Was Yazeed's khilafah rightful?

Abu Sulaiman al Nasibi in his article on Mu'awiya had tirelessly sought to canvass for his Imam Yazeed's right to rule by stating:
Ansar.org states:

Many Companions gave him the allegiance as well. Al-Hafedh Abdulghani Al-Maqdisay says: "His (Yazeed's) caliphate is rightful, sixty of the companions of the prophet peace be upon him gave him the allegiance. Ibn`Umar was one of them." 

[Qayd Al-Shareed min Akhbar Yazeed, by Ibn Khaldoun, p.70]

The concept of ijma is null and void since Allah (swt)'s opposition to the bayya to Yazeed can be proven from the Qur'an

We read in Surah Baqarah verse 124 (Yusuf 'Ali transliteration):

"And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers."

We will rely on the following classical Sunni tafseer's to understand how the leading Sunni Ulema interpreted this verse.


    Tafseer Khazan, volume 1 page 89
    Ma'lam al Tazeel, Volume 1 page 89
    Fathul Qadeer, Volume 1 page 140
    Tafseer Madarak al Tazeel, Volume 1 page 84
    Tafseer Durre Manthur, Volume 1 page 118
    Tafseer Jama al Mubeen, Volume 1 page 118
    Tafseer Gharaib al Qu'an, Volume 1 page 439
    Tafseer Ibn Katheer, Volume 1 page 167
    Ahkam al Quran, Volume 1 page 69
    Tafseer al Kabeer, Volume 1 page 494


In Tafseer Khazan, volume 1 page 89 we read as follows:

"Allah (swt) said to Ibrahim (as) that we have made the condition of Imamate to be the same as that of Prophethood, that he who amongst your descendants is Dhaalim cannot attain it".

The verse clearly guarantees Imamate to be administered, but NOT to those that are unjust. The Ahl'ul Sunnah Ulema in their tafseers have defined Dhalimoon (pronoun of the noun Dhaalim) as kufr and fisq (transgression). Both of these traits were inherent in Abu Sulaiman's Imam Yazeed ibn Mu'awiya.

The opinions of Ahl'ul Sunnah on the kufr and fisq of Yazeed
As evidence we are relying on the following texts of Ahl'ul Sunnah:


    Al Bidayah wa al Nihaya(Urdu), Volume 8 pages 1146, 1147 & 1165
    Siyar A'lam Al-Nubala, Volume 4 pages 37-38
    Al Sawaiq al Muhriqa, page 131
    Tat-heer al Janaan, page 115
    Sharh Fiqh Akbar, page 73
    Fatawa Azeezi, page 80 Dhikr Yazeed
    Nuzlul Abrar, page 97 Dhikr Yazeed
    Yanabi al Mawadah, Volume 2 page 325 Part 60
    Al Nasaa al Kaafiya, page 120
    Tareekh Ibn Khaldun, Volume 1 page 179
    Sharh Aqaid Nasfee, page 113 Dhikr Yazeed
    Tareekh Kamil, Volume 3 pages, 152, 153 and 156 and 450 events of 52 Hijri
    Al Imama wa al Siayasa, page 165
    Iqd al Fareed, Voume 2 page 258 Dhikr Yazeed
    Tareekh Abu al Fida, Volume 1 page 186 Dkihr al Khabar Mu'awiya
    Al Akbar al Tawaal, page 268 Dhikr Yazeed
    Tareekh Tabari, Volume 7 page 146
    Rasail, page 129 by Abu Bakr Jauzi
    Maqatil Husayn, page 172 Ch 9
    Tadkhira Khawwas, page 164
    Shadraat al-Dhahab, Volume 1 page 69 events of 61 Hijri
    Tareekh al Khulafa, page 204 Dhikr Mu'awiya
    Al Khabar al Awal, page 61 Dhikr Hukumith Ibn Ziyad
    Tareekh Khamees, oage 300 Dhikr Yazeed
    Hayaat al Haywaan, Volume 2 page 196
    Tareekh Islam, Volume 2 page 356 events of 63 Hijri
    Ahsan aur Meezan, Volume 5 page 284
    Tafseer Mazhari, Volume 5 page 61 Surah Ibraheem part 13
    Muruj al Dhahab, Volume 3 page 78 Dhikr Yazeed
    Tauhfa Ithna Ashari, page 6 Chapter 1
    Mutalib al Seul, Volume 2 page 26 Dhikr Husayn
    Nur al Absar, page 139 Dhikr Husayn
    Sharh Maqassid, Volume 2 page 309 Part 6
    Al Tabaqat al Kabir, Volume 5 page 96
    Mustadrak al Hakim, Volume 3 page 522
    Tareekh Ibn Asakir, page 275
    Meezan al Itidal, Volume 4 page 440
    Wafa al Wafa, Volume 1 page 127
    Tabthaseer wa al Sharaf, page 265 Dhikr Yazeed
    Mujma al Buldan, Volume 2 page 253 Dkikr Harra
    Fatah ul Bari, Volume 13 page 70 Dhikr Yazeed
    Irshad al Sari, Volume 10 pages 171 and 199 Bab ul Fitan
    Sirush Shahadatayn, page 26 Dhikr Shahadat Imam Hasan
    Minhaj al Sunnah, page 239 Dhikr Yazeed
    Takmeel al Iman, page 178
    Shaheed Karbala, pages 11-12 by Mufti Muhammad Shaafi
    Sharh Muwatta Imam Malik, Volume 5 page 435 by Shaykh Muhammad Zakaria
    Tareekh Milat, page 55 Part 3 by Qadhi Zaynul Abideen
    Tarrekh Islam, Volume 2 page 56 by Akbar Najeeb Abadhi
    Bahar Shariat, Volume 1 page 76
    Hidayaat al Shi'a, Volume 1 page 95 by Allamah Rasheed Ahmad Gangohi
    Isthaklah ai Yazeed, page 312 by Maulanan Lal Shah Bukhari
    Fitna Kharijee, Volume 1 page 267 by Qadhi Madhar Husayn
    Muktubaat Shaykh ul Islam, Volume 1 page 267 by Maulana Husayn Hamdani
    Sharh Shifa, Volume 1 page 694 by Mulla 'Ali Qari al Hanafi
    Siraj Muneer Sharh Jama Sagheer, Volume 3 page 382
    Hujutul Balagha, page 507
    Qasim al Ulum, page 221
    Nabraas ala Sharh Aqaid, page 553
    Asaaf al Raghbayn, page 210
    Yazeed bin Mu'awiya, page 30 by Ibn Taymeeya
    Maktubaat, page 203 by Qadhi Thanaullah Panee Patee
    Al Shabeeya, page 60 by Barelvi
    Al Mafooz, page 114 Barelvi
    Ahsaan alwa, page 52 by Barelvi
    Ahkam Shariat, Volume 2 page 88 Barelvi
    Fatawi, Volume 5 page 51 by AA Thanvi
    Fatawa Rasheediya, Volume 1 page 7
    Skahyk ul Islam by Muhammad Qaim Nantovi Volume 1 page 258
    Imam Pak aur Yazeed paleed, by M Shaafi page 33
    Tabat Ibn Sa'd, page 283 Dhikr Ma'aqil bin Sanan
    Mirqaat Sharh Mishkaat, Volume 1 page 120
    Umdah tul Qari, Volume 11 page 334
    Fatawa Azeezi, Volume 1 page 21
    Izalat al Ghaneen, Volume 1 page 368 by Maulana Haydher 'Ali
    Muttalib al Saul, page 26
    Nur al Absar page 139
    Neel al Auwtar Volume 7 page 181 Dhikr Jihad
    Tahdheeb by Abu Shakur Shaami page 15
    Al Samra, page 317 by ibn Shareef Shaami
    Mujmua al Zadhaar, page 241
    Khilafat Mu'awiya, aur Yazeed page 378 Dhikr Yazeed
    Muruj al Nubuwat, Volume 1 page 126
    Ahkam al Quran, Volume 3 page 119
    Tareekh Ibn Asakir, Volume 5 page 107
    Tafseer Ruh al Ma'ani, page 72 Surah Muhammad


The Nasibi author's insistence that Yazeed was not a drunkard


Before we unveil the evil character of Yazeed, let us first cite the daring claim of Nasibi author:

Ansar.org stated:
It is also a lie that Yazeed was an alcohol drinking person.


The author has then used the alleged comments of Muhammad bin al-Hanafiyah to prove that Yazeed was a pious person. We will discuss the alleged tradition seperately in another chapter. Let us begin the actual 'appraisal' of Yazeed we find in Sunni books:

Ibn Kathir's comments on Yazeed

Interesting the very same text al Bidaya from where Abu Sulaiman had sought to extol the virtues of his Imam Yazeed, also contains comments of Ibn Kathir proving that he was indeed a drunkard. Ibn Kathir is the Wahabi's biggest historian and a student of Ibn Taymiyya himself. As far as Wahabis are concerned, his words are written in gold. Yet Ibn Kathir himself writes in 'al Bidayah' Volume 8 page 1169 "Dhikr Yazeed bin Muawiya":

"Traditions inform us that Yazeed loved worldly vices, would drink, listen to music, kept the company of boys with no facial hair [civil expression for paedophilia with boys, a form of homosexuality], played drums, kept dogs [civil expression for bestiality], making frogs, bears and monkeys fight. Every morning he would be intoxicated and would bind monkeys to a horse saddle and make the horse run".

 Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 1169, Nafees Academy Karachi

To Read full article please click on the following link :

http://www.answering-ansar.org/answers/yazeed/en/chap3.php

Was there an ijma in Yazeed's Khilafah?

Azam Tariq stated:
ALL THE MUSLIM CITIZENS INCLUDING THE THEN LIVING SAHABA WITH THE EXCEPTION OF HAZRAT HUSAYN AND ABDULLAH BIN ZUBAIR SWORE ALLEGIANCE TO YAZID. WHEN HAZRAT HUSAYN DECIDED TO GO FROM MAKKAH TO KUFA WHERE THE PEOPLE WERE CONSTANTLY INVITING HIM FOR BAYT (OATH OF ALLEGIANCE) HIS CLOSE ASSOCIATES AND WELL-WISHERS LIKE ABDULLAH BIN UMAR, HAZRAT ABU SAEED KHUDRI, HAZRAT ABU DARDA, HAZART ABDULLAH BIN ABBASS, HAZART MUHAMMAD BIN ABU HANIFA ETC. TRIED TO PERSUADE HIM NOT TO UNDERTAKE THIS JOURNEY AS IT WAS FULL OF RJSKS AND HAZARADS. THEY WERE HOWEVER, NOT SUCCESSFUL IN THEIR ATTEMPT AND HAZART HUSAYN PROCEEDED ON HIS MISSION OF REFORMATION CONCEIVED ON THE BASIS OF HIS OWN IJTEHAD.


Mu'awiya planned the succession of Yazeed for seven years

We read in Iqd al Fareed Volume 2 page 247 Dhikr Mu'awiya:

فلم يزل يروض الناس لبيعته سبع سنين، ويشاور، ويعطى الأقارب ويداني الأباعد، حتى استوثق له من أكثر الناس.

"Mu'awiya spent seven years seeking to galvanise the people's minds towards giving bayya to Yazeed and he rewarded those that ascribed to his views. He [Mu'awiya] tried to get closer to those that opposed this purpose [to intimidate them]".

Mu'awiya appointed Mugheera bin Shuba to carry through his objective of intimidation

As evidence we shall rely on the following texts of Ahl'ul Sunnah:


    Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 870. The events of 56 Hijri
    Tarrekh al Kamil Volume, 3 page 252 The events of 56 Hijri
    Tareekh Ibn Khaldun, Volume 3 page 16
    Tareekh al Khulafa, page 205 Dhikr Mu'awiya
    Al Imama wa al Siyasa, page 152
    Nasa al Kafiya, page 38


For the sake of brevity we shall cite al Bidayah:

"Mu'awiya made plans to remove Mugheera bin Shuba from his post of Governor of Kufa and replace him with Sa'eed bin Aas. When Mugheera caught wind of his intention, he arrived in Damascus and said to Yazeed bin Mu'awiya 'Your father should appoint you as khalifah after him'. When Yazeed asked Mu'awiya if this was indeed the case, he replied 'Who said this to you?' He [Yazeed] said Mugheera bin Shuba. This recommendation pleased Mu'awiya immensely; he kept Mugheera in post, and ordered him to drum up support for giving bayya to Yazeed. Upon his return to Kufa, Mugheera did actions to secure the bayya for Yazeed".

 Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 870, Nafees Academy Karachi

Mu'awiya set the wheels in motion and wanted people to give bayya to Yazeed. It is critical to note that in doing so Mu'awiya was breaching the terms of the treaty that had been reached with Imam Hassan (as), namely that Mu'awiya would NOT appoint a successor after him and that the succession to the khilafat would return to the Imams of the Shia i.e. Al-Hassan (as) and after him his successor Al-Hussain (as). Mu'awiya is thus in breach of a solemn oath he took not to make the khilafat a monarchy by appointing his own son as Crown Prince.

Imam Hassan (as) made peace to avoid bloodshed

This issue is fundamentally tied up with the forced abdication of Al-Hassan (as) as khalifa in the face of Muawiya's rebellion against Imam Hassan (as)'s lawful and noble khilafat. Al-Hassan (as)'s is deemed by Jalal-ud-din Suyuti in his established Sunni account of the khilafat the fifth rightly guided khalifa, and while most Sunnis have not heard this he ruled for six months and was by their scholars rightly guided.

For this section we shall focus on the following texts of Ahl'ul Sunnah:


    Irshad al Sari Sharh Bukhari, Volume 1 page 198 Bab ul Fitan
    Umdah thul Qari fi Sharh Bukhari, Volume 11 page 361 Kitab al Fitan
    Mirqaat Sharh Mishqat, Volume 11 page 379
    Al Istiab, Volume 1 page 370


For the sake of brevity we shall cite al Irshad:

"Imam Hasan did not abdicate on account of any bribe / worldly gain or weakness; rather he made peace so as to avoid fitnah and bloodshed."

Mu'awiya had agreed that the Khilafat would return to Imam Hasan (as) when he died

This is undeniable and is testified to, amongst numerous other Sunni works, in:


    Fathul Bari fi Sharh Bukhari, Volume 3 page 65 Kitab al Fitan
    Mirqat Sharh Mishqat, Volume 11 page 38 Bab Manaqib Ahl'ul Bayt
    Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 871 'The events of 56 Hijri'
    Hayaat al Haywaan Volume, 1 page 53 Dhikr Khilafa
    Tareekh Khamees, Volume 2 page 29 Dhikr Hasan
    Al Imama wa al Siyasa, page 18 Sulh Hasan
    Al Istiab, Volume 1 page 370 Dhikr Hasan



Ibn Kathir records:

وقد كان معاوية لما صالح الحسن عهد للحسن بالأمر من بعده

"When Mu'awiya made peace with Hasan, he made a promise that leadership would go to Hasan after him"

 Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 871, Nafees Academy Karachi

Imam Ibn Hajar Asqalaini records in Fathul Bari:

اني اشترطت على معاوية لنفسي الخلافة بعده

"Hasan said:'I placed a condition on Mu'awiya that I will become leader after Mu'awiya"

The fact that Mu'awiya wanted to make Yazeed his successor was hugely embarrassing for him, since this contravened the peace treaty and hence the better option would be to remove Imam Hasan (as) (this has been discussed in our article on Mu'awiya). In the meantime Mu'awiya's flagrant breach of the treaty continued. This is an embarrassment for the Nasibis as this treaty and its terms are not controversial and accepted by all. Thus the Nasibis might claim that this happened after Imam Hasan (as) was martyred but the fact is…

Mu'awiya sought to secure the bayya for Yazeed whilst Imam Hasan was alive

We read Al Imama wa al Siyasa page 155 Dhikr bayya Yazeed

"An Iraqi tribal chief said to Mu'awiya 'As long as Hasan is alive the people of Iraq and Hijaz shall not give bayya to Yazeed."

Mu'awiya had potential successor and rival Abdur Rahman bin Khalid poisoned

We read in Al-Bidayah:

عبد الرحمن بن خال بن الوليد
القرشى المخزومى وكان من الشجعان المعروفين والأبطال المشهورين كابيه وكان قد عظم ببلاد الشام لذلك حتى خاف منه معاوية ومات وهو مسموم

"Khalid bin Walid's son Abdur Rahman was from amongst the brave men and was popular in Syria hence Mu'awiya was against him and was poisoned"

 al Bidaya wa al Nihaya, Volume 8 page 31 Dhikr 31 Hijri

We read in al Istiab:

"Abdurehman was againt Ali and Bani Hashim … he had fought in Sifeen alongside Muawiyah…When Muaiywah decided to take bayah from people for his Yazeed, he gave a sermon to the people of Syria in which he said: 'the time of my death is approaching, I am elderly and I want to make a ruler for you people, what do you people want?'. They said: 'We like Abdurehman'. Muawiya didn't like it but kept it within him and once Abdurehman got ill, Muawiya told the doctor to treat him and gave him a syrup that could kill him, the doctor administered it and killed him by giving him poison."
 al Istiab, Volume 1 page 250, Dhikr Abdur Rahman bin Khalid

This Abdul Rahman was the son of Khalid bin Waleed, and he was Mu'awiya's general in Siffeen. Mu'awiya was willing to shed his blood to secure the transition of power to his son. While we the Shia have nothing but contempt for Khalid bin Waleed for reasons discussed elsewhere (he murdered a Muslim general during the khilafat of Abu Bakr so as to marry the general's beautiful wife, and prior to this had murdered thousands of innocent Shias in the Yemen), Khalid is hailed as a great champion of the khilafat and a hero by the Sunnis.

To read full article click on the following link :

http://www.answering-ansar.org/answers/yazeed/en/chap2.php

Cursing Yazeed

Answering the Fatwa of Abu Hamid Ibn Ghazzali

The lovers of Yazeed have made efforts to exalt him as a pious and just khalifa who has been the victim of a smear campaign spanning 1,400 years waged by both Sunni and Shia Ulema. They have thus sought to rewrite history. In the midst of all the scholars who condemned Yazeed, including Imam Ahmed ibn Hanbal who issued Takfir on him (see above), the Nawasib found one, and only one 'father figure' of traditional Sunni Islam: Ibn Ghazzali. It is interesting to note that the same Nasibis that HATE Ghazzali on account of his Sufi leanings are happy to embrace his position on Yazeed. He miraculously transforms from deviant to the greatest scholar after the four Fiqh Imams. Azam Tariq rants off the prized fatwa as follows:

Azam Tariq stated:
A QUESTION WAS PUT TO IMAM GHAZZALI WHETHER THERE IS A VALID GROUND FOR CURSING YAZID FOR HIS ALLEGED COMPLICITY IN THE MURDER OF HAZRAT HUSAYN. THE IMAM GHAZZALI REPLIED AS UNDER:-
"IT IS NOT LAWFUL TO CURSE ANY MUSLIM. ANYONE WHO CURSES A MUSLIM IS HIMSELF ACCURSED. RASUL-ALLAH (SAW) SAID: "A MUSLIM IS NOT GIVEN TO CURSING." BESIDES THE ISLAMIC SHARIAH HAS PROHIBITED US FROM EVEN CURSING THE ANIMALS. HOW THEN IT WOULD BE PERMISSIBLE TO CURSE ANY MUSLIM WHEN THE HONOUR OF A MUSLIM IS MORE SACRED THAN THE HOLY KABA AS MENTIONED IN A HADITH (IBN MAJAH).
"THE ISLAMIC FAITH OF YAZID IS PROVED WITHOUT ANY SHADOW OF DOUBT. AS REGARDS THE MURDER OF HUSAYN, THERE IS NO DEFINITE EVIDENCE THAT YAZID EITHER KILLED HIM OR ISSUED ORDERS FOR HIS KILLING OR APPROVED ANY SUCH PLANS. WHEN NOTHING HAS BEEN PROVED IN THIS REGARD, HOW WOULD IT BE LAWFUL TO CAST DOUBTS AND ASPERSIONS ON YAZID WHEN ENTERTAINING SUSPICION ABOUT A MUSLIM IS UNLAWFUL IN ISLAM."
ALMIGHTLY ALLAH SAYS IN THE QUR'AN "O YE WHO BELIEVE! SHUN MUCH SUSPICION; FOR LO! SOME SUSPICION IS CRIME. AND SPY NOT, NEITHER BACKBITE ONE ANOTHER. WOULD ONE OF YOU LOVE TO EAT THE FLESH OF HIS DEAD BROTHER? YE ABHOR THAT (SO ABHOR THE OTHER). AND KEEP YOUR DUTY (TO ALLAH)." (49: 12).
HAZRAT ABU HURAIRAH REPORTED ALLAH'S MESSENGER AS SAYING "DESPISING HIS BROTHER MUSLIM IS ENOUGH EVIL FOR ANY ONE TO DO. EVERY MUSLIM'S BLOOD, PROPERTY AND HONOUR ARE SACRED TO A MUSLIM." (MUSLIM).
IMAM GHAZZALI REITERATES:
"ANYONE WHO THINKS THAT YAZID ORDERED THE KILLING OF HUSAYN OR LIKED THE KILLING OF HUSAYN SUCH A PERSON IS ABSOLUTELY FOOL. . . . . . . . ."
"AS REGARDS SAYING (RADIALLAHU ANHA) AFTER THE NAME OF YAZID, THIS IS NOT ONLY PERMISSIBLE BUT COMMENDABLE. IT IS RATHER INCLUDED IN OUR DUA WHEN WE PRAY FOR THE FORGIVENESS OF ALL MUSLIMS AND YAZID WAS CERTAINLY A MOMIN (BELIEVER)." ( ,BERIUT, P. 288).

Here Ghazzali takes on every other classical Sunni scholar from the year dot to the present-day, by presenting a supporting statement for Yazeed. All four Sunni madhabs, including the four sheikhs deemed it permissible to curse Yazeed (see below).

First Reply

Ghazzali has linked his defense for Yazeed with the murder of Imam Hussain but the fact is that that was not the only crime Yazeed had committed but the list is way too lengthy. Thus this very fact is suffice to bring down the building that Ghazzali had created in defence of Yazeed.

Second Reply

Allah (swt) in his pure book sends curses on various types of people, for example in Surah Baqarah verse 161 we read:

"Those who reject Faith, and die rejecting, - on them is Allah's curse, and the curse of angels, and of all mankind"

In Surah Aal-e-Imran verse 61 we read:

"If any one disputes in this matter with thee, now after (full) knowledge hath come to thee, say: "Come! Let us gather together, - our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!"

It is stated in Surah Hud verse 18:

Who doth more wrong than those who invent a life against Allah? They will be turned back to the presence of their Lord, and the witnesses will say, "These are the ones who lied against their Lord! Behold! The Curse of Allah is on those who do wrong!

And Surah Hud verses 59-60:

Such were the 'Ad People: they rejected the Signs of their Lord and Cherisher; disobeyed His messengers; And followed the command of every powerful, obstinate transgressor.
And they were pursued by a Curse in this life, - and on the Day of Judgment. Ah! Behold! For the 'Ad rejected their Lord and Cherisher! Ah! Behold! Removed (from sight) were 'Ad the people of Hud!

Surah Maida verse 78:

Curses were pronounced on those among the Children of Israel who rejected Faith, by the tongue of David and of Jesus the son of Mary: because they disobeyed and persisted in excesses.

These verses prove that it is the Sunnah of Allah (swt) and his prophets (peace be upon all of them) to curse rejecters. Can there be a greater rejecter that Yazeed who rejected the Ahl'ul bayt (as), the Qur'an stipulates love for them to be a part of Deen; he killed them and openly rejected the Prophethood of Rasulullah (s)?

Third Reply

Ghazzali supporters should refrain from cursing the Devil - since according to Ghazzali the act of cursing someone that you do not know is pointless, and it is better to use one's tongue to recite Surah Fateha. This type of logic contradicts the practice Allah (swt) and his Rasul (s) - for no man can be as forgiving and pious as Rasulullah (s), and yet we learn that at various points during his life that he would curse his enemies and those of Allah (swt). If Ghazzali would deem this practice to be a sin then is he accusing Rasulullah (s) of indulging in sinful actions?

Fourth Reply

It is very amusing that these Nawasib afford Ghazzali this rank because he gave this pro Yazeed fatwa - but fail to apply the Fatwa to their own lives. They have issued takfeer and cursed other Muslim Sects such as the Shi'a and Barelvi, indeed no one has escaped their takfeer tirade. They accept one part of the fatwa and then leave the part that serves no benefit to them - if they deem Ghazzali to be a reliable Hujjut-ul-Islam then should they not be adhering to everything that their dear imam had said? Instead they curse the Sufis, and Ghazali is famous for being his Sufi leanings.

Fifth Reply

We read in Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 1147:

"Rasulullah (s) said whoever perpetuated injustice and frightened the residents of Madina, the curse (la'nat) of Allah (swt), His Angels and all people is on such a person"

 Al Bidayah Wal Nihayah (Urdu), Vol 8 Page 1147, Nafees Academy Karachi

We have already presented the event of Harra before our readers and shown how Yazeed ordered his Nasibi troops to attack the city of Madina. Rasulullah (s) cursed those that caused fear to Madina. When Rasulullah (s) cursed an individual that perpetrated such an act then what right does this third rate Nasibi group have to demand that we refrain from cursing Yazeed? Whoever adheres to the Sunnah of Rasulullah (s) shall definitely curse Yazeed.

Sixth Reply

Sura Rad verse 25:

But those who break the Covenant of Allah, after having plighted their word thereto, and cut asunder those things which Allah has commanded to be joined, and work mischief in the land; - on them is the curse; for them is the terrible home!

Surah Ash Shura verse 151-2:

"And follow not the bidding of those who are extravagant, - Who make mischief in the land, and mend not (their ways)."

The sum total of these two verses is as follows:

    We should steer away from mischief makers
    Allah (swt) has cursed those that indulge in mischief through the land


With these two verses in mind, now contemplate this verse:

Surah Baqarah verse 220:

"Their bearings on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in
Power, Wise."

We would appeal to those with open minds to decide for themselves whose intention was mischief and whose intention was good in this circumstance? There are two paths: one of the Banu Ummayya with Yazeed at the helm (the Nasibi path) and one of Ahl'ul bayt (as) with a Shia Imam in Husayn (as) at the helm - which of these two individuals was working for the benefit of the Deen and for the salvation of our souls? Who was the mischief monger whose actions have been cursed by Allah (swt)?

Was the killing of Imam Husayn (as) not an act of Fitnah? Was the attack on Madina, slaughtering and raping its inhabitants not an act of Fitnah? Was the assault on Makka that included catapulting the Kaaba with fire causing it to catch fire not acts of Fitnah. Was killing men in the most sacred of all sanctuaries where it is forbidden to kill even an ant an act of Fitnah? It is forbidden to kill a man in the sanctuary of the Ka'aba even if that man is about to kill you, yet Yazeed slaughtered innocents there! There is no need to exercise caution when one is cursing an enemy of Allah (swt). It is a praiseworthy act so long as it does not create Fitnah.

Reply Seven - The Ulema of Ahl'ul Sunnah deemed it permissible to curse Yazeed

To Read the full article click on the following link...

http://www.answering-ansar.org/answers/yazeed/en/chap11.php

مستحق لعنت پر لعنت کرنا اللہ و رسول کی سنت ہے

متن

 و أخبرني محمد بن المؤمل ثنا الفضل بن محمد الشعراني ثنا قتيبة بن سعد ثنا عمرو بن حزم عن عمرة عن عائشة قالت : قال رسول الله صلى الله عليه و سلم : ستة لعنتهم لعنهم الله و كل بني مجاب المكذب بقدر الله و الزائد في كتاب الله و المتسلط بالجبروت يذل من أعز الله و يعز من أذل الله و المستحل لحرم الله و المستحل من عترتي ما حرم الله و التارك لسنتي

قد احتج البخاري بعبد الرحمن بن أبي الموال و هذا حديث صحيح الإسناد و لا أعرف له علة و لم يخرجاه

تعليق الذهبي قي التلخيص : صحيح ولا أعرف له علة

 

۹۱ مستدرک حاکم ج ۱ ص

امام حسین پر رونے کا ثواب جنت ہے :فضائل الصحابہ ،امام احمد

حدثنا أحمد بن إسرائيل قال رأيت في كتاب أحمد بن محمد بن حنبل رحمه الله بخط يده نا اسود بن عامر أبو عبد الرحمن قثنا الربيع بن منذر عن أبيه قال : كان حسين بن علي يقول من دمعتا عيناه فينا دمعة أو قطرت عيناه فينا قطرة اثواه الله عز و جل الجنة

یعنی

:حسین بن علی [علیہا السلام ] فرمایا کرتے تھے جو کوئی ہمارے اوپر ایک آنسو بہائے یا ایک قطرہ اشک بہائے خدا وند اس کا اجر ،جنت قرار دیگا

فضائل الصحابة ج 2 ص 675

المؤلف : أحمد بن حنبل أبو عبد الله الشيباني

الناشر : مؤسسة الرسالة - بيروت

الطبعة الأولى ، 1403 - 1983

تحقيق : د. وصي الله محمد عباس

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وھابیوں کا یزید

کچھ لوگ یزید کا دفاع کرتے ہوئے باز نہیں آتے ہیں اور یزید کو ایک متقی اور شائستہ نو جوان کے طور پر پیش کرتے ہیں لیکن وہ یزید جیسے فاسق کے گناہوں پر پردہ نہیں ڈال سکتے ہیں

ذھبی نےاپنی تاریخ  میں عبد الله بن حنظلة غسیل ملائکہ سے نقل کیا ہے : اے قوم اللہ کا تقوی اختیار کرو ہم نے یزید کے خلاف خروج اس وقت کیا ہے جب ہمیں اس بات کا خطرہ ہونے لگا کہ آسمان ہم پر پتھر برسانا شروع کردے کیونکہ یزید ماں ،بیٹیوں اور بہنوں سے ہمبستر ہوتا ہے اور شراب پیتا ہےاور تارک الصلوۃ ہے

متن

يا قوم اتقوا الله، فوالله ما خرجنا على يزيد حتى خفنا أن نرمى بالحجارة من السماء، إنه رجل ينكح أمهات الأولاد والبنات والأخوات، ويشرب الخل ويدع الصلاة

حوالہ

تاريخ الإسلام ووفيات المشاهير والأعلام. ج 5 ص 27

تأليف: شمس الدين محمد بن أحمد بن عثمان الذهبي.

دار النشر: دار الكتاب العربي.

مكان النشر: لبنان/ بيروت.

سنة النشر: 1407هـ - 1987م.

الطبعة: الأولى.

تحقيق: د. عمر عبد السلام تدمري.

الطبقات الكبرى ج5 ص 66

المؤلف : محمد بن سعد بن منيع أبو عبدالله البصري الزهري

الناشر : دار صادر – بيروت

تاريخ مدينة دمشق ج 27 ص 429

أبي القاسم علي بن الحسن إبن هبة الله بن عبد الله الشافعي

سنة الولادة 499/ سنة الوفاة 571

تحقيق محب الدين أبي سعيد عمر بن غرامة العمري

الناشر دار الفكر

سنة النشر 1995

مكان النشر بيروت

مدینہ کو تین دن تک حلال کردینے کا واقعہ

بن حجر عسقلانی نے کتاب" لسان المیزان مین لکھتے ہیں:

جب اہل مدینے نے یزید کی 63 ہجری میں مخالفت کی تو مدینہ کی جانب یزید نے مسلم بن عقبہ کو بھیجا جس نے اہل مدینہ کو شکست دینے دی اور اکثر صحابہ کو اور انکی اولاد، بڑے بڑے تابعین اور مدینے کے معزز لوگوں کو قتل کیا اور تین دن تک مدینے کو قتل ،غنیمت کے لئے حلال قرار دیاجو زندہ باقی رہے ان سے یزید کی غلامی پر بیعت لی اور جن لوگوں نے بیعت سے انکار کیا ہے، قتل کر دیا گیا

متن

ثم إن أهل المدينة خلعوا يزيد في سنة ثلاث وستين فجهز إليهم مسلم بن عقبة المري في جيش حافل فقاتلهم فهزمهم وقتل منهم خلق كثير من الصحابة وابناؤهم وسبق أكابر التابعين وفضلاءهم واستباحها ثلاثة أيام نهبا وقتلا ثم بايع من بقى على أنهم عبيد ليزيد ومن امتنع قتل

حوالہ: لسان الميزان ج 6 ص 294

المؤلف : أحمد بن علي بن حجر أبو الفضل العسقلاني الشافعي

الناشر : مؤسسة الأعلمي للمطبوعات - بيروت

الطبعة الثالثة ، 1406 - 1986

تحقيق : دائرة المعرف النظامية - الهند

یزید کو امیر المومنین کہنے کی سزا 20 کوڑے ہیں

بن حجر عسقلانی نے کتاب" لسان المیزان " میں بیان کیا ہے کہ نوفل بن ابی عقرب سے روایت کہ ہے کہ وہ کہتے ہیں کہ: میں عمر بن عبد العزیز کے پاس تھا ایک شخص نے یزید بن معاویہ کو امیر المومنین کہا تو عمر نے کہا تم یزید کو امیر المومنین کہتے ہیں؟ حکم دیا گیا کہ اسے 20 کوڑے لگائے جائے

متن

قال يحيى بن عبد الملك بن أبي عتبة حدثنا نوفل بن أبي عقرب كنت عند عمر بن عبد العزيز فذكر رجل يزيد بن معاوية فقال أمير المؤمنين يزيد فقال له عمر تقول أمير المؤمنين وأمر به فضربه عشرين سوطا

حوالہ

لسان الميزان ج 6 ص 294

المؤلف : أحمد بن علي بن حجر أبو الفضل العسقلاني الشافعي

الناشر : مؤسسة الأعلمي للمطبوعات - بيروت

الطبعة الثالثة ، 1406 - 1986

تحقيق : دائرة المعرف النظامية – الهند

Official Reply to Dr. Zakir Naik on Karbala & Yazid

Do you remember Zakir Naik & his claiming “Radhi Allaho Anho” for Yazid?

Do you know the Only Argument of Zakir Naik that he used to justify it?

The Only Argument of Zakir Naik is only & only one Tradition of Bukhari.

Let us begin with Allah's name & let us expose the Lies of Zakir Naik regarding this tradition and after that no one would dare to say “Radhi Allho Anho” to Yazid. Insha-Allah.

The Fabricated Tradition by Nasibis of Syria

Nasibis of Syria were followers of Bani Umiyyah. Thus they fabricated a tradition through which they free Yazid of all his so many crimes against Islam & Ahlebait (as), and provided him with salvation to Jannah.

Here is the tradition.

حَدَّثَنِي إِسْحَاقُ بْنُ يَزِيدَ الدِّمَشْقِيُّ حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ قَالَ حَدَّثَنِي ثَوْرُ بْنُ يَزِيدَ عَنْ خَالِدِ بْنِ مَعْدَانَ أَنَّ عُمَيْرَ بْنَ الْأَسْوَدِ الْعَنْسِيَّ حَدَّثَهُ أَنَّهُ أَتَى عُبَادَةَ بْنَ الصَّامِتِ وَهُوَ نَازِلٌ فِي سَاحَةِ حِمْصَ وَهُوَ فِي بِنَاءٍ لَهُ وَمَعَهُ أُمُّ حَرَامٍ قَالَ عُمَيْرٌ فَحَدَّثَتْنَا أُمُّ حَرَامٍ أَنَّهَا سَمِعَتْ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ الْبَحْرَ قَدْ أَوْجَبُوا قَالَتْ أُمُّ حَرَامٍ قُلْتُ يَا رَسُولَ اللَّهِ أَنَا فِيهِمْ قَالَ أَنْتِ فِيهِمْ ثُمَّ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوَّلُ جَيْشٍ مِنْ أُمَّتِي يَغْزُونَ مَدِينَةَ قَيْصَرَ مَغْفُورٌ لَهُمْ فَقُلْتُ أَنَا فِيهِمْ يَا رَسُولَ اللَّهِ قَالَ لَا

Sahih al Bukhari, Book of Jihad Volume 4, Book 52, and Number 175:

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 seashore 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."

We will prove that this narration is defective on the following 2 bases:

 It has defects in Asnaad.
    

A comparison of this alone tradition to all other Traditions 

It is totally against ALL other Traditions about “First Naval War” & “caesar's City”. (This is the most important Part of our Discussion).

Defects in Asnaad of this tradition
Please note about this Tradition is narrated by only & only one chain ,And all the narrators in this chain are Syrians (the headquarter of Muawiyyah and Bani Umiyyah). The people of Syria were famous for inventing narrations in support of Bani Umiyyah.

Ibn Hajar al-Asqallani (one of top most Alim who is even respected by Nasibis) writes under the commentary of this tradition:
قوله‏:‏ ‏(‏عن خالد بن معدان‏)‏ بفتح الميم وسكون المهملة، والإسناد كله شاميون i.e. all of it's narrators belong to Syria

Thawr bin Yazid [The Munafiq by Rasool's Standards]:
One of the Syrian Narrator is Thawr bin Yazid. Although none of the Syrian Narrator of this tradition had any love for Ahl al-Bayt, but this Thawr bin Yazid was the worst.
Ibn Saad (Sunni Scholar whose book is very important for Rajal Work) writes about him:
و كان جد ثور بن يزيد قد شهد صفين مع معاوية ، و قتل يومئذ ، و كان ثور إذا ذكر عليا قال : لا أحب رجلا قتل جدى

Translation:
The (Syrian Ancestors) of Thawr bin Yazid were along with Muawiyyah at battle of Saffin and they were killed in this war (by Army of Ali Ibn Abi Talib). Whenever this Thawr bin Yazeed used to hear the name of Ali (ibn Abi Talib), he used to say:"I don't like to hear the name of that person who killed my Ancestors.

Tabaqat Ibn Saad, Vol 7 under the topic: Thawr bin Yazid al Kalayee

And Yahya ibn Mueen, who is considered one of most authentic Authority in Rajal even by Nasibis, he writes:

"This Thawr bin Yazeed was included in that party which used to Curse Ali Ibne Abi Talib"..

And Imam Malik never used to narrate from this Thawr bin Yazeed.
Sheikh Ahmad Ali Suharanpuri is an Alim of Tableeghi Jama'at and he wrote a commentary of Bukhari. He writes (vol. 1, page 409):
"The tradition of caesar's city has been narrated by Thawr bin Yazid and he was (extreme) enemy of Ameer-ul-Momineen (Ali ibn Abi Talib).
And biggest of all, the grand Hadith Master Ibn Hajar Asqallani writes (Book: Tehdhib-ul-Tehdib, vol 2, page 33):
Thawr bin Yazeed bin Ziyad was a Qadarite قدرياً , his grandfather sided with Mu'awiya in Sifeen, and he was killed in this battle. When he referred to 'Ali, he would say 'I do not deem a person that killed my grandfather to be my friend'.
Rasool's (saw) testify those who hate Ali Ibn Abi Talib, they are Munafiqs

Sahih Muslim,Book 001, Number 0141:
Zirr reported: 'Ali observed: By Him Who split up the seed and created something living, the Apostle (may peace and blessings be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.

So, mystery remains there why are these People taking this open Nasibi Manafiq to be their praiseworthy Narrator of Hadith? Don't they have any shame about this?

The Proof of Sending Curses(Lanat) on Yazid!

The Proof of sending Lanat upon Yazid is derived from this (ayah), as was mentioned by Al-Barzanji (rah) in his Al-Ashaat and Imam Haythami (rah) in As-Sawaiq from Imam Ahmed (rah) that his son Abdullah asked him about sending Lanah on Yazid, and how sending Lanah upon him is mentioned in the book of Allah (i.e. Quran). Imam Ahmed (rah) in proof of (sending Lanah upon Yazid) mentioned these verses:Would ye then, if ye were given the command, work corruption in the land and sever your ties of kinship? Such are the men whom Allah has cursed…(47:22-23), So could there be a greater fitnah than the actions committed by Yazid? 

[Ruh ul Ma’ani by Imam Al-Alusi, Volume 9 Under Surah Muhammad 22-23]
 

Cursing Yazeed from traditions (Ahadith) :

It has been narrated on the authority of Hadhrat Abu 'Ubaidah bin Jarrah (May Allah be well pleased with him) that the Holy Prophet (Sallallahu alaihi wa sallam) said:  The affairs of my Ummah will continue with justice. The first person to disrupt it will be a person from Banu Ummayya, who will be called Yazid. 

(Musnad Abu Ya'ala, Musnad Abu 'Ubaidah Raziallahu anhu).

The famous Expert in interpretation of Holy Quran Abul Fida Ismail bin 'Umar who is famously known as Ibn Kathir has recorded this Hadith in his book Al Bidayah Wan Nihayah in Vol. 6 PG No 256

The great Hadith-expert Imam Shahabuddin Ahmed Bin Hajr Makki Haithami (May Allah shower His mercy on him) has also recorded this Hadith in As Sawaaiq Al Muhriqa, Pg No. 132.  He has also recorded another Hadith in this connection in the same book on Pg No. 132:

It has been narrated on the authority of Hadhrat Abu Darda (May Allah be well pleased with him), he said: I heard the Holy Prophet (Sallallahu alaihi wa sallam): The first one to change my Sunnah will be a person from Banu Ummayya called Yazid.