Talk:Yazid I

Semi-protected edit request on 12 August 2024

dont call him caliph call him an amir and not an ummayad caliphate do dynasty nan it wasnt the first but second time ruler ship was inhereted as ali(r.a.) gave caliphate to his son Hassan (r.a.) change his relgion from islam to N/A and say remove trhe part that says that only some sunnis dislike yazid to all a he qwas the real servent of shaitan and say that sunnis have no diffrent opons to shias about yazid Muhammad Haseeb Ahmed (talk) 20:08, 12 August 2024 (UTC)

 Not done: please provide reliable sources that support the change you want to be made. CloakedFerret (talk) 02:23, 13 August 2024 (UTC)

Semi-protected edit request on 8 October 2024

Remove the name Abd al-Rahman ibn Abi Bakr and Abd Allah ibn Abbas from the following sentence under the Heading:Oaths of allegiance.

"Unlike Husayn and Ibn al-Zubayr, Ibn Umar, Abd al-Rahman ibn Abi Bakr, and Abd Allah ibn Abbas, who had also previously denounced Mu'awiya's nomination of Yazid,[c] paid allegiance to him"

Abd al-Rahman ibn Abi Bakr had died many years prior to ascension of Yazid and so, cannot have given his Oath at this time. Socondly, the reports and citations concerning Abd Allah ibn Abbas are uncertain and fallacious. 2A02:8071:6350:36A0:D5FA:E2A0:B3B6:5F14 (talk) 04:45, 8 October 2024 (UTC)

 Not done: please provide reliable sources that support the change you want to be made. 𝚈𝚘𝚟𝚝 (𝚝𝚊𝚕𝚔𝚟𝚝) 17:17, 22 October 2024 (UTC)

Need help finding digital sources

Salam, I need help finding online and accessible digital versions of the references listed below. English translation preferred.

Reputable texts of Ahl’ul Sunnah:

• Maqatil Husayn al Khuwarzmi Volume 2 page 80 Chapter 9
• Ya Nabi al Mawadah page 223 Chapter 91
• Tareekh al Yaqoobi Volume 2 page 299 Dhikr Yazeed
• Matallib al Saul Volume 2 page 26
• Nur al Absar page 139
• Al Bidayah wa al Nihaya page 219 Dhikr 63 Hijri
• Tareekh Kamil Volume 4 page 69
• Tareekh Tabari page 408 Dhikr Ibn Ziyad
• Akhbar al Tawal page 384
• Tadkira tul Khawwas page 159
• Hayaat al Haywaan Volume 1 page 88
• Tareekh Khamees Volume 2 page 301
• Sawaiq al Muhriqa page 134
• Sharh Fiqh Akbar page 73
• Tauhfa Ithna Ashari page 6
• Ash’at al-Lam’aat Sharh Mishkat Volume 4 page 623 Bab Manaqib Quraysh
• Shazarat al Dhahab Volume 1 page 69 Dhikr 61 Hijri
• Murujh al Dhahab Volume 3 page 71 Dhikr Yazeed
• Tafseer Mazhari Volume 5 page 21 Part 13 Surah Ibrahim
• Aqaid al Islam pahe 232 ny Maulana Abdul Haqq Haqani
• Imam Pak aur Yazeed Paleed page 88
• Aqaid Nafsee page 113
• Sharh Maqasad Volume 2 page 309
• Nuzul al Ibrar page 97
• Irfan Shariat Volume 2 page 21
• Fatawi Maulana Abdul Hai page 79
• Shaheed ai Kerbala pages 11-12 by Mufti Muhammad Shaafi
• Irshad al Sari (Sharh Bukhari) Volume 10 page 1717 Bab ul Fitan
• Durre Maarif Volume 4 page 295 Dikr Zeyneb binte ‘Ali
• Sharh al Muneer Sharh al Sagheer Volume 1 page80

Bro The Man (talk) 04:32, 22 October 2024 (UTC)

In general, you can request access on WP:Resource Exchange. However, if you plan to use these sources on Wikipedia in general or this article in particular, that won't work. Familiarize yourself with Wikipedia policies on source use, neutrality, and weighting. (WP:RS, WP:NPOV, WP:DUE). Your personal views must not interfere with your editing. From the titles above it is abundantly clear that you intend to transform this article into a polemic page. That is not how this site works. AhmadLX-(Wikiposta) 14:40, 22 October 2024 (UTC)

Thank you for your advice, and thanks for the warning, I'll refrain from WP:RGW, righting great wrongs. I'm not interested in antagonising you or engaging in edit warring. Bro The Man (talk) 14:52, 22 October 2024 (UTC)

Edit proposal for consensus: Introductory context of Yazid's Career Highlights

Muslims know Yazid for a set of key elements of his career, and the following proposal is one of those key highlights. The information proposed already enjoys strong consensus on this article page in both Arabic and English, but is not highlighted in the introduction in English version as it is in the Arabic version, where a whole paragraph is dedicated to his relationship with Husayn Ibn Ali. The following proposal that is to be placed at the end of the first paragraph:

His caliphate was marked by his campaign against and subsequently killing¹ Muhammad's grandson Husayn ibn Ali at the Battle of Karbala ² and the start of the crisis known as the Second Fitna.

There is popular Sunni and Shia consensus that regards Yazid as an evil figure,³ from the time of his rule until present day, and consider him an affront to Islamic values.^4,5 The killing of Husayn to secure his succession⁶ crystallised opposition to Yazid as anti-Umayyad sentiment fomenting the Second Fitna.^7,8 Thus, his actions are associated in catalysing the development of the Shia identity.

1. Fischer, Michael M. J. (2003). Iran: From Religious Dispute to Revolution. Madison: The University of Wisconsin Press. (pp. 19) ISBN 978-0299184735.
2. al-Muqarram, Sayyid 'Abd al-Razzaq (2024). مقتل الحسين [Maktal Al-Husayn]. Translated by Al-Jibouri, Yasin T. Qom, Iran: Al-Kharsan Foundation for Publications (published 1948). pp. 26–27, 30–32. (https://www.al-islam.org/maqtal-al-husayn-sayyid-abd-al-razzaq-al-muqarram)
3. Hawting, Gerald R. (2002). "Yazīd (I) b. Mu'āwiya". In Bearman, P. J.; Bianquis, Th.; Bosworth, C. E.; van Donzel, E. & Heinrichs, W. P. (eds.). The Encyclopaedia of Islam, Second Edition. Volume XI: W–Z. Leiden: E. J. Brill. pp. 309–311. ISBN 978-90-04-12756-2.
4. Hyder, Syed Akbar (2006). Reliving Karbala: Martyrdom in South Asian Memory. Oxford: Oxford University Press. (pp.77) ISBN 978-0-19-537302-8.
5. Hathaway, Jane (2003). A Tale of Two Factions: Myth, Memory, and Identity in Ottoman Egypt and Yemen. New York: State University of New York Press. (pp. 47) ISBN 978-0791486108.
6. Fischer, Michael M. J. (2003). Iran: From Religious Dispute to Revolution. Madison: The University of Wisconsin Press. (pp.19) ISBN 978-0299184735.
7. Donner, Fred M. (2010). Muhammad and the Believers, at the Origins of Islam. Cambridge, Massachusetts: Harvard University Press. (pp.179) ISBN 978-0-674-05097-6.
8. Lewis, Bernard (2002). Arabs in History. Oxford: Oxford University Press. (pp.68) ISBN 978-0-19-164716-1.
9. Daftary, Farhad (1990). The Ismāʿı̄lı̄s: Their History and Doctrines. Cambridge: Cambridge University Press. (pp. 50) ISBN 978-0-521-37019-6.

Bro The Man (talk) 15:14, 22 October 2024 (UTC)

For comparison, the Arabic introduction for Yazid in wiki-Arabic translated.

Arabic version:

أبُو خالِد يَزيد بن مُعاوية بن أبي سُفيان بن حَرب بن أُميَّة بن عَبدِ شَمْس بن عَبدِ مَنَاف القُرشيُّ (23 رمضان 26 هـ - 14 ربيعُ الأوَّل 64 هـ / 20 يُوليو 647 - 12 نُوفَمْبَر 683 م)، ثاني خُلفاء بَني أُميَّة، حيث حكم في الفترة بين 15 رَجَب 60 هـ - 14 ربيعُ الأوَّل 64 هـ / 21 أبريل 680 - 12 نُوفَمْبَر 683 م.

ولد يَزيد في قرية الماطرُون من نواحي الشَّام في عهد الخليفةُ الرَّاشِدي عُثمان بن عفَّان، وقد عاصر في صباه أحداث فتنة مقتل عُثمان، وكان بالقُرب من أبيه، والذي كان والي الشَّام آنذاك، حيث رفض مُعاوية خِلافة عليُّ بن أبي طالِب ما لم يتم القَصاص من قتلة الخليفة عُثمان أولًا، فدارت بينهما معركةٍ دامية وانتهت بالتحكيم، وباستمرار الخِلاف بين الطرفين لسنواتٍ عدة، وبعد اغتيال الخليفة عَلِي سنة 40 هـ / 661 م على يد ابن مُلجم الخارجيّ، تولَّى الحَسَن بن علي للخِلافة، والذي قرر التَّنازُل عنها لصالح مُعاوية، بهدف توحيد صُفوف المُسلمين وإنهاء الفتن.

وفي خِلافة أبيه مُعاوية، والذي أعاد الفُتوحات الإسلاميَّة إلى الواجِهة بعد توقُّفها لفترةٍ طويلة على غرار أحداث الفِتنة، تولَّى يزيد بأمرٍ من أبيه عدة حملات عسكريَّة ضد الإمبراطوريَّة البيزنطيَّة، بما في ذلك قيادته لأوَّل مُحاولة لفتح القُسْطَنْطِينيَّة والذي حوى عددًا من الصَّحابة آنذاك بين سنتي 53 و60 هـ / 674 - 678 م، إلا أن الشِّتاء القارس وصُعوبة الإمدادات وبُعد المسافة، اضطَّرهُم للعودة آنذاك. ومع ذلك، فقد مهَّد الخليفة مُعاوية لتولية يزيد من بعدهِ للخِلافة، على الرُّغم من مُعارضة بعضًا من كبار الصَّحابة آنذاك.

تولَّى يزيد الخلافة بعد وفاة والده سنة 60 هـ / 680 م، بعد أن بايعتهُ الأُسرة الأُمَويَّة والعديد من الصَّحابة في حياة أبيه كوليًا للعهد، إلا أنه بعد تولّيه للخِلافة، واجه مُعارضة قويَّة من قبل صحابيَّان بسبب رفضهم لفكرة الحُكم الوِراثي، هُما الحُسَين بن عَلِي بن أبي طالِب، وعبد الله بن الزُّبَير بن العوَّام، كما كان أهالي الكُوفة مُنزعجين من تولّيه الخِلافة، فراسلوا الحُسَين، وطلبوا منهُ القُدوم إليهم لمُبايعتهِ كخليفة ونُصرته، ولكنه ما إن وصل بالقُرب من مدينتهم، حتى تخلوا عن نُصرته وتبرأو من الكُتُب المُرسلة إليهم بعد تهديد والي الكُوفة عُبيد الله بن زياد، واضطَّر الحُسَين إلى مُقاتلة الجيش الأُمَويّ في هذه الحال، ورافِضًا للاستسلام الذي عُرض عليه بطريقة مُهينة، فكان مع قِلَّة من أنصاره وأهلُ بيته. انتهت المعركة الدَّامية بمصرع الحُسَين والعديد من إخوتهِ وأبنائه ومن أهلُ بيتِه مما أغضب جُموع المُسلمين لمقتل ابن بنت رسول الله.

سبَّب مقتل الحُسَين إلى نمو المُعارضة ضد حكم يزيد وإلى شُعور النَّاس بضرُورة القيام بشيء. فاعتصم عبد الله بن الزُّبَير في مدينة مكَّة، وزادت شعبيَّتهُ في الحِجاز وتهامة. كما ثار أهل المَدينة المُنوَّرة في وجه يزيد في سنة 63 هـ / 682 أو 683 م، وخلعوا طاعتُه. وأمام هذه التحرُّكات المُعارضة ضده، قام يزيد بتجهيز جيشٍ لمحاربة عبد الله بن الزُّبَير، وكذلك لمُحاربة أهل المدينة بعد أن يُخيَّرهُم في العودة إلى الطَّاعة أو الحرب. لم تنتهِ الأمور كما يُرام بالنسبة إلى أهالي المدينة المُنوَّرة، فقد انهزموا أمام الجيش الأُمَويّ وتعرَّضت المدينة للنَّهب والفظائع على مدار ثلاثة أيام. كما تعرَّضت مدينة مكَّة المُقدَّسة إلى حملتين عسكريِّتين، أوَّلُها حملة عمرُو بن الزُّبَير، التي فشلت وانتهت بمقتله، والثانية كانت أكثر ضراوةً، حيث أصيبت الكَعْبَة بانهدام أجزاء منها نتيجة القصف الذي أحدثهُ الجيش الأُمَوي بقيادة الحُصَين بن نُمَير، وفي أثناء حِصار مكَّة، وعلى تلك الأحوال، وصلت الأنباء بوفاة الخليفة يزيد في إحدى قُرى حِمْص، ما جعل الجيش يعُود أدراجهُ نحو الشَّام لمعرفة الخليفة الجديد وتلقِّي الأوامر.

بُويع ابنهِ مُعاوية بن يزيد، والذي هالهُ ما أحدثهُ أبيه يزيد في مُحاربة المُعارضين المُسلمين من أجل السُّلطة، فتنازل عن الخِلافة بعد ستة أشهر، ودخلت البِلاد الإسلاميَّة المُمتدة على رُقعةٍ واسِعة إلى حربٍ بين المُطالبين بالخِلافة، حيث بُويع مُروان بن الحَكم في دِمَشْق كخليفةً من بَنِي أُمَيَّة، في مواجهة المُطالب بالخِلافة أيضًا عبد الله بن الزُّبير في مكَّة، والتي انتهت في أيَّام الخليفة عبد الملِك بن مُروان حيث استطاع فرض سُلطته على البِلاد لصالح الخِلافة الأُمَويَّة وبات المُؤسس الثَّاني للدولة. بقيت شخصيَّةُ يزيد مُثيرة للجدل بين المُؤرِّخين والعُلماء وعامَّةُ النَّاس، وذلك حول إسلامه أو كفره، فمن إجازة لعنه إلى رفض ذلك، وحول نُصبِهِ العداء لآل البيت إلى براءته منها، وحول شُربه للخمر أو تبرئته منها.

Translation:

Abu Khalid Yazid bin Muawiyah bin Abi Sufyan bin Harb bin Umayyah bin Abd Shams bin Abd Manaf al-Qurashi (born 23 Ramadan 26 AH – died 14 Rabi' al-Awwal 64 AH / July 20, 647 – November 12, 683 AD), was the second caliph of the Umayyad dynasty. He ruled from 15 Rajab 60 AH until his death on 14 Rabi' al-Awwal 64 AH / April 21, 680 – November 12, 683 AD.

Yazid was born in the village of al-Matroun in the region of Greater Syria during the reign of the Rightly Guided Caliph Uthman ibn Affan. In his youth, he witnessed the turmoil surrounding the assassination of Uthman, and he remained close to his father, Muawiyah, who was then the governor of Syria. Muawiyah refused to acknowledge Ali ibn Abi Talib's caliphate unless the murderers of Uthman were brought to justice first, which led to a bloody conflict between them, ultimately ending in arbitration. The conflict between the two sides persisted for several years. After the assassination of Caliph Ali in 40 AH / 661 AD by Ibn Muljam, a member of the Kharijites, Ali’s son Hassan briefly became caliph but soon relinquished the position to Muawiyah to unite the Muslim ranks and end the strife.

During the caliphate of his father, Muawiyah, who resumed Islamic conquests after a long hiatus due to internal conflicts, Yazid was tasked with leading several military campaigns against the Byzantine Empire, including leading the first attempt to conquer Constantinople between 53 and 60 AH / 674–678 AD. Despite the severe winter, the logistical challenges, and the distance, which forced the army to withdraw, Muawiyah paved the way for Yazid to succeed him, despite opposition from some prominent companions of the Prophet.

Yazid assumed the caliphate after his father’s death in 60 AH / 680 AD, having been pledged allegiance by the Umayyad family and many of the Prophet’s companions during his father’s lifetime as the designated heir. However, upon assuming the caliphate, he faced strong opposition from two companions who rejected hereditary rule: Husayn ibn Ali and Abdullah ibn al-Zubayr. The people of Kufa were also displeased with Yazid’s accession and invited Husayn to come to Kufa and pledge allegiance to him as caliph. However, when Husayn approached the city, the people of Kufa abandoned him after being threatened by the governor of Kufa, Ubayd Allah ibn Ziyad. Husayn was forced to fight the Umayyad army with only a few of his supporters and family members, refusing a humiliating surrender. The bloody battle culminated in the martyrdom of Husayn, along with many of his brothers, sons, and family members, which enraged many Muslims, as Husayn was the grandson of the Prophet.

The killing of Husayn led to growing opposition to Yazid's rule and a widespread sense of the need to act. Abdullah ibn al-Zubayr took refuge in Mecca, where his popularity grew throughout the Hijaz and Tihama regions. The people of Medina also revolted against Yazid in 63 AH / 682 or 683 AD and renounced their allegiance to him. In response, Yazid prepared an army to suppress both Abdullah ibn al-Zubayr and the people of Medina, offering them the choice between returning to obedience or facing war. The Medinans were defeated by the Umayyad army, and Medina was subjected to three days of looting and atrocities. Mecca also faced two military campaigns: the first led by Amr ibn al-Zubayr, which failed and resulted in his death, and the second, more brutal campaign during which the Kaaba was damaged by Umayyad artillery under the command of Husayn ibn Numayr. During the siege of Mecca, news arrived of Yazid’s death in one of the villages of Homs, prompting the army to retreat to Syria to determine the next caliph.

Yazid’s son, Muawiyah II, was pledged allegiance as his successor but was horrified by what his father had done to maintain power and abdicated the caliphate after six months. The vast Islamic lands plunged into a civil war over the caliphate, with Marwan ibn al-Hakam being declared caliph in Damascus by the Umayyads, while Abdullah ibn al-Zubayr claimed the title in Mecca. The conflict ended during the reign of Caliph Abd al-Malik ibn Marwan, who managed to consolidate Umayyad power and became the second founder of the Umayyad dynasty. Yazid’s legacy remains controversial among historians, scholars, and the public, with debates surrounding his faith, whether he should be cursed or not, his hostility toward the Prophet’s family, and accusations of alcohol consumption. Bro The Man (talk) 15:41, 22 October 2024 (UTC)

First, Arabic wiki article is not a standard for writing articles on English wiki. They have their own policies. English wiki articles are subject to English wiki policies. Secondly, Arabic wiki article is terrible whereas this article on the level of any professional English language encyclopedia on Islam. Compare the this and the Arabic wiki article with the Encyclopedia of Islam or Iranica article and you will see why. Moreover, see WP:Lead. The lead section is representative summary of the article. Each main point of the article is presented summarily. The purpose of lead section not to overemphasize points which you like. The lead as it currently stands correctly represents the main points of the article giving due weight to each point. AhmadLX-(Wikiposta) 18:38, 22 October 2024 (UTC)

It says, "It should identify the topic, establish context, explain why the topic is notable, and summarize the most important points, including any prominent controversies." Bro The Man (talk) 18:41, 22 October 2024 (UTC)

Yes, and that is what the current lead does. Whereas you want to emphasize one specific point, thus making unrepresentative summary. AhmadLX-(Wikiposta) 18:44, 22 October 2024 (UTC)

Statement of academic fact without its implication and without respective academic opinion is not informative. Those opinions themselves have consensus. I understand that you are proud of this article, this history is ours to collectively share. I respect that it has achieved a high rating, but that doesn't mean that this article now becomes frozen and static in time.

I have read the article and I appreciate the attention to detail within it, taught a few things that I myself was not aware of. And in light of that, I hope were able to see eye and continue with this transparency and honesty.

I'm open to negotiating to achieve a consensus.

1st suggest: At the end of the first paragraph.

His caliphate was marked by his campaign against and subsequently killing¹ of Muhammad's grandson Husayn ibn Ali at the Battle of Karbala ² that precipitated the crisis known as the Second Fitna. His actions are associated in catalysing the development of the Shia identity.

2nd suggestion: after the first paragraph and before the second. This brings up the second last sentence from the last paragraph.

Yazid is considered an illegitimate ruler, a tyrant, and an affront to Islamic values^4,5 by many Muslims due to his hereditary succession, the killing of Husayn, and his attack on Medina and Mecca which damaged the Kaaba by fire.

3rd Suggestion: Readjusting the last paragraph to accomodate the extracted sentence.

Yazid continued Mu'awiya's decentralized model of governance, relying on his provincial governors and the tribal nobility. He abandoned Mu'awiya's ambitious raids against the Byzantine Empire and strengthened Syria's military defences. As such, modern historians take a milder retrospective view of Yazid, and consider him a capable ruler, albeit less successful than his father. No new territories were conquered during his reign.

Thank you for engaging with me. Bro The Man (talk) 19:21, 22 October 2024 (UTC)

The content of your first suggestion is already present at the end of the 1st para, except for your claim that Yazid's actions caused the emergence of the Shia, which is false. Sects emerge out of historical processes not because of actions of one man. It is true that the battle of Karbala played a major role in the development of religious aspects of Shi'ism, but there were various other factors (Penitents, Mukhtar and Kaysaniyya, Zayd's revolt, and son on). Regarding your 2nd suggestion, Second Fitna is also mentioned in the 1st para and his image among the Muslims is present in the last para. Your 3rd suggestion: this would be actionable if we agree on your first 2 suggestions, which we do not. Your 3rd suggestion also doesn't do much except moving the bit on conquered territories to the end, which is no bad, but I see no reason for it. Apart from adding historical inaccuracies, as pointed out above, your proposed edits do nothing but to reshuffle the material already present in the lead for no good reason. AhmadLX-(Wikiposta) 19:55, 22 October 2024 (UTC)

This won't be productive if you, alone might I add, will not engage reciprocally. Bro The Man (talk) 20:18, 22 October 2024 (UTC)

Well you haven't explained why these changes need to be made. As I said, except one change, the rest in your proposal consists of rearranging the material already in the lead. You haven't put forth any convincing reasons for your change. AhmadLX-(Wikiposta) 15:13, 24 October 2024 (UTC)