Yazeed: (reponse To Some Salfis’ Endeavors To Purify Him)

Was Yazeed's khilafat 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. IbnUmar 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 Here we shall rely upon the following sources of Ahl'ul Sunnah and their commentaries of 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 Khazana volume 1 page 89

Ma'am al Tazeel Volume 1 page 89

Fathul Qadeer Volume 1 page 140

Faseer Mudharik al Tazeel Volume 1 page 84

Tafseer Durre Manthur Volume 1 page 118

Tafseer Jama al Mubeen Volume 1 page 118

Tafseer Gharab al Qu'an Volume 1 page 439

Tafseer Ibn Katheer Volume 1 page 167

Ahkam al Quir'an Volume 1 page 69

Tafseer al Kabeer Volume 1 page 494

Let us first of all see what Allah (swt) says in Surah Baqarah verses 124:

In Tafseer Khazana 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 Volume 8 pages 232,224 and 248

Siyar A'lam Al-Nubala" Volume 4 pages 37-38

Al Sawaiqh al Muhroqa page 131

Thatheer al Janaan page 115

Sharh Fiqh Akbar page 73

Fatawa Azeezi pafe 80 Dhikr Yazeed

Nuzool al Abrar page 97 Dhikr Yazeed

Ya Nabi al Mawaddath 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 Fala Volume 1 page 186 Dkihr al Khabar Mu'awiya

Al Akbar al Taweel page 268 Dhikr Yazeed

Tareekh Tabari Volume 7 page 146

Rasail page 129 by Abu Bakr Jauzi

Maqathil Husayn page 172 Ch 9

Tadkhira Khawwas page 164

Shazath al Dhabab 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

Hayaath 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

Murudjh al Dhahab Volume 3 page 78 Dhikr Yazeed

Taufa Ithna Ashari page 6 Chapter 1

Muttalib al Saul Volume 2 page 26 Dhikr Husayn

Nur al Absar page 139 Dhikr Husayn

Sharh Muqassid Volume 2 page 309 Part 6

Al Tabaqat al Akbar Volume 5 page 96

Mustadrak al Hakim Volume 3 page 522

Tareekh Ibn Asakir page 275

Al Isaba page 181

Meezan al Itidal Volume 4 page 440

Wafa al Wafa Volume 1 page 127

Tahdheeb al Itidal Volume 11 page 361

Tabthaseer wa al Sharaf page 265 Dhikr Yazeed

Mujum al buldan Volume 2 page 253 Dkikr Harra

Fathul Bari Volume 13 page 70 Dhikr Yazeed

Irshad al Sari Volume 10 pages 171 and 199 Bab ul Fitan

Sirush Shahadathayn page 26 Dhikr Shahadath Imam Hasan

Minhajj 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

Hidayaath 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

Mukthubaath Shaykhul Islam Volume 1 page 267 by Maulana Husayn Hamdani

Sharh Shifa Volume 1 page 694 by Mulla 'Ali Qari al Hanafi

Siraaj Muneer Sharh Jama Sagheer Volume 3 page 382

Hujutul Balagha page 507

Qasim al Ulum page 221

Nabraas ala Sharh Aqaid page 553

Ahsaaf al Ghaneen page 210

Yazeed bin Mu'awiya page 30 by Ibn Taymeeya

Muktobaath page 203 by Qadhi Thanaullah Panee Pathee

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 al Islam bu Muhammad Qaim Nanothi Voluime 1 page 258

Imam Pak aur Yazeed paleeth by M Shaafi page 33

Tabat Ibn Sa'd page 283 Dhikr Ma'aqil bin Sanan

Mirqaat Sharh mishkaat Volume 1 page 120

Umdah Qari fo Sharh Bukhari Volume 11 page 334

Fatawa Azeezi Volume 1 page 21

Izalath al Ghaneen Volume 1 page 368 by Maulana Haydher 'Ali

Muttalib al Saul page 26

Nur al Absar page 139

Neel al Authar Volume 7 page 181 Dhikr Jihad

Tahdheeb 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 Qur'an Volume 3 page 119

Tareekh Ibn Asakir Volume 5 page 107

Tafseer Ruh al Ma'ani page 72 Surah Muhammad

Siraj Muneera Sharh Jama al Sagheera Volume 2 page 80 Letter Alif

Shadharat al Dhahab page 69, Volume 1

Wafa al-Wafa Volume 1 page 217

Ibn Kathir's comments on Yazeed

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:

"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], not a day would go by when he was not in a drunken state".

Listen up you Nasibi scholars! This is what the second highest ranking Wahabi scholar in history says, so why do you come out with this nonsense about Yazeed? Can the religion of truth confusion?

Ibn Atheer's comments on Yazeed

InTareekh al Kamil Volume 3 page 450 Ibn Atheer narrates from Munzir bin Zabeer:

"Verily Yazeed rewarded me with 100,000 dirhams but this cannot stop me from highlighting his state, By Allah he is a drunkard"

Allamah Dhahabi's naration and verdict on Yazeed

Yazeed's drinking despite Azam Tariq's denials is such an established fact that even Dhahabi, relied on as an authority by Abu Sulaiman, testifies to this fact.

In "Siyar A'lam Al-Nubala" Volume 4 pages 37-38, Dhahabi narrates:

"Ziyad Hurshee narrates 'Yazeed gave me alcohol to drink, I had never drunk alcohol like that before and I enquired where he had obtained its ingredients'. Yazeed replied 'it is made of sweet pomegranate, honey from Isfahan, sugar from Hawaz and grapes from BurdahYazeed indulged in alcohol and would participate in actions that opposed the dictates set by Allah (swt)".

In*"Shadharat al Dhahab" page 69, Volume 1* , Ibn al-'Imad al-Hanbali cites these comments of Dhahabi:

"Mu'awiya's son Yazeed was an enemy of 'Ali, a Nasibi, a man of evil nature, and a drunkard".

Ibn Jauzi's comments on Yazeed 'the drunkard'Ibn Jauzi in Wafa al-Wafa:

"Yazeed appointed his cousin Uthman bin Muhammad bin Abu Sufyan as Governor of Madina. He sent a delegation to visit Yazeed who bore gifts so that they might take the oath of allegiance to him. Upon their return they said 'We have returned having visited a man who has no religion, he drinks, plays instruments, keeps the company of singers and dogs [civil word for bestiality], we declare that we have broken our allegiance to him. Abdullah bin Abi Umro bin Hafs Mukhzumee commented 'Yazeed gave me gifts. But the reality is this man is an enemy of Allah (swt) and a drunkard. I shall separate myself from him in the same way that I remove my turban [from my head]."

Ibn Hajr's comments on Yazeed

In his book written against the Shi'a, Sawaiqh al Muhriqa, Ibn Hajr sets out the traditional Sunni position on Yazeed:

"There is difference between Ahl'ul Sunnah over whether Mu'awiya's heir apparent Yazeed was a kaafir. One group have deemed Yazeed to be a kaafir, another has stated he was a Muslim but a fasiq (transgressor), a fajir (one that commits debauchery) and a drunkard. There is consensus over his fisq (transgression). One party of Ulema have stated that you can curse him by name, this includes individuals such as Ibn Jauzi and Ahmad. One group made up of individuals such as Ibn Jauzi deem Yazeed a kaafir, others say

he was not a kaafir but rather this is a matter that has caused a difference of opinion.

The majority ofAhl'ul Sunnah all agree that he was a fasiq (transgressor), a fajir (one that commits debauchery) and a drunkard. Waqidi had recorded a narration 'Verily we opposed Yazeed fearing Allah (swt) would reign stones down on us, Yazeed considered nikah (marriage) with mothers and sisters to be permissible and drank alcohol".

In Thatheer al Janaan, Ibn Hajr al Makki had stated:

"Rasulullah (s) witnessed a dream in which thirty individuals were jumping on his pulpit like monkeys. This pained Rasulullah (s) so much that until his death no one ever witnessed him smiling. The thirty include the family of Marwan and Yazeed, Yazeed was the worst of them and the greatest Fasiq, and there is a group amongst the [Sunni] imams that have issued fatwas deeming Yazeed to be a Fasiq and a kaafir. Rasulullah (s) said that the Deen would be destroyed at the hands of the youth from Quraysh. This refers to Banu Marwan, Yazeed bin Mu'awiya and others. Yazeed ranks amongst the most debased dhaalims and fasiqs of all time".

Ibn Hajr al Makki like Abu Sulaiman and Azam Tariq was a major adherent of Mu'awiya, and in fact wrote a book in honour of Mu'awiya. Yet even he deemed Yazeed to be a fasiq. The Ulema of Ahl'ul Sunnah are united that Yazeed was a fasiq. Nasibis such as Abu Sulaiman and Azam Tariq of course beg to differ as they support anyone who hates Ahlulbayt, even if that person uses his penis to penetrate the anuses of young boys and dogs, and the vaginas of his sisters and mother. Nasibis portray the most debased sinners as saints. The Santa Claus fairytale is taken to new heights of lying with Yazeed. Yes, I said he had sex with his mother also, for we read in Tareekh al Islam:

"Dhahabi narrates that when Abdullah bin Kuzai returned from Damascus he stated that Yazeed performs zina with his mother, sister and daughters. We had better start a movement to oppose Yazeed otherwise stones may reign down on us".

This is one reason why Ibn Hajar al Makki (above) calls Yazeed one of the most debased men in history.

A Sahaba's testimony that Yazeed was an incestuous drunkard In Isaba we read:

"The Sahaba Maqil stated that 'Yazeed drank alcohol, committed zina with his mahram relatives, infact he performed every type of bad action"

al Muhaddith Shah Abdul Aziz's comments on Yazeed In Sirush Shahadhathayn, Shah Abdul Aziz states:

"Imam Husayn did not give bayya to Yazeed because he was a drunkard, a fasiq and Dhaalim".

Ibn Taymeeya's condemnation of unjust Yazeed Ibn Taymeeya inMinhajj :

"Yazeed had the sword and hence he had the power to deal with anyone that opposed him. He had the power to reward his subjects with the contents of the treasury, and could also withhold their rights. He had the power to punish criminals; it is in this context that we can understand that he was the khalifah and king. Issues such as Yazeed's piety or lack of it, or his honesty

or lack of it, is another matter. In all of his actions Yazeed was not just, there is no dispute amongst the people of Islam on this matter".

Ibn Taymeeya here acknowledges that none of Yazeed's actions were just, and then this automatically means some of his actions also fall within the category of fisq. For a Nasibi such as Ibn Taymeeya to acknowledge such a fact is a major coup, it seems that Azam Tariq and Abu Sualiman's al Nasibi aqeedah is worse than Ibn Taymeeya for these Mullah's are seeking to portray Yazeed in a pious just manner that even Ibn Taymiyya does not! Tell me this you 21st century Nasibis. This is damming for you. The grand sheikh of the Nasibis, Ibn Taymiyya himself, says that Yazeed's evil character and actions are indisputable and unanimously accepted by all scholars. So why have YOU taken it upon yourselves to glorify Yazeed as a Santa Claus and saint? After all, you say Ibn Taymiyya's opinion overrides that of any scholar. This proves that Nasibi'ism /Wahabi'ism is no religion for it has no order or logic in it. It is a confused cult. It feeds on the deep resentment and hatred within the hearts of men. It is a vicious, irrational cult that is pathetically humiliated when asked to debate in the open arena. Ibn Taymiyya's own fatwa on Yazeed damns Nasibi'ism/Wahabism, which he is the leading scholar of. Just recite this fatwa toANY Nasibi and you will stop him dead in his tracks.

Yazeed's rule was dogged by alcoholism and transgression We read inMuruj al Dhahab :

"Due to his hatred of Allah (swt) Yazeed openly drank alcohol. In his deeds he followed the Seerah of Pharoah, but Pharoah was more just to his own subjects."

Ibn Khaldun states:

"Yazeed's time of governance can be seen as fisq and debauchery, and the blame is on Mu'awiya who should have controlled him".

We read in Tareekh Kamil:

"The narrator states 'By Allah, Yazeed drinks alcohol and abandons Salat"

We read in Tareekh Abul Fida:

"Yazeed played the tambourine, drank alcohol and raised bears [civil expression for bestiality]".

Hayaath al Haywaan states:

"Yazeed would hunt with cheetas, play chess and drink alcohol".

People opposed Yazeed due to his atrocious deeds We read in Tareekh Khamees:

"The people of Medina broke the bayya to Yazeed on account of his bad acts, he used to drink alcohol"

Qadi Thanaullah's comments on Yazeed's kufr poetry We read in Tafseer Mazhari:

"Yazeed deemed drinking alcohol to be Halaal, and he recited these couplets 'if the Deen of Ahmad deems alcohol to be haraam Any narrations by Yazeed are to be rejected In Ahsan aur Meezan:

"Yazeed was a fasiq, faajir, we cannot rely on his narrations"

Yazeed was such a fasiq that not a single hadith of his can be accepted, when this is the case then his khilafat cannot be accepted either. Shah Abdul

Haqq Dehlavis comments on impure Yazeed the drunkard InTakmeel al Iman page 97 Shah Abdul Haqq Dehlavi gives Yazeed a number of titles such as impure, fasiq and drunkard.