Yazeed bin Muawiyah

There is difference of opinion on Yazeed bin Muawiyah, some considered him AMEER UL MOMINEEN, on the other hand the likes of Jala ud din Suyuti and Imam atTabree cursed him. Because those who praised him say that he never killed Hussain ra, those who accuse him say that he killed Hussain ra

1. Sahaba and Yazeed

1. The Family of Abi Bakr ra and Yazeed.

Narrated Yusuf bin Mahak: marwan had been appointed as the governor of Hijaz by Muawiya. He delivered a sermon and mentioned yazid bin Muawiya so that the people might take the oath of allegiance to him as the successor of his father (Muawiya). Then ‘Abdur Rahman bin Abu Bakr told him something whereupon marwan ordered that he be arrested. But ‘Abdur-Rahman entered ‘Aisha’s house and they could not arrest him. marwan said, “It is he (‘AbdurRahman) about whom Allah revealed this Verse:– ‘And the one who says to his parents: ‘Fie on you! Do you hold out the promise to me..?'” On that, ‘Aisha said from behind a screen, “Allah did not reveal anything from the Qur’an about us except what was connected with the declaration of my innocence (of the slander).” (Bukhari Book #60, Hadith #352)

Comment: This proves that The Family of Abu Bakr ra was against making oath of allegiance to Yazeed.

2. Family of Umar ra and Yazeed

Narrated Nafi’: When the people of Medina dethroned Yazid bin Muawiya, Ibn ‘Umar gathered his special friends and children and said, “I heard the Prophet saying, ‘A flag will be fixed for every betrayer on the Day of Resurrection,’ and we have given the oath of allegiance to this person (Yazid) in accordance with the conditions enjoined by Allah and His Apostle and I do not know of anything more faithless than fighting a person who has been given the oath of allegiance in accordance with the conditions enjoined by Allah and His Apostle , and if ever I learn that any person among you has agreed to dethrone Yazid, by giving the oath of allegiance (to somebody else) then there will be separation between him and me.” (Bukhari Book #88, Hadith #227)

Comment: This proves according to Family of Umar ra it is not allowed to remove the ruler and rising against him because it will be bad for the ummah. But the fear of Abdullah bin Umar ra became true and when Abdullah bin Zubayr (son of Asma bint Abi Bakr ra) was martyred , Abdullah bin Umar ra said

May there be peace upon you, Abu Khubaib (the Kunya of Hadrat ‘Abdullah b. Zubair), may there be peace upon you Abu Khubaib, may there be peace upon you, Abu Khubaib! By Allah, I used to forbid you from this; by Allah, I used to forbid you from this, by Allah I used to forbid you from this. By Allah, so far as I know, you had been very much devoted to fasting and prayer and you had been paying very much care to cementing the ties of blood. By Allah, the group to which you belong (are labelled) as (a) wicked (person) is indeed a fine group. [Sahih Muslim Book 31, Hadith 6176]

3. Ibn Abbas ra
When he found out about the death of Mu’awiyyah he continued to supplicate for him for a long time and began to mention his virtues and then said “for verily his son Yazeed is from amongst the righteous from his household you people should stay there and pledge your allegiance later he went himself and pledged his allegiance.”(Insaab al Ashraaf 5/390]

Shaykh Zubair Ali Zai said: Regarding the narrator of this athar Abul Huwerath Abdul Rahman bin Muawiya,

Hafidh Haythamee said regarding him: Many of the people said he is weak. [Majma az-Zawaid 1/32]

And then he said This narration is also Munqata [see Majallah al Hadith no: 107 page 13 and page 45]

Muhammad bi al Hanafiya and Yazeed

Ibn Kathir said

وقد رواه أبو الحسن على بن محمد بن عبد الله بن أبى سيف المدائنى عن صخر بن جويرية عن نافع..ولما رجع أهل المدينة من عند يزيد مشى عبد الله بن مطيع وأصحابه إلى محمد بن الحنفية فأرادوه على خلع يزيد فأبى عليهم فقال ابن مطيع إن يزيد يشرب الخمر ويترك الصلاة ويتعدى حكم الكتاب فقال لهم ما رأيت منه ما تذكرون وقد حضرته وأقمت عنده فرأيته مواضبا على الصلاة متحريا للخير يسأل عن الفقه ملازما للسنة

It is narrated by Abul Hasan Ali bin Muhammad Madaini from Sakhar and he from Naf`e that.. Abdullah bin Mutee and his companions went to Muhammad bin Hanafiya (The brother of Hussain ra).. Abu Mutee said Yazeed is a drinker, he left salah and he goes against the laws of Allah. Muhammad bin Hanafiya said I have not seen anything of it in him as you say., i went to him and stayed. i saw him offering prayer, seeker of khayr, seeker of fiqh, follower of sunnah.[AlBidaya wal Nihaya 8/295]

1. Naf`e is student of Ibn umar ra
ثقة ثبت فقيه مشهور[تقريب التهذيب لابن حجر: رقم 7086 ]۔

2. Sakhar bin Juwairiya Basree is trustworthy narrator of Bukhari and Muslim. Ibn sad, Ibn Maeen, Ahmad,Dahabee, Ibn hibban etc considerd him trustworthy.

3. Imam Madaini is trustworthy. as Ibn Maieen said thiqqa, thiqqa, thiqqa [tareekh madeena 13/517]

Note 1: Shaykh Kifayatullah Sinabali said Ibn kathir quoted narration from his book, Authenticated by Shaykh Muhammad Haadi ash-Shaybani in [واقف المعارضة في عهد يزيد بن معاوية :ص 384

It seems that is is also authentic according to Imam Ibn Katheer as he said:
وقد سئل محمد بن الحنفية في ذلك فامتنع من ذلك أشد الامتناع، وناظرهم وجادلهم في يزيد ورد عليهم ما اتهموا يزيد به من شرب الخمر وتركه بعض الصلوات كما سيأتي مبسوطا في ترجمة يزيد قريبا إن شاء الله.
“When Muhammad Ibn Hanafiyyah was asked to abandon his pledge of allegiance which he had given to Yazeed, he strongly rejected it and in support of Ameer Yazeed he argued and debated with them and refuted their allegations of drinking alcohol and his abandoning of the prayer. as we willl mention in the biography of Yazeed InshaAllah”[AlBidaya wal Nihaya 8/278]

Note 2: According to Shaykh Zubair Ali Zai this narration is not proven rather munqata because it is not mentioned that Ibn Kathir quoted this from the book of Imam Madainee. If for the sake of argument it is proven then Abdullah bin Mutee`s saying that Yazeed used to leave salah and he was a drinker is more correct as he was a sahabi. And against sahabi Muhammad bin Hanafiya is a tabiyee. So the saying of Sahabi is Muqaddam on Tabiyee. But according to him this narration is not proven so these accusations are also not correct. [see Majallah al Hadith no: 107] Shaykh Umar Siddique also said this narration is a fabrication and WALLAH Muhammad bin Hanafiya can not praise the likes of Yazeed. [see his lecture on Manhaj of ahlul hadeeth and Yazeed]

Opinions of Scholars

1) Sufi Imam alGhazali said

“لا يجوز لعن المسلم أصلاً ومن لعن مسلماً فھو الملعون وقد قال رسول اللہ صلى الله عليه وسلم “المسلم ليس بلعان” وکيف يجوز لعن المسلم ولا يجوز لعن البہائم وقد ورد النہي عن ذٰلک وحرمۃ المسلم أعظم من حرمۃ الکعبۃ بنص النبي صلى الله عليه وسلم ويزيد صح إسلامہ وما صح قتلہ الحسين رضي اللہ عنہ ولا أمرہ ولا رضاہ بذٰلک ومھما لم يصح ذٰلک منہ لا يجوز أن يظن ذٰلک بہ فإن إسآءۃ الظن بالمسلم أيضاً حرامٌ وقد قال تعاليٰ((اجْتَنِبُوا كَثِيراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ((وقال النبي صلى الله عليه وسلم إن اللہ حرم من المسلم دمہ ومالہ وعرضہ وأن يظن السوء ومن زعم أن يزيد أمر بقتل الحسين رضي اللہ عنہ أو رضي بہ فينبغي أن يعلم بہ غايۃ حماقۃ فإن من قتل من الأکابر والوزرآء والسلاطين في عصرہ لو أراد أن يعلم حقيقۃ من الذي أمر بقتلہ ومن الذي رضي بہ ومن الذي کرھہ لم يقدر علي ذٰلک وإن کان قد قتل في جوارہ وزمانہ وھو يشاہدہ ، فکيف لو کان في بلد بعيد وزمن قديم قد انقضيٰ، فکيف يعلم ذٰلک فيما انقضيٰ عليہ قريبٌ من أربع مائۃ سنۃ في مکان بعيد؟

وقد تطرق التعصب في الواقعۃ فکثرت فيھا الأحاديث من الجوانب فھٰذا أمر لا تعرف حقيقتہ أصلاً وإذا لم يعرف وجب إحسان الظن بکل مسلم يمکن إحسان الظن بہ ومع ھٰذا فلو ثبت علي مسلم أنہ قتل مسلماً فمذھب اھل الحق أنہ ليس بکافر والقتل ليس بکفر بل ہو معصيۃ وإذا مات القاتل فربما مات بعد التوبۃ والکافر لو تاب من کفرہ لم تجز لعنتہ فکيف من تاب عن قتل؟ )) وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ(( فإذن لا يجوزلعن أحد ممن مات من المسلمين ومن لعنہ کان فاسقاً عاصياً للہ تعاليٰ ولو جاز لعنہ فسکت لم يکن عاصياً بالإجماع بل لو لم يلعن إبليس طول عمرہ لا يقال لہ يوم القيامۃ لم َ لم تلعن إبليس؟ ويقال للاعن لِمَ لعنت؟ ومن أين عرفت أنہ مطرودٌ ملعونٌ؟ والملعون ھو المبعد من اللہ عز وجل وذٰلک غيبٌ لا يعرف إلا فيمن مات کافراً فإن ذٰلک عُلم بالشرع وأما الترحم عليہ فھو جائز بل ہو مستحبٌ بل ہو داخل في قولنا في کل صلوٰۃ اللھم اغفر للمؤمنين والمؤمنات فإنہ کان مؤمناً
“The Islam of Yazeed is proven And if it would be said: Is it permitted to curse Yazeed because he killed Hussain or ordered to? We would say: It’s not established, and it’s not permitted to say that he killed him or ordered to kill him” ….If someone says He ordered to kill Husayn ra or liked the martyerdoom of Husayn ra he is Idot….It is not only allowed rather Mustahab to send mercy on him, and he is included in the prayer we do “O Allah forgive all the Momineen and Mominaat” because he was a MOMIN.[Wafiyat alAiyaan 3/288]

Imam alGhazali said
فإن قيل هل يجوز لعن يزيد لأنه قاتل الحسين أو آمر به قلنا هذا لم يثبت أصلا فلا يجوز أن يقال إنه قتله أو أمر به
“And if it would be said: Is it permitted to curse Yazeed because he killed Hussain or ordered to? We would say: It’s not established, and it’s not permitted to say that he killed him or ordered to kill him”.Ihya aloom al-Din (3/125, darul marifat Beirut)

2) Imam Ibn Salaah

Ibn Hajr Haythami said:

ثم رأيت ابن الصلاح من أكابر أئمتنا الفقهاء والمحدثين قال في فتاويه

لما سئل عمن يلعنه لكونه أمر بقتل الحسين رضي الله عنه لم يصح عندنا أنه أمر بقتله رضي الله عنه والمحفوظ أن الآمر بقتاله المفضي إلى قتله كرمه الله إنما هو عبيد الله بن زياد والي العراق إذ ذاك

وأما سب يزيد ولعنه فليس ذلك من شأن المؤمنين وإن صح أنه قتله أو أمر بقتله

وقد ورد في الحديث المحفوظ أن لعن المسلم كقتله وقاتل الحسين رضي الله عنه لا يكفر بذلك وإنما ارتكب إثما عظيما وإنما يكفر بالقتل قاتل نبي من الأنبياء

والناس في يزيد ثلاث فرق فرقة تتولاه وتحبه وفرقة تسبه وتلعنه وفرقة متوسطة في ذلك لا تتولاه ولا تلعنه وتسلك به مسلك سائر ملوك الإسلام وخلفائهم غير الراشدين في ذلك وهذه الفرقة هي المصيبة ومذهبها هو اللائق بمن يعرف سير الماضين ويعلم قواعد الشريعة المطهرة

جعلنا الله من أخيار أهلها آمين

انتهى لفظه بحروفه وهو نص فيما ذكرته

وفي الأنوار منكتب أئمتنا المتأخرين والباغون ليسوا بفسقة ولا كفرة ولكنهم مخطئون فيها يفعلونه ويذهبون إليه ولا يجوز الطعن في معاوية لأنه من كبار الصحابة ولا يجوز لعن يزيد ولا تكفيره فإنه من جملة المؤمنين

Then I saw Ibn al-Salah, one of our greatest imams, jurists and hadith scholars, he said in his fatawa When asked about the one who curses Yazid for ordering the killing of Hussein, may Allah be pleased with him.

He replied:

It is not correct for us to say that he ordered to kill Hussain may Allah be pleased with him. What is known is that the one who ordered his fight, leading to his killing, may Allah’s generosity be upon him, was Ubaydullah ibn Ziyad, the governor of Iraq at that time. And it is not shaan of Momineen to curse and abuse Yazid. Even if it is true that he killed him or ordered his killing. It is narrated in a preserved tradition that cursing a Muslim is like killing him, and cursing the killer of Hussein, may Allah be pleased with him, does not constitute disbelief. Rather, it is a grave sin, while disbelief is committed by killing a prophet among the prophets. Regarding the people’s stance towards Yazid, there are three groups: one group supports him and loves him, another group curses him and invokes damnation upon him, and a moderate group does not support or curse him. They follow the path of other Islamic rulers and their successors, excluding the rightly guided caliphs. This moderate group is the most appropriate one for those who know the history of the past and understand the principles of the purified Sharia. May Allah make us among the best of its people. Ameen.

الصواعق المحرقة 2/638-639, see also( قيد الشريد page 58, Al Khulaasa fi bayaani rayi 1/151 Al Maktabah as shamillah)

3) Ibn Hajr al Haythami.

He quoted agreement of scholars on (fisq) sins of Yazid and difference of opinion among the scholars whether to send curse or not.  First he quoted Ibn Jawzi, Qadi Abu Yala Hanbali who allowed sending curse upon Yazid then he quoted Ibn al Salaah that it is not allowed. After quoting Ibn al Salaah, he said:

ولا يجوز الطعن في معاوية لأنه من كبار الصحابة ولا يجوز لعن يزيد ولا تكفيره فإنه من جملة المؤمنين

وأمره إلى مشيئة الله إن شاء عذبه وإن شاء عفا عنه قاله الغزالي والمتولي وغيرهما

قال الغزالي وغيره ويحرم على الواعظ وغيره رواية مقتل الحسين وحكاياته وما جرى بين الصحابة من التشاجر والتخاصم فإنه يهيج على بغض الصحابة والطعن فيهم وهم أعلام الدين تلقى الأئمة الدين عنهم رواية ونحن تلقيناه من الأئمة دراية فالطاعن فيهم مطعون طاعن في نفسه ودينه

قال ابن الصلاح والنووي الصحابة كلهم عدول وكان للنبي مائة ألف وأربعة عشر ألف صحابي عند موته والقرآن والأخبار مصرحان بعدالتهم وجلالتهم ولما جرى بينهم محامل لا يحتمل ذكرها هذا الكتاب

..It is not permissible to criticize Muawiyah because he is among the major companions, and it is not permissible to curse or call kafir to Yazid because he is among the believers.

And his fate is up to the will of Allah, if He wills, He may punish him, and if He wills, He may forgive him. This was stated by Al-Ghazali and Al-Mutawalli and others.

Al-Ghazali and others said that it is prohibited for the preachers and others to narrate the killing of Al-Hussain and his stories, and what happened between the companions of quarrels and conflicts, because it incites hatred towards the companions and criticizing them, while they are the leaders of religion. The imams of religion received knowledge from them, and we received it from the imams with knowledge, so the one who criticizes them is actually criticizing himself and his religion.

Ibn Al-Salah and Al-Nawawi said that all the companions are just, and the Prophet had one hundred and fourteen thousand companions at the time of his death, and the Quran and the narrations affirm their justice and greatness. There were incidents among them that are not bearable to mention in this book. (End quote, Ibid)

4) Ibn Taymiyyah may Allaah have mercy upon him
He said,
أنه كان ملكا من ملوك المسلمين له حسنات وسيئات ولم يولد إلا في خلافة عثمان ، ولم يكن كافرا ، ولكن جرى بسببه ما جرى من مصرع الحسين وفعل ما فعل بأهل الحرة ، ولم يكن صاحبا ولا من أولياء الله الصالحين ، وهذا قول عامة أهل العقل والعلم والسنة والجماعة .
he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah [Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484]

He also said

وأما من قتل ” الحسين ” أو أعان على قتله أو رضي بذلك فعليه لعنة الله والملائكة والناس أجمعين ; لا يقبل الله منه صرفا ولا عدلا . قال : فما تحبون أهل البيت ؟ قلت : محبتهم عندنا فرض واجب
.“As regards the one who killed Al-Husain or helped in his killing or was pleased with that, then upon him will be the Curse of Allaah and of the angels and of all the people, and Allaah will not accept from him either obligatory acts or supererogatory acts.” He said: What about loving ahlul bayt? I say Loving them is Fardh and Waajib according to me[Majmoo’ Fataawa Shaykh al-Islam, part 4, p. -488]

5) Imam Qadi Abu Bakr ibn al-Arabi Maliki

He said:
“If it is said justice and knowledge are from the conditions of Caliphate and Yazeed neither had justice nor knowledge, then we would have to ask, by what evidence this conclusion was drawn that Yazeed had no justice or knowledge. (al-Awasim min al-Qawasim, 1/222)

Qadhee Abu Bakr Ibn Arabee said Imaam Ahmad has mentioned Ameer Yazeed in Kitaab az-Zuhd after the companions but before the taabieens which shows he was free from these allegations he said,

“this is an evidence that Yazeed had a great status according to Imaam Ahmad as he included him in his list of pious companions and taabieen and they are from those whose statements are followed and from whose admonitions one seeks guidance and he has mentioned him with them. So what basis do the allegations of him drinking alcohol and openly sinning have in comparison to his status which the historians have mentioned, do these people not have any shame.” (al-Awaasim Minal Qawaasim 1/233)

6) Hafiz Ibn Hajar said
سئل شيخنا رحمه الله عن لعن يزيد بن معاوية وماذا يترتب على من يحبه ويرفع من شأنه فأجاب أما اللعن فنقل فيه الطبري المعروف بالكيا الهراسي الخلاف في المذاهب الأربعة في الجواز وعدمه فاختار الجواز ونقل الغزالي الخلاف واختار المنع
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

Our Sheikh, may Allah have mercy on him, was asked about cursing Yazid bin Muawiyah and the consequences for those who love him and elevate his status. Regarding cursing, Al-Tabari, known as Al-Kiya Al-Harasi, mentioned the disagreement among the four schools of thought regarding its permissibility. He chose the permissibility stance, while Al-Ghazali mentioned the disagreement and chose the prohibition stance.

As for loving and elevating his status, it only occurs in the heart of a corrupt innovator. This is because there are qualities associated with it that lead to the loss of faith for those who love him. Loving and hating for the sake of Allah is part of faith, and Allah is the ultimate source of assistance.[الإمتاع بالأربعين المتباينة السماع 1/96]

Note: Hadith states Narrated Said Al-Umawi: I was with marwan and Abu huraira and heard Abu huraira saying, “I heard the trustworthy, truly inspired one (i.e. the Prophet ) saying, ‘The destruction of my followers will be brought about by the hands of some youngsters from Quraish.” marwan asked, “Youngsters?” Abu huraira said, “If you wish, I would name them: They are the children of so-and-so and the children of so-and-so.” (Bukhari Book #56, Hadith #802)

Ibn Hajar asqalani commented:

وأن أولهم يزيد كما دل عليه قول أبي هريرة رأس الستين وإمارة الصبيان فإن يزيد كان غالبا ينتزع الشيوخ من إمارة البلدان الكبار ويوليها الأصاغر من أقاربه
First of them (who destructed the followers) was Yazeed as indicated by the words of Abu Huraira.. Because Yazeed used to dismiss elder shuyukh from the city and provided the seats to the minors of his friends[Fath ul Bari Kitab al Fitan hadeeth no. 7058]

Note: According to Saeed bin Amr (Tabiyee) the youngsters mentioned in hadith are Banu Marwan who were ruling ash-Sham, as mentioned in Saheeh al Bukhari
فَكُنْتُ أَخْرُجُ مَعَ جَدِّي إِلَى بَنِي مَرْوَانَ حِينَ مَلَكُوا بِالشَّأْمِ، فَإِذَا رَآهُمْ غِلْمَانًا أَحْدَاثًا قَالَ لَنَا عَسَى هَؤُلاَءِ أَنْ يَكُونُوا مِنْهُمْ قُلْنَا أَنْتَ أَعْلَمُ‏.‏
When Bani Marwan were ruling Sham I used to visit them with my grand father (Saeed bin Amr), When he saw youngsters He said maybe these are the ones mentioned in the hadith. I said You know better[Sahih al-Bukhari 7058]

Abu Huraira ra used visit the Market of Madina and say
اللهم لا تدركني سنة الستين ويحكم تمسكوا بصدغي معاوية اللهم لا تدركني إمارة الصبيان
O Allah do not let mee see the year sixty and ordered (people) to stick to the Strategies of Muawiyah, O Allah do not let me see the rule of Youngsters [Dalail al Nabuwwah 6/466, Ibn Abi Shayba, Tareekh Abu Zura page 261]

Abu Huraira ra said this because Prophet peace be upon him said
” يكون خلف بعد ستين سنة ، أضاعوا الصلاة واتبعوا الشهوات
There would be khalf after sixty years who will waste their prayer and follow their desires.
[Musnad Ahmad 3/38, Shaykh Zuabir Ali Zai said the chain is authentic, and It is authenticated by Ibn Hibban (755) alHakim (2/374, 4/547) and adDahabee and This hadith is the one which is mentioned by Ibn Askir in the Biography of Yazeed bin Muawiyah.. And the one who says this hadeeth is fabrication is a liar and Nasabi)

Shaykh Umar Siddique Hafidhaullah said this hadith is marfu in hukam and Hafidh Ibn Hajar asqalani said that is because Yazid became in power in the year sixty that is why Abu Huraira ra prayed for not to see this year]

The comment of Hafidh Ibn Hajar asqalani can be seen in Fath ul Bari where he said
وفي هذا إشارة إلى أن أول الأغيلمة كان في سنة ستين وهو كذلك فإن يزيد بن معاوية استخلف فيها وبقي إلى سنة أربع وستين فمات
In it There is an indication that first youngster would be in year sixty. And this is how it happen because Yazeed bin Muawiya came into power and he remained there till sixty four hijrah then he died.
[Fath ul Bari Kitab al Fitan hadeeth no. 7058]

On the other hand, those who praise Yazeed say that Abu Huraira ra was talking about taking Bayt of Yazeed as he Ordered to stick to the strategies of Muawiyah ra and choosing Yazeed a next leader is also one of his strategy. So the prayer of Abu Huraira means one should take bayt from Yazeed because of his good qualities. And he never even ordered to Kill Husayn ra

Hafidh Ibn Hajar also said
– يزيد بن معاوية بن أبي سفيان الأموي أبو خالد ولي الخلافة سنة ستين ومات سنة أربع ولم يكمل الأربعين ليس بأهل أن يروى عنه من الثالثة مد
Yazeed bin Muawiyah bin Abi Sufiyan al Amwi Abu Khalid.. He was not in those to whom one can narrate ahadith..[Taqreeb at Tahdeeb 7777]

Hafidh Umar Siddique said whenever Hafidh Ibn Hajar asqalani mentioned the death of a muhaddith he mentioned توفى but when he talked about Yazeed he said هلاك يزيد “Halaak”, Saying of Ibn Hajar asqalani can be seen in Tadheeb at Tahdeeb
وكان هلاكه في نصف ربيع الأول سنة أربع وستين ولم يكمل الأربعين
[Tahdheeb al-Tahdheeb Ibn Hajr – تهذيب التهذيب – ابن حجر Vol:11]

7) Imam ‘Illish al-Maliki (Allah have mercy on him)
He said quoting Ibn Hajar al-‘Asqalani (Allah have mercy on him)

“It is not permitted to denigrate Mu’awiya (radiyallahu anh), because he was a major Sahabah. It is not permitted to curse Yazid nor to declare him Kafir, for he is one of the believers. Rather, we assign his affairs to Allah: if He wills, He will punish him, as stated by Ghazali, Mutawalli, and others. Imam Ghazali and others stated: ‘It is impermissible (Haraam) for preachers and others to transmit the killing of Husayn (radiyallahu anh) and to talk (at length) about it…for it can stir up dislike for the Sahabah and their denigration, and they are the greatest notables of this religion, from whom the imams took the religion by transmission, and we took it from these imams through understanding. Thus, the ones who denigrate them are themselves denigrated, and only denigrate themselves and their own religiousness. This is the end of the meaning of what the great Hadith master Ibn Hajar said.” [‘Illish, Fath al-‘Aliyy al-Malik, 2/353]

8) Ibn Kathir said
وهذه ترجمة يزيد بن معاوية
هو يزيد بن معاوية بن أبي سفيان بن صخر بن حرب بن أمية بن عبد شمس، أمير المؤمنين أبو خالد الأموي.
This biography is for Yazeed bin Muawiyah, Who is Yazeed bin Muawiyah bin Abi Sufiyan bin Sakhar bin Harb bin Umiyyah bin Abd ash-Shams Ameer al Momineen Abu Khalid al Amwi[Al Bidaya wal Nihaya vol 8 page no: 288 under the Tarjuma of Yazeed bin Muawiyah]

He also said
وقد ذكره أبو زرعة الدمشقي في الطبقة التي تلي الصحابة، وهي العليا، وقال: له أحاديث، وكان كثير اللحم، عظيم الجسم، كثير الشعر، جميلا طويلا، ضخم الهامة، محدد الأصابع غليظها مجدرا.
Abu Zur`a Damishqi mentioned him in the Tabqah which is after the companions and this is senior tabqa. He also said that There are his ahadith, he had a meaty and great body, He had long hair, he was handsome, tall and a big head[Al Bidaya wal Nihaya vol 8 page no: 288 under the Tarjuma of Yazeed bin Muawiyah]

He went on
:وقد كان يزيد أول من غزا مدينة قسطنطينية في سنة تسع وأربعين ، في قول يعقوب بن سفيان . وقال خليفة بن خياط : سنة خمسين . ثم حج بالناس في هذه السنة بعد مرجعه من أرض الروم . وقد ثبت في الصحيح أن رسول الله صلى الله عليه وسلم قال : أول جيش يغزو مدينة قيصر مغفور لهم . وهو الجيش الثاني الذين رآهم رسول الله صلى الله عليه وسلم في منامه عند أم حرام بنت ملحان ، مثل الملوك على الأسرة ، فقالت : ادع الله أن يجعلني منهم . فقال : ” أنت من الأولين ” يعني من الجيش الأول الذين رآهم رسول الله صلى الله عليه وسلم مثل الملوك على الأسرة ، يركبون ثبج البحر ، فكان أمير الأولى أبوه معاوية . حين غزا قبرس ، ففتحها في سنة سبع وعشرين أيام عثمان بن عفان ، وكانت معهم أم حرام ، فماتت هنالك بقبرس ، ثم كان أمير الجيش الثاني ابنه يزيد بن معاوية ، ولم تدرك أم حرام جيش يزيد هذا . وذلك من أكبر دلائل النبوة . كما تقدم بيانه .

He was the first one who fouth with the city of constantinople in the year 49 according to the saying of Yaqub bin Sufiyan, And Khalipha bin Khyaat said it was the year 50. Then after coming back from Rome this year he managed for people to do hajj. And It is proven in authetic hadeeth that Prophet peace be upon him said: “‘The first army amongst’ my followers who will invade Caesar’s City will be forgiven their sins.” and that was second army where Prophet peace be upon him saw Um Haraam in his dream. Um Haram said, ‘O Allah’s Apostle! pray that I would be among them’ He replied, ‘You are first of them.’Meaning in the first army.. And his father Muawiyah was the First leader of the fight in Qabras, He won Qabras in the year 27 in the days of Uthman bin Affan ra and Um Haraam was with them and she died in Qabras. And Yazeed bin Muawiyah was leader of second army and Um Haraam did not see the Army of Yazeed and this is one of the greatest proof of Prophethood as I mentioned this before [Al Bidaya wal Nihaya vol 8 page no: 290-291 under the Tarjuma of Yazeed bin Muawiyah]

Further he said

وقد كان يزيد فيه خصال محمودة من الكرم والحلم والفصاحة والشعر والشجاعة وحسن الرأي في الملك ، وكان ذا جمال ، حسن المعاشرة وكان فيه أيضا إقبال على الشهوات وترك بعض الصلوات في بعض الأوقات .
Yazeed had commendable qualities, and generosity, forbearance, fluency, poetry, bravery, good opinion for the kingship. He was good in living together. With that he was also follower of his desires and sometimes he used to leave some of the prayers[Al Bidaya wal Nihaya vol 8 page no: 292 under the Tarjuma of Yazeed bin Muawiyah]

He also said
قلت : يزيد بن معاوية أكثر ما نقم عليه في عمله شرب الخمر وإتيان بعض الفواحش ، فأما قتل الحسين فإنه – كما قال جده أبو سفيان يوم أحد – لم يأمر بذلك ، ولم يسؤه . وقد قدمنا أنه قال : لو كنت أنا لم أفعل معه ما فعله ابن مرجانة . يعني عبيد الله بن زياد ، وقال للرسل الذين جاءوا برأسه : قد كان يكفيكم من الطاعة دون هذا . ولم يعطهم شيئا ، وأكرم آل بيت الحسين ، ورد عليهم جميع ما فقد لهم وأضعافه ، وردهم إلى المدينة في تجمل وأبهة عظيمة ، وقد ناح أهله في منزله على الحسين مع آله – حين كانوا عندهم – ثلاثة أيام .
I say: Many times Yazeed bin Muawiyah is accused of being a drunkard and following of some immoral acts. Regarding the Killing of al Husayn ra, then like his Grand Father Abu Sufiyan said on the day of Uhud. He did not order it neither he treated them wrongly, As I mentioned before that He said: If I would be there then I would not do things like Ibn Marjana meaning Obaidullah bin Ziad. And the messenger came with the head he said: Your obedience was enough without this and he did not give them anything. He respected the houshold of al Husayn. And returned them their things and doubled them and he provided them so many things and send them back to Madeenah. And his family mourned on al Husayn ra when the family of al Husayn ra lived with them for three days.[Al Bidaya wal Nihaya vol 8 page no: 294 under the Tarjuma of Yazeed bin Muawiyah]

Then he said:
ولما خرج أهل المدينة عن طاعته وخلعوه ، وولوا عليهم ابن مطيع وابن حنظلة لم يذكروا عنه – وهم أشد الناس عداوة له – إلا ما ذكروه عنه من شربه الخمر وإتيانه بعض القاذورات ، لم يتهموه بزندقة كما يقذفه بذلك بعض الروافض ، بل قد كان فاسقا ، والفاسق لا يجوز خلعه ; لما يؤدي ذلك إليه من الفتنة ووقوع الهرج ، كما وقع زمن الحرة ، فإنه بعث إليهم من يردهم إلى الطاعة ، وأنظرهم ثلاثة أيام ، فلما لم يرجعوا قاتلهم ، وقد كان في هذا كفاية ، ولكنه تجاوز الحد في أمره أمير الحرب أن يبيح المدينة ثلاثة أيام ، حتى وقع بسبب ذلك خطأ كبير وفساد عريض .
And When the people of Madeenah dethroned him (Yazeed), They made Ibn Mutee and Ibn Handalah their leader. They did not mentioned anything regarding him (Yazeed) They hated him the most and they did not mentioned anything regarding him with the exception of him being a drunkard and doing some acts of filth. They did not accuse him of being a heretic (Zindeeq) as claimed by some of the Rafawidh. But he was a Faasiq and It is not allowed to dethrone a Faasiq because It can lead to a Fitna like It happened in Harrah. He asked them to come back through his man and gave them three days, When they did not came back then he killed them and it was sufficent for them but he went to extreme by making Madeenah allowed for three days and because of this great mistake, great fasaad happened [Al Bidaya wal Nihaya vol 8 page no: 294-295 under the Tarjuma of Yazeed bin Muawiyah]

Then he mentioned
وروى المدائني ، أن مسلم بن عقبة بعث روح بن زنباع إلى يزيد ببشارة الحرة ، فلما أخبره بما وقع قال : واقوماه . ثم دعا الضحاك بن قيس الفهري فقال له : ترى ما لقي أهل المدينة ، فما الرأي الذي يجبرهم ؟ قال : الطعام والأعطية . فأمر بحمل الطعام إليهم ، وأفاض عليهم أعطيته . وهذا خلاف ما ذكره كذبة الروافض عنه من أنه شمت بهم وشفى بقتلهم ، وأنه أنشد – إما ذكرا وإما أثرا – شعر ابن الزبعرى المتقدم ذكره .
It is narrated by al Madaynee that When Muslim bin Uqba sent Roh bin Zanba to tell Yazeed regarding Harrah. He informed him what happened There. Yazeed said (sadly) O MY NATION. Then he said to Zahak bin Qays al Fahiri: Did you see what happened to the people of Madeenah, which thing will make them fine? He said Food and gifts. He (Yazeed) ordered to give them food and provided them many gifts. This is against what LIARS RAWAFIDH SAY THAT HE WAS HAPPY BY THEIR KILLING AND THAT HE READ THE POETRY OF IBN AL ZUBAREE as I mentioned before [Al Bidaya wal Nihaya vol 8 page no: 294-295 under the Tarjuma of Yazeed bin Muawiyah]

Imam Ibn Kathir said:
ثم أباح مسلم بن عقبة الذى يقول فيه السلف مسرف بن عقبة قبحه الله من شيخ سوء ما أجهله المدينة ثلاثة أيام كما أمره يزيد لا جزاه الله خيرا وقتل خيرا خلقا من أشرافها وقرائها وانتهب أموالا كثيرة منها ووقع شر وفساد عريض على ما ذكره غير واحد فكان ممن قتل بين يديه صبرا معقل بن سنان وقد كان صديقه قبل ذلك ولكن أسمعه فى يزيد كلاما غليظا فنقم عليه بسببه
And he Muslim bin Uqba who is known as As-Salf Musraf bin Uqba, May Allah not do well to this evil and ignorant person, he made Madina legal for three days on the order of Yazeed. May Allah also not grant Jaza and khayr to Yazeed as he got many righteous killed and also looted the amwaal in Madina in great numbers, this has been multiply narrated that he created a lot of Shar and Fasad. It is mentioned by many that Muaqil bin Sanan was tied infront (of Ibn Uqba) and then martyred, He was his friend before but later he used strong words against Yazeed due to which he became angry at him. [Al-Bidayah Wal Nihayah, Volume 8, Page No 280 the year 63]

Imam Ibn Kathir said
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
“Yazeed committed a mistake and that too a disgusting one by ordering Muslim bin Uqba to make Madeenah allowed for three days. This was his severe and ugliest blunder. Many Sahaba and their children were slaughtered. As it has been mentioned before that Yazeed made UbaydUllah Ibn Ziyad kill the grandson of Prophet peace be upon him al Husayn and his companions, and in those three days huge heinous crimes happened in Madeenah about which nobody knows except Allah. He send Muslim bin Uqbah and secured his governance to the one who wanted to fight against him , 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 the year 63]

Then Imam Ibn Kathir mentioned ahadith concerning the one who plots against Madeenah like
Narrated Sad: I heard the Prophet saying, “None plots against the people of Medina but that he will be dissolved (destroyed) like the salt is dissolved in water.” (Bukhari Book #30, Hadith #101)

Then he said

وقد استدل بهذا الحديث وأمثاله من ذهب إلى الترخيص في لعنة يزيد بن معاوية وهو رواية عن أحمد بن حنبل اختارها الخلال وأبو بكر عبد العزيز والقاضي أبو يعلى وابنه القاضي أبو الحسين وانتصر لذلك أبو الفرج بن الجوزي في مصنف مفرد، وجوز لعنته.

ومنع من ذلك آخرون وصنفوا فيه أيضا لئلا يجعل لعنه وسيلة إلى أبيه أو أحد من الصحابة، وحملوا ما صدر عنه من سوء التصرفات على أنه تأول وأخطأ، وقالوا: إنه كان مع ذلك إماما فاسقا، والامام إذا فسق لا يعزل بمجرد فسقه على أصح قولي العلماء، بل ولا يجوز الخروج عليه لما في ذلك من إثارة الفتنة، ووقع الهرج وسفك الدماء الحرام، ونهب الاموال، وفعل الفواحش مع النساء وغيرهن، وغير ذلك مما كان واحدة فيها من الفساد أضعاف فسقه كما جرى مما تقدم إلى يومنا هذا.
It is deduced from this hadith and others like it to send Lanah on Yaeed bin Muawiyah. This is narration from Ahmad bin Humble and It is accepted by al-Khallal, Abu Bakr Abdul Aziz, Qadhi Abu Yala and his son Qadhi Abul Husayn. Abu al Farj Ibn Jawzi wrote a whole book on this topic and used this (saying of Ahmad and hadith) in his evidence and said It is allowed to send Lanah on him. While others prevent people from sending Lanah and wrote books on this topic, So that sending lanah on him can open the door to send Lanah on his father (Muawiyah ra) and any other companion. And they said whatever he did was his bad behaviour because he did taweel and made a mistake, But they also say that along with that he was Faasiq Imam and Imam can not be dethroned because of his fisq according to the correct saying of scholars. And it is not allowed to rise against him because It is a reason for a fitna and fasaad, and sacred Bloodshed and looting and immorals acts with women etc. .[Al Bidayah Wal Nihayah, Vol 8 Page 284-285 the year 63] and Note that These people who try to talk in detail regarding Yazeed specially in Pakistan and India, they also believe that dream of the pious is evidence, what about this dream?

Ibn Kathir mentioned.

وقال ابن عساكر: حدثنا أبو الفضل محمد بن محمد بن الفضل بن المظفر العبدي قاضي البحرين من لفظه وكتبه لي بخطه – قال: رأيت يزيد بن معاوية في النوم فقلت له: أنت قتلت الحسين؟
فقال: لا!
فقلت له: هل غفر الله لك؟
قال: نعم، وأدخلني الجنة.
.Ibne Athakir said: Abul Fadhal Muhammad bin Fadhal bin al-Muzaffar al-Abdi who is judge in Behrain told me in the letter. He saw Yazeed bin Muawiyah in the dream. I asked him: Did you kill hussain? Yazeed said No. I asked: Allah saved you (from the punishment)? He said “Yes” Allah sent me in the paradise.
[Al Bidaya wal Nihaya vol 8 page no: 299 under the Tarjuma of Yazeed bin Muawiyah]

Ibn Kathir said:
وكان في جيش يزيد بن معاوية، وإليه أوصى، وهو الذي صلى عليه.
Yazeed bin Muawiyah was in the army and he (Abu Ayyub) made him adviser and He (Yazeed) Prayed on him (his salah tul janazah)[al Bidaya wal Nihaya Vol 8 page 82 biography of Abu Ayyub al Ansaree ra]

After that Ibn Kathir mentioned the ahadeeth
1. “whoever dies without associating partners with Allah will enter Paradise.”

2. “If you would not do sin then Allah would create a nation who would do sin and Allah would forgive them”
and said
وعندي أن هذا الحديث والذي قبله هو الذي حمل يزيد بن معاوية على طرف من الأرجاء، وركب بسببه أفعالا كثيرة أنكرت عليه، كما سنذكره في ترجمته، والله تعالى أعلم.
According to me this hadeeth and hadeeth before it. This made Yazeed bin Muawiyah inclined towards Irjaa and because of that He had done many acts which are denied (i.e. Sahaba and Tabiyeen denied those acts) as I will mention them in his brigraphy [Al Bidaya wal Nihaya vol 8 page 82 under the biography of Abu Ayyub al Ansaree]

9) Opinion of al Ayni
a) Narrated Sad: I heard the Prophet saying, “None plots against the people of Medina but that he will be dissolved (destroyed) like the salt is dissolved in water.” (Bukhari Book #30, Hadith #101)

Allama Ayni commented
وقال النووي يعني أراد الله المكر بهم لا يمهله الله ولم يمكن له كما انقضى شأن من حاربها أيام بني أمية مثل مسلم بن عقبة فإنه هلك في منصرفه عنها ثم هلك مرسله إليها يزيد بن معاوية على إثر ذلك وغيرهما
That Muslim bin Uqba and Yazeed bin Muawiyah are Perished according to this athar. [Umda tul Qari 16/97]

b)  Narrated Khalid bin Madan: That ‘umair bin Al-Aswad Al-Anasi told him that he went to ‘Ubada bin As-Samit while he was staying in his house at the sea-shore of Hims with (his wife) Um Haram. ‘umair said. Um Haram informed us that she heard the Prophet saying, “Paradise is granted to the first batch of my followers who will undertake a naval expedition.” Um Haram added, I said, ‘O Allah’s Apostle! Will I be amongst them?’ He replied, ‘You are amongst them.’ The Prophet 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?’ He replied in the negative.” (Bukhari Book #52, Hadith #175)

Allama Ayani commented
وَقَالَ الْمُهلب: فِي هَذَا الحَدِيث منقبة لمعاوية لِأَنَّهُ أول من غزا الْبَحْر، ومنقبة لوَلَده يزِيد، لِأَنَّهُ أول من غزا مَدِينَة قَيْصر. انْتهى. قلت: أَي منقبة كَانَت ليزِيد وحاله مَشْهُور؟ فَإِن قلت: قَالَ، صلى الله عَلَيْهِ وَسلم، فِي حق هَذَا الْجَيْش: مغْفُور لَهُم. قلت: لَا يلْزم، من دُخُوله فِي ذَلِك الْعُمُوم أَن لَا يخرج بِدَلِيل خَاص، إِذْ لَا يخْتَلف أهل الْعلم أَن قَوْله، صلى الله عَلَيْهِ وَسلم: مغْفُور لَهُم، مَشْرُوط بِأَن يَكُونُوا من أهل الْمَغْفِرَة حَتَّى لَو ارْتَدَّ وَاحِد مِمَّن غَزَاهَا بعد ذَلِك لم يدْخل فِي ذَلِك الْعُمُوم، فَدلَّ على أَن المُرَاد مغْفُور لمن وجد شَرط الْمَغْفِرَة فِيهِ مِنْهُم
alMulhab said: In this hadith there is virtue of Muawiyah ra because He is the first one who won naval expedition. And there is also a virtue of Yazeed because invaded Caesar’s City. I (al-Ayani) say what kind of Virtues of Yazeed? When his haal is famous? and If someone says that Prophet peace be upon him prayed for forgiveness in the right of this army. Then I say: It is not obligation that everyone is included in it without any specific evidence. There is no disagreement in people of knowledge that the saying of Prophet peace be upon him regarding maghfirah is conditional that is If someone becomes murtad after the victory then he will not be the one who is forgiven with the agreement (of scholars). This is a proof that the forgiveness is conditional..[Umda tul Qari 14/198, Same is said by Ibn Hajar that Ibn al Teen and Ibn Numayr refuted alMulhab and he quoted same argument like al Ayni, see Fath al Bari Kitab al Jihaad Chapter of Qitaal al Rome]

10) Al-Dhahabi said
: كان قويا شجاعا ، ذا رأي وحزم ، وفطنة ، وفصاحة ، وله شعر جيد 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 وكمرداس بن أدية الحنظلي البصري ونافع بن الأزرق وطواف بن معلى السدوسي وابن الزبير بمكة .
He was strong, brave, opinionated, decisive, intelligent, articulate, and had good poetry. He was a harsh and disgusting Nasibi, indulging in intoxication and doing evil. He started his rule with the killing of the martyr Hussain and ended it with the incident of Harra, so people hated him.

He did not receive blessings in his life and many people rebelled against him after Hussain. Like the people of Medina who stood up for the sake of Allah, as well as Murdas bin Adiya Al-Hanzhali Al-Basri, Nafe bin Arzaq, Tawaf bin Mu’alla Al-Sadusi, and Ibn Al-Zubayr in Mecca.

He also said
يزيد بن معاوية بن أبى سفيان الاموى . روى عن أبيه . وعنه ابنه خالد ، وعبد الملك بن مروان . مقدوح في عدالته . ليس بأهل أن يروى عنه . وقال أحمد بن حنبل : لا ينبغى أن يروى عنه .
Yazeed bin Muawiyah bin Abi Sufiyan al amwi. He narrated from his father. And his son Khalid and Abdul Malik bin Marwan narrated from him. His adalah is Makdooh and he was not the one to whom one can narrate ahadith. Ahmad bin Humble said: Do not narrate ahadith from him [Mizan al-A’tadal al-Dhahbi Vol:4]

11) Imam al Qurtubi
He mentioned some ahadith regarding the destruction of Ummah by youngsters and commented

وكأنهم والله اعلم يزيد بن معاوية وعبيد الله بن زياد

As If they are Yazeed bin Muawiyah and Obaidullah bin Ziad [alTadhkirah fe ahwaal al Akhirah page 562]

12) Imam of Ahlus sunnah Ibn al Jawzi

He wrote a whole book with the name of “الرد على المتعصب العنيد المانع من ذم يزيد” (Refutation of The bigot and stubborn who says it is not alowed to condemn Yazid) This book is also translated in urdu by Sayed Ishtiyaq Husayn Jelani)

13) Imam Qadhi Muhammad bin Abi Yala (526 h)

He wrote a book of those who are mustahik of sending Lanah, and he mentioned Yazeed in it [see “الرد على المتعصب العنيد المانع من ذم يزيد” of Ibn Jawzi page 41]

14) Imam ash-Shawkani said
الخمير السكير الهاتك لحرم الشريعة المطهرة يزيد بن معاوية لعنهم الله
Drunkard who insulted the Shariyah al Mutaharah Yazeed bin Muawiya May Allah curse him[Neyl al Awtar Kitab al Hudood vol 7 page 208]

In some of the Manuscripts the words of لعنهم الله are not mentioned but still the words of Drunkard who insulted the Shariyah al Mutaharah Yazeed are there.

15) Hafidh Abdul Ghani al Maqdasi (541 h-600h) said
وسئل عن يزيد بن معاوية ؟ فأجاب: خلافته صحيحة. قال: وقال بعض العلماء: بايعه ستون من أصحاب رسول الله صلى الله عليه وسلم ، منهم ابن عمر . وأما محبته : فمن أحبه فلا ينكر عليه ، ومن لم يحبه فلا يلزمه ذلك ؛ لأنه ليس من الصحابة الذين صحبوا رسول الله صلى الله عليه وسلم ، فيلتزم محبتهم إكراماً لصحبهم وليس ثمَّ أمر يمتاز به عن غيره من خلفاء التابعين ، كعبد الملك وبنيه . وإنما يمنع من التعرض للوقوع فيه ؛ خوفاً من التسلق إلى أبيه ، وسدّاً لباب الفتنة.
He was asked regarding his Caliphate and he replied. It was Fine (Saheeh). Some of the scholars say Ibn Umar and sixty other companions took bayt from him. And regarding Loving him? Then we do not censure the one who loves him. And the one who do not love him, It is not obligation on him to love him because he was not a companion so that he must be loved. He did not have any advantage on other tabiyeen and Khulafa like Abdul Malik and his sons. But to close the door of Fitna one should prevent himself from insulting him because of fear that It can open the door to insult his Father (Muawiyah ra)[Dhayl Tabqaat al Hanabila 1/196]

Imam adDahabee said regarding Abdul Ghani al Maqdisee
الإمام العالم الحافظ الكبير الصادق العابد الأثري المتبع
Imam the scholar the great Haafidh truthful Aabid atharee follower (of sunnah)[Seyar Ailam an-Nubala vol 21 page 444]

16) Imam Ahmad said
845 – أخبرني محمد بن علي قال ثنا مهنى قال سألت أحمد عن يزيد بن معاوية بن أبي سفيان قال هو فعل بالمدينة ما فعل قلت وما فعل قال قتل بالمدينة من أصحاب النبي وفعل قلت وما فعل قال نهبها قلت فيذكر عنه الحديث قال لا يذكر عنه الحديث ولا ينبغي لأحد أن يكتب عنه حديثا قلت لأحمد ومن كان معه بالمدينة حين فعل ما فعل قال أهل الشام قلت له وأهل مصر قال لا إنما كان أهل مصر معهم في أمر عثمان رحمه الله // إسناده صحيح(

3/520)846 – أخبرني أحمد بن محمد بن مطر وزكريا بن يحيى أن أبا طالب حدثهم قال سألت أبا عبدالله من قال لعن الله يزيد بن معاوية قال لا أتكلم في هذا قلت ما تقول فإن الذي تكلم به رجل لا بأس به وأنا صائر إلى قولك فقال أبو عبدالله قال النبي لعن المؤمن كقتله وقال خير الناس قرني ثم الذين يلونهم وقد صار يزيد فيهم وقال من لعنته أو سببته فاجعلها له رحمة فأرى الإمساك أحب لي // إسناده صحيح

In first narration Imam Ahmad said Yazeed killed Sahaba in Madeenah but in second narration he was asked regarding cursing Yazeed and he did not allow that rather he supported his stance with two ahadith, one is cursing momin is like killing him and other is the best era is my era then after that then after that and Yazeed is from that era, that is why silence regarding yaeed is better.

Because of this narration some scholars say Imam Ahmad did not curse Yazeed in his last days because there was no proof that Yazeed killed Sahaba and he retracted his statements as said by Shaykh Kifayatullah Sinabali and Muhammad Haadi Shaybani see his book [مواقف المعارضة في عهد يزيد بن معاوية :ص . And Qadhi Abu Bakr alArabi also quoted praise of Imam Ahmad on Yazeed. And that is why Imam Khallal quoted his later verdicts after the cursing one.

17) Ibn Rajab Hanbali

He did not hold the opinion of cursing and declaring Yazid to be a disbeliever. He refuted the allegation on Imam Ahmad bin Hanbal that he cursed Yazid. So he writes: “The statement of Imam Ahmad only establishes cursing on all of the oppressors and there is no clarification or specification for the permissibility of cursing Yazid only.” (Dhayl Tabaqaat al-Hanabillah, 2/356)

On the other hand Imam Ibn al Jawzi, Shaykh Zubair Ali Zai, Shaykh Umar Siddique based their opinion to criticise Yazeed because of the narration of Imam Ahmad that he said He killed Sahaba and looted Madeenah. And he never retracted from his statement rather he was against Yazeed but he did not allow to curse him by taking his name because of ahadith.

18) Ibn Hazam said
ويزيد أمير المؤمنين؛ وكان قبيح الآثار في الإسلام؛ قتل أهل المدينة، وأفاضل الناس، وبقيّة الصحابة- رضي الله عنهم- يوم الحرة، في آخر دولته؛ وقتل الحسين- رضي الله عنه- وأهل بيته في أول دولته؛ وحاصر ابن الزبير- رضي الله عنه- في المسجد الحرام، واستخفّ بحرمة الكعبة والإسلام؛ فأماته الله في تلك الأيّام؛ وقد كان غزا في أيام أبيه القسطنطينيّة وحاصرها.
Yazeed Ameer al Momineen, His athaar are ugly on Islam, He killed people of Madeenah and virtuous people as well as Sahaba May Allah be pleased with them on the day of Harrah in the last days of his era. And in the first days of his era He Killed al Husayn may Allah be pleased with him and his household. He besieged Ibn Zubayr May Allah be pleased with him in Haram. He insulted Islam and the Kabah. Allah made him die in those days, He participated in Constantinople in the days of his father (Muawiyah May Allah be pleased with him) and besieged there[جمهرة أنساب العرب لابن حزم 1/112]

19) Shaykh Zubair Ali Zai said:
“We do not send lanah and declare him Kaafir, We consider him a Tryant, Majrooh and whose trustworthiness is not known. We give his case to Allah and we announce that we are free from all the Tryants”[His article on ten lies of Sanabili page 24]

20) Mulla Ali Qari said:
alQawnawi said in Sharah al Umdah al Nasfi: Do not send lanah on the one who is doing big sins.. It is not allowed to send Lanah on Momin (end quote of alQawnawi, Al Qari said) It is not hidden that Eeman of Yazeed is proven, Kufr is not proven by Dhanni evidence against Qati evidence, so it is not allowed to send lanah specially [Sharah Fiqh al Akbar page 218 dar al Basaer al Islamiya]

He also said:

وأما لعنهم فلا يجوز أصلا بخلاف يزيد وابن زياد وأمثالهما فإن بعض العلماء جوزوا لعنهما بل الإمام أحمد بن حنبل قال بكفر يزيد لكن جمهور أهل السنة لا يجوزون لعنه حيث لم يثبت كفره عندهم وعلى التنزل فلعله مات تائبا ولهذا قالوا لا يجوز لعن كافر بعينه إلا إذا ثبت كفره

As for cursing them (i.e. Muawiyah radhiAllahanho and his companions) then it is not allowed unlike Yazid and Ibn Ziyad, and others like them, except according to some scholars who permitted cursing them. Imam Ahmad ibn Hanbal even considered Yazid to be a disbeliever. However, the majority of Sunni scholars do not permit cursing them, as their disbelief has not been proven to them. It is possible that they died in a state of repentance.

Sharh ash-Shifa 2/553

He again said:

وَلِهَذَا امْتَنَعَ الْجُمْهُورُ مِنْ لَعْنِ نَحْوِ يَزِيدَ وَالْحَجَّاجِ، وَخُصُوصِ الْمُبْتَدِعَةِ بِأَعْيَانِهِمْ

For this reason, the majority refrained from cursing figures like Yazid and Al-Hajjaj, especially the innovators with their specific characteristics.

Mirqaat al mafateeh no. 1662

21. Ilkya Abul Hasan Tabari

al Ghazali vs his contemporary Abul Hasan Tabari on Yazeed bin Muawiyah, both of these scholars were students of Imam Al Haramain.

Allah says “Successful are the believers, who are humble in their prayers, and who turn away from pointless talk”,[23:1-3]

“Those who do not bear witness to what is false, but when they pass by pointless talk, pass by with dignity”[25:72]

“When they hear pointless talk, they turn away from it” [28:55]

Note: Ahlus Sunnah love and respect Hasan and Husayn radhiAllahanho, Yazeed was pious or not, this is confirmed that he is not even close to Hasan and Husayn. as the hadeeth narrated by al-Tirmidhi (3775), Ibn Maajah (144) and Ahmad (17111) from Ya‘la ibn Murrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Husayn is part of me and I am part of him. May Allaah love those who love Husayn. Husayn is one of my grandsons.”This hadeeth was classed as hasan by at-Tirmidhi and al-Albaani.This hadeeth points to the virtues of Husayn (may Allah be pleased with him).

Narrated Usama bin zaid: That the Prophet used to take him and Al-hasan, and used to say, “O Allah! I love them, so please love them,” or said something similar. (Bukhari Book #57, Hadith #90)

Ahl as-Sunnah love Hasan and Husayn and respect them

Note 2:

كنت عند عمر بن عبد العزيز فذكر رجل يزيد بن معاوية، فقال: قال أمير المؤمنين يزيد، فقال عمر: تقول أمير المؤمنين يزيد، وأمر به فضرب عشرين سوطاً
In above narration Umar bin Abdul aziz rahimullah ordered of 20 lashes to the person who said Ameer ul momineen Yazeed. It is not proven according to Shaykh Kifayatullah Sinabali because

1. Muhammad bin Mutawakkal is weak according to Imam Abu Hatim, Ibn Adi, Abu Ali Ghisani,Ibn Rajab, Ibn al qayserani, Ibn Hajar asqalani said he is sudooq but he did many mistakes.

2. There is no chain from Imam Dahabee to Muhammad bin abi sirree, neither Dahabee ra claimed that he is narrating from his book.

3. It is proven otherwise that.
أخبرتنا أم البهاء فاطمة بنت محمد قالت أنا أبو الفضل الرازي أنا جعفر بن عبد الله نا محمد بن هارون نا أبو كريب نا ابن المبارك عن محمد بن مسلم عن إبراهيم بن ميسرة قال ما رأيت عمر بن عبد العزيز ضرب إنسانا قط إلا إنسانا شتم معاوية فإنه ضربه أسواطا
Ibraheem bin Maysara said I have never seen Umar bin abdul Aziz beating anyone with the exception of the one who insulted Muawiyah RadhiAllahanho, He hit him many lashes [Tareekh Damishq 39/211, Chain is authentic according to Shaykh Zubair Ali Zai in Fadaail al Sahaba according to authentic ahadeeth page 129]

Conclusion

1. Scholars like alGhazzali Ibn al Salaah, Abu Bakr alArabi are on the opinion that the one who said Yazid ordered to Kill Husayn is an Idiot and he have no proof for this.

2. Abdul Ghani al Maqdasi says His Khilapah was saheeh and it is not allowed to speak against him because It will open the door to speak against his Father Muawiyah ra.

3. Imam Ahmad bin Humble, Ibn Tamiyah, Imam ad Dahabee, Ibn Hazam and Ibn Hajar asqalani spoke against him and did not praise him but they also did not cursed him. This is the opinion of majority as per Mulla Ali al qari.

4. Ibn al Jawzi, Ilkya Harathi at Tabari, Jalal ud din Suyuti, Abu Yala, ash Shawkani cursed him because they said He killed Sahaba and al Husayn ra. And in a narration Imam Ahmad considered him disbeliever as mentioned by Mulla Ali al qari. But Ibn Rajab Hanbali mentioned otherwise.

5. According to Ibn Katheer he was a Murji that is why he did so many wrong things and thought he will be forgiven as he has read La Ilaha ill Allah.

We have quoted all the opinions of the scholars and all of them are great scholars of Ahlus sunnah. The best opinion is that He was Faasiq, If you don`t want to speak against him then at least do not praise him because If he killed Husayn ra and Sahaba, How will you face Allah and his Prophet peace be upon him that you used to praise the killer of his grandson and companions? If he did not kill Sahaba still there is no use in praising him because Allah will not ask us whether you praised Yazeed or not. Plus those who praise him and those who curse him and those who remain silent, all agree that his ahadeeth are rejected so Why not leav him totally and do not talk about him? Allah knows best.