Yazeed: (Reponse to Some Salfis’ Endeavors to Purify Him)

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Yazeed: (Reponse to Some Salfis’ Endeavors to Purify Him)

Yazeed: (Reponse to Some Salfis’ Endeavors to Purify Him)

Author:
Publisher: Rafed Network
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


1

Analysing hadith blessing Yazeed

Has Yazeed been guaranteed Paradise?

Here it comes, more from Azam Tariq (may Allah's curse be upon him):

Kr-hcy.com states: YAZID WAS THE COMMANDER OF MUSLIM FORCES WHO MARCHED TO CAESAR'S CITY. THIS EXPEDITION WAS SENT DURING THE REIGN OF HAZRAT MUAWIYAH AND IN THIS TASK FORCE WERE INCLUDED ELDERLY AND ILLUSTRIOUS SAHABA LIKE HAZRAT ABU AYYUB ANSARI WHOSE FUNERAL PRAYER WAS LED BY YAZID ACCORDING TO THE WILL OF HAZRAT AYYUB ANSARI HIMSELF. THIS EXPEDITION TOOK PLACE IN 51 H IN WHICH HAZRAT HUSAYN FOUGHT UNDER THE LEADERSHIP OF YAZID. THIS WAS THE PIONEERING MUSLIM FORCE WHICH LANDED IN CAESAR'S CITY AND ACCORDING TO A HADITH NARRATED BY ABDULLAH BIN UMAR WHICH HAS BEEN RECORDED BY BUKHARI, RASUL-ALLAH SAID:

"THE ARMY WHICH WILL FIRST EMBARK ON THE EXPEDITION OF CONTANTINOPLE WILL BLESSED." (BUKHARI ).

YAZID WAS THE COMMANDER OF MUSLIM FORCES ON THIS EXPEDITION WHO WAGED JIHAD IN CAESAR'S CITY AND AS SUCH HE FALLS WITHIN THE PARAMETER OF ABOVE HADITH OF THE PROPHET (SAW). IN VIEW OF THIS IT IS NOT BECOMING ON ANY MUSLIM TO CAST ASPERIONS ON YAZID AS THE ENTIRE ARMY WHICH TOOK PART IN THIS COMPAIGN HAS BEEN BLESSED BY ALLAH IN THE CONTEXT OF ABOVE HADITH.

Reply One

Let us analyse the complete tradition fromSahih al Bukhari , Book ofJihad 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."

These filthy Nasibi have only one hadith that they claim absolves their Imam of any wrongdoing, namely his participation in the army that conquered Caesar's City has assured him of Paradise. We all have to die one day and answer our Creator we have cited scores of Sunni sources that highlight Yazeed's deeds, his love of incest, homosexuality, drinking, singing, kufr aqeedah and his killing of Imam Husayn (as). Are we really going to just accept this single hadith in al Bukhari to neutralise all of Yazeed's deeds? We appeal to justice and shall cite the following replies:

Reply One: Imam of Ahl'ul Sunnah Muhammad bin Yahya deemed Bukhari an innovator and amongst Murijee Fathul Baree Volume 13 page 490

Tabaqat Shaafeeya Volume 2 pages 12-13

Tareekh Baghdad Volume 2 page 32

"Imam Yahya deemed Muhammad bin Ismail Bukhari an innovator and a Murijee"

Reply Two: Bukhari did not trust the narrations of Imam Jafer Sadiq

Bukhari's Nasibi leanings are evident from this reference, and he steered clear of narrating tradition from the Imams from Ahl'ul bayt (as). This is clear from the fact that he didn't narrate from Imam Ja'far As-Sadiq (as), nor from his son Imam Musa Al-Kathem (as), nor from his son Imam Ali Ar-Reda (as), nor from his son Imam Muhammad Aj-Jawad (as), nor from his grandson Imam Hasan Al Askari (as) who was a contemporary of Bukhari. Why didn't Bukhari narrate from his own contemporary Imam of Ahl'ul Bayt (as)?

He narrated only two ahadith from the master of the youth of paradise, Imam Husayn Bin Ali (as). He only narrated six hadith from his son Imam Ali Bin Al Husayn Zaynul Abideen (as). He only narrated seventy-nine hadith from the City of Knowledge Imam Ali Bin Abi Talib (as)!

He also didn't narrate from Al-Hasan Al Muthana son of Imam Hasan (as). He didn't narrate from Zayd Bin Ali, nor from his son Yahya Bin Zayd, nor from Muhammad Bin Abdullah Bin Hasan Bin Hasan, nor from his brother Ibrahim, nor from Husayn bin Ali bin Hasan bin Hasan, nor from Yahya Bin Abdullah Bin Hasan, nor from Idris bin Abdullah, nor from Muhammad Bin Ja'far, nor from Ibrahim Bin Isma'eel bin Ibrahim bin Hasan bin Hasan, nor from his brother Qasem, nor from Muhammad bin Muhammad bin zayd bin Ali, nor from Ali bin Ja'far Al Aridi, etc.

Reply Three

The Sunni Ulema have deemed this narration as worthless Fathul Bari Volume 6 page 120, Kitab Jihad

Umdahthul Qari Volume 6 page 648

Irshad Sari Volume 5 page 140 Kitab Jihad

Siraaj al Muneer Sharh Jami al Sagheer Volume 2 page 80

The above leading Sunni scholars have rejected this hadith that Nasibi Azam Tariq cited to defend his Imam.

Reply Four: All the narrators of this tradition are Syrian

Ibn Hajr Asqalani and al Aini in their analysis of this hadith commented that its narrators are all Syrians that constitutes sufficient grounds to reject it, since any hadith devoid of narrators from Makka, Medina makes that hadith worthless. Bukhari narrated this from Ishaq bin Yazeed who narrated the tradition from Bukhari's own teacher Abu Abdu'Rahman bin Yahya bin Hamza, who was the Qadhi of Damascus, this was the heart of the Yazeedi / Nasibi homeland.

Reply Five: the narrators of this hadith are enemies of Ahl'ul bayt (as)

If we consultSahih al Bukhari Volume 1 page 409 Kitab Jihad Rasheedeya Publishers Delhi 1377 Hijri and the commentary by Shaykh ul Hadith Ahmad 'Ali Shahranpuri we read:

"The tradition relating to Caesar's City was narrated by Sawaar binte Yazeed he was an enemy of Commander of the Faithful 'Ali". If this doesn't convince these Nasibi then we shall cite Tadheeb al Tadheeb Volume 2 page 33, Dhikr Sawaar binte Yazeed:

Sawar binte Yazeed bin Ziyad was an irreligious man, 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'.

These so called defenders of Ahl'ul Sunnah are trying to get us to accept a hadith narrated by this Nasibi!

Reply Six

The people of Syria in the eyes of the Qur'an, Hadith, the Sahaba and Ahl'ul Sunnah Ulema We read inSunan al Kabir Volume 8 page 174

Do not say that the people of Syria committed kufr; rather say they committed Fisq (transgression).

Tareekh al Damishq

"Umar bin Ubayd was asked when we read this verse 'Those that rule against the orders of Allah are Fasiq, does this refer to the people of Syria' he replied 'yes'.

This proves that the people of Syria were fasiq and we shall now cite from Tareekh Damishq proof that the Syrians did not deserve to be deemed Imams of Shari'a that could narrate traditions When Umar would be angered with someone he would expel that person to Syria Abu Hurayra narrated, in Syria there is a Devil that calls out loudly in a manner that leads people astray [This voice was raised in 60 Hijri with the bayya to Yazeed].

Amr bin Aas stated the people of Syria are different from all others; they disobey Allah (swt).

Sheeba urged that people refrain from taking hadith from a Syrian.

Abdur Rahman bin Hadi was asked 'which people's hadith are most reliable? He replied the people of Hejaz, the people of Basra then the people of Kufa. He was then asked 'What of the people of Syria?' He replied by opening his hand, 'when it comes to the people of Syria they narrate traditions with open hands".

The people of Syria find it hard to listen to hadith praising 'Ali.

Here it's proven that the Syrians of the time were a population comprised of criminals and men who would naturally be on the payroll of the khalifa Yazeed as Damascus was his capital and powerbase where he lived and he centred his army. The people of Syria were the worst of people they were die-hard lovers of Mu'awiya that rebelled against the lawful Imam 'Ali ibn Abi Talib (as).

This was the hub of the Banu Ummaya Kingdom where the cursing of Imam 'Ali (as) went on for some ninety years - people had a hatred of Imam

'Ali in their hearts and the Salaf Ulema deemed these people to be careless / untrustworthy narrators of hadith. Despite this, we have this contemporary Nasibi trying to get people to accept a sole hadith whose narrators are all Syrians, one who happens to be an open Nasibi.

Reply Seven

Bukhari is the ONLY person to have recorded the word 'maghfoor' - Paradise We read inal Bidaya wa al Nihaya Volume 8 page 222 :

In the hadith that makes reference to Caesar's City, Imam Bukhari is the sole individual to have recorded the words maghfoor; all the other books do not record this word.

We appeal to these Nasibi advocates, why did all the other hadith narrators remove this word. Either every one of these is dishonest or Bukhari added it in to fit in with his support for Yazeed.

We all know that the Sunni scholars say the Sahih of Bukhari is their most authentic work of Hadith. Yet, despite this, ALL the countless Sunni scholars, just some of whom we have quoted and all who would have been well-versed in Sahih Bukhari, have nevertheless condemned Yazeed and many said he will burn in hellfire. Thus they have placed the sheer number of other authentic chains above the testimony of Bukhari. Thus though this Hadith exists in Bukhari it is not accepted by Sunni scholars.

In itself this is a contradiction in the Sunni religion as many of the same scholars say Bukhari is 100% authentic! Perhaps now the reader can understand how many Hadith in Bukhari that portray the sahaba as Santas are coined. They were cooked up by men of the payroll of the likes of Yazeed and Muawiya, and were passed down to enter Bukhari a couple of generations later - old wives tales.

Reply Eight

The teachers of Khalid bin Madani were all Nasibi We read inTadheeb al Tadheeb Volume 3 page 119 Dhikr Khalid :

Khalid was from third generation of Ulema from Syria, he had three teachers, Mu'awiya bin Abu Sufyan, Suhar bin Yazeed and Hareez bin Uthman. All three of his teachers were Nasibi enemies of Ahl'ul bayt (as). What reliance can we have on a hadith nararted by a scholar whose source of knowledge came from three KingPins of Salafi Aqeedah?

Reply Nine

Is this the only tradition that 'Umair bin Al-Aswad Al-Anasi narrated during his life? We read inFathul Bari Volume 6 page 102 Bab Maqeel Fi Qaathil al Rum

"Other than the hadith relating to Caesar's City this narartor 'Umair bin Al-Aswad Al-Anasi has narrated no other hadith. There is a distinction between [him and] 'Umair and Amr bin al Aswa since 'Umair was a Syrian".

This Nasibi Shaykh al Hadith is a very unusual creature whose only reason for existence was to award the killer of the Ahl'ul bayt (as) with Paradise in a fabricated Hadith made up on the payroll of the Umayyads to protect Yazeed's reputation amongst the Ummah they ruled over i.e. shut up

and stop condemning him because the Holy Prophet (saws) said such and such about him, which he just didn't.

Reply Ten

Umair bin Al-Aswad Al-Anasi only taught one person We read in Ahl'ul Sunnah authority workMuqaddimah Ibn Saleh page 23 :

"The illiteracy of a narrator is established when we learn that in principles of Shari'a he had only two students"

Umair had only one student Khalid bin Madain and he was himself a Nasibi.

Reply Eleven

: 'Umair bin Al-Aswad Al-Anasi's teacher was a non-Mahram woman If we analyse the chain in Sahih al Bukhari it is as follows:

Khalid bin Madan - 'Umair bin Al-Aswad Al-Anasi -Um Haram.

We ask people to think over this matter logically. How is it that this 'Umair bin Al-Aswad Al-Anasi was unable to find a teacher for his entire life, then ventures into the home of a friend whose wife (a non mahram woman to Umair), as luck might have it happens to be an expert of hadith. After this fortunate and unlikely occurrence his entire research scholarship leads him to learn just one hadith from her, a hadith that guarantees Paradise for a man who (with the exception of Nasibi) the entire Muslim world sends curses on - the killer of Imam Husayn (as), Yazeed ibn Mu'awiya (LA).

Reply Eleven

The only narrator of this hadith is a woman:

This is a crucial point. Why would Rasulullah (s) choose to locate non-mahram women to convey this hadith to? Is this the type of hadith that he (s) would not wish to convey to a wider audience, particularly to men participating in Jihad? Is this not a hadith that would boost morale / encourage soldiers to fight? Why keep it top secret, to the point that only one person knows of the rewards for participating in this expedition is a woman, who clearly will be unable to communicate this to an audience in a manner that 'esteemed' figures such as Abu Hurraira could do.

Additionally why convey to this woman? Why convey this to a woman, who was his (s) non-mahram that meant that she would have had to observe strict purdah in his presence? After all Rasulullah (s) had nine wives, could he not have conveyed this hadith to any of them? Why convey this to a woman that was not his (s) wife, relative or sister in law? And why did her husband not take this hadith and declare it to the masses in the battlefield? Surely this would have instilled true fighting spirit amongst masses, if they knew that they were to attain Paradise. Rather than do this, why did Um Haram choose to only convey this to her student 'Umair bin Al-Aswad Al-Anasi?

Worthy of note, when we read this hadith in sources other than Sahih al-Bukhari wherein Um Haram has narrated the tradition to her nephew Uns bin Malik there is no mention of maghfoor [Paradise], yet when she narrates it to a non mahram Umair she remembers that the participants are blessed with Heaven! Why did she forget to convey the words 'Paradise' to her

nephew but then chose to entertain a non-mahram in her home and convey the hadith with this word to him? Smells very fishy.

Reply Twelve

Yazeed was not amongst the people that led the expedition Umdah thul Qari page 649 Kitab Jihad

Al Isaba Volume 2 page 54 Dkikr Sufyan bin Auf

Al Fathowaath page 161

We read in Umdah:

"Mu'awiyah sent the army under the Leadership of Sufyan bin Auf they reached upto Constantinople. Those present in this army were Ibn Abbas, Ibn Zubayr and Abu Ayub Ansari. Abu Ayub died when they reached Egypt, the elderly Sahaba were with Sufyan they were not with Yazeed, since Yazeed was not of the rank to be in their midst".

When Yazeed was not even in this first naval expedition then the claims of this Nasibi are Batil. Azam Tariq's whole premise is thus flawed - Yazeed was part of this massive campaign but was not even in this key first expedition that took Constantinople. So where was he at the time?

Reply Thirteen

At the time that Constantinople was attacked Yazeed was at home drunk

Azam Tariq Nasibi sought to bless his Khalifah Yazeed by stating:

Kr-hcy.com states: YAZID WAS THE COMMANDER OF MUSLIM FORCES ON THIS EXPEDITION WHO WAGED JIHAD IN CAESAR'S CITY AND AS SUCH HE FALLS WITHIN THE PARAMETER OF ABOVE HADITH OF THE PROPHET (SAW).

Not only is this hadith a lie but also so is the claim that Yazeed led this campaign and as evidence for this we have relied on the following authentic texts of Ahl'ul Sunnah:

Tareekh Kamil Volume 3 page 231 Events of 49 Hijri

Tareekh Ibn Khaldoon Volume 3 page 15

Tareekh Yaqoobi page 217

Murujh al Dhahab Volume 3 page 33

Shaheed ai Kerbala page 184

Mu'awiya aur isthikhlaaf ai Yazeed page 343

Imam Pak aur Yazeed Paleeth page 138

We read inTareekh Kamil

"In 49 Hijri, Mu'awiya made preparations to take the towns and cities of Rome under Sufyan bin Auf. He sent out the army and ordered his son Yazeed to join him but Yazeed was lax in this regard - Mu'awiya therefore became silent on the matter. The army successfully conquered Rome and upon receipt of this news Yazeed recited a couplet".

We read in Muruj al Dhahab:

"Mu'awiya received information on the progress of the army and conveyed this news to Yazeed who said, "In this case I shall convene a function in home, joined by my fellow drunkards". Azam Tariq's Nasibi Khalifah was not even present when the army took Rome, an army that according to him had been blessed with paradise.

By citing the non attendance of Yazeed from Sunni sources we are seeking to demonstrate to actual run of the mill Sunnis that these fake Sunnis are extolling a fasiq / alcoholic / fornicator / mother/sister/daughter/dog/bear/man/young boy orifice penetrator- and as part of their efforts have even deemed it fit to cite a fabricated tradition to the Sunni majority.

Like Yazeed, Mu'awiya also conquered lands and what a surprise we even find a tradition stating that the participant of the first naval expedition shall be blessed with Paradise (Mu'awiya led this expedition). We reject these absurd claims since salvation is dependant on being momin and those that sought it fit to rebel against the Ahl'ul bayt (as), harm their reign, curse them and kill them are devoid of Iman and cannot benefit from salvation. If a Dhaalim and Fasiq shall not enter Hell then why will Shaythaan - since Shaythaan never committed an act of Shirk?

It is implausible that the Holy Prophet (saws) who did not even promise Paradise to those who fought in the first battles of Badr and Uhud would promise it to a massive army fighting a war years after his departure from this world, led by the first khalifas the Sunni world itself say were 'not rightly guided'. What about the campaigns led by the so-called 'rightly guided' khalifas? As we have proven part of the reason these khalifas were 'not rightly guided' (a polite expression for them) is their cooking up of Hadith.

Reply Fourteen

Texts purporting Yazeed to have been present in this 'Paradise-bound army' are lies.

We appeal to our Sunni brothers: are these advocates of Yazeed not the same people that have relied on the texts of irreligious alleged scholars? These Nasibi claim that Shi'a writers are in effect seditious Iranian Ibn Saba elements of Jewish origin. We challenge these followers of Yazeed to prove to us from the Qur'an and Sahih hadith that Yazeed was present in the army that according to Umm Haram had been blessed with Paradise - and these people's claims shall be proven false.

The fact is we curse all these commentators who claim that Yazeed was praiseworthy / deserving of Paradise - and for that aim they rely on a hadith that had been recorded by an Iranian - called Ismail Bukhari - so let's ignore him as he may be an Ibn Saba Magian. In fact it is the Nasibis who practice a form of Islam pioneered by men like Mu'awiya and that perpetrates fabricated Umayyad Hadith to this day, and upon which they base their 'Deen' (Cult).

Since Mu'awiya and Yazeed both never accepted Islam in their hearts (proved in this article and the one on Mu'awiya) it is quite reasonable to say the Nasibis represent the Jahiliyya element in Islam - their cult is that which is influenced by the pagan Meccans like Abu Sofyan and Mu'awiya and the hardness of their hearts to this day to Muhammad (saws) and his family is indicative of that hatred - for their cult was founded by our dear Prophet (saws)'s worst enemies. That's why when the Fatwa from the Shia came on Salman Rushdie's head, the scholars of Saudi Arabia were quiet they didn't feel for the Holy Prophet (saws) like Shias and Sunnis do.

In the words of mainstream Sunnis the silence from the Sunni world was deafening. So next time, be you Shia or Sunni, and you hear the Nasibis stop you saying Salam to the Prophet (saws) and calling it bid'a - just pause - that Nasibi voice is the voice 1,400 years later of the Prophet (saws)'s enemies. It's the voice of Abu Jahl, Abu Lahab, Abu Sofyan, Mu'awiya and Yazeed. It's the voice of Shaitan. That's why something in you makes you react against it, or something in you will make you turn away from it if they've already snared you...Insha Allah. We challenge Azam Tariq Nasibi to: Present us this hadith from an Arab scholar who recorded in his book that the first army to enter Rome shall be in Paradise, and then:

Produce an authentic Arab source with a Sahih Isnad confirming the presence of Yazeed in that army.

How can one even entertain the notion that Yazeed will attain Paradise? A man that killed the descendents of the Prophet (saws) kills Ahl'ul bayt (as) and also allows the occurrence of gang rapes of the Sahaba's daughters in Medina. If Yazeed can enter Paradise then by the same token then so can the killers of Hadhrath Uthman. They did a lot less harm than Yazeed did.

Reply Fifteen

Sunni Ulema have stated that Yazeed was not deserving of Paradise

As proof we shall rely on the following authentic Sunni texts:

Fathul Bari Volume 6 page 102, Kitab Jihad

Umdah'thul Qari fi Sharh Bukhari Volume 6 page 649 Bab ba Qeel fi Qaathil al Rum

Mu'awiya aur Isthakhlaf ai Yazeed page 391

Imam Pak aur Yazeed Paleeth page138

Shaeed ai Kerbala aur Yazeed page 184

Siraaj al Muneer Volume 1 page 80, the letter 'Alif'

We read inUmdah :

"Yazeed's character is well known. If people cite the fact that this hadith points to the conquerors of Rome attaining Paradise - it is not incumbent to incorporate Yazeed here (in this group). It does not guarantee Paradise for all combatants, since there is no dispute amongst the people of knowledge, that Rasulullah's order was placed on a condition - the only participants that can rely on the promise of Paradise are those worthy of attaining it. Those that participated and then subsequently apostatised will not be counted as those deserving of Salvation".

We read inFathul Bari :

"Some state that the hadith relating to the city of Caesar constitutes a merit of Yazeed, but Ibn Atheer and al Muneer have stated that even if Yazeed was one of those in that army being referred to in the Caesar tradition, it does not prevent Yazeed from being excluded from this group, since there is no dispute amongst the people of knowledge, that the only participants that can rely on the promise of Paradise are those worthy of attaining it. Those that participated and then subsequently apostatised will not be counted amongst these people".

We could say the same thing about the Day of Hudaibiya using this same logic of Sunni scholarship - many of the companions there apostatised AFTER the Treaty. Thus Allah's words giving peace to those who swore

allegiance to the Prophet (saws) under the tree at Hudaibiya only apply to those who did not later apostasies and were thus worthy of this merit and did not betray its beatific sense, which many did when they denied Ali (as) the khilafat. The same applies according to these scholars when dealing with the combatants in the battle for Constantinople.

We read inIrshad Sari byShahabadeen Taftazani :

"People have cited the Caesar hadith so as to prove that Yazeed is in Heaven and our reply to such a claim is Even if Yazeed was amongst the combatants there is no reason why he cannot be removed from this group since there is no dispute amongst the people of knowledge, that the only participants that can rely on the promise of Paradise are those worthy of attaining it. Those that participated and then subsequently apostatised will not be counted amongst these people. May Allah's curse (la'nat) be upon Yazeed and such disgraceful people" After citing the comments of Ibn al Muneer [see above], Shahabadeen Taftazani states that: ".according to Sa'dadeen Taftazani some Ulema have deemed it permissible to curse Yazeed by name - since by ordering the execution of Husayn he committed Kufr. His ordering the killing of Husayn, being happy at his death and his paining the Ahl'ul bayt are proven facts".

InSiraj al Muneer ,Allamah Shaykh 'Ali bin Ahmad Azeezi after citing the tradition from al Bukhari states:

"Having been satisfied at the killing of Husayn, the Ulema of Ahl'ul Sunnah have deemed it permissible to curse Yazeed, since he ordered his killing and was happy at his death. Imam Taftazani and Ibn Hajr Asqalani in Sharh Mubeeya commented that a scholar of the rank of Imam Ibn Hanbal issued takfeer against Yazeed".

We appeal to those with just minds:

Ibn Hajr Asqalani

Allamah Taftazani

Aini

Ali bin Ahmad Azeezi

Ibn Atheer

Ibn Muneer

The above six personalities are all reputed classical Sunni Ulema that rejected the notion that Yazeed was blessed with Paradise. Taftazani openly cursed Yazeed and these comments serve as a slap in the face of Maulana Azam Tariq. We would like to say to these Nasibi attempts, 'you have failed to prove that Yazeed attained Paradise. Your attempts are futile, and the hadith that you worship fails to mention your dear Khalifah by name. You stand in opposition to 99% of Sunni scholars. NO scholar till this age, and it is a corrupt age, said what you say about Yazeed. ' In this context it is worth noting that in regard to the rising of Sofyan and Raja and the final age, the Holy Prophet (saws) said, as we all know, that the scholars would be liars. Dear brothers, Sunni and Shia.

The lying by the Ansar group, the Saudi scholars, the Pakistani Wahabis, and the Nasibis in general, and that we have exposed....the sheer blatant pathological compulsive lying that we have shown you ...is the biggest proof to date that the scholars of the Muslims lie. This is a sign of the last

age. Till this age NO scholar of any persuasion extolled Yazeed. Today, the Nasibis are doing this. This lying is so blatant that it appals. It is exactly as our Prophet (saws) said of this age. The scholars would be the liars and the worst of people in the Ummah.

This doesn't mean all scholars. It means Nasibi scholars. Protect yourself from them, for the Prophet (saws) wept for they would take Muslims to Hellfire with them. Despite his citing the hadith that allegedly purports to Yazeed being in Paradise, Nasibi Azam Tariq has failed in his efforts to get Muslims to sign up to the 'We love Yazeed Fan Club'. For these Nasibi, Paradise is so cheap that Yazeed, killer of Imam Husayn (as), raper of the companions' wives in Madina, burner of the Ka'aba, can enter it. If Yazeed's massacre of the Ahl'ul bayt (as) is no barr on his entering Paradise then by the same token:

The killers of Uthman should also enter Paradise.

The Rafidi, whose affiliation is with Ahl'ul bayt (as), who distance themselves from their enemies should also be deemed as momin, and there should be no barr on the amount of tabarra they do, since like Yazeed they will also be in Heaven.

It is indeed unusual that in the eyes of these Nasibi the Shi'a who condemn those Sahaba that harmed, fought and cursed the Ahl'ul bayt are kaafirs as they curse the Sahaba, whilst a fasiiq, fajir, incestuous, paedophile, homosexual drunkard who attacks Medina, slaughters the Sahaba, upholds the rape of their daughters, in Kerbala corners, starves and massacres the family of the Prophet (s) including the Leader of the People of Paradise is a momin.

These pathetic Nasibi should know that murder is a big sin, whilst cursing is a lesser sin - your Imams Mu'awiya and Yazeed cursed and killed the family of the Prophet and cursed them and yet you exalt them as pious Muslims. You say the murderer of the Chief of the Youths of Paradise will be in Paradise also. Yes, Husayn (as) is by the accounts of all Muslims, Shia and Sunni, leader of the Heavenly Youth (and since we are all youths in Paradise according to the Qur'an this means he is the leader with his brother (who also held this title from the Prophet (saws) of the believers who make it to Heaven). Why don't you wake up and smell what you shovel.

The Devil has taken hold of your scholars' minds. How can the murdered and the murdered both be in Paradise. They can both be in Hell. They cannot both be in Heaven. Still less a Heaven where the murdered is the Leader of its Youth.

It is not permissible to say Yazeed "(r)"

In Fatawa Abdul Hai, the author states after condemning Yazeed, "one should not say Yazeed radhina or rahmathullah".

Barelvi Ulema have deemed Yazeed a fasiq Ahmad Reza Barelvi in Irfan al Shariat stated:

"There is an agreement amongst the Ahl'ul Sunnah that he was a fasiq and a fajir, the dispute is over whether he was a kaafir".

Shariat Mukhammad Majid 'Ali Shakir stated in Badh Shariat:

"Some say 'Why should we discuss such a thing since he [Yazeed] was a King and he [Husayn] was also a King' - one who makes such comments {refusing to hold opinion on Yazeed and Husayn (as)] is accursed, a Kharijee, Nasibi and hell bound. The dispute is over whether he [Yazeed] was a kaafir. The madhab of Abu Hanifa stipulates that he was a fasiq and fajir, nor was he a kaafir nor a Muslim".

Deobandi Ulema have deemed Yazeed to be a fasiq

Whilst Azam Tariq claims to reflect the views of the Deobandi Sect, it is worthy to note that the founder of Dar al Ulum Deoband, Muhammad Qasim Nanuthee stated in Qasim al Ulum:

"Yazeed was a fasiq, he was irregular in Salat, committed Bidah and was Chief of the Nasibi".

Ashraf 'Ali Thanvi in Fatawi stated:

"Yazeed was a fasiq, there are different levels of fisq".

Rasheed Ahmad Gangohi in Fatawa said:

"One should refrain from calling Yazeed a kaafir, but there is no objection to referring to him as a fasiq".

In Shaheed ai Kerbala aur Yazeed, Deobandi scholar Muhammad Tayyib stated:

"Yazeed was a fasiq and a fajir and there is absolute unanimity amongst the scholars on this point".

Maulana Muhammad Shaafi in 'Imam Pak aur Yazeed Paleeth' stated:

"Yazeed was not pious rather but was a fasiq, fajir, dhaalim and a drunkard".

Mulla 'Ali Qari in Sharh Shifa commenting on hadith that the Deen will be harmed by young men states:

"The destruction of the Deen at the hands of a young man refers to Yazeed bin Mu'awiya who sent Muslim bin Uqba to pillage Madina"

In 'Siraaj Muneera', Allamah 'Ali bin Ahmad also stated that the hadith refers to Yazeed. The same comment can also be located in Ashiaath al Lamaat by al Muhaddith Shah Abdul Haq Dehlavi.

In al Bidaya wa al Nihaya we read:

"The Deen will be damaged at the hands of a man from Banu Ummaya whose name shall be Yazeed"

The amount of condemnation that the Sunni Ulema have vented against Yazeed is astounding., The amount of material that we have presented should convince our readers that the appraisals that these Nasibi present are lies, and the Azam Tariq's and Abu Sulaiman's of this world would never be able to reply to these references.

Yazeed's attack on Harra

We read in 'au khanar al masalik' that Shaykh al hadith Muhammad Zakaria stated:

"The army that Yazeed had sent to Medina comprised of 60,000 horsemen and 15,000 foot soldiers. For three days they shed blood freely, 1000 women were raped and 700 named Quraysh and Ansar were killed. Ten thousand women and children were made slaves. Muslim bin Uqba forced people to give bayya to Yazeed in such a manner that people were enslaved and Yazeed could sell them as he pleased, no Sahaba who were [with the Prophet (saws)] at Hudaibiya were spared".

Ibn Katheer in al Bidayah Volume 8 page 222 stated:

"Muslim was ordered to ransack Medina for three days. Yazeed committed a major sin. Sahaba and their children were slaughtered openly; other heinous acts were also perpetuated. We have already mentioned that he had Ibn Ziyad kill the grandson of Rasulullah (s) Husayn and his companions. In those three days in Madina, it is difficult to mention the type of acts that were carried out. By doing this act Yazeed wanted to secure his governance, in the same way Allah (swt) broke the neck of every Pharoah, the true King (swt) also broke the neck of Yazeed".

One who attacks Medina is cursed We read inal Bidaya Volume 8 page 223

"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"

Yazeed was a homosexual

We read inal Bidayah wa al Nihayah page 64 Volume 9 "Dhikr Abdul Mulk"

"Abdul Malik bin Marwan said in a khutbah that unlike Uthman I am not weak and unlike Mu'awiya I am not cunning / dishonest and unlike Yazeed I am not a homosexual".

We would ask actual Sunnis to go and ask your imams whether a man that does such a thing is a fasiq (transgressor) or not? Can he be an Imam or not? We congratulate Azam Tariq the pride of Lut, who is advocating the piety of Yazeed, and deeming him to be a legitimate Imam. Perhaps Azam Tariq is himself a closet homosexual who follows the Sunna attributed to 'Umar by some Sunni groups (see article'Akhth Umm-Kulthoom (as)' on this site).

Yazeed used to copulate with his mother and sisters Here we shall cite the following authentic Sunni sources:

Tabaqath al Kabeera Volume 5 page 66 Dhikr Abdullah bin Hanzala and Volume 4 page 283

Tareekh ul Khulafa page 209 Dhikr Yazeed

Sawqih al Muhriqa page 132 Dhikr Yazeed

Mustadrak al Hakim Volume page 522

Al Isaba Volume 3 page 469

Ya Nabi al Mawaddath page 326

Tareekh Ibn Asakir Volume 7 page 275

Fatawi Abdul Hai page 79

Tareekh al Islam Volume 2 page 356

Al Masalaik Sharh Muwatta Imam Malik page 435

We read inTabaqath :

"Abdullah bin Hanzala the Sahaba stated 'By Allah we opposed Yazeed at the point when we feared that stones would reign down on us from the skies. He was a fasiq who copulated with his mother, sister and daughters, who drank alcohol and did not offer Salat"

Now we have these Nasibi such as Afriki and Sipaa-e-Sahaba praising a man who was so filthy he indulged in incest to satisfy his lusts, and these Nasibi deem him to be the lawful successor to Rasulullah (s).

Yazeed bin Mu'awiya's rejection of the Qur'an

We shall rely on the following reputable books of Ahl'ul Sunnah:

Al Bidayah wa al Nihayah Volume 8 page 204 Dhikr Ras al Husayn

Minhajj al Sunnah Volume 2 page 249 Dkikr Yazeed

Sharh Foqh Akbar page 73 Dhikr Yazeed

Sharh Tafseer Mazhari Volume 5 page 21 Surah Ibrahim

Shazrah al Dhahab page 69 Dhikr Shahadth Husayn

Maqatahil Husayn Volume 2 page 58 Dhikr Shahdath Husayn

Tadhkira Khawwas page 148

Tareekh Tabari Volume 11 pages 21-23 Dhikr 284 Hijri

Tafseer Ruh al Ma'ani (commentary of Surah Muhammad)

We are citing Tadhkira, Maqathil and Shazarath al Dhabah. This is also found in the Arabic (non-Leiden) version of the History of Al-Tabari:

When the head of Husayn (as), the grandson of the Holy prophet (saws), was presented before Yazeed he recited the couplets of the kaafir Zubayri:

"Banu Hashim staged a play for Kingdom there was no news from the skies nether was there any revelation"

We have proven from the sources of Ahl'ul Sunnah that Yazeed rejected the concept of revelation; rather he deemed all this a stage for power by Rasulullah (s). This proves that Yazeed was a kaafir, so what right do these Nasibi have to extol Yazeed, deem him to to the rightful Khalifah over the Muslims and Ameer'ul Momineen?

InTafseer Ruh al Maani it is stated clearly:

"Allamah Alusi stated, Yazeed the impure denied the Prophethood of Rasulullah (s). The treatment that he meted out to the people of Makka, Medina and the family of the Prophet proves that he was a kaafir".

Problem is Sunni Islam accepts as a khalifa (literally 'successor' to the Prophet (saws)) a man who clearly did not believe in the Qur'an and instead believed the Holy Prophet (saws) was a fraud. This is part of Sunni doctrine. It is unacceptably and obviouslyFLAWED , both logically and also intuitively. So what can we make of this religion? Such ridiculous dogmas exist because the whole structure is based on a fundamental lie and injustice: the usurpation of the true Khilafat from Ali (as) which was his divinely sanctioned prerogative, and instead the institution of Abu Bakr as khalifa. So the lies became bigger and bigger as time went on, to the degree that in the 21st century Yazeed is even hailed as a Santa-Saint by the modern-day Nasibi camp amongst Sunnis.

Yazeed bin Mu'awiya's declaration on the pulpit of the khalifa that Yazeed was not worthy of Khilafat: Yazeed's own son condemned his father and grandfather, stating they will be punished in the grave, and supported Shia claims that the khilafat was the right of the Shia Imams

We read inSawaiqh page 134 about what the khalifa succeeding Yazeed said in his inaugural address as khalifa:

"When Yazeed's son came to power he gave the speech: 'Khilafat is from Allah (swt). My grand father Mu'awiya bin Abu Sufyan fought for khilafat against that individual who was more entitled to it, that being 'Ali. He [Mu'awiya] performed actions that you are all aware of, and he is suffering in his grave for that. Then my father Yazeed became the khalifah even though he was not deserving of khilafat. He fought the grandson of Rasulullah (s) [Husayn (as)] and is suffering in the grave on account of his sins.' Mu'awiya bin Yazeed then proceeded to cry, 'It is a terrible thing that we are fully aware of Yazeed's bad deeds: he slaughtered the family of the Prophet (s), he deemed alcohol halal, and set fire to the Ka'aba. I don't need this khilafat, you deal with it"

This is what a son said about his father and grandfather. This is what the khalifa said about his father and grandfather. Not surprisingly, this lone voice of conscience amongst the Umayyads didn't last long in power, and he was rapidly succeeded by the power-hungry branch of the Umayyads led by Marwan, whose devious and vile character are avouched for in the references at the start of this article. Here one khalifa is condemning in the strongest way two pervious khalifas. Yet Sunni Islam is content to believe that they were one happy family.

Similarly inTareekh Khamees Volume 2 page 301 , "Dhikr Mu'awiya the second" andHayaath al Haywan Volume 1 page 88 "Dhikr al Awaaz" we read that Mu'awiya Saneeh stated in a sermon: "My father Yazeed did not deserve to attain the position as khalifah over the Prophet's Ummah".

Yazeed bin Mu'awiya was such a fasiq that his own son sought to distance himself from his reign and he declared publicly that Yazeed was not entitled to be khalifah on account of his fasiq actions. These are the comments of Yazeed's son. Yet despite the testimony of the countless scholars we have cited, and the countless companions, and above all, Al-Hussain (as) himself, and here Yazeed's own son, the 21st century Nasibis of Ansar.org and Sipah-e-Sahaba think they know better, even better than their Grand Sheikh Ibn Taymiyya, whose words supersede all scholars according even to the Nasibis themselves. They seek to bring Yazeed to your hearts, a man whose own son said before the Ummah that his father is enduring the punishment of the grave.

Mu'awiya witnessed Yazeed's actions with his own eyes Tareekh Tabari, page 2173 Dhikr 284 Hijri

Tareekh Abu Fida Volume 2 page 57 Dhikr 284 Hijri

Tareekh Kamil Volume 7 page 192 Dhikr 284 Hijri

Tareekh ul Khulafa page 371 Dhikr 284 Hijri

Sharath al Dhahab Volume 2 page 185

Al Bidaya wa al Nihaya Volume 11 page 76 Dhikr 284 Hijri

Nasa al Kaafiya page 220

Maula aur Mu'awiya page 353

"And counted amongst the bad deeds of the Leaders of Syria, he [Mu'awiya] encouraged people to give bayya to his son Yazeed who was a drunkard, who brought up bears and Cheetahs. He [Mu'awiya] issued threats against good people to secure bayyaeven though he was aware of Yazeed's stupidity and transgressions that included his kufr, fisq and drunkardness...after slaughtering the family of the Prophet he said 'Banu Hashim staged a play for Kingdom [power], there was no revelation [the Qur'an is not revelation]'

Only a bafoon (also known as Nasibi) would claim that Mu'awiya had no idea of his son's transgressions. Is it believable that a father has no idea of his son's wrongdoings while literally thousands of witnesses to the palace intrigues do? How can an emperor who has spies and a secret service that knows what is going on from Africa to Persia have no idea of what is going on in his own palace? These spies told Mu'awiya every detail of what the people said about Yazeed.

They would also have told him what went on in the imperial palace. If Mu'awiya did not know what his son was like, why have the scholars condemned him for appointing Yazeed. Did not Mu'awiya's wives tell him that his son had had sex with his father's wives? Did not Mu'awiya's daughters tell their father that their brother had had sex with them? Or is it that the imperial family was almost to a person steeped in the worst forms of vice imaginable.

Mu'awiya was fully aware of Yazeed's transgression As evidence we shall rely on the following texts of Ahl'ul Sunnah:

Al Bidayah wa al Nihaya Volume 8 page 228 "Dhikr Yazeed"

Tareekh Ibn Khaldoon page 176 Dhikr Bayya

Thatheer al Janaan page 52

Nasa al Kaafiya page 38

Tadkhira al Khawwas page 161 Dhikr Yazeed

Serra al Alam'an naba Volume 3 page 105

Tareekh Tabari Volume 2 page 174 Events of 56 Hijri

We read inal Bidayah :

"Yazeed in his adolescence indulged in alcohol consumption and youthful exuberance, and this came to the attention of Mu'awiya, and he wanted to give him some kind advice so he said 'Refrain from such activities in public since this shall serve as ammunition for our enemies and they shall reject you on this basis.'"

The advocate of Mu'awiya then seeks to defend this action by stating:

"Mu'awiya's advice that Yazeed hide his acts is in accordance with Hadith wherein Rasulullah (s) said that one should seek to cover up the faults of others".

This proves that Mu'awiya was fully aware of his son's disgraceful acts.

We also read inal Bidaya Volume 8 page 79 :

"Mu'awiya wrote to his [bastard] brother Ziyad to seek advice on attaining the bayya for Yazeed. Ziyad was not receptive of this since he knew that he [Yazeed] was fond of hunting and had done bad deeds."

Yazeed's own uncle was aware of his bad acts. Hence to suggest that his dear father had no idea that his son possessed bad traits is an utter lie, after all he was the King over the nation who kept news of all developments throughout his empire. Is it believable he had no idea of the deeds of his own son? It is a testament to the truth that Mu'awiya's own advocate Ibn Kathir highlights the fact that Mu'awiya knew of his son's faults.

Mu'awiya's motive behind appointing his Fasiq son as Khalifah Abu Sulaiman al Nasibi in his article on Mu'awiya sought to apply conjecture, seeking to defend Mu'awiya's appointment of his son by stating:

Ansar.org states:"Perhaps the reason that pushed Mu'awiyah to take allegiance to Yazeed was to push away the disagreement and to be one in this crucial time at which the Ummah lived and where a lot of people claimed the caliphate. Hence, Mu'awiyah thought that by giving the leadership to Yazeed would be a good thing for the Ummah and it would prevent another affliction of happening.

Boy o boy, these Nasibis dig up the most bizarre excuses - the reason Mu'awiya made Yazeed his son was not for these namby-pamby 'maybe' reasons. It's because all kings want to make their sons the king after them. It's called monarchy and nepotism. It's why all the scholars say Mu'awiya made Yazeed khalifa. Do the Ansar team live on another planet? It is a fickle effort to cover up Yazeed's Nasibi father's sin. If we really want to know Mu'awiya's motive, why use guesswork when we have his own testimony. We thus read in al Bidayah Volume 8 page 118 that Mu'awiya admitted his appointment of his son was based on his love for him, nothing else.

"Prior to his death Mu'awiya stated if it was not my love for Yazeed, I would have known the path of guidance."

This proves that Mu'awiya's motive to appoint Yazeed was not to prevent affliction as these Nasibi claim, rather his aim was only based on the love of his son and his regret that he was blinded by love is proof that Mu'awiya was fully aware that his son was a transgressor who had no right to be deemed as the Guide over Muslims. Here Mu'awiya confesses to being misguided - so the Nasibi cult reveres and follows an imam who admits he is misguided! Yes, I guess that's what it does mean.

In connection with these words of Mu'awiya, his great advocate Ahmad Ibn Hajr al Makki inThatheer al Janaan page 52 stated:

"Mu'awiya's saying had it not been my love for Yazeed in my heart, although I know the path of guidance, serves as testimony against him [Mu'awiya]. He placed his fasiq son over the people. Mu'awiya's love for his son destroyed his thinking and political astuteness. Mu'awiya's allowing his personal feelings / love to decide how the Deen should be led, to the point that his son's transgressions [which were beyond the pale of the Sharia and merited the death penalty] were an irrelevancy constitutes a major sin for which he shall be called to answer for on the Day of Judgement".

We read in Sira alam al Naba:

"Mu'awiya said to his son, 'The thing that I fear most of all is my act of making you my successor".

Mu'awiya indulged in all manner of act to secure a smooth transition of power for his son: threats, intimidation, and he even had Imam Hasan (as) martyred by poison. His methods to make his fasiq son Khalifah over the Muslims are definitely a major sin.

Advocate of Mu'awiya, Ibn Khaldoon, stated in Tareekh Ibn Khaldoon:

"Mu'awiya was unaware that Yazeed was a fasiq and faajir, on the contrary during his lifetime he would tell his son to refrain from singing".

In addition to Ibn Hajr we also have another Nasibi advocate making admissions that destroy Mu'awiya. One admits that that during his lifetime Yazeed would sing music, the other admits that he would drink alcohol.

The Qur'an deems singing Raag (Scales) to be a major sin Surah Luqman verse 6 (Yusuf 'Ali transliteration):

But there are among men those who purchase idle tales without knowledge (or meaning) to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a humiliating Penalty.

As evidence we shall advance the following texts of Ahl'ul Sunnah that have commented on this verse:

Tafseer Mazhari Volume 7 page 260 al Luqman verse 6

Tafseer Madharik Volume 3 page 25 Part 21

Tafseer Ibn Katheer page 221 al Luqman verse 6

Tafseer Fath'ul Qadeer Volume 4 page 226

Tafseer Janan Volume 4 page 177 al Luqman verse 6

Rafseer Ruh al Ma'ani page 67 Part 21 al Luqan verse 26

Tafsser Tabari page 39

Tafseer Qurtubi, commentary of verse 6 al Luqman

In Tafseer Mazhari we read: "The scholars have deem Raag (singing scales) to be haraam on the basis of this verse.

We read in Tafseer Ibn Katheer:

The Sahaba Ibn Masud said 'How al Hadeeth' refers to Raag and he stressed this three times. Tafseer Ruh al Maani records the fact that Imams Abu Hanifa, Ahmad, Malik and Shaafi issued fatwas that raag is haraam.

Mu'awiya's own admission that Yazeed did not deserve to be khalifa For this section we shall rely on the following texts of Ahl'ul Sunnah:

Al Bidaya wa al Nihaya Volume 8 page 118

Thatheer al Janan page 52

Nasa al Kaafiya page 38

Tadhkira Khawwas page 161 Dhikr Yazeed

Seerath al alam al Naba Volume 3 page 105

We read in al Bidaya:

"Towards the end of his life Mu'awiya expressed regret at fighting the family of Rasul (s) and appointing Yazeed as his successor, and he admitted 'if it was not for my love of Yazeed the guidance would have shone on me"

Blinded by his love for his son, he was willing to impose his demonic fasiq son as the Khalifah over the Muslims. How considerate! Clearly Mu'awiya's admission proves that even he did not feel Yazeed was deserving of khilafat. Nasibi Warrior Abu Sulaiman asserts the imposition was to save fitnah, but this is a lie.

Mu'awiya never made such a claim, rather he stated that he made his fasiq son the Khalifah on account of his blind love for him i.e. a father's natural love for his son. No doubt Nasibis will claim that Mu'awiya made a mistake in ijtihaad in this respect, but they should know that one of the conditions for a mujtahid to give rulings is that he has to be adil (just), and Mu'awiya was not adil, as we have proven in our article on Mu'awiya - the Ulema of Ahl'ul Sunnah have themselves defined Mu'awiya as a transgressor.

In Sira alam we read:

"The thing that I fear most is the fact that I have imposed Yazeed as my successor over you, of all matters I am fearful of this most."

Deobandi scholar Aadhi Zaynul Abdideen inTareekh Milat page 55 states

"Mu'awiya was aware of the situation, having witnessed Yazeed's acts he deemed him to be unacceptable".

This is more proof that Mu'awiya fully knew the reality of his son's demonic personality. Mu'awiya was fully aware of his son's fasiq actions and yet he still sought to position him as khalifah over the Muslims. Mu'awiya's regret was a faade, the reality is he had a hatred for Ahl'ul bayt (as) in his heart and he wanted to keep them out of power. We would like to ask these Nasibi: you assert that khilafat is not an exclusive right of the Ahl'ul bayt (as). Could you kindly tell us which merits were missing in the members of Ahl'ul bayt (as) but were present in the Banu Ummayya Clan? Did Allah (swt) keep traits of knowledge, sense, guidance away from the Ahl'ul bayt (as), and prefer to give worldly reign to the cursed tree of Banu Ummayya? Or should we blame the Muslims in general for turning their backs on religious righteousness?

The stipulation by the Ahl'ul Sunnah Ulema that the khalifah be just makes the khilafat of Mu'awiya and Yazeed batil For this section we shall rely on the following authentic texts of Ahl'ul Sunnah:

Izalathul Khifa page 20 Dhikr Sharth Imamate

Sharh Muwaffaq page 731 Muqassad Saneeh

Sharh Muqassad Volume 2 page 271 Fadail Imama

Al Ahkam al Sultaneeya page 8 by Al Mawardi

Ahkam al Sultaneeya page 9 by Qadi Abu Yala

Taufa Ithna Ashari page 178 Bab 7 Imamate aqeedah

We read inIzalath ul Khifa :

"The khalifah should be a man and should be adil. By 'just' we mean he should refrain from major sins and should not repeat minor sins. He should also be a mujtahid".

We read in Sharh Muqassad:

"The Imam over the Ummah should possess these merits - have sense, be Muslim, be just, free, a man, a mujtahid, and brave"

We read in Sharh Muwaffaq

"It is incumbent on the imam / Khalifah to be adil, he should not be zaalim, since a fasiq deems the treasury to be his personal wealth, and will waste money".

Ahl al Sunna believe that no khalifa has the right to appoint his son as khalifa without shura (consultation) Al Mawardi in Al Ahkam al Sultaneeya page 8 states:

"When a khilafat intends on appointing a successor the khilafah should make efforts to locate the individual that is most deserving, and the condition of khilafat is if after this extensive search a person is located, provided he is not the Khalifah's father or son, then he can be appointed without seeking the counsel of anyone else."

Abu Yala in this same book, echoing the words of other Salaf Ulema stated that the contract of Imamate can only go to one that is Adil, and the Qur'an stipulates that it cannot be bestowed on one that is Dhaalim. We have the consensus from the Ulema of Islam that a fasiq cannot attain the station of Imam; we can prove from the texts of Ahl'ul Sunnah that both Mu'awiya and Yazeed were not adil.

Mu'awiya's deeds throughout his reign, including efforts to secure Yazeed's nomination via duress and coercion proves that he was not adil. When Mu'awiya was himself unjust then he had no right to appoint his fasiq son as Imam over the Ummah. Moreover his methods of intimidation to 'win' backing for Yazeed, makes Nasibi claims that Yazeed's khilafat was legitimate a complete farce.

Our open challenge to Nasibis such as Abu Sulaiman and Tariq Azam is to produce a single reference from the Qur'an / hadith that deems the Imamate of a fasiq khalifah to be legitimate. We are aware that there are ridiculous coined traditions deeming it lawful to pray salat behind a fasiq Imam, but we want proof with regards to the Imam (khalifa) of Muslims not the Imam of a salafi / Deobandi mosque


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