Anonymous asked in Society & CultureHolidaysRamadan · 1 decade ago

What did the sunnis' scholars say about yazeed bin Muawiyah (RA)?


I dont care about shias POV.

as they r misled and ignorant.

and they curse even Abu Bakr And Omar(RA) the best people of this ummah.

3 Answers

  • Anonymous
    1 decade ago
    Favorite Answer

    This is copy /pasted from sunni site

    In the name of Allah, Most Compassionate, Most Merciful,

    The answer to your question will be given in two parts. The first deals with Sayyiduna Husain�s (Allah be pleased with him) uprising against the leadership of Yazid, and the second deals with the opinion of Ahl al-Sunnah wa al-Jama�ah regarding Yazid.

    As far as the first question is concerned, it is an accepted fact among the Ahl al-Sunnah wa al-Jama�ah that to challenge authority is generally not permissible.

    Imam al-Tahawi (Allah have mercy on him) states in his famous al-Aqida al-Tahawiyya:

    �We do not recognize uprising against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, The Glorified, and is therefore obligatory as long as they do not order us to commit sins. We pray for their guidance and their wrongdoings to be pardoned�. (al-Aqida al-Tahawiyya with the Sharh of al-Ghunaymi, P. 110-111).

    The commentators of al-Aqida al-Tahawiyya have mentioned many evidences for this. Allama al-Ghunaymi al-Maydani and other commentators on this work elaborated on this topic by mentioning the relevant evidences.

    Allah Most High says:

    1) �O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you� (al-Nisa, 59).

    2) Sayyiduna Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: �Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah. And whoever obeys my ruler (amir), obeys me, and whoever disobeys my ruler, disobeys me� (Sahih al-Bukhari, no. 6718 & Sahih Muslim, no. 1835).

    3) Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: �Listen to and obey your ruler, even if he is an Abyssinian slave whose head looks like a raisin� (Sahih al-Bukhari, no. 6723 & Sahih Muslim).

    4) Sayyiduna Ibn Abbas (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: �Whoever sees his ruler doing something he disapproves of, he should be patient, for no one separates from the (Muslim) group even for a span and then dies, except that he will die a death of (pre-Islamic) ignorance. (Sahih al-Bukhari, no. 6724 & Sahih Muslim, no. 1849).

    5) Sayyiduna Abd Allah (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: �A Muslim must listen to and obey (the order of his ruler) in things that he likes or dislikes, as long as he is not ordered to commit a sin. If he is ordered to disobey Allah, then there is no listening and no obedience. (Sahih al-Bukhari, no. 6725 & Sahih Muslim, no. 1839).

    The above evidences are clear in establishing the fact that one must obey the ruler even if he is corrupt or a sinner (fasiq). The reason for this, in the words of Allama al-Ghunaymi, is that, there have been many corrupt rulers in Islamic history and never did the predecessors (salaf) rebel against them, rather they used to submit to their rule and establish Jumu�ah and Eid prayers with their permission. Also, piety is not a pre-requisite for leadership. (Sharh al-Ghunaymi, p. 110).

    Other scholars emphasize that uprising against corrupt leadership results in more tribulation and destruction then the initial oppression of the ruler. With forbearance and tolerance, one�s sins will be forgiven. And in reality, the corrupt ruler is imposed by Allah due to our own wrongdoings, thus it becomes necessary that we repent and seek Allah�s forgiveness coupled with good actions, as Allah Most High says: �Whatever misfortune happens to you, is because of the things your hands have wrought� (42:30)��.. And He says: �Thus do we make the wrongdoers turn to each other, because of what they earn� (6:129). Therefore, if a nation wants to free themselves from the oppression of their leader, they must refrain themselves from oppressing others.

    However, if the ruler commands to do something that is a sin, then there is no obedience, as mentioned earlier in light of the many evidences found in the Sunnah.

    Also, uprising and challenging a corrupt ruler becomes permissible when he openly transgresses in a way that his action is not open to any interpretation, provided one has the means to do so. (This was explained in detail in one of the earlier posts.


    As far as the actions of Sayyiduna Imam Husain (Allah be pleased with him) and his uprising against Yazid is concerned, firstly, it should be understood that according to the majority of scholars, the status of a heir to the throne (wali al-ahd) is only one of recommendation that requires approval from the nations prominent and influential figures after the demi


    The position of Yazid

    With regards to your second question that, is it permissible to curse Yazid?

    Firstly, it must be remarked here that this is not an issue on which one�s Iman depends, nor will one be asked on the day of Judgement as to what opinion one held about Yazid. This is a trivial matter, thus many scholars have advised to abstain from indulging and discussing the issue and concentrate on the more immediate and important aspects of Deen.

    Secondly, it should be understood that there is a general and accepted principle among the scholars that it is impermissible to curse a Muslim no matter how great of a sinner he is.

    Imam Nawawi (Allah have mercy on him) states:

    �Cursing an upright Muslim is unlawful (haram) by unanimous consensus of all Muslims. The Messenger of Allah (Allah bless him & give him peace) said: �Cursing a believer is like killing him� (Sahih al-Bukhari).

    As far as the sinners are concerned, it is permissible (but not rewarded) to curse them in a general manner, such as saying �Allah curse the corrupt� or Allah curse the oppressors� and so forth. It has been narrated in many narrations that the Messenger of Allah (Allah bless him & give him peace) cursed sinners in a general manner. However, to curse a particular person who commits some act of disobedience, such as oppression, murder, adultery, etc, there is a difference of opinion. The Majority of Scholars Including Imam al-Ghazali hold the view that this is impermissible.

    Yes, it will be permissible to curse a person regarding whom it has been decisively established that he died on disbelief (kufr), such as Abu Lahab, Abu Jahl, Pharaoh, Haman and their likes. (See: al-Adhkar by Imam Nawawi & Reliance of the traveller, P. 772-773).

    In view of the above, if it is established that Yazid died as a non-Believer or he regarded the killing of Sayyiduna Husain (Allah be pleased with him) permissible and died without repentance, then it would be permissible to curse him. However, it this is not established, then it would not be permissible.

    Indeed some scholars did curse him (Sa`d al-Din al-Taftazani, for example, See: Sharh al-Aqa�id al-Nasafiyya, P. 2845), but the majority of the Ulama have cautioned against cursing him. Firstly, because it has not been decisively established that Yazid himself killed or ordered the unfortunate killing of Sayyiduna Husain (Allah have mercy on him). There are some reports that he expressed his remorse on the actions of his associates, and even if he did, then murder and other sins do not necessitate Kufr.

    Imam al-Ghazali (Allah have mercy on him) states that it is even impermissible to say that Yazid killed or ordered the killing of Sayyiduna Husain (Allah be pleased with him) let alone curse him, as attributing a Muslim to a sin without decisive evidence is not permissible. (See: Sharh Bad al-Amali by Mulla Ali al-Qari, P. 123-125).

    He further states:

    �If it is established that a Muslim killed a fellow Muslim, then the understanding of the people of truth is that he does not become a Kafir. Killing is not disbelief, rather a grave sin. It could also be that a killer may have repented before death. If a disbeliever dies after repentance, then it is impermissible to curse him, then how could it be permissible to curse a Muslim who may have repented from his sin. And we are unaware whether the killer of Sayyiduna Husain (Allah be pleased with him) died before or after repentance�. (ibid).

    All of the above, whilst keeping in mind that (when cursing becomes permissible), it is not something that is obligatory (fard), necessary (wajib) or recommended (mandub). It only falls into the category of permissibility (mubah).

    Therefore, it would best be to abstain from cursing Yazid, as there is no reward in cursing him, rather one should abstain from discussing about him altogether and concentrate on more practical aspects of Deen. May Allah Almighty give us the true understanding of Deen, Ameen.

    And Allah knows best



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  • 1 decade ago

    Muawiyah was a good sahabas, who loved the Prophet and Ahl Bait.

    His son was, Taaroot, tresspassing the limit of Allah.

    And forcefully took the place of Krilafat.

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  • Muawiyah fighted khalifa almuslimeen Ali then he kelled Alhassen son of sayida Fatima bint alnabi by order wife of Alhassen to put poision in his food he toke illegele athurity then gave it to his correpted laeen son Yazeed who killed Sayied Alshuhada imam Alhusayn. Befor that not forget what there father did Abo sefyan killing Hamza alnabi unckel .

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