Re: Verdict of two renowned scholars on a sensitive issue.
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, the Qur’an stipulates love for them to be a part of Deen; he killed them and openly rejected the Prophethood of Rasulullah (s)?
We read in Al Bidayah Wal Nihayah
“Rasulullah (s) said whoever perpetuated injustice and frightened the residents of Medina, the curse (la’nat) of Allah (swt), His Angels and all people is on such a person”
Al Bidayah Wal Nihayah
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.”
The Ulema of Ahl’ul Sunnah deemed it permissible to curse Yazeed
The Fiqh Imams deemed cursing Yazeed to be an act of worship
Ibn Khalikan in Wafayaath page 412 whilst discussing the biography of the Shafi’i scholar Abu Hassan bin ‘Ali bin Muhammad bin ‘Ali al Tabari al Amadadeen al Maroof al Bakeeya al Iraas al Shafeeya, states that:
“He (the above) was once asked ‘Can Yazeed who was born during the Khilafat of Hadhrath Umar be counted as a Companion, and what have the Salaf elders said in relation to cursing him?
He replied, ‘There are two statements of Imam Ahmad ibn Hanbal on this; one is an indication (that you can), the other direct (both that you can). These two views were also given by Imam Malik and by Imam ‘Abu Hanifa. We (those who follow imam Shafi’is fatwas) have only one fatwa in this regard, that it is permissible to curse Yazeed, he should be cursed since he used to play chess, would hunt with Cheetahs and drank alcohol”.
Allamah Taftazani said Yazeed was worthy of more than just cursing
We read in Sharh Muqassad:
“The harms that were inflicted on the Ahl’ul bayt after the Sahaba are acts that cannot be covered up. These acts were so heinous that they cannot be hidden – all including animals testify to their suffering. Their pain was such that the earth and skies shed tears and beat themselves when their suffering is retold – and retelling this shall continue until the Day of Judgement. May Allah’s curse be upon those that perpetuated injustices, and those that helped them (to carry out these acts). The curse on these individuals shall be even greater in the next world. If some Ulema are opposed to cursing, then it should be known that Yazeed deserves more than just cursing”.
Allamah Baghdadi’s Fatwa – Yazeed denied the Prophethood, to curse him is an act of Ibadath
We read in Tafseer Ruh al Ma’ani page 72 commentary of Surah Muhammad:
“The wicked Yazeed failed to testify to the Prophethood of Hadhrath Muhammad (s). He also perpetrated acts against the residents of Makka, Medina and the family of the Prophet (s). He indulged in these acts against them during their lives and after their deaths. These acts are so conclusively proven that had he placed the Qur’an in his hands it would have testified to his kuffar. His being a fasiq and fajir did not go unnoticed by the Ulema of Islam, but the Salaf had no choice but to remain silent as they were living under threat.
If we for arguments sake accept that Yazeed was a Muslim who lapsed and committed wrongs, one should know that a man of the rank of Alusi deemed it permissible to curse him by name as he [Yazeed] was a living example of atrocious acts and it is a well-known fact that he never sought forgiveness for killing the family of the Prophet (s) and other acts. The claim that he asked for forgiveness is even weaker than the claim that he possessed iman. When cursing him the names of Ibn Ziyad and Umar bin Sa’d should also be added, may Allah’s curse be on them all curse till the Day of Judgement, until then our eyes shall shed tears for Husayn’s suffering.
If someone does not wish to curse by name through fear [that they might be wrong, such as Ghazali], then he should say ‘May God’s curse be upon those that were pleased at Husayn’s killing, those that subjected sufferings on the family of the Prophet, who usurped their rights – when making such a curse Yazeed’s name comes to the top of the list.
No one can oppose this method of cursing save Ibn Arabi and his like minded supporters and this is major misguidance on their part – it is worse that the misguidance of Yazeed”.
The Fatwas of Qadhi Abu Ya’ala and Abu Husayn deeming it permissible to curse Yazeed
Ibn Kathir writes in Al Bidayah Wal Nihayah:
“Whoever frightens Medina incurs the wrath of Allah, His Angels and all the people”. Those people who deem it permissible to curse Yazeed bin Muawiyah deem this and other similar kinds of hadiths as base and this tradition is from Ahmad ibn Hanbal and have been taken by Alkhilal, Abu Bakr Abdul Aziz, Qadhi Abu Laila and his son Qadhi Abul Husayn. Abul Faraj Ibn Jauzi wrote a seperate book deeming it permissible to curse Yazeed”.
Al Bidayah Wal Nihayah
Al Suyuti personally cursed Yazeed
In Tareekh ul Khulafa page 208, Dhikr Shahadath Husayn we read as follows:
“Allah’s curse be opon all three Ibn Ziyad, Yazeed and the killer of Imam Hussain”
Tareekh ul Khulafa
Qadhi Thanaullah Panee Pathee deemed it permissible to curse the kaafir Yazeed
We read in Tafseer Mazhari Volume 5 page 21, under the commentary of Surah Ibrahim verse 28 as follows:
“The Banu Umayya were initially kaafir, then some of them presented themselves as Muslim. Yazeed then became a kaafir. The Banu Umayya maintained their enmity towards the family of the Prophet, and killed Husayn in a cruel manner. The kaafir Yazeed committed kufr in relation to the Deen of Muhammad proven by the fact that at the time of the killing of Husayn he made a pointed reference to avenging the deaths of his kaafir ancestors slain in Badr. He acted against the family of Muhammad (s), Banu Hashim and in his drunken state he praised the Banu Umayya and cursed the Banu Hashim from the pulpit”.
Yazeed’s actions that mean that he turned to apostasy is within itself grounds for deeming him to be cursed.
The Fatwa of Imam Ahmad that Yazeed has been cursed in the Qur’an
We also read in Tafeer Mazhari as follows:
“Qadhi Abu Ya’ala in his own book al Muthamud al Usul that Saleh Ibn Hanbal asked his father Ahmad: ‘Some people state, ‘We are the friends of Yazeed’. Abu Hanifa replied ‘If people have faith in Allah, then it is unlikely that they also have faith in Yazeed, and why should they for this is a man that has been cursed in the Qur’an. I asked ‘Where is Yazeed cursed in the Qur’an?’ He replied “Have fear� when spread Fitnah through the land – these are people that Allah has cursed” – can there be a greater fitnah that killing Husayn?’”
The Fatwa of Ibn Jauzi – Hadith can testify to the fact that Yazeed can be cursed
In Tadhkira Khawaas Ibn Jauzi al Hanafi states
“If someone states that the Prophet of Allah had blessed those that partook in the conquest of Caesar’s city, then we will reply by pointing out that the Prophet of Allah (s) said whoever frightens Medina is cursed. This incorporates Yazeed and abrogates the first hadith”.
Very logical too.
The Shaafi Ulema deem it permissible to curse Yazeed
We should point out that Ghazzali was an adherent of the Shaafi madhab. Another Shaafi scholar Allamah Alusi set out the viewpoint of the Shaafi Ulema on this topic as follows:
“Amongst the Shaafi’s we are in agreement that it is permissible to curse Yazeed”
Haseeya Nabraas page 551
Imam Saaduddin Taftazani deemed it permissible to curse Yazeed and he personally did so
Imam of Ahle Sunnah Saaduddin Taftazani also cursed and issued takfeer against Yazeed, as recorded by Imam Ibn Emaad Hanbali (d. 1089 H) as well as by Allamah Mahmood Alusi under the commentary of 47:22-23:
نتوقف في شأنه بل في كفره وإيمانه لعنة الله عليه وعلى أنصاره وأعوانه
'We don't delay in his (Yazeed's) case, not even in his kufr and faith, may Allah curse him, his supporters and his helpers'
1. Shadharat al Dhahab, Volume 1 pages 68-69
2. Tafseer Ruh al-Ma'ani, Volume 26 page 72
Shafiyee scholar Shaykh Sulaiman bin Muhammad bin Umar al-Bejarmi (d. 1221 H) while referring to Imam Saduddin Taftazani’s authority work Sharah Aqaid records:
وفي شرح عقائد السعد يجوز لعن يزيد
“According to Sharh Aqaid al-Saad, it is permissible to curse Yazeed”
Hashyat al-Bejarmi, Volume 12 page 369
In his book Sharah Maqasid, Imam Saaduddin Taftazani stated:
“The injustices perpetuated against Ahlulbayt are so clear that no one can deny them…may Allah curse those who committed injustices against them…if they say that there are some scholars who don’t allow the cursing of Yazeed whilst the acknowledge he is worthy of it, we say that he deserves it…how can such legitimacy remain unclear to them? how can there be no agreement on this?”
Imam Jalaluddin Suyuti personally cursed Yazeed
Imam Jalaluddin Suyuti is also one of those prestigious Sunni scholars who personally cursed Yazeed, we read in Tareekh Khulafa:
"Allah's curse be upon all three Ibn Ziyad, Yazeed and the killer of Imam Hussain"
Tareekh ul Khulafa
Imam Shawkani personally cursed Yazeed
Imam Showkani who enjoys authority amongst the Salafi cult also cursed Yazeed. We read in Nail al-Awtar, Volume 7 page 201:
الخمير السكير الهاتك لحرم الشريعة المطهرة يزيد بن معاوية لعنهم الله
“The alcoholic drunk, who disgraced the pure divine law, Yazeed bin Mu'awiya may Allah curse him”
Nail al-Awtar, Volume 7 page 201
Hanafi Imam Mullah Ali Qari deemed it permissible to curse Yazeed
While answering a question over whether it is permissible to curse Muawiyah, Imam of Ahle Sunnah Mullah Ali Qari replied:
"It is not permissible but it is permissible to curse Yazeed, Ibn Ziyad and their likes. [Sharah Shifa, Volume 2 page 556]"
Abul Faraj Ibn Jauzi wrote a separate book deeming it permissible to curse Yazeed".
Al Bidayah Wal Nihayah
Similarly Imam Abdulrauf al-Munawi in his authority work Faidh al-Qadir Sharah Jami al-Saghir, Volume 1 page 204 stated:
قال أبو الفرج بن الجوزي في كتابه الرد على المتعصب العنيد المانع من ذم يزيد أجاز العلماء الورعون لعنه
"Abu al-Faraj bin al-Jauzi stated in his book 'al-Rad ala al-Mutasib al-Aneed al-M'ane men zam Yazeed' that the pious scholars allowed cursing him"
Faidh al-Qadir, Volume 1 page 204 Tradition 281
Moreover Shaykh Sulaiman bin Muhammad bin Umar al-Bejarmi (d. 1221 H) also testified:
قال ابن الجوزي : أجاز العلماء الورعون لعن يزيد وصنف في إباحة لعنه مصنفا
“Ibn al-Jauzi said: ‘The pious scholars permitted the cursing of Yazeed’ and he wrote a book about its permissibility”
Hashyat al-Bejarmi, Volume 12 page 369
Now for the pathetic argument that a modern day publishing house has not recorded the name of this book along with the names of the books written by Imam Ibn Jauzi, we should point out that the following esteem biographical Sunni works confirm that the book under discussion was authored by Imam Ibn Jauzi:
1. Kashf al-Zunun, by Haji Khalifa, v1, p839
2. Hidyat al-Arafeen, by Allamah Ismail Pasha Baghdadi, v1, p521
3. Mu'ajam al-Moalafeen, by Umar Raza Kahala, v6, p178
As a final slap in the ugly face , Al-Rad ala al-Mutaseb al-Aneed Al-Manee men Zam Yazeed (The answer to the stubborn fanatic who prevents the cursing Yazeed) revised by a Sunni shcolar Dr. Haytham Abdulsalam Muhammad:
Al-Rad ala al-Mutaseb al-Aneed Al-Manee men Zam Yazeed (published in Beruit)
Al-Khilal, Abu Bakr Abdul Aziz, Qadhi Abu Yala and Qadhi Abul Husayn deemed it permissible to curse Yazeed
Ibn Kathir writes in Al Bidayah Wal Nihayah:
"Whoever frightens Madina incurs the wrath of Allah, His Angels and all the people". Those people who deem it permissible to curse Yazeed bin Muawiyah deem this and other similar kinds of hadiths as a base and this tradition is from Ahmad ibn Hanbal and has been taken by Al-Khilal, Abu Bakr Abdul Aziz, Qadhi Abu Yala and his son Qadhi Abul Hussain. Abul Faraj Ibn Jauzi wrote a separate book deeming it permissible to curse Yazeed".
Al Bidayah Wal Nihayah
Regarding the view of Qadhi Abu al-Hussain mentioned by Ibn Kathir, Shaykh Kamaluddin Damiri in his book Hayaat ul Haywaan, Volume 2 page 174 has elaborated the same:
وقال القاضي أبو الحسين محمد بن القاضي أبي يعلى بن الفراء الحنبلي - وقد صنف كتابا فيه بيان من يستحق اللعن وذكر فيهم يزيد : الممتنع من لعن يزيد إما أن يكون غير عالم بجواز ذلك ، أو منافقا يريد أن يوهم بذلك ، وربما استفز الجهال بقوله (ص) : المؤمن لا يكون لعانا ، وهذا محمول على من لا يستحق اللعن
The Qadhi Abul Hussain Muhammad bin al-Qadhi Abu Y'ala al-Faraa al-Hanbali wrote a book about those who deserve to be cursed and he included Yazeed and said: ‘Who ever forbids cursing Yazeed must be unaware of the lawfulness of cursing him or he is a hypocrite who wants to give the false impression and maybe he gives false impression to the ignorant ones by (the prophet’s (s)) statement: ‘The believer never curses’ while this (tradition) is about those who don’t deserve to be cursed.
Amr bin Bahr al-Laythi (d. 255 H) deemed Yazeed to be an accursed
One of the early Sunni scholars Amr bin Bahr al-Laythi (d. 255 H) popularly known as Al-Jahidh stated in his book Al-Risalah al-Hadyia Ashar, page 398:
المنكرات التي اقترفها يزيد من قتل الحسين وحمله بنات رسول الله (ص) سبايا ، وقرعه ثنايا الحسين بالعود ، وإخافته أهل المدينة ، وهدم الكعبة ، تدل على القسوة والغلظة ، والنصب ، وسوء الرأي ، والحقد والبغضاء والنفاق والخروج عن الايمان ، فالفاسق ملعون ، ومن نهى عن شتم الملعون فملعون.
"The evil deed which Yazeed committed by killing Hussain and took the daughters of Allah's messenger as slaves and hit the lips of Hussain's (head) with the stick and scared the people of Madina and destroyed the Ka'aba, shows that he (Yazeed) was rough, stone hearted, Nasibi, possessed bad thoughts, venom, hatred, hypocrite, was out of the pale of faith, Fasiq and an accursed, and who ever forbid cursing the accursed is himself an accursed person."
Ahmad bin Sulayman bin Kamal al-Hanafi (d. 944 H) deemed it permissible to curse Yazeed
Another Hanafi scholar namely Ahmad bin Sulayman bin Kamal al-Hanafi (d. 944 H) deemed it permissible to curse Yazeed. Imam Abdulrauf al-Munawi in his authority work Faidh al-Qadir Sharah Jami al-Saghir, Volume 1 page 204 stated:
ثم قال المولى ابن الكمال والحق أن لعن يزيد على اشتهار كفره وتواتر فظاعته وشره على ما عرف بتفاصيله جائز
"Mawula ibn al-Kamal said: 'The truth that cursing is lawful though its popularly known that he is a kafir and his horribleness and evil deeds are successively narrated in detail'"
Faidh al-Qadir, Volume 1 page 204 Tradition 281
Imams of Bukhara such as Imam Quwamuddin al-Safari, Ibrahim bin Zahid and Imam Tahir bin Ahmed deemed it permissible to curse Yazeed
The book ‘Khulasa tul Fatawa’ authored by Shaykh Imam Tahir bin Ahmed bin Abdul Rasheed al-Bukhari is deemed as one of the most prestigious edict works in the Hanafi school of thought (d. 542 H). He states in Volume 4 page 390:
“One should curse Yazeed bin Muawiyah and likewise Hajjaj. I heard Shaykh Al-Imam Al-Zahid Quamuddin al-Safari narrating from his father that it is permissible to curse him. He used to say: ‘There is no harm in cursing Yazeed’.
Imam Quamuddin al-Safari (d. 576) has been introduced in the following words by Imam Abdul Hai Lucknawi:
“Shaykh ul Islam, Imam of the Imams, unique in subjects pertaining to religion be it related to Usool or Furu and a Mujtahid of his time”
Al-Fawaid al-Bahiyah, page 32
Whilst he relied upon his father’s edict regarding the permissibility to curse Yazeed, the said individual was himself acknowledged as a notable scholars of his era. He was Imam Ibrahmi bin Ismaeel popularly known as al-Zahid al-Safari (d. 534). He was a contemporary of Imam Ghazzali and was a teacher of Imam Hassan bin Mansur Qadhi Khan the author of the famous ‘Fatawa Qadhi Khan’. Imam Sam’ani in his authority work Al-Ansab has recounted him in the following manner:
إماماً زاهداً ورعاً
His entire family was known for their knowledge and piety, a fact acknowledged by Allamah Abdul Qadir Qarshi in ‘Al-Jawahir al-Muziyah fi Taabqat al-Hanafiya’ page 32 who stated:
أهل بيت علما وفضلا
“Family of scholars and qualified ones”
As Imam Tahir, the author of ‘Khulasa tul Fatawa’ has relied upon the above cited edict in the latter part and did not submit any evidence to contradict it, one can safely deduce that all three Imams of Bukhara namely Imam Tahir bin Ahmed bin Abdul Rasheed al-Bukhari (d. 542 H), Imam Quamuddin Hammad bin Ibrahim al-Safari al-Bukhari (d. 576) and Imam Ibrahim bin Ismaeel popularly known as al-Zahid al-Safari (d. 534) all deemed it permissible to curse Yazeed.
Imam Abdulrauf al-Munawi in his authority work Faidh al-Qadir, Volume 1 page 204 has also recorded the edict of Imam Quwam al-Deen al-Safari:
قال ابن الكمال وحكى عن الإمام قوام الدين الصفاري ولا بأس بلعن يزيد
Ibn al-Kamal narrated that Imam Quwam al-Deen al-Safari who said: 'There is no harm in cursing Yazeed'
Faidh al-Qadir, Volume 1 page 204 Tradition 281
Imam Ibn Bazzaz al-Kurdari al-Hanafi deemed it permissible to curse Yazeed
Shaykh Imam Hafizuddin Muhammad bin Muhammad ibn Shahab popularly known as Ibn Bazzaz al-Kurdari al-Hanafi (d. 827 H) states in Fatawa Bazzazia, Volume 6 page 344:
“It is permissible to curse Yazeed and likewise Hajjaj but it is better to refrain from doing so, it is narrated from Imam Quamuddin al-Safari that there is no problem in cursing Yazeed…Kurdari states that the truth is the popular position with regards to the Kufr of Yazeed coupled with the Mutawatur reports of his evil acts, the details of which are known, supports him being cursed”
Shaykh Abdulrahman bin Yusuf al-Ajhwari's Takfeer agasint Yazeed
Shaykh Abdullah bin Muhammad al-Shebrawi (d. 1172 H) who the in year 1137 H was the Sheikh at Al-Azhar University recorded the folllowing about Shaykh Abdulrahman bin Yusuf al-Ajhwari al-Maliki (d. 960 H) in his book al-Itehaf Behub al-Ashraf, page 69:
وقال العلاّمة الاَجهوريّ: اختار الاِمام محمـّد بن عرفة والمحقّقون من أتباعه كفر الحجّاج، ولا شكّ أنّ جريمته كجريمة يزيد، بل دونها
Allamah Ajhwari said: 'Imam Muhammad bin Arafa and the scholars who followed him chose to consider Hajaj as kafir and there is no doubt that his (Hajaj's) crime is similar to Yazeed's crime, nay its less'.
Abu al-Barakat al-Demashqi al-Shafiyee (d. 871 H) himself cursed Yazeed
Abu al-Barakat Muhammad bin Ahmad al-Demashqi al-Shafiyee (d. 871 H) was also among those Sunni scholars who personally cursed Yazeed. He stated in his book Jawahir al-Matalib, Volume 2 page 272:
يزيد لعنه الله
"May Allah curse Yazeed"
Imam Abu Bakar al-Jassas deemed Yazeed as La’een
One of the most prominent Hanafi Imams namely Abu Bakar Ahmed Ali al-Razi al-Jassas (d. 370 H) recalled Yazeed in the following manner in his authority work Ahkam al-Quran, Volume 3 page 154:
“After the four caliphs, the companions ofthe Prophet (s) participated in Jihad alongside Fasiq leaders, thus Abu Ayub Ansari participated in Jihad with Yazeed La’een.
Ahkam al-Quran al-Jassas,Volume 3
Ibn Hajar Asqalani's views regarding those that praise Yazeed
The statement by one of the most esteemed Sunni Imams Ibn Hajar Asqalani regarding the one who praises Yazeed is quite serious
وأما المحبة فيه والرفع من شأنه فلا تقع إلا من مبتدع فاسد الاعتقاد فإنه كان فيه من الصفات ما يقتضي سلب الإيمان عمن يحبه لأن الحب في الله والبغض في الله من الإيمان والله المستعان
'Loving and glorifying him is not done except by a heretic who has void belief because he (Yazeed) had such characteristics that his lover deserves to be faithless, because to love and hate just in the sake of God is the sign of faith'
Al-Emta bil al-Arbaeen, page 96
