ تعالی عنہ )and Hadhrat Hussain ( رضئ اللہ تعالی عنہ ) were on Haq.  Therefore, a person with Sahih Iman will support Khulafa e Rashideen and Ahle Bait who were on Haq.  If someone condemns them of wrong doings and supports their enemies, then he will be treated as one among the enemies of Ahle Bait.  

(i) It is in Hadith – Prophet Mohammad (صلى الله عليه و آله وسلم)looked at  Hazrat Ali (رضئ اللہ تعالی عنہ) Sayyida Fatima (رضئ اللہ تعالی عنہا) and Imams Hassan and Hussain  (رضئ اللہ تعالی عنہم) and said, “I am in war with those who will fight with you, and in peace with those who are peaceful to you.”(Tirmidhi, Ibn Majah, al-Hakim, Tabarani, Mishkat, etc.).

 

(ii) Al-Hakim has recorded a Hadith through Ibn Abbas(رضئ اللہ تعالی عنہ). The Prophet (صلى الله عليه و آله وسلم) said: “The stars are security for the people of Earth against drowning (when at sea) and Ahle Bait are a security to the people of the Earth against discord.  And if any tribe or group opposes my Ahle Bait, it will itself become fraught with discord and become a party to Iblis. (Imam Suyuti, Ihya al Mayyit bi Fadhaa’el Ahlul Bait).

Yazeed ki haqeeqat :

(1) Hadees e Nabawi :

Hazrat Abu Darda radiy-Allāhu ta’ala anhu se riwaayat hai ki
Huzoor Rasool-Allāh sallallāhu alaihi wa sallam ne farmaaya
ا و ل من یبد ل سنتی ر جل من بنی ا میۃ یقا ل لہ یز ید
Meri sunnat ko badalne waala pehla shakhs Banu Umayya

(2) 59 Hijri me sahaabi e Rasool Hazrat Abu Huraira radiy-Allāhu ta’ala anhu ne Dua ki :
ا للھم ا نی ا عو ذ بک من را س ا لستین و ا ما ر ۃ ا لصبیا ن
‘Ya Rab! Main teri panaah maangta hu San 60 Hijri ke aaghaaz se aur ladkon ki hukoomat se.’

Ya’ni Hazrat Abu Huraira radiy-Allāhu ta’ala anhu haamil e asraar the aur unhe maaloom tha ke 60 hijri ka aaghaaz faasiq ladko ki hukoomat aur fitnon ka waqt hai.
Un ki ye Dua qubool hui aur 59 hijri me Madeena shareef me aap ka wisaal hua.

(Sehwaan e Karbala, Safa -71)

(3) Ghasal ul malaaika Hazrat Hanzala radiy-Allāhu ta’ala anhu ke saahabzaade Hazrat Abdullāh bin Hanzala radiy-Allāhu ta’ala anhu farmaate hain :
‘ALLĀH ki qasam hum ne us waqt Yazeed par hamle ki Tayyari jab hume andesha hua ki uski badkaariyo ke sabab aasamaan se pattharo ki baarish hokar azaab e ilāhi naazil na ho jaaye. Yazeed apni maa, bahen aur betiyo se zina karta tha, sharaab peeta tha aur namaaz nahi padhta tha.’

(Tabaqat al-Kubra, Jild -05 Safa -66)

(3) Hazrat Nufil bin Abul Furaat rahmatullāhi alaihi se riwaayat hai ki
‘Main ek Roz Khaleefa Hazrat Umar bin Abdul Azeez rahmatullāhi alaihi ke paas baitha tha ke Yazeed ka zikr hua aur ek shakhs ne use Ameer ul Momineen Yazeed bin Muawiya kaha to Hazrat Imaam Umar bin Abdul Azeez ne us shakhs se farmaaya ke tu use Ameer ul Momineen kehta hai. Phir aap ne hukm diya ke Yazeed ko Ameer ul Momineen kehne waale shakhs ko 20 kode lagaaye jaaye.’

(Imaam as-Suyuti, Taareekh ul Khulfa, Safa -167)

Hazrat Imaam Umar bin Abdul Azeez rahmatullahi alaihi Banu Umayya ke hi ek fard hain aur aap pehli sadi ke mujaddeed e Islaam hain.

****************
Yazeed Hazrat Muawiya bin Abu Sufyaan aur Maysun binte Bajdal al-Kulaibi al-Nasrania ka beta hai, jo 26 Hijri (647 A.D.) me paida hua.

Muawiya ke inteqaal ke baad Yazeed ne khud ko khalifa bana diya. Magar musalman us ko khalifa maanne ke liye tayyaar nahi the kyun ki us ke Fisq wa Fujoor ka ye aalam tha ke us ne apni maa, behno aur betiyon se Nikaah karna jaa’iz kar diya tha, Sharaab peena jaa’iz kar diya tha aur deegar maanihaat e shariya ka elaaniya kar raha tha aur logo ne Namaaz chhod di thi.

Yazeed ne Madeena me Hazrat Husain ibn Ali, Abdur Rahmān ibn Abu Bakr, Abdullāh ibne Umar Farooq aur Abdullāh ibn Zubair radiy-Allāhu ta’ala anhuma ko bai’at ke liye kaha.
Unho ne Yazeed se bai’at karne se inkaar kiya.
Kyun ki Yazeed Faasiq tha aur har kaam khilaaf e shariat karta tha.

Jab Yazeed ka zulm badhne laga to Imaame Husain Maahe Sha’abaan me Madeena se Makka rawaana ho gaye ke Madeena me jung na ho aur khoon-rezi na ho.

Kuchh mahine tak aap Makka mukarrama me rahe. Lekin jab aap Ahle bait aur apne saathiyo ke saath Makka se Kufa ki taraf ja rahe the tab Yazeed ne Kufa ka governor Ubaidullāh ibne Ziyad ko kehkar Umar ibn Sa’ad ki sardaari me ek bada lashkar bheja.
Us lashkar ne aap ko Karbala me gher liya aur Nehre Furat (Euphrates) par qabza kar liya aur aap ko aur aap ke saathiyo ke liye paani band kar diya aur be-shumaar gustakhiya aur zulm kiye.

Aap ne Islaam ki hifazat ke liye us lashkar ke saath jung ki.
Jis me ek ke baad ek aap ke jaan-nisaar saathi aur phir Aap ke bhai Hazrate Abbaas radiy-Allahu ta’ala anhu aur deegar bhai, aap ke bhatije Hazrate Qaasim, Abu Bakr aur Abdullāh bin Hasan, aap ke bhanje Hazrate Aun aur Muhammad ibn Abdullāh aur aap ke bete Naujawaan Hazrte Ali akbar aur 6 maah ke Ali asghar aur deegar Ahle bait shaheed ho gaye.

Aakhir me aap bhi jung ke liye aaye.
Aur jung ke dauraan namaaz e Zohar padhte waqt haalat e sajda me Shimr ibn Zil-Jawshan ne khanjar se Imaam Husain ko shaheed kar diya aur Khauli bin Yazeed ne aap ke sar ko kaatkar jism se juda kar diya.

Imaame Husain Imaam e Aali maqam aur Sibt e Rasool-Allāh hain.

Aap ke baare me Huzoor sallallāhu alaihi wa sallam ne farmaaya hai :
(1) Hasan aur Husain jannati jawaano ke sardaar hai.
(2) Husain mujh se hai aur Main Husain se.
(3) Jis ne Husain se mohabbat ki us ne mujh se mohabbat ki.
Aye ALLĀH! Tu us se mohabbat kar jo Husain se mohabbat kare.

Magar Yazeed ne Imaame Husain aur Ahle bait aur Aashiqaan e Ahle bait par be-shumaar zulm kiye.

Is ke baad wo zaalim Yazeedi lashkar Imaam Zain-ul-aabideen Ali al-Awsat bin Husain aur deegar ahle bait, aurto aur bacho ko zanjeero me qaid karke Kufa se hote hue Yazeed ke darbaar me Damishq le gaye.
Kuchh waqt baad aashiqaan e Ahle bait ne jung karke un ko aazaad karaya.

Is dauraan Makka waalo ne Hazrat Abdullāh ibne Zubair radiy-Allāhu ta’ala anhu se bai’at karke aap ko khalifa banaya.
Hazrat Abdullāh ibne Zubair Hazrat Zubair ibn Awwaam aur Hazrate Asma binte Abu Baqr Siddeeq radiy-Allāhu ta’ala anhuma ke saahabzaade hain.

Phir unho ne Muslim ibn Shihaab ke saath aahista aahista Arab ke dusre ilaaqe, Iraq, Shaam aur Misr ke ilaaqo me islami hukoomat haasil ki.
Yazeed ne aap ko rokne ke liye Muslim bin Aqba ke saath lashkar bhejkar Madeena munawwara par hamla kiya aur Jung e Harrah hui aur phir Hasin bin Nazeer ki sardaari me Yazeedi lashkar us ne Makka mukarrama ko gher liya.
Magar us dauraan Yazeed ki maut se ye jung band hui.

Yazeed paleed ne Masjid e Nabawi aur Baitullāh shareef ki sakht be-hurmati ki.
Hazaaron Ashaaba wa Taabi’een radiy-Allāhu ta’ala anhuma ka be-gunaah qatl e aam kiya, Madeena e tayyibah ki paak daaman khawaateen ko apne lashkar par halaal kiya, Madeena ke logo aur makaano me loot chalai, Masjide nabawi ke muqaddas sutoono se ghode aur jaanwar baandhe aur masjid ko in jaanwaro ki naapaaki se aalooda kiya.
Minjanik (patthar phenkne waala hathiyar) ke zariye Khaana e Ka’aba par musalsal itni kasrat se patthar barsaaye ke sehan e Ka’aba me har taraf pattharo ke dher nazar aate the, Masjide Haram ke kai Sutoon shaheed ho gaye, Gilaafe Ka’aba jala diya.

****************
Yazeed ka dardnaak anzaam :
‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾‾
Damishq ke bhare darbaar me Ahle Bait ke ek mazloom ne Yazeed ko mukhaatib karte huwe kaha ‘Aye Yazeed! Sun le, Husain ke khoon se jis saltanat ki bunyaad ko tune paani diya hai teri aulaad bhi us par nahi thoonkegi.’
Is sunkar saare darbaar me sannaata chhaa gaya tha. Sab ke dilon me yeh baat utar gai thi ki khaandaan e Ahle bait e risaalat ke mazloom ki yeh aah kabhi khaali nahi jaayegi.

Waqiya e Qarbala ke kuchh hi dino baad Yazeed ek muhlik aur intehai muji marz me mubtila huwa. Aanto ke zakhm aur pait ke shadeed dard ki wajah se tadapta rehta tha.

Aakhri waqt me us ne apne bade bete Muawiya ko bistar e murg par bulaaya aur umoor e saltanat ke baare me kuchh kehna hi chaahta tha ki be-sakhta bete ke moonh se ek cheekh nikli aur nihaayat zillat aur hiqaarat ke saath baap ki paishkash ko thukra diya aur kehne laga ‘Jis taaj wa takht par khoon e Aale Rasool ke dhabbe hain main use hargiz qabool nahi kar sakta. Khuda is manhoosh saltanat ki wiraasat se mujhe mehroom rakhe jis ki bunyaad Sibt e Rasool ke khoon par rakhi gai hai.’
Yazeed apne bete ke yeh alfaaz sunkar tadap gaya aur shiddat e ranj wa alam se bistar par paav patakne laga.

Maut ke kuchh din pehle Yazeed ki aante sad gai aur us me keede pad gaye aur takleef ki siddat se khinzeer ki tarah cheekhta tha. Paani ka qatra halaq se neeche utarne ke baad nastar ki tarah chubhne lagta tha. Ajeeb qaher e Ilāhi tha ki paani ke bagair bhi tadapta tha aur paani pee kar bhi cheekhta tha.
Bil aakhir usi dard ki shiddat se tadap tadap kar 15 Rabi ul Awwal 64 Hijri (14 November 683 A.D.) ko us ki jaan nikli.

Us ki laash me aisi haulnaak bad-boo thi ke qareeb jaana mushkil tha. Jaise taise us ko supurd e khaak kiya gaya.
(Naqsh-e-Karbala, Safa -65)

****************
ALLĀH ta’ala us ke Habeeb sallallāhu alaihi wa sallam ke sadqe me aur Ahle bait ke waseele se
Sab ko mukammal ishq e Rasool ata farmae aur Sab ke Eimaan ki hifaazat farmae aur Ahle bait aur Saadaat-e-kiraam ki sachi mohabbat ata farmae aur Sab ko nek amal karne ki taufiq ata farmae aur bad-mazhabo aur kaafiro se hifaazat farmae.
Aur Sab ko dunya wa aakhirat me kaamyaabi ata farmae aur Sab ki nek jaa’iz muraado ko puri farmae.
Aameen.

 

Kya Yazeed Jung E Kastuntunya Me Shamil Tha ?


Is hadees pe guftgu kare uske Pehle thoda Kastuntunya k baare me Bata dein Urdu Arbi me Is makam ko KASTUNTUNYA kaha jaha Jaata hai Aur English Me Is makam ko Constantinople kaha jaata tha jo Turkey ka Shaher hai Jiska Naam Ab ISTANBUL hai jo Turkey Ka Capital city Hai.
Aaj se 1450 Saal kabl us daur me Aalam E Isayiat Christiano k Roman Byzantine Emperor ki hukumat Badi Wasi thi jisme Hams Jisko ab Homes kahte Hai Greece, Egypt,Turkey,Macedonia,Libya,Palestine,Jordan, Kuch Arab k Shaher bhi inke kabze me the hatta kayi Shahero Me Inke Markaj Kayam The. Ek Hadees E Paak Hai Bukhari Sharif ki Jis Hadees Bila Wajah Kastuntunya Se Milane Ki Koshish Mukhalifeen karte hai aur Us Hadees ko Pesh Karke Aaj Kuch Naasbi Yazeedi log Apne Abba Yazeed ko Jannat Ki Basharat Sunate Phirte Hai Aur Hadees E Paak k galat maane bayan kar bahot Se Laa Ilm Nauzawano ko Gumraah Kiya Jaa Raha Hai Lihaja Sabse jaruri Hai k wo Hadees ka Tehkeeki Khulasa Hum yaha karde.
Ye Dalil Ibn Yazeed Yaani Yazeed k Manvi Aulad E Wahabiya Naam Nihad Ahle Yazeed k ghar ki Aakhri Missile Hai jo Ab Hum Yaha Aisi Phuski karnge k Kayamat Tak k Nazdiyat Hind Se Leke Nazd tak k mulla iska Jawab nahi laa sakte. In Sha ALLAH Taala

Ab Wo hadees ye hai hum yaha Arabic Sanad, Matan dono likh rahe hai.
Hadees :

حَدَّثَنِي إِسْحَاقُ بْنُ يَزِيدَ الدِّمَشْقِيُّ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ، قَالَ حَدَّثَنِي ثَوْرُ بْنُ يَزِيدَ، عَنْ خَالِدِ بْنِ مَعْدَانَ، أَنَّ عُمَيْرَ بْنَ الأَسْوَدِ الْعَنْسِيَّ، حَدَّثَهُ أَنَّهُ، أَتَى عُبَادَةَ بْنَ الصَّامِتِ وَهْوَ نَازِلٌ فِي سَاحِلِ حِمْصَ، وَهْوَ فِي بِنَاءٍ لَهُ وَمَعَهُ أُمُّ حَرَامٍ، قَالَ عُمَيْرٌ فَحَدَّثَتْنَا أُمُّ حَرَامٍ أَنَّهَا سَمِعَتِ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏”‏ أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ الْبَحْرَ قَدْ أَوْجَبُوا ‏”‏‏.‏ قَالَتْ أُمُّ حَرَامٍ قُلْتُ يَا رَسُولَ اللَّهِ أَنَا فِيهِمْ‏.‏ قَالَ ‏”‏ أَنْتِ فِيهِمْ ‏”‏‏.‏ ثُمَّ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ مَدِينَةَ قَيْصَرَ مَغْفُورٌ لَهُمْ ‏”‏‏.‏ فَقُلْتُ أَنَا فِيهِمْ يَا رَسُولَ اللَّهِ‏.‏ قَالَ ‏”‏ لاَ

 

Hadees Ki Sanad (Chain of narration) -> Ishak Bin Yazeed Damishqi → Yahya bin Hamza → Saoor bin Yazeed → Khalid bin Madan → Umair Ibn Al Aswad Translation  : Umair Bin Aswad Ansi Ne Bayan Kiya K Wo Hazrat Ubada bin Saamit Radi Allah Anho Ki Khidmat Me Hazir Huwe. Hazrat Ubada bin Saamit Radi Allah Anho Ka Qayam سَاحِلِ حِمْصَ Sahil Hams Per Apne He Ek Makan Per Tha  Aur Aap Ke Sath(Aap Ki Biwi) Ummay Haraam bint E Milhaan Radi Allah Anha Bhi Thi. Umair bin Aswad Ne Bayan Kiya Ke Humse Ummay Haraam bint E Milaah Radi Allah Anha Ne Bayan Kiya Ke Mein Ne Nabi Kareem صلى الله عليه وسلم Se Suna Hai, Aap صلى الله عليه وسلم Ne Farmaya Tha Ke: “Meri Ummat Ka Sab Se Pehla Lashkar Jo Daryai Safar Ker Ke Jihaad Ke Liye Jaeyga, Us Ne (Apne Liye Allah Ki Rahmat O Maghfirat) Wajib Ker Li. Ummay Haraam bint E  Milhaan Radi Allah Anha Ne Bayan Kiya Ke Mein Ne Kaha Tha Ya صلى الله عليه وسلم Kiya Mein Bhi Un Ke Sath Hoongi? Aap صلى الله عليه وسلم Ne Farmaya Ke Haan Tum Bhi Un Ke Sath Hogi. Phir Nabi E Kareem صلى الله عليه وسلمNe Farmaya “Sab Se Pehla Lashkar Meri Ummat Ka Jo Qaisar Ke Sheher Per Hamla Karega Unki Maghfirat Hogi. Mein Ne Kaha Mein Bhi Un Ke Sath Hoongi Ya صلى الله عليه وسلم Aap  صلى الله عليه وسلم Ne Farmaya Ke Nahi. Reference: (Sahi Bukhari Vol :04, Pg :113, Kitabuz Jihad, Baab : Maa Kil Fi Kital Ar Room, Hadees : 2924 “English No : Vol. 4, Book 52, Hadith 175” ) Is Hadees Par Kuch Arz :

Is Hadees e Paak ko Base Banake 1400 Saalo ki Islami Tarikh Me Sabse Pahla Shaks Jisne Is Hadees Se Ye Masla Akhaz Kiya aur Ye Na Haq Tehkeek kar Sabit Karne Ki Koshish ki k Is Hadees ki Bunyaad par Yazeed ibn Mauviya Jannati Hai uske liye Jannat ki Basharat Hai aur wo Aalim Koi Aur nahi tha balki Allama Ibn Taimya tha ibn Taimya Hi wo shaks hai jisne Aksar Aqaid me is tarah ki naa haq tehkeek kar Aalam E Islam Me Biddat Izaad ki aur Ummat ko gumraah kiya hai ab chunki inke bade Abba Roohani baap ibn Taimya Ne Ye tehkeek ki to puri wahabiat isko aankh band kar tasleem karti hai aur logo ko gumraah karti hai aur dawa hai hum takleed nahi karte par abba inke ibn taimya ki mukammal takleed karte hai.
Is Hadees k Sanad Aur Matan pe Hum Yaha Koi Guftgu Nahi Kar Rahe Warna Iski Isnaad me hi Zauf hai Aur Matan K Aitbaar Se bhi kayi Rivayat Hai is Talluk Se Jisme Magfirat Ka Zikr Bhi Hai Hi Nahi par hum un sab masle Me yaha Nhi likh rahe In Sha ALLAH Taala Is Hadees k talluk se ek Mukammal Risala Likhenge Jisme Sanad Matan Shara E hadees Tareekh har Cheez Ka Zikr aayga Magar Article Me itni cheez munasib nahi hai.

Jung E Kastuntunya or Battle of Constantinople Yazeed kya Pahle Lashkar Me Shamil Tha ? Baaj Sharain Aur Tareekh Daan Ne Bas itna Likha Ghazwa E Kastuntunya Ka Sipaah Salar Yazeed Tha Aur Unhone Ye Tafseel Naa Likhi K kis Hizri Me Wo Sipaah Salaar Tha Yaa To Unke Ilm Me Year San Na Hoga Jisko Kuch Nasbiyo Ne Apne Mafad k liye istemal kar ummat ko gumraah karte hai wo nahi dekhte k Kastuntunya pe Jaane waalo ko ladne waalo ko nahi Basharat Sirf Aur Sirf Pahle Laskhar ko hai ab inke Abba Yazeed 03, Ya 04 Laskhar me Ho aur Sipah Salar hi ho kya basharat k mustahik hogaye ? Hargiz nahi Jabki Basharat FIRST k liye hai naaki baad waalo k liye  Ab Dekhna Hai Yazeed Kis Lashkar Ka Sipaah Salar Tha. Hosakat hai Kuch Logo Ko Yazeed K Jaane Se Kuch azeeb lage k ye itna bhadbakt kaise Jihad Karne jaa pahucha ? Baat Dar asal ye thi wo Mujahideen is se pahle waha Jihad kar rhe the wo badi pareshani me the bimariya, khane peene ki killat bahot thi to Yazeed Apni mashuka ko bahome bhar Fahsi kalam gaa raha tha aur Un Sahaba Wa Tabain ka mazak udha raha tha.

Jab is besharm ki ye khabar Hazrat Ameer Mauviya Radi Allaho Anho Ko Pahuchi to is Naa Ahel ko waha Saza k taur pe unhone bheja tha jisko bheja gaya wo bhi baad me bataur e saza usko jannati hone ki basharat diye phir rahe ho nasbiyo.

Jabki Yazeed ne Khud Kabool Kiya K Wo PAHLE LASHKAR ME SHAMIL NAHI THA jiska saboot Mai Aage pesh kar dunga aur in nasbiyo k buth khane me Aakhri jarb laga dunga. In Sha ALLAH Taala. Khair Ab Qastuntunya Pe Jihad K Muttalik Yazeed K baare me 04 Rivayat Aati Hai wo Ye hai. 01) Allama  Badrudin Aini Rahmatullah Likhte Hai “Sahi Ye Hai Ki Yazeed ibn Mauviya 52 Hizri Ki Ghazwa E Qastuntunya Me Sharik Tha” (Umdatul Qari Shara E Sahi Bukhari Vol : 06, Pg : 694) 02)Isi tarah Ek Aur Makam Me Yazeed Ki shirkat Ko 50 Hizri Likha. 03) Allama Ibn Kathir jo Wahabiyo k Bharosemand Mukhakik Hai Likhte Hai “Yazeed ne 49 Hizri Me Qastuntunya Me Shirkat Ki” (Al Bidaya Wa Nihaya Vol : 08, Pg : 34) 04) Hafiz Ibn Hajar Asqalani Al Isabah Fi Marifat E Sahaaba Me Yazeed ka 55 Hizri Me Sharik Hona Likhte Hai. Ab In Rivayat Me 04 year k Number Mile 52, 50,49,55 Maan le Se Sabse Purana San le to Sabse Purana hai 49 Hizri pata Chala k 49 Hizri Me Yazeed ne Qastuntunya Ki Junge Me Shirkat Ki. Ab Dekhna Hoga k Kya 49 Hizri Se Pahle bhi Koi Jung Huwi Yaa Nahi ? Iska Jawab Tareekh Se de to shayad hamesha Ki tarah Wahabi Bhage k jhuti gadi rivayat kahde isliye ab SAHI HADEES pesh karte hai.

Proof 01 : Yazeed Jung E Qastuntunya K Pahle Lashkar Me Shamil Naa Tha.
Hadees 01 :
أَبِي عِمْرَانَ، قَالَ ‏:‏ غَزَوْنَا مِنَ الْمَدِينَةِ نُرِيدُ الْقُسْطَنْطِينِيَّةَ، وَعَلَى الْجَمَاعَةِ عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ وَالرُّومُ
“Aslam Abu Imran Farmate Hai Hum Madina E Munawwara Se Jihad Ka Irada Kar Qastuntunya Nikle Us Wakt Abdul Rehman ibn Khalid Ibn Walid Radi Allaho Anho Hamare Lashkar K Sipaah Salar The….
Waha Hazrat Abu Ayyub Ansari Radi Allaho Anho Ne Hume Quran Ki Aayat ‏ وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلاَ تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ (Surah Baqrah Ayat 02) Ki Ayaat ka Maane Samjhaya….
قَالَ أَبُو عِمْرَانَ ‏:‏ فَلَمْ يَزَلْ أَبُو أَيُّوبَ يُجَاهِدُ فِي سَبِيلِ اللَّهِ حَتَّى دُفِنَ بِالْقُسْطَنْطِينِيَّةِ
Aslam Abu Imran Farmate hai Hazrat Abu Ayyub Kastuntunya Me Jihad Karte Rahe Karte Rahe Hatta k Aap ka Intaqal Hogaya ”
References :
(Sunan Abu Dawood Vol : 03, Pg :211, Kitabuz Jihad, Baab : Fi Qaul E Taala, Hadees : 2512, English No : 2506)
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Sunan Abu Dawood 2512 yazeed

Kamar aage Khud Inke Shaykh Ul Muhadis Albani Ne Todi Hai Farmaya YE HADEES SAHI HAI.  YE Sahi Hadees Yazeediyo k Gale Me Atak Gayi Hai Na Nigal Sakte hai Na Ugal Sakte hai.

Kuch Ahem Baat :
Explaination of This Hadees & Some Important Points :
1) Rome Kastuntunya Par Jihad K Sipaah Salar Hazrat Sayyidna Abdul Rahman Ibn Khalid bin Waleed Radi Allaho Anho The.
2) Us Lashkar Me Saath Me Sahabi E Rasool Hazrat Abu Ansari Radi Allaho bhi the aur waha wo jung karte rahe karte rahe aur phir koi lashkar me Intiqal Farma Gaye.
Ab Kabil E Gaur baat Ye Dekhna hai k Hazrat Abdul Rahman Ibn Khalid Bin Waleed ne Hamla Kiya Kab aur Kis Hizri Me Kiya ?

Dusra Hazrat Abu Ayyub Ansari Ka Wisaal Huwa Kab ? Aur Hadees Me Ye Bhi Hai k wo jihad karte rahe karte rahe hatta k intiqal farma gaye to pata chala k Jis Lashkar Me wo inteqal Farma gaye wo Pahla to nahi tha balki baad ka koi lashkar tha.
Hazrat Abdul Rahman ibn Khalid Bin Waleed Ka Biladar E Rome Kastuntunya par hamla
44 Hizri Mein Bilad E Rome Per Kis Ne Hamla Kiya?

“Is Saal Mein Abdur Rahman Bin Khalid Bin Walid Radi Allah Anho Ne Bilad E Rome Ke Sath Jung Ki Aur Musalman Bhi Aap Ke Sath The. Aur Unhoon Ne Mausam E Sarma Wohi Guzara. Aur Issi Mein Busar Bin Abi Artaat Ne Samunder Mein Jung Ki”

(Imam Ibn Kathir Al Badaya Wan Nahaya Vol : 08, Pg : 42)
\“44 Hizri Me Abdur Rahman Bin Waleed Ke Sath Musalman Bilaad E Rome Mein Dakhil Hoey Aur Sardiyoun Ka Mausam Wohi Guzara Aur Basar Bin Artaat Ne Darya Mein Jung Ki”

(Imam Tabri Tareekh Tabri Vol : 04, Pg : 62)

 

45 Hizri Me Hamle Ka Zikr.

Is Saal Ziyaad Ke Khurasani Naib Al.Hukam Bin Umroo Ne Ziyad Ke Hukam Se Jabal-al-asal Se Jung Ki Aur Un Mein Se Bahut Se Logoon Ko Qatal Kiya Aur Bahut Se Amwaal Maal E Ghanimat Mein Hasil Kiye.

(Imam Ibn Kathir Al Badaya Wan Nahaya Vol : 08, Pg : 45)
“Is Saal Abdur Rahman Bin Khalid Radi Allah Anho Rome Mein Sardiyaan Guzari”

(Imam Tabri Tareekh Tabri Vol : 04, Pg : 70)

To Pata Chala Hazrat Abdul Rahman ibn Khalid Bin Waleed Sipah Salar The Aur Unke Saath Khud Abu Ayyub Ansari radi Allaho anho The aur bakaul e wahabiya nasibi Yazeed to Sipaah Salaar tha, To Kaha Gayi Sipaah Salari Aur Konsi Jung Me Mili Sipaah Salari ?
Khair Tum iska jawab naa de sakoge hum dete hai aur Hadees E Sahi Se batate hai kab mili usko Sipah Salari taaki aur thoda khulasa hojaye.  
Proof 02 : Yazeed Jung E Qastuntunya K Pahle Lashkar Me Shamil Naa Tha.
Kaum E Wahabi Yazeed ki Sipaah Salari Ka Dawa Karti Hai Aur Kahti Hai K ‘Yazeed Was Leader And Chief of Army Thus He Was Granted Jannah According To Bukhari The Same Statemnet Quote by Every Nasibi Even Zakir Naik’.
Ab Dekhna Hai K Yazeed Kab aur Kis Lashkar Ka Ameer Tha Uske Liye Bhi Sahi Hadees Bukhari Se pesh karta hoon Upar ki Hadees Se Aadha Bukhar To Utar Gaya Hoga Ab Is Hadees Se inke Buth khane me Kil thook Jaygi. In Sha Allah Taala   Hazrat Mahmud bin Ansari Radi Allaho Anho Se Ek Taweel Hadees Rivayat Hai wo ek hadees bayan kar rahe the uski hi baat karte karte unka ye farmana jo aage aayga aur bas Nasbiyat ka kila Toot gaya Aur ALLAH ka CRORO Ahsan hai k Imam Bukhari Ne bhi is Hadees ko likh diya Ye hum Us Hadees Ka Sabse Ahem Hissa Jo Is Unwaan Se Related Hai wo yaha Quote Kar Rahe Hain.
Hadees 02 :
‏”‏‏.‏ قَالَ مَحْمُودٌ فَحَدَّثْتُهَا قَوْمًا فِيهِمْ أَبُو أَيُّوبَ صَاحِبُ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي غَزْوَتِهِ الَّتِي تُوُفِّيَ فِيهَا وَيَزِيدُ بْنُ مُعَاوِيَةَ عَلَيْهِمْ بِأَرْضِ الرُّومِ،
“Mahmud Ibn Arabi Ansari Radi Allaho Anho Se Rivayat Hai Farmate Hai Maine Ye Hadees Ek Aisi Jagah Bayan Ki Jaha Jinme Se Ek Sahabi E Rasool Hazrat Abu Ayyub Ansari Radi Allaho Anho Bhi The Ye Rome K Jihad Ka Zikr Hai Jisme Aapki Maut Waqayi Huwi Aur Fauz K Sipaah Salar Yazeed Bin Mauviya The” Reference : (Sahi Bukhari Vol:02, Pg :167, Kitab No.19, Salatal Tahajjud, Baab :Salatul Nawafil Jamaati, Hadees : 1186)
Explaination of This Hadees & Some Important Points:
01) Is Hadees me Pata Chala k Abu Ayub Ansari Radi Allaho Taala Anho us Laskhar Me Wisaal Huwe Jisme Yazeed Sipaah Salar Tha .
02) Dekhna Hoga k Hazrat Abu Ayyub Ansari Radi Allaho Anho Ka Wisaal Huwa Kab Kis Hizri Me ?
Seerat E Sahaba Se Leke Tamam Kutoob E Asma Ur Rizaal Padhle Jaha Jaha Zikr E Hazrat Abu Ayyub Ansari Radi Allaho Hai Saaf Saaf Mauzood hai Unka Wisaal 52 Hizri Aur Kuch Rivayato Me 54 Hizri Aaya hai Aur Qastuntunya Shaher Ki Deewar Par Unka Mazar E Aqdas Hai.
Hazrat Abu Ayyub Ansari Radi Allaho Anho Ka Sann E Wisaal
1) Allama Badruddin Aini Rahmtullah Alaih
“Jung E Qastuntya Me Deegar Sahaba E Kiram Bhi The Aur Wahi 52 Hizri Me Hazrat Abu Ayyub Ansari ka Inteqal Huwa”
(Umdatul Qari Shara E Sahi Bukhari Vol : 14, Pg :191)
2) Imam Qustalani Rahmatullah Alaih Likhte Hai
“Aur 52 Hizri Me Hazrat Abu Ayyub Ansari Radi Allaho Qastuntunya Me Inteqal Farmaye”
(Irshad us Saari Shara E Sahi Bukhari Vol :05, Pg : 146 Matbua Misr)
Pata Chala k Yazeed Us Laskhar Me Gaya Tha Jo 52 Hizri Ka Tha Aur Basaharat Pahle Lashkar K Liye Hai Agar Kam bhi karo bil Farz Man lo 50 Hizri Me Huwa Tab Bhi aapka Yazeed Pehle Lashkar Se Mehroom Hai kyuki Pehla wo Lashkar Gya Jisme Hazrat Abdul Rahman Bin Khalid Bin Waleed The Jinke Saath Abu Ayyub Ansari Radi Allaho Anho The.
Subahat :  Hosakta Hai Kuch logo ko Yaha Ek Subah ho k Yazeed Kaise Jung Ko Jaa Pahucha ? To Iska Jawab Niche bayan kar rahe Hai Aakhir Is Mustahik E Lanaat ko Jung karne Kyu Bheja Gaya.
Yazeed Pahle Lashkar Me Shamil Naa Tha Uski Jabaan Se Tasdiq :
Yazeed Ka Pehle Lashkar Me Jaane Se Inkaar Kar Diya
Allama Imamul Muar’ikhin Ibn Khaldum Is Hakikat ka bayan Farmaya
“Bilaad E Rome Me Pahla Lashkar Hazrat Sufyaan Bin Aauf ki Sarkardgi Me Rawana Kiya Gaya Yazid Ne Inkaar Tha”
(Mukaddama Ibn Khaldum ‘Arabi’ Vol : 03, Pg : 10)

Imam Ibn Aseer Likhte Hai
“Sann 50 Hizri Me Hazrat Mauviya Radi Allaho Anho Ne Ek Lashkar E Jarrar Biladar E Rome Ki Taraf Bheja Aur Us Par Hazrat Abu Sufyaan Bin Aouf Ko Ameer Banaya Aur Apne Bete Yazeed Ko Jaane ka Hukm Diya To Yazeed Bathe Raha Aur Jaane Se Hile Bahane Banana Shurur Kiya Phir Mauviya Usko Bhejne Se Ruk Gaye”
(Tareekh Ibn E Aseer Vol : 03, Pg : 458)

Saabit Huwa k 50 Hizri k Lashkar Me Bhi Yazeed Shamil Naa Tha uske Ameer Bhi Hazrat Abu Sufyan ibn Aouf The Jo Yazeed Se Pahle Jaa Pahuche Aur Agar Ye Bhi maante Ho to ye Basharat Bhi Abu Sufyan ibn Aouf Le Gaye Yazeed Ab Bhi Mehroom Raha. Jab Ye Lashkar Qastuntunya Pahucha To Uske Baad Badi pareshani Ka Saamna huwa  Bimari, Khane Peene Ki cheezo ki kami ne Mujahideen ko Sakht Azmaish Me Daala Phir Yazeed Un Sabka Mazak Udhate huwe Gande behuda Sher Padhta Hai Mulahiza kare. Yazeed Deegar Mujahideen Ka Mazak Udhata Raha

Yazeed Us Lashkar Ka Mazak udhate ye Sher padhta Hai aur Ye Bhi Ek Jabani Iqraar hai uska k wo pehle Lashkar Me na Tha Aur Naa hi Abu Sufyan ibn Aouf k Lashkar Me Tha balki wo to kahi aur tha aur kaha tha khud Yazeed ki Jabaan Se Sunle 01: “Us Jung Me Logo ko Bhook Pyas aur Sakht Bimari Ki Khabar yazeed Ko pahochi to Wo KHUSH HOKAR YE ASHAAR padh raha Tha
Mujhe Parwaah Nahi ki Un lashkaro Par Bukhar Aur Tangi Wa Takleef ki Balaye Makame Faraqduna Me Aa Padi, jabki Mai Dairr Marran Me Uooni Chadar Par Takiya Lagaye Aaram Se Lete Huwa Hoon Aur Mere pehlu me Umm Kulsoom Mauzood hai. Yazeed ka Jab ye Sher Padhna Aur Mazak Udhana Ameeri Mauviya Tak pahucha to unhone Kasam Khai k Ab Yazeed Ko Bhi Waha Bhejunga Taaki Usse Bhi Musibat Pahuche Jo Waha Lashkar waalo ko Pahuchi Hai”
(Imam Ibn Aseer Tareeekh Ibn Aseer Vol : 03, Pg : 458 Matbua Darul Kitab Berut)
Note : Umm Kulsoom Yazid ki Biwi Thi jo Abdullah ibn Aamir Ki Beti Thi.
Isi rivayat ko Allama Ibn Khaldum Ibn Khaldum Ne Apni tarikh Me, ibn Tagri Ne Unnuz Um Uz Zahira, Abdul Malik Al Makki ne Samtunuz’oom Al Awali Me Nakl Kiya hai.

Imam Ibn Asakir Al Tareekh E Damishq Me Mustanad Rivayat Nakl Karte Hai Chunache Likhe Hai

“Lashkar Ko Maut Aur Bhook Ki Shiddat Laahak Huwi To Ameer Mauviya ko Ye Bada Maamla Mehsoos Huwa Chunache Yazeed Ko Ittela Kar is Baat Ki Ittela Di To Us Wakt Wo Sharab Pee Raha Tha Aur Uske Pass Ek Laundi thi Aur Ye Ashaar gun Guna raha Tha,
Mujhe Parwaah Nahi ki Un lashkaro Par Bukhar Aur Tangi Wa Takleef ki Balaye Makame Faraqduna Me Aa Padi, jabki Mai Dairr Marran Me Uooni Chadar Par Takiya Lagaye Aaram Se Lete Huwa Hoon Aur Mere pehlu me Umm Kulsoom Mauzood hai.

(Tarikh E Damishq Vol : 65, Pg : 406)

Allama Badruddin Aini Rahmatullah Alaih Likhte Hai
“Sahi ye Hai ki Yazeed Bin Mauviya 52 Hizri k Ghazwa E Qastuntunya me Shamil Tha”
(Umdatul Qari Shara E Sahi Bukhari Vol : 06, Pg : 694)
Is Se Bhi Wajeh Saabit Hota Hai k Yazeed ibn Mauviya Jung E Qastuntunya k Pehle Lashkar Me Shamil Naa Tha jo itne behuda kalam padhe aur apni biwi k pehlu me bethe k Mujahideen ka mazak udhaye wo kaise pahle lashkar me shamil hogaya ?
Conclusion :
1)Yazeed Se Pehle Hazrat Abdul Rehman Ibn Khalid ibn Waleed Radi Allaho Anho ki Kayadat Me Lashkar Gaya jo Sann 44 Hizri Me Gaya Unke Saath Sahabi Hazrat Abu Ayyub Ansari Radi Allaho The Wo Waha Jihad karte rahe karte rahe aur waha hi inteqal farma gaye.
2)Sann 49 Hizri Me Sufyan Ibn Aouf ki kayadat Me Ek Lashkar Ameer Mauviya Ne Bheja Usme Bhi Yazeed Naa Gaya balki Sabka Mazak udhata raha.
3) Yazeed Ibn Mauviya Ko Baad Me Bataur E Saza Hazrat Ameer Mauviya Ne Ek Lashkar Me Bheja Aur Us Lashkar Me hi Jiski Kayadat Isne Ki thi waha Abu Ayyub Ansari Radi Allaho Anho Ka Inteqal Huwa jo 52 Hizri Ka Tha.

4) Hadees Me Fazilat Aur Basharat Pahle Lashkar k liye hai ab Yazeed dusre me jaaye yaa baad me koi bhi lashkar me jaaye mehroom hi rahega.

Aur Phir Hadees ki basharat Me Jo Magfirat Ka Lafz hai agar Uspe hi Likhna shuru karde to yaha bhi Yazeed Aapke Roohani Abba Fail Hojaynge

YAZEED KO AMEERUL MOMINEEN KAHNE WAALE KO KODE MAARNE KI SAZA :

Hazrat Umar ibn Abdul Azizi (Wiladat 63 Hizri – 108 Hizri) aapka talluk bhi ussi khandaan e banu Ummaya Se tha jahan se Yazeed huwa lekin uske baad bhi aap Yazeed paleed se sakht nafrat karte they aur Aap Ahly Bayt kay muhib aur Imam Moosa Kazim Radiallahu Anhu kay aqeedat mand they. Aapke Daur e khilafat ko Khilfat E Rasheeda tak aimma kahte hai issi se aapke Taqwe, Fazl Wa kamal ka andaza lagaya jaa sakta hai yahan tak kay aapko Umar II bhi kaha jaata hai
Hazrat Umar Ibn Abdul Aziz Rahmatullah Alaih kay Saamne ek Yazeed Se Aqeedat rakhne waale shaks ko kya haal huwa padhe “Naufayl ibn Abi Al Furaat be Kaha Mai Hazrat Umar ibn Abdul Aziz Rahmatullah Alaih kay paas tha EK SHAKHS Ne Yazeed ko Ameerul Momineen Kaha to Hazrat Umar Ibn Abdul Aziz Ne Farmaya YAZEED ko Ameerul Momineen kahte Ho ? Phir Unhone Us Shaks Ko Bees 20 Kode (20 Hunters) Maarne ka Hukm Diya”
References : (Imam Zahbi Tahzibul Kamaal Vol : 10, Pg : 100, Rizaal No : 7823) (Imam  Ibn Hajar Asqalani Lisan Al Mizaan Vol :0, Pg : 507) (Imam Tahzeebut Tahzeeb Lil Ibn Hajar Vol : 11, Pg : 361) Is rivayat pe ehtejaaj karke Iski sanad ko bilkul sahih maana hai. (Imam Ibn Hajar Al Makki Haythami As Sawaiq Al Muharriqa Pg : 132) (Imam Jalaludin Suyuti Tareekhul Khulfa Pg : 301) Imam Ibn Asakir Tarikh E Damishq me iske Raavi Naufal ibn Abi Furaat kay baare me likhte hai “YE SHAAM (Syria) Me Umar ibn Abdul Aziz Ki taraf se Munshi They, Muhadiseen kay nazdeeq Mamoon they” (Imam Ibn Asakir Tarikh E Damishque Vol : 06, Pg : 292) Ye tha Aslaaf aur Buzurgo ka amal kay koi Yazeed ko unke saamne Ameerul Momineen Kah de to usko 20 Hunters maar khani pad rhi hai agar Aaj Umar ibn Abdul Aziz Rahmatullah Alaih jaise Khalifa e Islam hote to Dr. Naik Aur deegar Wahabi Maulvio ko Yazeed ki tareef aur usko rahmatullah kahne kay jurm me 100 hunters jarur maarte.