Nasibi Azam Tariq's lies continue as follows:
Azam Tariq stated:
THE FACT IS THAT WHEN THE NEWS OF HAZRAT HUSAYN'S MARTYRDOM REACHED YAZID, HE AND HIS FAMILY WEPT. YAZID EVEN SAID: "CURSE OF ALLAH BE ON UBAIDULLAH BIN ZIAD. BY ALLAH! IF HE HAD BEEN A RELATIVE OF HAZRAT HUSAYN HE WOULD HAVE NEVER KILLED HIM. I WOULD HAVE ACCEPTED THE SUBMISSION OF IRAQIS WITHOUT THE KILLING OF HAZRAT HUSAYN." THEN HE ACCORDED A VERY GRACIOUS HOSPITALITY TO THE REMAINING FAMILY MEMBERS OF HAZRAT HUSAYN AND ARRANGED THEIR RETURN JOURNEY TO MADINAH WITH GREAT HONOUR AND RESPECT.
Reply One
The cited report about Yazeed getting upset over the martyrdom of Imam Hussain (as) is primarily in Tarikh Tabari contain an unknown arrator in its chain. We challenge Nawasib to either prove the authenticity of the narration or shut up and accept that Yazeed was the lead culprit in the murder of Imam Hussain (as).
Reply Two
Tariq's reference that we presume is a crude translation of the text in al-Bidayah wa al-Nihayah, Was only partially translated the actual text that we are quoting from al Bidaya wa al Nihaya Volume 8 page 235 is as follows:
إن
يونس بن حبيب الجرمي حدثه قال: لما قتل ابن زياد الحسين ومن معه بعث
برؤوسهم إلى يزيد، فسر بقتله أولا وحسنت بذلك منزلة ابن زياد عنده، ثم لم
يلبث إلا قليلا حتى ندم
Yunus bin Habib al-Jarmi said: 'When Ibn Ziyad killed Husayn and his companions and sent their heads to Yazeed, he [Yazeed] became happy at the death of him (Husayn) which is why the position of Ibn Ziyad was elevated, but this happiness was only short lived and then he regreted'.
This text confirms that Yazeed was pleased that Imam Husayn (as) had been killed and the rank of his killer Ibn Ziyad had automatically increased in Yazeed's estimation. The happiness being short-lived means that rebellions arose to avenge Husayn (as)'s martyrdom that threatened to destroy Yazeed's khilafat - Madina, Makka and Iraq all rose up against him, which is why he sent his army in to burn the Ka'aba and sack Madina. Nawasib are not horrified by such actions by their khalifa, since they share the doctrine of Al Qaeda that deem it lawful to kill, maim and rape to attains ones objectives. This is as they have no sense of anything being sacred save the remembrance of the Santas. They even reproach other Sunnis for reciting blessings upon the Prophet (saws).
Moreover, in al-Bidayah wa al-Nihayah, Volume 8 page 235 we read that the situation reached a point of embarrassment for Yazeed that he said:
ثم
يقول: لعن الله ابن مرجانة فإنه أحرجه واضطره، وقد كان سأله أن يخلي سبيله
أو يأتيني أو يكون بثغر من ثغور المسلمين حتى يتوفاه الله، فلم يفعل، بل
أبى عليه وقتله، فبغضني بقتله إلى المسلمين، وزرع لي في قلوبهم العداوة،
فأبغضني البر والفاجر بما استعظم الناس من قتلي حسينا، مالي ولابن مرجانة
قبحه الله وغضب عليه.
'Curse be upon Ibn Marjana [Ibn Ziyad] for he pained Husayn and made him desperate although Husayn had asked him to be allowed to go wherever he wanted to or to come to me or he be allowed to go to the border but Ibn Ziyad rejected this and killed him and it is now due to this, that Muslims shall bear enmity towards me, now every person, good and bad shall bear hatred in their hearts towards me, people shall be shocked at my killing Husayn. I have nothing to do with Murjana's son. May Allah destroy him and reap destruction upon him'.
Carefully analyse the final comments of Yazeed in this regard:
"now every person, good and bad shall bear hatred in their hearts towards me, people shall be shocked at my killing Husayn."
These words clearly prove that the killing of Imam Husayn (as) was upon the orders of Yazeed, and t his act of cursing Ibn Ziyad was in effect a tactical method to cover up his own culpability. These were crocodile tears shed to display false grief as the Ummah now wanted revenge and were blaming Yazeed. Indeed, the Islamic heartlands of Makka, Madina and Kufa were now in open armed rebellion and Yazeed had lost control there.
Ibn Katheer further commented as follows:
وقد لعن ابن زياد على فعله ذلك وشتمه فيما يظهر ويبدو، ولكن لم يعزله على ذلك ولا عاقبه ولا أرسل يعيب عليه ذلك
“And it appears that Ibn Ziad was cursed and insulted for what he did but he did not sack him nor did he punish him nor did he rebuke him for his actions”
al Bidaya wa al Nihaya Volume 8 page 204
If the argument is Yazeed didn't physically kill Imam Husayn (as) then these Nasibi should know that Pharaoh is deemed the killer of the Israelites even though he only issued the order for boys to be executed and didn't use the sword himself. Irshad al Sari Volume 10 page 171 Bab ul Fitan states clearly that Yazeed was happy at killing Imam Husayn (as) and his disrespect of the family of Rasulullah (s) is a proven fact.
Let us see the comments of the Majid Ali in Bahar Shariat:
'Those who in this day and age state 'who are we to comment on Yazeed and Husayn and that they were both Princes' are cursed, Hell bound individuals.'
Thus, reports which show that Yazeed was very happy at the martyrdom of Imam Hussain (as) but later altered his opinion and became sad shall not assist the present day Nawasib since the sadness letter expressed by Yazeed was not on account of remorse for his unforgivenable sin but was to a response to the public opinion that had swelled against him. We read in Tarikh Khulfa:
ولما
قتل الحسين وبنو أبيه بعث ابن زياد برؤوسهم إلى يزيد فسر بقتلهم أولا ثم
ندم لما مقته المسلمون على ذلك وأبغضه الناس وحق لهم أن يبغضوه
“When Hussain and his family were killed, Ibn Ziyad sent their heads to Yazeed. He (Yazeed) was happy with it in the beginning but after that, when the people hated him for that, he then expressed regret but people should indeed have hated him”
The change in emotions was to quell public anger not due some remorse on his part.
Reply Three
Yazeed’s maltreatment of the blessed head of Imam Hussain which had the honor of being kissed by the Holy Prophet (s) shall suffice to evidence Yazeed’s actual reaction at the death of Imam Hussain (as). Imam Ibn Jauzi records in his book Al-Rad ala al-Mutaseb al-Aneed Al-Manee men Zam Yazeed, page 58:
قال
ابن ابي الدنيا وثنا سلمة بن شبيب قال ثنا الحميدي عن سفيان قال سمعت سالم
بن أبي حفصة يقول قال الحسن جعل يزيد بن معاوية يطعن بالقضيب موضع في رسول
الله صلى الله عليه وسلم واذلاه
Ibn Abi Dunya recorded from Salamah bin Shabib from al-Humaydi from Sufyan from Salim bin Abi Hafsa from Hassan (al-Basri) saying: “Yazeed bin Mu'awyia was prodding with a stick that place kissed by Allah's messenger kissed, how shameful!”.
Al-Hassn al-Basri: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Salim bin Abi Hafsa al-Khayat: Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib). Sufyan al-Thawri: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Abdullah bin al-Zubair al-Humaydi: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Salamah bin Shabib: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Abdullah ibn Abi Dunya: Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib). Hassan al-Basri died in year 109 H and he was 89 years old as its mentioned in Tahdib al-Kamal, which means he was 41 years old when Imam Hussain was martyred. We should also point out that narrator Salim bin Abi Hafsa al-Khayat is not the only narrator to transmit the tradition rather there are three more reliable narrators from the same generation (tabaqa) as of Salim who have narrated the same incident in the same book and in the science of Hadith such a method of determining authentication of a tradition is called Mutab'a which has also been used by the Imam of Salafies Albaani. The three narrators are Imam Muhammad al-Baqar: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Khalid bin Yazid al-Saksaki: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib). Layth bin Saad: Ibn Hajar said: ‘Thiqah Thabt’ (Taqrib al-Tahdib).
Those who were involved in the murder of Imam Hussain (as) are Kafirs
Since we have proved the involvement of Yazeed (Laeen ibn Laeen) in the murder of Imam Hussain (as), let us now present the edict of one of the legendary Suni Imams, Imam Abu Muhammad Abdullah bin Asad al Yameni popularly known as Al-Yaf’ee as recorded by Ibn Emaad al-Hanbali in his authority work Shazarat al-Dahab, Volunme 1 page 68:
قال اليافعي : وأما حكم من قتل الحسين ، أو أمر بقتله ، ممن استحل ذلك فهو كافر
Yaf’ee said: ‘Whoever killed Hussain or gave orders to kill him whilst he deemed it a lawful action, is a Kafir’
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