MUA'AWIYA PART 1: THE ENEMIES OF AHLUL BAYT ARE ALSO …€¦ · Clearly, the enemies of prophet...

Clearly, the enemies of prophet Muhammad (pbuh&hf) are also the enemies of Allah. These enemies rejected the message of theprophet, and fought him and his companions to death. They are the ones who fabricated hadith, twisted the interpretation of the Quran,to mislead the Muslims of the world. Many of these enemies labeled themselves Muslims, but only Allah knows what's in their heart.

In the next section, I will give you several authentic narrations, found in the Sunni and Shia'a books, to prove the following point: Theenemies of Ahlul Bayt are the enemies of the prophet, and therefore, they are also the enemies of Allah. In other words, those whowaged wars to fight the progeny of the prophet have also waged wars against their grand-father, prophet Muhammad. Those whohave wronged, mistreated, rebelled against, denied the virtues of Ahlul Bayt have also done the same to prophet Muhammad. Itsuffices to say that whoever disobeyed the following narration, was the enemy of Allah:

Abu Huraira narrated: The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: "I am in war with thosewho will fight you, and in peace with those who are peaceful to you."

And more specifically, whoever is hostile to Ali (in any way), is the enemy of Allah!:

"Whoever I am his master, Ali is his master. O God! Love those who love him and be hostile to those who are hostile to him"

"He who insults Ali, insults me. He who insults me, insults Allah. And he who insults Allah, Allah will throw him into Hell"

من سب عليا فقد سبني، ومن سبني فقد سب اه

التخريج )مفصا(: أحمد في مسنده والحاكم في المستدرك عن أم سلمة - تصحيح السيوطي: صحيحA muslim believer cannot support Allah, the messenger and his Ahlul Bayt while at the same time he supports those who hurt andwronged them. This is a blatant absurdity! This is as absurd as adhereing to Allah and the devil (Iblis) as the same time.

Why the enemies of Ahlul Bayt are the enemies of AllahThe authentic narrations below, which are in the books of the Sunnis and Shia'a show the following points:

1. Those who were in war with Ahlul Bayt were also in war with the prophet Muhammad.2. Those who do not acknowledge the virtues of Ahlul Bayt and their unique affinity to the prophet will not benefit from the

intercession of the prophet.3. Those who hated Ali hated the prophet, and are hypocrites.4. Those who insulted Ali will be thrown into hell.5. Those who fought Ali fought against the prophet and Allah (O God! Love those who love him and be hostile to those who are

hostile to him.6. Whoever hurts Ali hurts the prophet.

Remember the following authentic hadith: hadith al-Harb wal-Silm?Abu Huraira narrated: The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: "I am in war with thosewho will fight you, and in peace with those who are peaceful to you."

نظر النبي -صلى اه عليه وسلم- إلى علي، وفاطمة، والحسن، والحسين، فقال: )أنا حرب لمن حاربكم، وسلم لمن سالمكم(.

Tradition related on the authority of Abu Bakr, the Prophet's famous Companion and the first caliph. He said: I saw the Messenger of Godpitch a tent in which he placed 'Ali, Fatima, Hasan, and Husayn. He then declared: 'O Muslims, I am at war against anyone who warsagainst the people of this tent, and am at peace with those who show peace toward them. I am a friend to those who befriend them. Hewho shows love toward them shall be one of a happy ancestry and good birth. Nor would anyone hate them except that he be ofmiserable ancestry and evil birth.

Reference: • Abu Ja'far Ahmad al-Muhibb al-Tabari, Al-Riyad al-nadira (Cairo, n.d.), II, 199 Ibn al-Abbas narrated that the messenger of Allah said: "Whoever wishes to live and die like me, and to abide in the Garden of Edenafter death, should acknowledge Ali as WALI after me, and take his WALI (i.e., Imams after him) as WALI, and should follow the Imamsafter me for they are my Ahlul-Bayt and were created from my clay and are gifted with the same knowledge and understanding asmyself. Woe unto those who deny their virtues and those who disregard their relationship and affinity with me, for my intercession shall

MUA'AWIYA PART 1: THE ENEMIES OF AHLUL BAYT ARE ALSO THE ENEMIESOF ALLAH

al-hadi.us

1

never reach them."

من سره أن يحيى حياتي ويموت مماتي ويسكن جنة عدن التي غرسها ربي فليوال عليا من بعدي وليوال وليه، وليقتد بأهل

بيتي من بعدي، فإنهم عترتي، خلقوا من طينتي، ورزقوا فهمي وعلمي، فويل للمكذبين بفضلهم من أمتي، القاطعين فيهم

صلتي، ا أنالهم اه شفاعتي.Reference: • Hilyatul Awliyaa, by Abu Nu'aym, v1, pp 84,86 • al-Mustadrak, by al-Hakim, v3, p128 • al-Jami' al-Kabir, by al-Tabarani • al-Isabah, by Ibn Hajar al-Asqalani • Kanz al-Ummal, v12, #34198 (المجلد الثاني عشر << اإكمال من الفصل اأول في فضل أهل البيت مجما ) • al-Manaqib, by al-Kharazmi, p34 • Yanabi' al-Mawaddah, by al-Qundoozi al-Hanafi, p149 • History of Ibn Asakir, v2, p95 It is narrated that the prophet held the hands of his grandsons al-Hassan and al-Hussein and said: "Whoever loves me and loves thesetwo, and loved their father and their mother will be with me in the day of resurrection".

حدثنا عبد اه حدثني نصر بن علي اأزدي أخبرني علي بن جعفر بن محمد بن علي بن الحسين بن علي حدثني أخي موسى

بن جعفر عن أبيه جعفر بن محمد عن أبيه عن علي بن حسين رضي اه عنه عن أبيه عن جده أن رسول اه صلى اه عليه

وسلم أخذ بيد حسن وحسين رضي اه عنهما فقال من أحبني وأحب هذين وأباهما وأمهما كان معي في درجتي يوم القيامةReferences: • Musnad Ahmad Ibn Hanbal: v1,p77 [entire book: p88,#576];

حدثنا محمد بن جعفر حدثنا شعبة عن عمرو بن مرة عن عبد اه بن الحارث عن زهير بن اأقمر قال بينما الحسن بن علي

يخطب بعدما قتل علي رضي اه عنه إذ قام رجل من اأزد آدم طوال فقال لقد رأيت رسول اه صلى اه عليه وسلم واضعه

في حبوته يقول من أحبني فليحبه فليبلغ الشاهد الغائب ولوا عزمة رسول اه صلى اه عليه وسلم ما حدثتكمReferences: • Musnad Ahmad Ibn Hanbal: v5,p366 [entire book: p1715,#23494]; "Whoever loves Ali has loved me, and whoever hates Ali has hated me."

References: • al-Mustadrak, by al-Hakim, v3, p130 who said this Tradition is authentic as set by the two standards of Muslim and Bukhari

Zirr reported: 'Ali observed: By Him Who split up the seed and created something living, the Apostle (may peace and blessings be uponhim) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.

References: • Sahih Muslim, Book 001, #0141, Book of Faith; Page 50, #(78)-131, Arabic version

حدثنا ابن نمير حدثنا اأعمش عن عدي بن ثابت عن زر بن حبيش قال قال علي رضي اه عنه واه إنه مما عهد إلي رسول

اه صلى اه عليه وسلم أنه ا يبغضني إا منافق وا يحبني إا مؤمنReferences: • Musnad Ahmad ibn Hanbal, v1,p84 [entire book: p93,#642]; v1,p95 [entire book: p100,#731]; v1,p128 [entire book: p124,#1062];v6,p292 [entire book: p1970,#27040];


من سب عليا فقد سبني، ومن سبني فقد سب اه

al-hadi.us

2

http://hadith.al-islam.com/Display/Display.asp?Doc=6&Rec=549


http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/001.smt.html





التخريج )مفصا(: أحمد في مسنده والحاكم في المستدرك عن أم سلمة - تصحيح السيوطي: صحيحReferences: • Mustadrak, hakim, vol 3 p 121 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي ه تعالى عنهم << ذكر إسام أمير المؤمنين: علي -رضي ه تعالى عنه) • al-Jami'i al-Sagheer by Jalaludin al-Suyuti, vol 6, #8736 (الجامع الصغير. اإصدار 3,21 - لجال الدين السيوطي ([المجلد السادس << ]تتمة باب حرف الميم • Kanz al-U'ummal by al-Muttaqi al-Hindi, vol 11, #32903 (المجلد الحادي عشر << فضائل علي رضي ه عنه ) • Khasais, al Nasai, p 24 • al Manaqib, al Khawarizmi, p 81 • al Riyadh al Nadira, Tabari, vol 2 p 219 • Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173 • Fada'il al-Sahaba, by Ahmad Hanbal, v2, p594, Tradition #1011 • Majma' al-Zawa'id, by al-Haythami, v9, p130 • Mishkat al-Masabih, English version, Tradition #6092

حدثنا عبد اه حدثني أبي حدثنا يحيى بن أبي بكير قال حدثنا إسرائيل عن أبي إسحق عن عبد اه الجدلي قال دخلت على أم

سلمة فقالت لي: أيسب رسول اه صلى اه عليه وسلم فيكم قلت معاذ اه أو سبحان اه أو كلمة نحوها قالت: سمعت رسول

اه صلى اه عليه وسلم يقول: من سب عليا فقد سبني.References: • Musnad Ahmad ibn Hanbal, v6,p323 [entire book: p1988,#27284]; "Whoever I am his master, Ali is his master. O God! Love those who love him and be hostile to those who are hostile to him"

References: • Sahih al-Tirmidhi, v2, p298, v5, p63 • Sunan Ibn Majah, v1, pp 12,43 • Musnad Ahmad ibn Hanbal, v1,p152 [entire book: p142,#1311];

Abd al-Rahman Ibn Abu Laylah said: I witnessed Ali administering an oath to the people in the plain of Rahbah. Ali said: "I adjure thoseof you in the name of Allah who heard the Messenger of Allah on the day of Ghadir saying `Ali is the Mawla of whom I am Mawla' tostand up and to testify. He who was not an eyewitness doesn't need to stand up." Thereupon twelve (12) such companions who hadparticipated in the Battle of Badr stood up. The occasion is still fresh in my memory. They said: We witness that the prophet said on theday of Ghadir Khum: "O People! Do I not have more right over the believers than what they have over themselves?" People said "Yes, OMessenger of Allah." Then Prophet said: "WHOEVER I AM HIS MASTER, ALI IS HIS MASTER. O God! Love those who love him. Be hostileto those who are hostile to him."

حدثنا عبد اه حدثني عبيد اه بن عمر القواريري حدثنا يونس بن أرقم حدثنا يزيد بن أبي زياد عن عبد الرحمن بن أبي ليلى

قال

شهدت عليا رضي اه عنه في الرحبة ينشد الناس أنشد اه من سمع رسول اه صلى اه عليه وسلم يقول يوم غدير خم من

كنت مواه فعلي مواه لما قام فشهد قال عبد الرحمن فقام اثنا عشر بدريا كأني أنظر إلى أحدهم فقالوا نشهد أنا سمعنا رسول

اه صلى اه عليه وسلم يقول يوم غدير خم ألست أولى بالمؤمنين من أنفسهم وأزواجي أمهاتهم فقلنا بلى يا رسول اه قال

فمن كنت مواه فعلي مواه اللهم وال من وااه وعاد من عاداهReferences: • Musnad Ahmad ibn Hanbal, v1,p119 [entire book: p117,#961];

حدثنا عبد اه حدثنا أحمد بن عمر الوكيعي حدثنا زيد بن الحباب حدثنا الوليد بن عقبة بن نزار العنسي حدثني سماك بن عبيد

بن الوليد العبسي قال دخلت على عبد الرحمن بن أبي ليلى فحدثني

أنه شهد عليا رضي اه عنه في الرحبة قال أنشد اه رجا سمع رسول اه صلى اه عليه وسلم وشهده يوم غدير خم إا قام

وا يقوم إا من قد رآه فقام اثنا عشر رجا فقالوا قد رأيناه وسمعناه حيث أخذ بيده يقول اللهم وال من وااه وعاد من عاداه

al-hadi.us

3



وانصر من نصره واخذل من خذله فقام إا ثاثة لم يقوموا فدعا عليهم فأصابتهم دعوتهReferences: • Musnad Ahmad ibn Hanbal, v1,p119 [entire book: p118,#964];

"Whoever hurts Ali, has hurt me"

حدثنا يعقوب بن إبراهيم حدثنا أبي حدثنا محمد بن إسحاق عن أبان بن صالح عن الفضل بن عبد اه بن معقل بن سنان عن

عبد اه بن نيار اأسلمي عن عمرو بن شأس اأسلمي قال وكان من أصحاب الحديبية قال خرجت مع علي إلى اليمن فجفاني

في سفري ذلك حتى وجدت في نفسي عليه فلما قدمت أظهرت شكايته في المسجد حتى بلغ ذلك رسول اه صلى اه عليه

وسلم فدخلت المسجد ذات غدوة ورسول اه صلى اه عليه وسلم في ناس من أصحابه فلما رآني أمدني عينيه يقول حدد إلي

النظر حتى إذا جلست قال يا عمرو واه لقد آذيتني قلت أعوذ باه أن أوذيك يا رسول اه قال بلى من آذى عليا فقد آذانيReference: • Musnad Ahmad Ibn Hanbal, v3, p483 [entire book: page 1128, #16056] • Fada'il al-Sahaba, by Ahmad Hanbal, v2, p580, Tradition #981 • Majma' al-Zawa'id, by al-Haythami, v9, p129 • al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p263 • Ibn Habban, Ibn Abd al-Barr

The Messenger of Allah said: "The stars help prevent the inhabitants of the earth from being drowned, and my Ahlul-Bayt are theprotectors of my community against disputes (in religious matters). Therefore, whichever groups among the Arabs opposes my Ahlul-Bayt, shall be split up by dissensions and will become (a party of) Satan."

Reference: • al-Mustadrak, by al-Hakim, v3, p149, who said this tradition is authentic • al-Tabarani, quoting Ibn Abbas • Also in al-Manaqib Ahmad, as quoted by Muhibbuddin al-Tabari • al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p234

Commander of Believers, Imam Ali (AS): "I and my pure holy descendants and my virtuous household are most sober in childhood andwhen we grow up we are the wisest: we are the means through which Allah shall exterminate falsehood and break the teeth of blood-thirsty wolves and restore you the freedom by removing the ropes that are tied around your necks. Allah wished to commence (all things)through us, and to complete (all things) through us."

Reference: • Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p36 • Aydah al-Ishkal, by Abd al-Ghani

There is a clear line separating the Muslims who were loyal to the prophet from those who were disloyal. Those who were disloyal arethe enemies of Allah because they deviated from their religion and they fought and massacred the purified progeny of the prophet.

These people include those who fought Ali in the battles of the Camel, Siffin and Nahrawan. Some of them repented right before thebattles, others after, and more continued to be hostile to Ali and his descendants for centuries. Two of those who fit the last group areMua'awiyah and his son Yazid.

We all know that Mua'awiya fought Ali in the battle of Siffin. We all know that his associates participated in the battle of the Camel,against Ali. Some of these people were Walid ibn Uqbah and Marwan ibn al-Hakam. His son Yazid fought the descendants of Ali todeath, killing his entire family except few. He decapitated the grandson of the prophet, al-Hussein (as) in Karbala. Is it not clear fromwhat they have done, and from the narrations above that these people were the enemies of Islam? They also misguded the Muslimsby fabricating ahadith and attributing them to the prophet and his prominent companions. These two and their successors from BaniUmmayya have ordered the curse of Ali on the minbars of the mosques for several decades!

Do I need to say more to you in order to believe that Mua'awiya and his successors are the ones to blame for our misery today? Forour differences? They are the ones who caused the differences between our prayers, wudu', adhan, beliefs, interpretation of the Quranand jurisprudence. They are the ones who misled the Muslims since Mua'awiya took over al-Sham and refused to pledge allegiance toAli, who was legitimately elected as caliph of the Muslims. He knew well that Ali was going to remove him from his rulership, that hewas going to lose all the wealth he had. So instead of pledging his allegiance, he decided to fight Ali so he can become the caliph ofthe Muslims himself? Do you call such a human a Muslim? The seeds of satan were in him, his son and descendants! No one daredto fight him and defend the religion of the prophet except the progeny of the prophet and their few followers. The were either all scaredof fighting in the way of Allah, or they were enjoying the worldly things that the Ummayyad bribed them with!!!! It sickens me to talkabout them!

al-hadi.us

4



Oh reader, read and know your true history and not the distorted one! Many scholars were bought by the Ummayyads to distort thehistory of Islam. Many books have been written to deceive us! Don't be trapped!

Do you recall this tradition about the companions who will be driven to hell by a man standing between the prophet and the otherpeople:

Narrated Abu Huraira: The Prophet said, "While I was sleeping, a group (of my followers were brought close to me), and when Irecognized them, a man came out from amongst (us) me and them, he said (to them), 'Come along.' I asked, 'Where?' He said, 'To the(Hell) Fire, by Allah' I asked, 'what is wrong with them' He said, 'They turned apostate as renegades after you left.' Then behold!(Another) group (of my followers) were brought close to me, and when I recognized them, a man came out from (me and them) he said(to them); Come along.' I asked, "Where?' He said, 'To the (Hell) Fire, by Allah.' I asked, What is wrong with them?' He said, 'Theyturned apostate as renegades after you left. So I did not see anyone of them escaping except a few who were like camels without ashepherd."

References: • Sahih Bukhari, Volume 8, Book 76, Number 587 - To make the Heart Tender (ar-Riqaq) - (English version) • Sahih Bukhari, Page 1397, Number 6587, Book: ar-Riqaq - (Arabic version)

Well, do you know who this man is likely to be? Read on the following narrations to find out!

أخبرنا أبو عبد اه محمد بن عبد اه الزاهد اأصبهاني، حدثنا أحمد بن مهران بن خالد اأصبهاني، حدثنا عبيد اه بن موسى،

حدثنا طلحة بن خير اأنصاري، عن عبد المطلب بن عبد اه، عن مصعب بن عبد الرحمن، عن عبد الرحمن بن عوف -

رضي اه تعالى عنه - قال:افتتح رسول اه - صلى اه عليه وسلم - مكة، ثم انصرف إلى الطائف، فحاصرهم ثمانية أو

سبعة، ثم أوغل غدوة، أو روحة، ثم نزل ثم هجر.

ثم قال: )أيها الناس، إني لكم فرط، وإني أوصيكم بعترتي خيرا، موعدكم الحوض، والذي نفسي بيده لتقيمن الصاة، ولتؤتون

الزكاة، أو أبعثن عليكم رجا مني أو كنفسي، فليضربن أعناق مقاتليهم، وليسبين ذراريهم(.

قال: فرأى الناس أنه يعني: أبا بكر، أو عمر. فأخذ بيد علي، فقال: )هذا(. هذا حديث صحيح اإسناد، ولم يخرجاه. )ج/ص:

)132 /2References: •Mustadrak, al Hakim, vol 2, #184/2559 (المجلد الثاني << -20 -كتاب الجهاد)

حدثنا أبو بكر بن إسحاق، أنبأ عبيد بن حاتم الحافظ، حدثنا محمد بن حاتم المؤدب، حدثنا سيف بن محمد، حدثنا سفيان

الثوري، عن سلمة بن كهيل، عن أبي صادق، عن اأغر، عن سلمان -رضي اه تعالى عنه- قال:

قال رسول اه -صلى اه عليه وسلم-: أولكم واردا على الحوض، أولكم إساما، علي بن أبي طالب(References: •Mustadrak, al Hakim, vol 3, #260/4662 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي ه تعالى عنهم << ذكر إسام أمير المؤمنين: علي -رضي ه تعالى عنه)

Narrated Qais bin Ubad: 'Ali said, "I will be the first to kneel before the Beneficent on the Day of Judgement...

References: • Sahih Bukhari, Volume 6, Book 60, #268, Book: al-Tafseer; Page 1014, #4744 (Arabic version)

Please read more about virtues of Ahlul Bayt

al-hadi.us

5

http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/076.sbt.html




Content:Who was Mua'awiyaThe true motives of Mua'awiya for refusing the caliphate of Ali

Who was Mua'awiyaHis father is the infamous Abu Sufyan and his mother is the infamous Hind, who ordered one of her slaves to kill Hamzah, the uncle ofthe prophet, and to rip his liver off his dead body and bring it to her! Abu Sufyan was the leader of the Banu Ummaya clan. He spentmost of his life fighting the prophet and his followers to undermine his mission. When the prophet took control of Mecca, he embracedIslam out of fear and not out of belief or conviction. His hatred and enmity towars the prophet never ceased. His son Mua'awiyahcarried on his mission by opposing Ali during his legitimate caliphate and waging wars against him. Yazid, the son of Mua'awiyah andhis descendants, carried on the wicked mission by murdering the progeny of the prophet. Yes! These are the murderers of the progenyof the prophet that many Muslims dare justify their satanic actions!

In a letter-reply to Mua'awiya, Imam Ali writes:

It is correct as you say that in pre-Islamic days we were united and at peace with each other. But have you realized that dissensions anddisunity between us started with the dawn of Islam. The reason was that we accepted and preached Islam and you remained heathen.The condition now is that we are faithful and staunch followers of Islam and you have revolted against it. Even your originalacceptance was not sincere, it was simple hypocrisy. When you saw that all the big people of Arabia had embraced Islamand had gathered under the banner of the Holy Prophet (s) you also walked in (after the Fall of Makkah.)

...By Allah, I know you too well to argue with you or to advise you. Apostasy and avariciousness have taken a firm hold of your mind,your intelligence is of inferior order and you cannot differentiate what in the end is good for you and what is not.

It is correct to say about you that you have risen to such dangerous and sinful heights that your fall which is inevitable will lead to aneternal damnation because you are coveting a thing which morally does not belong to you and for which you are religiously mostunsuitable and with which you have neither sincere affection nor any affinity or propensity. It had been once usurped from the rightperson and you now want to retain it for yourself.

...

You have also written so much about the murderers of Caliph Uthman. The correct thing for you to do is to take the oath of allegiance tome as others have done and present the case in my court of justice and then I shall pass my judgement according to the tenets of theHoly Qur'an. But what you are desiring now is a deceit usually played upon babies when they are to be checked from breast feeding.

References: • Nahjul Balagha, Sermons, Letters, and Sayings of Ameer al-Mu'mineen, the Commander of the Faithful, Imam Ali ibn Abi Talib

The true motives of Mua'awiya for refusing the caliphate of AliMua'awiya and his associates from Bani Umayya and from other clans refused the caliphate of Imam Ali. Some say that Mua'awiyarefused the caliphate of Ali unless the latter handed over the killers of Uthman to him.

1. First of all, there is no correlation between handing over the killers of Uthman and accepting the caliphate of Ali. This iscompletely irrational.

2. Second, only the caliph has the authority to decide, according to the Quran and the Sunnah, upon the punishment of themurderers. Who knows better about these laws? Imam Ali, the gate of knowledge or Mua'awiya??? Who knows better abouthow to manage the Islamic state? Ali, the true follower of the prophet or Mua'awiya the follower of satan???

3. Third, why was Mua'awiya so eager to avenge Uthman? Was he more eager to do so more than Uthman's sons, who havemore rights to make such decision than Mua'awiya?

4. Finally, there is no support from the Quran or the Sunnah on Mua'awiya's excuses for refusing to accept Ali as his rightfulcaliph.

Furtheremore, If Ali truly knew who the murderers of Uthman were, don't you think he would have judged them according to the lawsof Allah?? Mua'awiya did not care about the killing of his cousin, Uthman. He just used this incident as a pretext to fight Ali and makehimself the caliph of the Muslims. That was his objective! If you read the first chapter of this topic, then you will realize that fighting Aliwas a big mistake and was clearly not guidance, but a work of satan. Mua'awiya was simply continuing the mission of his father: thedestruction of the progeny of the prophet and of Islam.

Mua'awiya just made up an excuse to gain support for his cause: Fighting Ameer al-Mu'mineen, Ali ibn Abi Talib. Every upraisingagainst Ali was under the same pretext: avenging Uthman. He brain-washed the naive and ignorant Muslims, twisted the meanings ofthe Quran to gain all the support he could. He was able to convince his people that he was on the right path and that fighting Aliunder his pretext was also in accordance to the laws of Allah. He made Ali and his companions the wrongful party in the eyes of his(Mua'awiya's) followers.

MUA'AWIYA PART 2: MUA'AWIYA

al-hadi.us

6

http://al-islam.org/nahjul/letters/letter64.htm#letter64

"Imam 'Ali wrote a letter to Mu'awiya stating 'Makka and Madina have given bayya to me you should do the same so as to avoid a warbetween the people of Iraq and Syria'. Mu'awiya used Uthman's blood as an excuse not to give bayya and he used this excuse to misleadthe ignorant Arabs, bribing people with money and land".

References: • Ibne Maghazli in his Manaqib, page 128 "Dhikr Sifeen"

Here is another letter from Ali to Mua'awiya that shows clearly that Ali understood well the intentions of Mua'awiya. Intentions that heconcealed behind avenging the murder of Ali.

"From the Servant of Allah, Ali Ammerul Momineen to Mu'awiya ibn Abi Sufyan. Khaulani has brought your letter to me. You have claimedthat I deserted Uthman and instigated people against him. In fact I did no such thing, when people got annoyed with the late Caliphsome withdrew their support of him whilst others killed him. I chose to remain in my home keeping aloof from the matter. As regards toyour demand that I hand over the killers of Uthman I shall not. I am fully aware that you wish to exploit this as a means to fulfil yourown ambitions, which has no aim to avenge the blood of Uthman. By my life if you refuse to abandon your rebellion and opposition, thissame chastisement will fall on you as has fallen on every tyrant, sinner and rebel".

References: • al-Akhbar al-Tiwal, by Abu Hanifah Ahmad ibn Dawood alDinwari, page 173

Here is another narration that discloses the true motives of Mua'awiya:

Amr bin Aas said the following to Mu'awiya: "Avenging Uthman's blood was just an excuse, we are desirous of worldly power, uponhearing this Mu'awiya agreed to hand over Egypt to Amr".

References: • Ta'rikh Kamil Volume 2, page 139, "Dhikr Siffeen"

Do you think Mua'awiya cared about the following authentic tradition??

"Whoever obeys 'Ali, obeys me, whoever obeys me, obeys Allah, whoever disobeys 'Ali disobeys me, whoever disobeys me, disobeysAllah"

من أطاعني فقد أطاع اه عز وجل ومن عصاني فقد عصى اه ومن أطاع عليا فقد أطاعني ومن عصى عليا فقد عصاني.

)ك - عن أبي ذر(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32973 (المجلد الحادي عشر << تتمة اإكمال من فضائل علي رضي ه عنه )

The following conversation will show you how Mua'awiya convinced Amr bin A'as, a companion of the prophet, to join him in hismission. This is how some of the companions sold their religion for the worldly things. This is how Mua'awuya succeeded in convincingsome companions to forsake the Ali, the rightly guided caliph of the Muslims.

"Mu'awiya told Amr bin Aas to give him bayya. Amr replied 'if its with regards to the next world, then Allah (swt) will not be with you, ifits in connection with this world then I would like a share". Mu'awiya replied, "in my world there is an equal share". Amr said, "I wouldlike you to put into writing that you will give me Egypt and its surrounding suburbs". Mu'awiya did so adding (in the agreement) that Amrgive him bayya. Amr replied that it should also be written (in the agreement) that it (bayya) will be subject to the conditions being met.Mu'awiya replied "people will not look at this" but Amr said "Do this". At this point Umro attended and Amr said "Mu'awiya I have sold myreligion at your hands". Umro said "Verily give him the full agreed amount as he was a Sahaba of the Prophet".

References: • Iqd al Fareed, page 238, Volume 2, Chapter: "Dhikr Amr bin Aas"

And here are more narrations that disclose the true motives of Mua'awiya:

"Prior to the battle of Siffeen, 'Ali gave Jareer bin Abdullah a letter that said 'Mu'awiya give me bay'a and obey me, do not create fitnah inthe Islamic State'. Mu'awiya replied to Jareer, 'If 'Ali makes me Governor over the provinces of Egypt and Syria I will give him bayya, onthe condition that after him no one else is given bay'a save me".

References: • Ibn Kathir, in Al Bidayah Page 128 Volume 8

"Mu'awiya wrote a letter to 'Ali which he sent via the hand of 'Abdullah bin Ukbah. In the letter he stated 'I asked you about my rulingSyria, and placed an additional condition that neither I give you bay'a nor do I obey you, but you rejected this. I continue to hold thesame view about Syria and my not giving you bay'a".

References: • Imam of Ahl'ul Sunnah Khawarzmi in his "Manaqib" page 179 Chapter "Dhikr Siffeen"

Do you need more proofs that Mua'awiya did not care about the murder of Uthman? Read the testimony of Mua'awiya The Second,the son of Yazeed bin Mua'awiyah, regarding the true motives of his grand-father. This is recorded by many Sunni scholars.

al-hadi.us

7

...When (Yazid) offered the kingdom (throne) to his son, Muawiyah the second, in order that the flag of caliphate continues to wave in thehouse of Abi Sufyan!!

After his death, Muawiyah the second, gathered the people on a well known day, he stood in them preaching, he said:

"My grandfather Muawiyah stripped the command from those who deserved it, and from one who is more justified of it, for his relation tothe Messenger of Allah and his being first in Islam, and that is Ali Ibn Abi Talib, he (Muawiyah) took over it by your help as you are fullyaware."

"Then following it my father Yazid wore the command after him, and he did not deserve it. He quarreled with the son of the daughter ofthe Messenger of Allah, and by that he shortened his own life... He rode his whim and hope left him behind." Then he cried andcontinued:

"Surely, the greatest problems of us is our knowledge of his bad behavior and his awful ending, and that he killed the progeny (Itrah) ofthe Messenger of Allah, and he permitted drinking alcohol, and he fought in the sanctuary of Mecca, and destroyed the Ka'ba."

"And I am not the one who is dressing up for your command, nor the one to be responsible for your followers... You choose foryourselves..!!"

References: • Khulafaa al-Rasool, by Khalid Mohammed Khalid, p531 • Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, end of Ch. 11, pp 336 • Tareekh Khamees, Volume 2, page 301 • Tareekh Ya'qubi, Volume 2, page 241 • Yanabi al Mawaddah

Note that all of these narrations are from Sunni sources.

So, not only was Mua'awiya wrongful because he disobeyed and fought to death Ali ibn Abi Talib, but his true motives were unknownto his misguided followers. He hid his true motives behind the pretext of avenging the murder of Uthman so as to get as manysupporters as possible. As for those who continue to support the actions of Mua'awiya and those like him, may Allah open your hearts,mind and eyes to reach guidance. If these narrations have not convinced you, than feel free to do a more thorough search on thesubject. In fact, more facts are provided in the letters of Ali to Mua'awiya, in Nahjul Balagha.

I could not resist from adding this section of a letter from Ali to Mua'awiya, about the murder of Uthman:

A letter to Mu'awiya:

...Then you have referred to the murder of Uthman, and declaring yourself to be his relative, you claim vengeance and blood (and wantme to arrange for it as if I was responsible for the murder). I want to say something about the insinuation and false propaganda carriedon by you in this respect.

My reply to you is that first of all you should try and find out who was the arch-enemy of Uthman. Can the arch-enemy be he whooffered his help and services to Uthman and Uthman refused to have anything to do with him and told him plainly to go and sit at homeas his help was not required and his services were not needed or the worst enemy of Uthman is he whom Uthman asked to come to hissuccour and who purposely and intentionally delayed the help and allowed the events to take their course till what was to happen. No,these two persons cannot be considered in the same category. I swear by the Omniscient Allah that He very well knows everything as Hesays in the Holy Book, "Allah certainly knows the people who put obstacles in the path of those who wanted to go to war and also tothose who did not stay to face a battle." [Qur'an, 33:18 ].

I do not want to offer any excuse for having objected to his introducing innovations in religion. If my objections to the introduction ofinnovation and my advice to him to give it up was considered by him a sin committed by me, then I do not attach any importance to hisopinion, because well-wishers are often blamed, and their good advice is misconstrued but they do their duty to man and religion. Allahin the Holy Book repeats the saying of a prophet which appropriately represents my position. He says, "I only intend to reform you asmuch as I can. My success lies with Allah. I have faith in Him and trust in His help." [ Qur'an, 11:88 ]....


al-hadi.us

8


These letters are taken from the known book, Nahjul Balagha, which is a compilation of the sermons and letters of Imam Ali (a.s). Forbackground information about its compilation, its authenticity, its content and sources, please refer to the following website: http://al-islam.org/nahjul/index.htm.

These letters speak for themselves. Once again, they show Ali's point of view on Mua'awiya and his faithfull and ignorant followers. Aliwas aware of his true motives and his hypocrisy. Ali sent him several letters for guidance and submission, but he chose to fight him forthe wealth of this world. These letters confirm that Mu'awiya was a hypocrite. He pretended to believe, but had no faith in Allah and hismessenger. He distorted the true meaning of the Quranic verses to acquire all his desires from collecting as much wealth as he couldto turning the naive Muslims against Ali, the truthful. These were the kind of caliphs who ruled the Muslims for centuries and causedtheir misguidance!

Content:Letters of Ali to Mua'awiyaLetters of Ali to Amr bin A'as

Letters of Ali to Mua'awiyaSummary of letter #6 in Nahjul Balagha, as quoted from Nahjul Balagha: [The following is a letter to Mu'awiya and in it Imam Ali(a) has used the same principle that he applied on Talha and Zubayr. Imam Ali (a) in this letter has raised all the points whichwere once quoted against him. He says if an election on the basis of general franchise is the criterion to decide such acaliphate, then general election took place to elect him the Caliph and nobody can deny this fact, and if limited franchise(Shura) was the criterion then those who represented this group (Muhajirs and Ansars) were amongst those who elected himand therefore even according to the rules formulated by opponents of Imam Ali (a) his election was lawful, regular andbonafide. Thus no Muslim has a right to speak or act against him.]

To Mu'awiya on his (Ali's) right to the caliphate:

Verily, those who took the oath of allegiance to Abu Bakr, Umar and Uthman have sworn allegiance to me. Now those who were presentat the election have no right to go back against their oaths of allegiance and those who were not present on the occasion have no right tooppose me. And so far as Shura (limited franchise or selection) was concerned it was supposed to be limited to Muhajirs and Ansars andit was also supposed that whomsoever they selected, became caliph as per approval and pleasure of Allah. If somebody goes againstsuch decision, then he should be persuaded to adopt the course followed by others, and if he refuses to fall in line with others, then waris the only course left open to be adopted against him and as he has refused to follow the course followed by the Muslims, Allah will lethim wander in the wilderness of his ignorance and schism.

O Mu'awiya! I am sure that if you give up self-aggrandizement and self-interest, if you forsake the idea of being alive only to personalprofits and pleasures, if you cease to be actuated solely by selfishness and if you ponder over the incident leading to the murder ofUthman, you will realize that I cannot at all be held responsible for the affair and I am the least concerned with the episode. But it is adifferent thing that you create all these false rumours and carry on this heinous propaganda to gain your ulterior motives. Well you maydo whatever you like.


Summary of letter #7 in Nahjul Balagha, as quoted from Nahjul Balagha: [A letter to Mu'awiya, on receiving letters from him basedon hypocritical advice and false accusations.]

To Mu'awiya, on receiving letters from him based on hypocritical advice and false accusations:

After praising Allah and invoking His Blessings and Peace on the Holy Prophet (s), I write to inform you that I am in receipt of many ofyour letters which appear to consist of various pieces of advice to me. You have very cunningly tried to couch them in flowery words andphrases. You have done this because of your natural evil-mindedness and because of the envy, enmity and malice you bear against me.

(These kinds of letters show that they have been written from a person who has no inner-light and no benevolent guide to show him thetrue path. Avarice, self-aggrandizement and lust of power prompted him to do so and he jumped at the suggestion. It is a letter from aperson, whom selfishness has led astray and who has lost his sense of proportion and therefore, it contains no sense and no real worth.Some commentators consider the following passage as a part of the letter above:)

Remember that the allegiance and fidelity sworn to me is such that it does not require reconsideration on the part of those who havesworn it nor are they at liberty (from a religious point of view) to go back upon it. Therefore, those who belittle it, scoff at it, or go backupon it are hypocrites and traitors.

References:

MUA'AWIYA PART 3: THE LETTERS OF ALI TO MUA'AWIYA AND HISASSOCIATES

al-hadi.us

9

http://al-islam.org/nahjul/index.htm

http://al-islam.org/nahjul/index.htm


• Nahjul Balagha, Sermons, Letters, and Sayings of Ameer al-Mu'mineen, the Commander of the Faithful, Imam Ali ibn Abi Talib

Summary of letter #8 in Nahjul Balagha, as quoted from Nahjul Balagha: [Jarir bin Abdullah Bajali was sent to Damascus. He wascarrying a letter for Mu'awiya. Some delay occurred in his return. Imam Ali (a) felt anxious about his safety and wrote thefollowing letter to him:]

This letter was not to Mua'awiya, but from Ali to his mesenger, Jarir bin Abdullah Bajali:

After praising Allah and the Holy Prophet (s) I want to advise you that as soon as you receive this letter of mine, force Mu'awiya for areply to my letter written to him. Compel him to come to a decision and to give a final reply. He must decide between two things. Eitherwar or obedience. If it is going to be a war then I shall get ready to fight against him, and if it is going to be peace then you must makehim swear the oath of allegiance to me and then you must return.



Quraysh was our tribe, but they wanted to kill the Holy Prophet (s) and to exterminate our family. They conspired against us and madeplots after plots to harm us. They tried their best to frighten and injure us. They forced us to leave our homes and to retire to the caveof Shi'b Abi Taalib. It was a very rough and hard place to live in, and we were forced to lead a very harsh life. They instigated their tribeas well as other clans to fight against us. The Merciful Allah came to our help. He protected and defended us. From amongst us thosewho had faith in the Holy Prophet (s) and Islam stood up to defend him and his cause; their desire was to achieve the favour of the Lord;and those of Bani Hashim who had not embraced Islam as yet like Abbas bin Abdul Muttalib also came to our help because we belongedto them and they to us. From amongst the Quraysh, the condition of those who had embraced Islam, was not as bad as ours.

Either they had defensive alliance with the non-believers or some tribes decided to defend them despite their differences in religion. Whileit was the practice of the Holy Prophet (s) that whenever a battle was raged and his companions behaved cowardly or ran away from thebattlefield (as in Badr, Uhud and Hunayn) which was usually the case or started making the Muslims nervous (as in Khandaq), he sentmembers of his family (Bani Hashim) to fight out the battle to protect his companions. These members of Bani Hashim often foughtsingle handed and some even met martyrdom as for instance, Ubayda bin Haarith was killed in the Battle of Badr, Hamza bin AbdulMuttalib in Uhud and Ja'far bin Abu Taalib in the Battle of Mu'tah. Besides these three, there was another person (here Imam Ali (a)meant himself) who also tried his best to meet martyrdom. I could name him but the date of his death had not yet approached and hepassed through these terrible ordeals alive.

O time! O world! How could I wonder at your vagaries? People have started considering such a person (Mu'awiya) equal to me! He in hiswhole lifetime never exerted himself in the service of Islam and Allah as I have done at every moment of my life. In Islam there is norank, no honour, no position and no merit for him as there is for me. No one can pretend to claim any superiority and excellence overme but a pretender. I do not know of anyone who served Islam and the Holy Prophet (s) as sincerely and as constantly as I have. TheAlmighty Lord knows that I am not wrong in claiming what I have said and no one can be compared to me in this respect. All Glory,Praise and Greatness belongs to Him and to nobody else.

You have requested me to send to you all those people who were responsible for the murder of Uthman. I pondered over your requestand found that it was not in my power to send them to you or to anybody else.

I swear by my life that if you do not leave your hypocrisy, avarice and your rebellious activities they will make themselves known to you.Instead of your demanding them they will demand for you. On the sea and land and in the plains and on the hills they will make theirpresence known to you and you will not find it easy or pleasant to face them and will curse the day when you demanded to see them.



Have you ever seriously considered what would happen to you if all your wealth and property is taken away from you. The possessions,the riches and the luxuries that you have surrounded yourself with, belong to this world, a world which has profusely decorated itself andwhich is bent upon alluring you with its enjoyments. It has enticed you away and you have fallen an easy prey to its allurements. It hasdragged you and you have followed it like a tame animal on the other end of the rope. It has ordered you and you have obeyed itsorders submissively.

You have forgotten that shortly you will be called to bear the consequences of such a life; consequences from which no one can shield,liberate or absolve you.

Abstain from such a life, keep yourself ready for the Day of Judgement; be ready for death which is inevitable, bound to come and sureto end every life, rich or poor. Do not listen to the exciting whispers of those who want to tempt you and do not make them believe thatthey and their heinous whisperings have any importance in your mind.

If you do not faithfully and sincerely follow the dictates of religion and do not act as I have advised you, then I want to warn you ofsomething that you have entirely forgotten. It is that you are unthankful to Allah for all which He has granted to you and you areungrateful to Him for the Favours bestowed upon you. Satan has taken possession of your soul. Its desire to secure you as his obedientslave, is fully fulfilled. It has a firm hold on your mind.

O Mu'awiya! Were you ever entrusted with the noble status of dispensing peace and justice to mankind? Have you the necessaryknowledge for the work? Do you really know the canons of equity and justice as laid down by Islam? You and your ways of government!May Allah protect me from and may withhold me from behaving towards mankind the way you have behaved and from tyranny,exploitations and murders that you commit. Take care! You are being madly driven by the lust of wealth, power and vicious indulgence,you are behaving hypocritically against man and Allah. You shall be damned forever.

al-hadi.us

10




You have challenged me to a battle. I accept your challenge. But I have a proposal to make. Why have a war involving murder andbloodshed of thousands of ignorant people? Why be a scourge to mankind? Let us have mercy on them, whether they are sincere andAllah-fearing Muslims, or ignorant, unenlightened and greedy mercenaries misguided and fooled by you. Let there be peace andtranquillity for all the creatures of Allah.

Let us, you and I, have a single combat. Let it be a combat unto death. Let the soldiers of both armies stand aside and let two of usalone combat with each other. Let the world see and realize who is the sinner and who has forgotten Allah and the Day of Judgement.Will you accept this invitation of mine? Have you the courage for it? Are you a man to face death boldly and bravely or are you merely avampire sucking the blood of others surreptitiously?

Remember Mu'awiya! Though now old I am still Abu al-Hasan, the man who killed your maternal grandfather, your uncle and yourbrother in single combats in the Battle of Badr. The same sword is still in my hand, the same blood is still flowing in my veins, the sameheart is still throbbing in my chest and with the same courage I still face my enemy. Will you come and face me alone?

Remember that I have not introduced any innovation in religion, nor have I insinuated schism. Verily, I sincerely believe in the religionwhich you pretended to embrace hypocritically with mental reservations and pretentions, a religion which you in your heart of heartsactually hated and which you gave up quickly and cheerfully.

You pretend that you want to avenge the murder of Caliph Uthman. Do you know who actually killed him and who caused his murder? Ifreally you do so, then seek vengeance on them.

I see before me the day when you will be tired of this war, when you will face defeat, when you will find death or disgrace facing you,when I shall scatter your armies, killing your famous but misguided marshals, when I shall thin your ranks and files; then in despondencyand despair you will turn towards the Book of Allah, though you will have no faith in it and no belief in the truth preached by it becauseyou and your followers being hypocrites have no faith in Allah, in the Holy Prophet (s) and the Day of Judgement and who have goneback on their promises.

[What a prophecy! It all took place as Imam Ali (a) had prophesied. While facing defeat in the Battle of Siffin, Mu'awiya following Amr binAas tied some scraps of paper to the spears of his soldiers and raising them declared that it was the Holy Qur'an and that they wantedthe Holy Book to act as an arbitrator between him and Imam Ali (a).]


A reply to a letter of Mu'awiya:

You want me to give Syria over to you but remember that what I have previously refused you cannot be handed over to you and I willnever consent to your usurpation of the same. You tell me that wars have annihilated the Arabs and very few people are left alive. I mustinform you that verily, those, who were killed defending the truth and Islam were martyrs, and they are in Paradise and those who werekilled helping paganism or hypocrisy, are now in Hell. But the contention that your position in wars is the same as mine, is very fantasticand ludicrous. The absurdity of your claim is due to the fact that you want to match your doubt and incredulity in the truth of Islam tomy sincere belief and faith in it, this you cannot do. Further the Syrians are as keen for these worldly gains as Iraqis are to achieve thefavour of Allah and the Holy Prophet (s) [therefore they are so willing to run the hazard of war].

You claim that your clan is also descended from Abd Manaf is true but you must remember, as the history of the Arabs will convince you,that your ancestor, Ummayya was not equal to our ancestor, the famous Hashim, neither Harb, another ancestor of yours, was equal toour Abdul Muttalib who was the defender and the guardian of Makkah nor Abu Sufyan could claim himself equal to Abu Taalib [whodefended, guarded and suffered so much for the Holy Prophet (s) and Islam]. What is more, no freed-slave can be considered equal to aMuhajir and one coming from a doubtful lineage cannot claim to be equal to those who come from the noble parentage while there is nosimilarity between one who follows truth and Islam and one who doubts the truth of Islam. Remember also that the worst descendant isone who follows in the footstep of his ancestor in the way of paganism, hypocrisy and Hell.

We (Bani Hashim) still own the glory of prophethood (having the Holy Prophet (s) from amongst us). Prophethood which brought equalityto mankind by lowering the position of mighty and despotic lords and raising the status of oppressed and humiliated persons. When Allahwilled the Arabs to embrace Islam, in large numbers they entered its fold willingly or reluctantly. During the days when those who hadprecedence in embracing Islam were receiving the Blessings of the Lord for this precedence or when those who, on account of unbearablesufferings from the hands of your clan, were forced to migrate from Makkah, you and your family were after wealth and power. Some ofyou embraced Islam to better your position because Muslims were gaining ascendancy and supremacy and some others became Muslimsbecause after having harmed and wronged the Muslims in the early days of Islam, you felt that the only way to protect yourself fromtheir vengeance was to profess their religion, though outwardly and hypocritically.

Fear Allah and do not let Satan influence your mind and body and do not give it a way into your soul.


As quoted from Nahjul Balagha: [The following is a famous reply of Imam Ali (a) to the letter of Mu'awiya. It throws ample lighton many phases of the history of Islam from the time of its dawn up to the time of Imam Ali (a).]


After glorifying Allah and praising the Holy Prophet (s) let it be known to you that I am in receipt of your letter wherein you write to methat Almighty Allah selected Muhammad (s), the Holy Prophet as the Messenger of His revelations and He helped those companions of theHoly Prophet (s) who sincerely exerted themselves to assist him. Is it not an irony of fate that circumstances have favoured you to sucha position that you dare remind us of the Favours which Allah bestowed upon us and the Blessings conferred by Him upon His chosenProphet (s) who was one of us. You have nothing to do with them and you have no share in these Blessings and Favours.

Your condition is like that of a man who carries dates to the date-growing districts or that of a man who tries to teach archery to themaster from whom he has learnt the art. You believe that the best of the people amongst the Muslims are so and so and you have

al-hadi.us

11



started discussing a subject (superiority of Muhajirs over Ansar) which if it is proved correct will not be of any use to you, will notenhance your status and if it is repudiated, this repudiation will not harm you because you are neither a Muhajir nor an Ansar.

What have you to do with their respective status and prestige? What is that for you if one is considered superior to the other? How areyou considered in their affairs? You are a freed and liberated slave, and slaves and their sons, though freed and liberated, cannot aspireto the status of Muhajirs and Ansar and they have no right to introduce unholy classification amongst the Muhajirs and Ansar. Do yourealize your limitations? You do not belong to either group, you are a liberated slave and son of liberated parents and you want tointroduce an unhealthy division between these two groups.

The false status you have tried to grasp is not going to enhance your prestige (before Allah or the people). Can you not think ofremaining at the place where you old hostility towards Islam and the Holy Prophet (s) has kept you? How is the lower status or defeat ofone class or a person of that class, to whom you do not belong going to harm you and how is the success or higher status of the othergoing to do you good? You have gone astray from the straight path and from the real teachings of Islam. Listen! I want to give you ashort description of the Blessings of Allah upon us.

A party of Muhajirs met martyrdom. They were killed in the cause of Islam and Allah. everyone of them was blessed by Allah with astatus and rank. Out of them those who belonged to my family and tribe, Bani Hashim, were granted an excellent status by Allah. Hamza(the uncle of the Holy Prophet (s) and Imam Ali (a)) received the title of Chief of Martyrs (Sayyid al-Shuhada). The Holy Prophet (s)himself called him by this name after his martyrdom and at his funeral ceremony.

The Holy Prophet (s) recited Takbir ('Allahu Akbar') seventy times as a mark of distinction for him, which is not for any other Muslim.Some Muhajirs lost their hands in the battlefield but when one of us (Ja'far, cousin of the Holy Prophet (s) and brother of Imam Ali (a))lost both of his hands and died in the battlefield, Allah granted him angelic wings and the Holy Prophet (s) informed us that this martyrreceived the title of Tayyar (one who flies in Paradise). If Allah had not disapproved man's habit of eulogizing and praising himself, Iwould have given several such instances which speak of the enhancement of my prestige and status before Allah, instances which areaccepted and can be testified by faithful Muslims about which the hearers will have no reason to doubt. Do not be like a man whom theDevil has laid astray. Accept the obvious truth when it faces you.

Listen O' Mu'awiya! We (Ahlul Bayt, the progeny of the Holy Prophet (s)) are unique examples of the creation of Allah. For such a status,we are not under obligation to any person or tribe but the Almighty Allah who granted us these blessings. Human beings have receivedand will receive perfection through us. The perpetual supremacy and inherent superiority do not prevent us from making contact withhuman beings or with your clan, we have married amongst you and have established family connections with your (as well as withothers) clan, though you do not belong to our class. How can you be our equal when the Holy Prophet (s) belongs to us and Abu Jahl, theworst enemy of Islam was from amongst you.

Asadullah (lit. "the Lion of Allah" - a title of Imam Ali (a)) is from amongst us, while Asadul Ahlaaf (lion of the opposing groups, who hadsworn to fight against Islam and the Holy Prophet (s)) was from you.

The two foremost leaders of the youth of Paradise (Imam Hasan (a) & Imam Husayn (a)) are from us and the children of Hell are fromyou. The best woman in the world (title bestowed by Allah upon Fatima (a)) the beloved daughter of the Holy Prophet (s) is from us, andthe slanderer and the wood-carrying woman who tried to spend every hour of her life in doing harm to the Holy Prophet of Islam (s), wasyour aunt. There are so many other things similar to the few mentioned which praise us and speak ill of your clan and which show howfar and superior we are to you.

We were faithful followers of the commandments of Allah and you and your clan always opposed Islam and accepted it out of sheerexpediency simply to save yourselves from humiliation and disgrace.

Our sincerity in Islam and our services to its cause are the facts of history and history cannot deny your enmity against Islam and theHoly Prophet (s).

The credit which you want to take away from us and the honour which you want to deprive us of is the one which the Holy Qur'an iscarefully guarding for us. It says: "Some relatives are superior and have excellence over others, according to the Book of Allah" [ Qur'an,33:6 ] and in another place in the very same Book, Allah informs mankind that: "The nearest people to Abraham, are those who followhim and those who follow the Holy Prophet (s) and the true believers. Allah is the guardian of the true believers" [ Qur'an, 2:68 ].Therefore we hold two excellences: That of close relationship to the Holy Prophet (s) and that of loyally accepting his teachings. Do youknow on the day of Saqifa, Muhajirs told Ansar that they were superior to them because they in one way or the other, were related tothe Holy Prophet (s) and therefore they deserved the caliphate and with the aid of this argument the Muhajirs carried the day.

If success can be achieved with the help of this argument and if it has got a grain of truth in it then according it, we and not you,deserve the caliphate. If not, then the Ansar still hold their claim over the caliphate.

You want to impress the world with the idea that I envied all the previous caliphs and that I was jealous of them. Even if I grant this, Iwant to know what right and authority have you to ask for an explanation from me? You have no place in religion to talk of such things.You also want to taunt me by saying that when I refused to accept the caliphate of the First Caliph I was dragged like a camel with arope round my neck and every kind of cruelty and humiliation was leveled against me. I swear by my life that by talking like that youwant to bring disgrace to me but you are actually doing the greatest service to me and are disgracing yourself as well as the cause thatyou pretend to support.

There is no disgrace for a Muslim if he is subjected to tyranny and suppression so long as he is firm in his faith and belief in Allah andreligion. This is exactly what I say that every cruelty and tyranny was leveled against me to deprive me of the right which Allah and theHoly Prophet (s) have given me and this is exactly what you do not want to acknowledge and accept. Your taunts against me go a longway to prove that in reality there was no election, it was a coup d'etat followed by brutal force which decided the fate of caliphate bymaking it neither hereditary nor elective but possessive. I have no desire to go into these details but you brought in the subject and Iwas forced to explain a few points about it.

Then you have referred to the murder of Uthman, and declaring yourself to be his relative, you claim vengeance and blood (and want meto arrange for it as if I was responsible for the murder). I want to say something about the insinuation and false propaganda carried onby you in this respect.

My reply to you is that first of all you should try and find out who was the arch-enemy of Uthman. Can the arch-enemy be he whooffered his help and services to Uthman and Uthman refused to have anything to do with him and told him plainly to go and sit at homeas his help was not required and his services were not needed or the worst enemy of Uthman is he whom Uthman asked to come to hissuccour and who purposely and intentionally delayed the help and allowed the events to take their course till what was to happen. No,

al-hadi.us

12

these two persons cannot be considered in the same category. I swear by the Omniscient Allah that He very well knows everything as Hesays in the Holy Book, "Allah certainly knows the people who put obstacles in the path of those who wanted to go to war and also tothose who did not stay to face a battle." [Qur'an, 33:18 ].

I do not want to offer any excuse for having objected to his introducing innovations in religion. If my objections to the introduction ofinnovation and my advice to him to give it up was considered by him a sin committed by me, then I do not attach any importance to hisopinion, because well-wishers are often blamed, and their good advice is misconstrued but they do their duty to man and religion. Allahin the Holy Book repeats the saying of a prophet which appropriately represents my position. He says, "I only intend to reform you asmuch as I can. My success lies with Allah. I have faith in Him and trust in His help." [ Qur'an, 11:88 ].

Then you have tried to frighten me by saying that there is nothing with you for me and my companions but your sword. Well, Mu'awiya!You made the people laugh at your words, they were feeling very sad and depressed at the standard of mental depravity exhibited byyou.

When did you find the sons of Abdul Muttalib (the grandfather of the Holy Prophet (s) and Imam Ali (a)) timid in facing their enemies orgetting afraid of brandishing swords?

Just wait a little, you will in the near future have to face the attack of a brave soldier. He will shortly invite you for the encounter you aredesiring for. The thing which you apparently wish for is not as far away as you imagine it to be. I am coming towards you with an armyof Muhajirs, Ansar and those companions who have sincere faith in me. Theirs is a powerful congregation. Their movements will raisehuge clouds of dust (indicating the strength of the army). They are prepared to die or to kill. They believe that the best that couldhappen to them is to receive the Blessings of the Lord by their good deeds. Sons of those warriors who routed your clan in the Battle ofBadr is with them.

The swords of Bani Hashim are with them. And you have already realized the sharpness of these swords when your brother, yourmaternal uncle, your grandfather and kinsmen were killed (those people were killed by Imam Ali (a) in the battles of Badr and Uhud).These swords are now nearing the despots who have tyrannized the Muslim world.



Fear Allah in respect of the responsibilities you hold and the power and authority that you command. Deeply deliberate over the dutiesthat Allah has laid down upon you, each one of them is His due which should be respectfully rendered. Try to learn and understand thatfor which you have no right to plead ignorance.

Remember that there are clear modes, honest means, bright ways, rational procedures, sensible manners, pious methods of faithfullycarrying out His orders and obeying His commands and there are innumerable gains and unlimited advantages in that way of life. Wisepeople adopt those ways and follow them but only fools refuse to accept His advice. Whoever turns away from Allah actually turns awayfrom the realities of life and dictates of wisdom and, therefore, he wanders in the wilderness of ignorance.

The Almighty Allah will take away His Blessings from him and will send His Wrath upon him.

For the sake of yourself be afraid of self-aggrandizement, self-glorification and selfishness. The Merciful Allah has shown you the correctway of leading an honest and a virtuous life and has clearly pointed to you the place where life and its activities are going to end.

Beware that your vicious desire of gaining everything for yourself has landed you in a maze of wickedness and crime, it has forcefullydriven you to the folds of vices and sins, it has made it easy for you to achieve your eternal damnation and has rendered it impossiblefor you to follow the path of virtue and to attain salvation.



You have misguided the whole generation of men around you. Having no faith in the truth of Islam you have led others astray. You havethrown them in the depths of ignorance. You have enticed them towards the abyss for unenlightenment and illiteracy. They were out toreach truth but they cannot reach it now, because of you. They have lost the true path of religion. They are becoming sceptics and mostof them are returning to infidelity of pre-Islamic days.

Theirs is an unfortunate plight. A few wise men from amongst them who have seen your ways and who realized the intensity of yourviciousness and your cunningness in turning them away from the ways of Islam, have given you up and have turned towards Allah. Theyare fortunate and may be blessed.

O Mu'awiya! Fear Allah, do not let the Devil lead you to Hell, throw away its yoke which is tied round your neck, remember that this lifewill after all come to an end and soon you will have to face the next world.



Allahu Akbar! How hopelessly you are engulfed in your inordinate and sinful desires, how mercilessly you are swept by such vicious andunholy cravings which misguide you in this life and will bring you to a sad end. You have forsaken the cause of truth and justice andhave arrogantly spurned the arguments which are agreeable to Allah and were unacceptable to man.

What do you mean by creating this faction and revolt with pretence of taking revenge on the murderers of Uthman?

al-hadi.us

13




The real facts of the case are that during the life of Caliph Uthman, you only went to his help when this action in the end was profitableto you and you could get something out of him, and you refused to help him when he was really in need of you and your support and forwhich he had frequently requested you.



Remember that inequity and falsehood bring disgrace to a man in this world and in the Hereafter. The vicious character of a tyrantalways betrays itself to those who carefully look into his actions. You must know that you can never get what has not been destined foryou.

There are people who want to grab a thing without having any right or claim over it. To get the object which they crave for, they try tointerpret the commands of Allah to suit their purpose. But Allah has always given a lie to such people. Therefore, you should also fear theDay of Judgement, the day when only those people who have done deeds deserving reward will be happy, and those, who havesurrendered themselves to Satan and do not want to come out of its influence, will cut a sorry figure.

You invited me to let the Holy Book act as an arbitrator but you never believed that Book to be the Word of Allah. I, therefore, did notaccept your invitation though I always accept the commands of that Book.



This vicious world will try to turn a man away from religion and from having faith in the Hereafter. And when a worldly-minded persongrasp a little of it, it always opens before him vistas of false hopes, ambitions, temptations and greed, so that he is never satisfied withwhat he has grabbed and will always covet for more. The result often is that he loses what he has already amassed and his plans do notwork out. If you take a lesson from the past then you can guard your future very well.



You must know and understand that Allah has made this world a place where one is to stay only to provide for a happy life for himself inthe Hereafter by his deeds. People are put to test here so that they may be rewarded according to their merits.

Our life does not end here and we are not created only for this world. Nor are we ordered to concentrate our energies only to acquirepleasures, power and pomp here. We are brought here simply to be tested in accordance to our knowledge, intentions and activities.

You are being tested through me and I am being tested through you. Each one of us is to be an evidence of the demonstration of theintentions and deeds of the other - whether they have been pious or sinful. You began by misinterpreting the Holy Qur'an and on thebasis of these misinterpretations you started grasping power and wealth and began oppressing and tyrannizing the people. Your nextunholy action was to call me responsible for an action (murder of Caliph Uthman) of which my tongue and hands were both innocent.

You with the Syrians tried your best to bring this deed to my door. The learned from your side persuaded the ignorant and influentialpeople, and drove the commoners to rise against me.

Fear Allah and do not let Satan drive you wherever it wants, think of death and the life after death because that is the only resting-placefor you and me and for every human being. Be afraid of the Wrath of Almighty Allah which may throw you into such a calamity that itwill not only be an end of you but an end of your dynasty.

I swear, and my oath is such that I have no intention of breaking it, that if fate so arranges as to bring us face to face against eachother then I shall not leave the battlefield: "Until Allah judges between us, and He is the best Judge" [ Qur'an, 7:87 ].


A reply to Mu'awiya's letter:

It is correct as you say that in pre-Islamic days we were united and at peace with each other. But have you realized that dissensions anddisunity between us started with the dawn of Islam. The reason was that we accepted and preached Islam and you remained heathen.The condition now is that we are faithful and staunch followers of Islam and you have revolted against it. Even your original acceptancewas not sincere, it was simple hypocrisy. When you saw that all the big people of Arabia had embraced Islam and had gathered underthe banner of the Holy Prophet (s) you also walked in (after the Fall of Makkah.)

In your letter you have falsely accused me of killing Talha and Zubayr, driving Ummul Mu'minin Aisha from her home at Madina andchoosing Kufa and Basra as my residence. Even if all that you say against me is correct you have nothing to do with them, you are notharmed by these incidents and I have not to apologize to you for any of them.

You have threatened that you are coming out to fight against me with a large horde of Muhajirs and Ansar. Do tell me who theseMuhajirs are? The door of Hegira (Migration of Muslims to save their lives from the hands of unbelievers of Quraysh) was already closedon the day your elder brother, Yazid bin Abi Sufyan was taken prisoner and Makkah was surrendered by your father and the process ofmigration had ceased as soon as your paganism ceased. (The Holy Prophet (s) had said that there would be no Hegira after the victory ofMakkah).

al-hadi.us

14





Are you so anxious for a battle? Wait! You may get it to your heart's content. I may come out myself to meet you which will be a correctgesture on my part because Allah may have destined me to punish you for your inequities. And if you take the initiative to come out tofight, then it would mean, as a poet of Bani Asad has said "They are facing those furious summer winds which shower sand, rubble andgravel-stones". Remember that I still hold the sword which has sent your maternal grandfather, maternal uncle and your brother to thesame resting-place, the Hell.

By Allah, I know you too well to argue with you or to advise you. Apostasy and avariciousness have taken a firm hold of your mind, yourintelligence is of inferior order and you cannot differentiate what in the end is good for you and what is not.

It is correct to say about you that you have risen to such dangerous and sinful heights that your fall which is inevitable will lead to aneternal damnation because you are coveting a thing which morally does not belong to you and for which you are religiously mostunsuitable and with which you have neither sincere affection nor any affinity or propensity. It had been once usurped from the rightperson and you now want to retain it for yourself.

How great is the difference between your words and deeds? How much you resemble your maternal and paternal uncles, whose ill-luckpersuaded them to deny and repudiate the Holy Prophet (s) and to fight against him and everyone of whom was at last doomed to die.You know very well that they could not protect themselves or protect the cause they were challenging to men who were energetic andbrave and were present in every battlefield to defend the cause of Islam.

You have also written so much about the murderers of Caliph Uthman. The correct thing for you to do is to take the oath of allegiance tome as others have done and present the case in my court of justice and then I shall pass my judgement according to the tenets of theHoly Qur'an. But what you are desiring now is a deceit usually played upon babies when they are to be checked from breast feeding.

May the Peace of Allah be upon those who deserve it.



There is still time left for you to see the realities which are bright enough to be seen and derive the benefit from the knowledge thusgained. But you are following in your ancestors' footsteps in trying to prove falsehood to be true, in seducing people with lies and falsehopes, in claiming a thing far above your merits and capacities and in grasping things which religion prohibits to you.

This is so because you want to escape from truth, from religion and from Allah. And you have denied and refused to accept realitieswhich, if you realize, are more important to you than your own flesh and blood. These are the realities about which you have beenrepeatedly told and often been made to understand.

Now tell me, if you disown truth and religion what will remain with you but plain and evident apostasy and utter reprobation, and if yourefuse to accept the truth as told by Allah and the Holy Prophet (s) what you will believe in is but foolish, superstitious and irrationalfears. Therefore, do not give away to doubts (about the truth which Islam has proclaimed) and do not be mislead by schism into blindalleys. Beware that sinful temptation has drawn heavy curtains and the darkness they create in blinding you to your reason.

I received your letter. I do not know what to think about it. To me it appears to be an idiotic confusion of irrelevant ideas. Reconciliation,treaty and peace are not the things which you want to offer or to accept. What your letter contains is only disjointed words andmeaningless phrases. It has been worded by somebody who has neither knowledge nor reasoning, who can neither offer anything norinvite an offer.

By writing such an idiotic letter you have placed yourself in the position of a man who has been stuck in a sack or one who is groping hisway in darkness.

It will be a great misfortune for Muslims if you become their despotic ruler after me, be it the whole Islamic State or any small part of it.May Allah protect them in such a calamity. Allah forbids that I appoint you a governor of any province or willingly allow you to controldestinies of Muslims of any part of the State.

Be reasonable and act rationally because if you miss this chance you will find yourself in a very serious situation when faithful Muslimsattack you and what can be accepted of you today will not then be acceptable.



I have become sick of reading your letters and of replying to them. I feel that I have made an error in giving them undue importance andtaking them seriously. You are always unreasonable and often irrational. Your sole desire is to make me accept your demand (for allowingyour oppressive, tyrannical and apostatic sway over a big province) and for this you have carried on an unending series ofcorrespondence. Your condition is like that of a man who wants to live in a land of happy dreams and does not want to face facts or likethe one who is confused and who does not know what to do and where to go and who is unaware of what the future (life after death) hasin store for him. I know that you are not a fool but you resemble foolish and unreasonable people.

I swear by Allah that had I not been disinclined to bring harm to you I would have taken the initiative and would have punished you veryseverely. Beware that Satan has made you incorrigible, it has made you blind to good things as shown by the Holy Prophet (s) and deafto his teachings.

May the Peace of Allah be upon those who deserve it.


al-hadi.us

15




As quoted from Nahjul Balagha: [After the Muslims took oath of allegiance to Imam Ali (a), he wrote the following letter toMu'awiya. Waqidi has quoted this letter in his book, al-Jamal.]


After glorifying Allah and praising the Holy Prophet (s) be it known to you that you very well know my attitude towards your tribe, why inthe beginning I fought against you all in the defense of Islam and how and why later on I kept myself aloof from you and from youractivities; I had no concern about your tribe till there took place the incident which could not be prevented. It is a long story and muchhas been said and is being said about it. However, that was to be. Now you take the oath of allegiance to me from the people of yourprovince and come on deputation to me.


Letters of Ali to Amr bin Aas

A letter to Amr bin Aas:

Undoubtedly you have subordinated your religion to the worldly power, pomp and wealth provided to you by a person whose apostationand scepticism are not hidden from anybody. He and his ways are known to everybody. He sullies the reputation as well as the characterof those who keep company with him. He tries to deceive sober and sedate people. For the sake of remnants and crumbs of bread leftover at his table, you have attached yourself to him. You are following him like a dog which follows a tiger, frightfully looks at its pawsand waits to live upon the refuse which it leaves of its kill.

In this way you have lost your self-respect and honour in this world and your salvation in the next. You have ruined your present andfuture. Had you followed the true path, you would have secured success in this world as well as in the Hereafter.


al-hadi.us

16



Mua'awiyah was the one who instigated the tradition of cursing Imam Ali on the pulpits of the mosques. He advised each of hisgovernors to do the same. Many Muslims desapproved of this wicked tradition. Some were patient and did not act, while others did notwait to show their opposition. Those who opoposed the sunnah of Mua'awiyyah were brutally mutilated and killed. It was a "Live by hisrule or die" regime.

Content:More on the evil acts of Mua'awiyahThe killing of Hujr ibn 'Adi and his companionsThe decapitation of Ammar ibn YassirThe Brutal killing of Muhammad ibn Abu BakrRaising the Quran on spearsThe poisoning of Imam al-Hassan

More on the evil acts of Mua'awiyah

It is reported from Abdullah, son of Ahmad Ibn Hanbal saying: I asked my father about Ali and Muawiyah. He (Ahmad Ibn Hanbal)answered: "Know that Ali had a lot of enemies who tried hard to find a fault in him, but they found it not. As such, they joined a man(i.e., Muawiyah, as given in the footnotes) who verily fought him and battled him, and they praised him (Muawiyah) extravagantly settinga snare for themselves for him.

References: • al-Toyuriyyat, by al-Salafi, from Abdullah Ibn Ahmad Hanbal • al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 4, p197 • History of the Caliphs, by Jalaluddin al-Suyuti, English version, p202

al-Tabari reported: When Muawiyah Ibn Abi Sufyan put al-Mughairah Ibn Shubah in charge of Kufah in Jumada 41 (September 2- October30, 661), he summoned him.

After praising and glorifying God, he said: "Now then, indeed a forbearing person has been admonished in the past... The wise might dowhat you want without instruction. Although I have wanted to advise you about many things, I left them alone, trusting in yourdiscernment of what pleases me, what helps my regime and what sets my subjects [raiyyah] on the right path. I would continue toadvise you about a quality of yours- do not refrain from abusing Ali and criticizing him, not from asking God's mercy uponUthman and His forgiveness for him. Continue to shame the companions Ali, keep at a distance, and don't listen to them.Praise the faction of Uthman, bring them near, and listen to them."

References: • History of Tabari, English version, events of year 51 AH, Execution of Hujr Ibn Adi, v18, pp 122-123

al-Tabari reported: The Messenger of Muawiyah then came to them with orders to release six and to kill eight, telling them: We havebeen ordered to let you disavow Ali and curse him. If you do so, we shall release you, and if you refuse, we shall kill you.

References: • History of Tabari, English version, events of year 51 AH, v18, p149

The killing of Hujr ibn 'Adi and his companionsThe following incident happened during the reign of Mua'awiya ibn Abi Sufyan.

Briefly, Hujr and his twelve companions lived in Kufah, which was governed by al-Mughairah Ibn Shubah. They were the loyalcompanions of Ali ibn Abi Talib. While, governor al-Mughairah Ibn Shubah would curse Ali on the pulpit of the mosque, Hujr and histwelve companions would praise Ali and curse Mua'awiyah. The then governor did not report Hujr's opposition. However, when Ziyadbecame the governor, he reported the actions of Hujr to Mua'awiyah. Hujr was then accused of:

1. Cursing Mua'awiyah.2. Instigating people to fight Mua'awiyah.3. Claiming that the caliphate belonged to the progeny of the prophet4. Supporting and praising Ali ibn Abu Talib.

Mua'awiyah ordered their killings unless they supported his orders of cursing and denigrating Ali. Based upon their refusal, all werekilled except Abdurrahman Ibn Hassan who was sent to Ziyad to burry him alife.

The story can be found in the following sources:

MUA'AWIYA PART 4: MORE ON THE EVIL ACTS OF MUA'AWIYA

al-hadi.us

17

1. History of al-Tabari, v4, pp 190-2062. al-Isti'ab, by Ibn Abd al-Barr, v1, p1353. History of Ibn Kathir, v3, pp 234-2424. al-Bidayah wa al-Nihayah, v8, pp 50-555. History of Ibn Khaldoon, v3, page 13

Here are more authentic narrations that confirm that unjust murder of Hujr and his companions.

"Hujr bin Adi was a pious companion of the Prophet (saws) and played a vital role in the correction of the Ummah. During Mu'awiya'sreign when the custom of cursing Ali from the pulpit's of Mosques began, hearts of the Muslims were being bled dry but people bit theirtongues fearing death. In Kufa Hujr bin Adi could not remain silent and he began to praise Ali (ra) and condemn Mu'awiya. Until Mughiraremained the Governor of Kufa, he adopted a lenient attitude towards this, but when Ziyad's Governorship of Basra was extended toinclude Kufa, serious altercations arose. He would curse Ali (ra) during the khutba and Hujr would refute him. On one occasion he (Hujr)warned Ziyad for being late for Jumma prayers. Ziyad then arrested him along with twelve of his companions on false accusations offorming an opposition group to overthrow the Khalifa and was cursing the Khalifa. He also gathered witnesses to testify against themalleging that they claimed that khilafath was the exclusive right of the lineage of Àli ibne Abi Talib and further accused them of creatingan uproar, throwing out the commander and of supporting Àbu Turab Ali, of sending blessings upon him and hating his enemies. Fromamongst these witnesses, Qadi Shudhri's testimony was used. He later wrote to Mu'awiya that the blood and property of people who saidthey offered Salat, paid zakat, and performed Hajj and Umrah, preached right and declared that evil was haram, however if you want tokill them so be it, otherwise forgive them. The accused were sent to Mu'awiya and he sentenced them to death. A condition was placedthat if they cursed Àli (ra) and showed their hatred to him they would be pardoned. They refused and Hujr said Ì will not say thatthing that will displease Allah'. Finally he and his seven companions were murdered. From amongst them Abdur Rahman bin Hassan wassent back to return with a written instruction that he be murdered in the worst possible manner, Ziyad buried him alive.

Sunni References: • Tarikh al Tabari, Volume 4, page 190-208 • al-Istiab, by Ibn Àbdul Barr, Vol 1, page 135 • Tarikh by Ibn Athir, Volume 3, page 234-242 • al-Bidayah al Nihaya, by Ibn Kathir, Volume 8, page 50 -55j • Ibn Khaldoon Volume 3, page 13

"Hujr and his associates were killed in 51 Hijri and I pray that Allah (swt) showers his mercy upon them. Verily they sacrificed their toprotect the honour and dignity of the Lion of Allah, 'Ali. Their murderers told them that they would be saved if they cursed 'Ali - theyrefused saying 'We shall not do that which shall cause the wrath of Allah (swt). This is because Hujr and his companions knew that thetruth was with 'Ali, he was the example of Harun, he was the brother of the Prophet (s) in this world and the next, 300 verses haddescended in his praise, 'Ali was with the Qur'an and the Qur'an was with 'Ali, to look at 'Ali's face was an act of worship, to hate 'Ali wasan act of Kufr and to have love and faith in 'Ali was a part of Iman. Rasulullah (s) said that the sign of a momin was love for 'Ali and thesign of a munafiq was hatred of 'Ali. It was in light of these facts that Hujr and his companions refused to disassociate themselves from'Ali, they happily accepted death and willingly sacrificed their lives doe to their love for 'Ali".

Sunni References: • Mufti Ghulam Rasul, a modern day Hanafi scholar in his biography of Imam Jafar Sadiq "Subeh al Sadiq", page 93-94.

Regarding the murder of Hujr and his companions:

"This incident shook the heart of the Ummah. Upon hearing the news Hadhrath Ibn Umar and Hadhrath Ayesha were aggrieved. HadhrathAyesha had previously written a letter admonishing Mu'awiya. Later on when she met Mu'awiya she said `Mu'awiya did you not fear Allaheven slightly when killing Hujr?'. When Hadhrath Mu'awiya's Governor of Khurusan Rabiya bin Ziyad heard this news he shouted Ò Allahif in your knowledge there is anything good left on my part, take me from this world'

Sunni References: • Khilafat wa Mulukiyaat, chapter 5, page 165, citing Tabari vol 4, page 19 to 207 • Ibn Athir, vol 3, page 234-242 • Al bidaya wan Nihaya, vol 8, pages 50-55 • Al-isti'aab, vol 1, page 135] • Maudoodi in "Khilfath wa Mulukiyyat" page 160

أخبرني أحمد بن عثمان بن يحيى المقري ببغداد، حدثنا عبيد اه بن محمد البريدي، حدثنا سليمان بن أبي شيخ، حدثنا محمد

بن الحسن الشيباني، حدثنا أبو مخنف:

أن هدبة بن فياض اأعور أمر بقتل حجر بن عدي، فمشى إليه بالسيف، فارتعدت فرائصه، فقال:

يا حجر، أليس زعمت أنك ا تجزع من الموت، فإنا ندعك، فقال:

ومالي ا أجزع وأنا أرى قبرا محفورا، وكفنا منشورا، وسيفا مشهورا، وإنني واه لن أقول ما يسخط الرب

قال: فقتله، وذلك في شعبان سنة إحدى وخمسين. )ج/ص: 3/533(Sunni References:

al-hadi.us

18

http://www.answering-ansar.org/answers/muawiya/subeh_al_sadiq.jpg

• Mustadrak al-Hakim, volume 3, #5978/1576 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي ه تعالى عنهم << ذكر مناقب: حجر بن عدي -رضي ه تعالى(عنه-، وهو راهب أصحاب محمد -صلى ه عليه وسلم-، وذكر مقتله

حدثني علي بن عيسى الحيري، حدثنا الحسين بن محمد القباني، حدثنا إسحاق بن إبراهيم البغوي، حدثنا إسماعيل بن علية،

عن هشام بن حسان، عن ابن سيرين:

أن زيادا أطال الخطبة، فقال حجر بن عدي:

الصاة.

فمضى في خطبته، فقال له:

الصاة، وضرب بيده إلى الحصى، وضرب الناس بأيديهم إلى الحصى، فنزل فصلى.

ثم كتب فيه إلى معاوية، فكتب معاوية: أن سرح به إلي.

فسرحه إليه، فلما قدم عليه قال:

السام عليك يا أمير المؤمنين.

قال: وأمير المؤمنين أنا!

إني ا أقيلك، وا أستقيلك.

فأمر بقتله.

فلما انطلقوا به طلب منهم أن يأذنوا له، فيصلي ركعتين، فأذنوا له فصلى ركعتين، ثم قال:

ا تطلقوا عني حديدا، وا تغسلوا عني دما، وادفنوني في ثيابي، فإني مخاصم.

قال: فقتل.

قال هشام: كان محمد بن سيرين إذا سئل عن الشهيد ذكر حديث حجر.Sunni References: • Mustadrak al-Hakim, volume 3, #5981/1579 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي ه تعالى عنهم << ذكر مناقب: حجر بن عدي -رضي ه تعالى(عنه-، وهو راهب أصحاب محمد -صلى ه عليه وسلم-، وذكر مقتله

سمعت أبا علي الحافظ يقول: سمعت ابن قتيبة يقول: سمعت إبراهيم بن يعقوب يقول:

قد أدرك حجر بن عدي الجاهلية، وأكل الدم فيها، ثم صحب رسول اه -صلى اه عليه وسلم-، وسمع منه.

وشهد مع علي بن أبي طالب -رضي اه تعالى عنه- الجمل، وصفين، وقتل في موااة علي.Sunni References: • Mustadrak al-Hakim, volume 3, #5983/1581 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي ه تعالى عنهم << ذكر مناقب: حجر بن عدي -رضي ه تعالى(عنه-، وهو راهب أصحاب محمد -صلى ه عليه وسلم-، وذكر مقتله

The decapitation of Ammar ibn YassirA'ammar was the first Muslim decapitated during the Islamic period. Mua'awiyah wanted to bring back the brutal killing traditions of thepre-islamic age (i.e. the age of ignorance, also known as al-jaahiliya). Such practices include mutilation, decapitation, burning orburrying alife. This was the Sunnah of Mua'awiyah, may the curse of Allah be on him!

"In the Battle of Sifin, when the head of Ammar Yasir (RA) was cut off and taken to Muawiyya, two people were arguing over it, each oneclaimed that he had killed Ammar."

al-hadi.us

19

حدثنا يزيد أخبرنا العوام حدثني أسود بن مسعود عن حنظلة بن خويلد العنزي قال

بينما أنا عند معاوية إذ جاءه رجان يختصمان في رأس عمار يقول كل واحد منهما أنا قتلته فقال عبد اه بن عمرو ليطب به

أحدكما نفسا لصاحبه فإني سمعت رسول اه صلى اه عليه وسلم يقول تقتله الفئة الباغية قال معاوية فما بالك معنا قال إن أبي

شكاني إلى رسول اه صلى اه عليه وسلم فقال أطع أباك ما دام حيا وا تعصه فأنا معكم ولست أقاتلSunni References: • Musnad Ahmad ibn Hanbal: v2,p164 [entire book: p495, #6538]; v2,p206 [entire book: p525, #6929] • Tabaqat, by Ibn Sa'd, v3, p253

The Brutal killing of Muhammad ibn Abu BakrMuhammad ibn Abu Bakr was the governor of Egypt, as appointed by Imam Ali. When Egypt was defeated by the soldiers ofMua'awiyah, Muhammad ibn Abi Bakr was captured and killed. His dead body was shoved in the belly of a donkey that was thenburnt!


1. al-Isti'ab, by Ibn Abd al-Barr, v1, p2352. History of al-Tabari, v4, p793. History of Ibn Kathir, v3, p1804. History of Ibn Khaldoon, v2, p182

Here is a letter sent From Ali to Abdullah ibn Abbas regarding the killing of Muhammad ibn Abi Bakr:

As quoted from Nahjul Balagha: [When Muhammad bin Abi Bakr was killed in Egypt by the guerrillas of Mu'awiya throughdisloyalty of his (Muhammad's) own companions and officers, Imam Ali (a) felt sad and wrote the following letter to IbnAbbas.]

Ibn Abbas! Muhammad, (may his soul rest in peace), died as a martyr and Egypt has fallen in the hands of the enemies. I beseech theReward of Allah for the sorrow I feel and the grief I suffer on account of the martyrdom of this young man who was like a son to me. Heloved me. He was faithful to me. So far as the defense of the Islamic State is concerned he was like a sharp sword and an impregnablefort.

Long before this deplorable event I had issued orders to the Heads of various provinces and to the people of Kufa to reach him or sendhelp to him when he calls for it. I had repeated these orders. Some went to his help but half-heartedly, others started submittingexcuses, while some sent false reports of important engagements and did not co-operate with him.

I feel disgusted and pray to Allah to relieve me of the society of such faithless and worthless people.

I swear by Allah that had I no desire of dying as a martyr, and had I not been ready for my death awaiting night and day, I would nothave liked to live amongst them even for a day and I would not have come out with them to fight against the enemies of Allah andIslam.


As quoted from Nahjul Balagha: [Muhammad, son of Abu Bakr (the First Caliph) was the favourite disciple and companion ofImam Ali (a). Imam Ali (a) had treated and trained him like his own child and had appointed him as the Governor of Egypt.Later on Imam Ali (a) called him back from Egypt and sent Maalik Ashtar as the Governor. Muhammad thought that he wasdeposed and felt sad about it. When Imam Ali (a) came to know of this he wrote the following letter to him.]

I am given to understand that you feel sorry and aggrieved because I called you back and sent Maalik in your place as the Governor ofEgypt. The fact of the case is that I did not bring about this change because I found you weak and inefficient and wanted to make youmore energetic and strong but because as a change I wanted to send you to a place where the work was easier and which you wouldfind more congenial.

Undoubtedly the man whom I sent as the Governor of Egypt was very faithful to us and very severe against our enemies. May Allah blesshim as he finished the days of life assigned to him and left this world. He died in such a state that we were pleased with him. May Allahgrant him His highest reward.

You come out of your house, armed with superior intelligence and the best armours, ready to face the enemies. Be ready to fight thosewho fight against you. Advise the people to obey the orders of the Lord and ask His help as much and as often as you can so that Hemay grant success to you in your important affairs and may help you in your difficulties.


al-hadi.us

20




Raising the Quran on spearsThis event happened during the battle of Siffin. The soldiers of Mua'awiyah were losing the battle. A'amr Ibn al-A'as proposed toMua'awiyah to order his soldiers to raise the Quran on their spears in front of the enemy. This way, the soldiers of Ali would hold theirattacks, allowing the Sham soldiers to buy some time. The proposal was accepted, the order was carried out and dissension wascreated among the soldiers of Ali. Many of them refused to carry on the fight, afraid of angering Allah. Imam Ali, who knows the Quranand the laws of Allah better than them, warned them that this was one of the tricks of A'amr Ibn al-A'as, not to fall in it and that thefight should continue. But they did not listen. They refused to continue the fight and to listen to the orders of Ali, they treated Ali as anunbeliever, and then dissociated from him. This group was called the Khawarij. The trick of A'amr Ibn al-A'as was successful and thebattle was stopped.


1. History of al-Tabari, v4, p342. al-Bidayah wa al-Nihayah, by Ibn Katir, v7, p2723. Histoty of Ibn al-Athir, v3, p1604. History of Ibn Khaldoon, v2, p1745. Khilafat Mulukiyat, Maududi, p3456. Tabaqat of Ibn Sa'd, v4, p2557. Khilafat Mulikiyat, Abul Ala Maududi, p345

The poisoning of Imam al-HassanAfter the death of Imam Ali, his son, Imam al-Hassan was the next legitimate calif of the Muslims. But, the strong intentions ofMua'awiya to take over the caliphate did not give Imam Hassan any choice but to renounce his right under his own specific conditions.The fact that Mua'awiya's army of about 60,000 soldiers were standing outside of Kufa was a clear indication that Mua'awiya waswilling to shed the blood of the Muslims, including that of the grandson of the prophet to achieve his long awaited goal. Do you thinkMua'awiyah wanted to see his desire turned down? Do you think Mua'awiya wanted peace with al-Hassan? No! Don't kid yourself!Mua'awiya had one thing in mind: become the caliph of the Muslims for any cost, which is the lives of the the Muslims. If Mua'awiyatruly wanted peace and cared about the Muslims, would he mobilize his army against the grandson of the prophet? The enlightenedMuslim should not be surprised at his behavior, since Mua'awiya fought Ali to death for the same motives.

So Imam al-Hassan did not renounce his right at will, but because of the threat of Mua'awiya. He (al-Hassan) did not want to see theMuslims cut the throats of one another again, as the prophet predicted!. This bloodshedding took place in the battles of the Camel,Siffin and between Imam al-Hussein's small army and the gigantic army of Yazid, son of Mua'awiya. History was about to repeat itselfwith al-Hassan if he did not stand down.

The agreement between Mua'awiya and al-Hassan was also predicted by the prophet:

Narrated Abu Bakra: I heard the Prophet talking at the pulpit while Al-Hasan was sitting beside him, and he (i.e. the Prophet ) was oncelooking at the people and at another time Al-Hasan, and saying, "This son of mine is a Saiyid (i.e. chief) and perhaps Allah willbring about an agreement between two sects of the Muslims through him."

References: • Sahih Bukhari, Volume 5, Book 57, Number 89, Book: Fada'il al-Sahabah; Page 787, Number 3746 (Arabic version)

Ibn Kathir admitted that al-Hassan had no other choice but to make peace with Mua'awiya, which means that al-Hassan's decisionwas not made willingly, but under severe threats:

The Sunnah is that their khalifa (Banu Umayya) be referred to as Kings, because Rasulullah (s) said that khilafth would last for thirtyyears, this would be followed by kingdom. This (khilafath) remained until the Rabi'ul Awwal 31 Hijri when Hasan was left with noother choice but to make peace with Mu'awiya.

References: • Ibn Kathir, Volume 8, page 17

"Kingship's foundation began with this change. Mu'awiya (ra) was not appointed with the consensus of the Muslims at large as was thecase with his predecessors, if the Muslims were not happy with them they would have not taken the positions, despite this Mu'awiyawanted to be the Khalifa, he fought for this position, the Muslims were not pleased with his appointment. The people did not appoint him,he became by force and when he became Khalifa people had no other choice but to give him bayà. If the people did not give him bayà,they would not only lose their positions / ranks but also would have also lost their lives and would have been catastrophic for the system,people would rather give bayà than confront this consequence. That is why after Imam Hasan (ra) stepped down the other Sahabajoined him so as to avoid the risk of civil War amongst Muslims. Mu'awiya was well aware of this strategy".

References: • Sayyid Abu'l Ala Maudoodi, khilafat wa mulukiyyat, chapter 5, pages 158-159, citing Al-Bidaya wal Nihaya by Ibn Katheer, vol 8,page 132

Mua'awiya himself testifies that he took the Khilafa by force:

"In the year of Jamaa, Mu'awiya entered Madina and gave a sermon from the Mosque pulpit stating 'I have become ruler over you.Although I know that you are unhappy with my rule and that your hearts bear enmity towards me, I have attained power via the sword".

al-hadi.us

21



References: • Al Bidaya, Volume 8, page 132 • Iqd al Fareed, Volume 2, page 139

Every one wonders why Mua'awiya would poison al-Hassan since the former was already granted the caliphate position, as al-Hassanstood down. One of the conditions set by al-Hassan before standing down was that the caliphate would return to him in the eventMua'awiya passed away. Well, Mua'awiya had no intention respecting this agreement since he was planning to make Yazid, his son,the next caliph of the Muslims. Al-Hassan was therefore, still a threat to him and to the future of his son. The well-known Egyptianwriter said:

"by poisoning Hasan, Mu'awiya and Amr bin Aas had made the way clear for making Yazeed the next khalifa".

References: • Egyptian academic Dr Taha Husayn in his book "Ali wa banooh (Ali and his sons)"

"Imam Hassan (as)'s wife Ja'da bint e Ashas Kindi poisoned him on the orders of Mu'awiya".

References: • Masudi in Muruj-ud Dhahab, Volume 2, page 486 • Sirrul Awliya by S.M. Mubarak Alawi Karmani, page 81

Shuaby states that Mu'awiya sent a message to Jada binte al-Ash'ath bin al Qays that if you poison Hasan then I shall marry you toYazeed and in addition to this I shall give 100,000 dirhams. When Hasan was martyred Judh sent a message to Mu'awiya asking that hefulfil his side of the deal. Mu'awiya sent the money but said "I reject that matter of Yazeed since I want him to remain alive, had thismatter not occurred then I would have married you to Yazeed.

References: • Tadkhirath al Khawwas, page 192

Mu'awiya reached an agreement with Jada binte al-Ash'ath bin al Qays, namely 100,000 dirhams if she poisons Imam Hasan. For twomonths Hasan bled profusely, and he would state 'I have been poisoned on several occasion before but on this occasion the poison hasattacked my heart'.

References: • Zamakshari in Rabi' ul Abrar, page 208 Volume 4

"upon receiving news of Hasan's death, Mu'awiya paid a prostration of thanks (Sajdah e Shukr)".

References: • Zamakshari in Rabi'ul Abrar, 186 & 209 Volume 4

"Mu'awiya did not consider Imam Hasan's martyrdom as a sad matter, this was on account of his animosity towards 'Ali and his family".

References: • Hanafi scholar Maulana Sultan Mahmood in his footnote of the Urdu translation of Sunan Abu Daud Voulme 3 page 273

al-hadi.us

22

Content:The position of Ammar ibn YassirUndisputed narrations about the position of AliSome sermons of Imam AliThe prophet's warningsThe deep regret of Abdullah ibn Umar

The position of Ammar ibn YassirIt is well know that Ammar ibn Yassir, a prominent and loyal companion of the prophet, was also a loyal companion of Ali ibn Abi Talib.He fought along his side in the battles of the camel and Siffin. He was killed by a coward soldier of Mua'awiyya from the back, whilehe was quenching his thirst. Discover how the position of Ammar reconfirms how Mua'awiyah was indeed an evil enemy!

Narrated 'Ikrima: that Ibn 'Abbas told him and 'Ali bin 'Abdullah to go to Abu Said and listen to some of his narrations; So they bothwent (and saw) Abu Said and his brother irrigating a garden belonging to them. When he saw them, he came up to them and sat downwith his legs drawn up and wrapped in his garment and said, "(During the construction of the mosque of the Prophet) we carried theadobe of the mosque, one brick at a time while 'Ammar used to carry two at a time. The Prophet passed by 'Ammar and removed thedust off his head and said, "May Allah be merciful to 'Ammar. He will be killed by a rebellious aggressive group. 'Ammar will invite themto (obey) Allah and they will invite him to the (Hell) fire."

Reference: • Sahih Bukhari, Volume 4, Book 52, Number 67, Book: al-Jihaad; Page 594, #2812 (Arabic version)

This hadith has been transmitted on the authority of Umm Salama that Allah's Messenger (may peace be upon him) said to 'Ammar: Agroup of rebels would kill you.

حدثنا أبو معاوية حدثنا اأعمش عن عبد الرحمن بن زياد عن عبد اه بن الحارث قال إني أسير مع معاوية في منصرفه من

صفين بينه وبين عمرو بن العاص قال فقال عبد اه بن عمرو بن العاص يا أبت ما سمعت رسول اه صلى اه عليه وسلم

يقول لعمار ويحك يا ابن سمية تقتلك الفئة الباغية قال فقال عمرو لمعاوية أا تسمع ما يقول هذا فقال معاوية ا تزال تأتينا

بهنة أنحن قتلناه إنما قتله الذين جاءوا به حدثنا أبو نعيم عن سفيان عن اأعمش عن عبد الرحمن بن أبي زياد مثله أو نحوهReferences: • Sahih Muslim, Book 041, Number 6968, Book: al-Fitan wa Ashraat al-Saa'at; Page 1116, Number 2916-72 (Arabic version) • Sahih Muslim, Book 041, Number 6970, Book: al-Fitan wa Ashraat al-Saa'at; Page 1116, Number 2916-73 (Arabic version) • Musnad Ahmad ibn Hanbal: v2,p162 [entire book: p492,#6499]; v2,p206 [entire book: p525,#6926]

يا عمار! إن رأيت عليا قد سلك واديا وسلك الناس واديا غيره فاسلك مع علي ودع الناس، إنه لن يدلك على ردي ولن

يخرجك من الهدى

)الديلمي - عن عمار بن ياسر وعن أبي أيوب(.Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32972 (المجلد الحادي عشر << تتمة اإكمال من فضائل علي رضي ه عنه )

If Ammar always chose what is better from the point of view of guidance and salvation, does it not mean that fighting on the side of Aliwas the good choice, and Mua'awiyyah's decision to fight Ali and his followers was not better from the point of view of guidance andsalvation?

Ata Ibn Yasar narrated that a certain person came to Aisha and began to use impudent and abusive words for Ali while Ammar, was inher presence. She said to him: "As regards Ali, I have nothing to tell you, but as regards Ammar, I have heard the Messenger of Allahsaying about him that if he has to make a choice between two things he will always choose that which is better from the point of view ofgood guidance and salvation."

Sunni References: • Musnad Ahmad ibn Hanbal: v6, p113 [entire book: p1855, #25331]

MUA'AWIYA PART 5: MORE HARD FACTS ON WHY MUA'AWIYA WAS ON THEWRONG PATH

al-hadi.us

23








Abdullah b. Mulayl narrated that he heard Ali said: "The Messenger of Allah also said: 'Every prophet was given by God seven righteouscompanions. I was given fourteen righteous companions". He included in them Ali, al-Hasan, al-Husain, Hamza, Ja'far, Ammar Ibn Yasir,Abu Dhar, Miqdad, and Salman'"

Sunni References: • Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, Traditions #109, #277 • Sahih al-Tirmidhi, v5, p329, p662 • al-Kabir, by al-Tabarani, v6, p264, p265 • Hilyatul Awliya', by Abu Nu'aym, v1, p128

The Messenger of Allah (pbuh&hf) said: "Paradise longs for three men, Ali, Ammar and Salman."

Sunni References: • Sahih al-Tirmidhi, v5, p332, Tradition #3884

It is said that the first muslim that was decapitated was Ammar ibn Yassir, after he was killed in the battle of Siffin.

"In the Battle of Sifin, when the head of Ammar Yasir (RA) was cut off and taken to Muawiyya, two people were arguing over it, each oneclaimed that he had killed Ammar."

حدثنا يزيد أخبرنا العوام حدثني أسود بن مسعود عن حنظلة بن خويلد العنزي قال

بينما أنا عند معاوية إذ جاءه رجان يختصمان في رأس عمار يقول كل واحد منهما أنا قتلته فقال عبد اه بن عمرو ليطب به

أحدكما نفسا لصاحبه فإني سمعت رسول اه صلى اه عليه وسلم يقول تقتله الفئة الباغية قال معاوية فما بالك معنا قال إن أبي

شكاني إلى رسول اه صلى اه عليه وسلم فقال أطع أباك ما دام حيا وا تعصه فأنا معكم ولست أقاتلSunni References: • Musnad Ahmad ibn Hanbal: v2,p164 [entire book: p495, #6538]; v2,p206 [entire book: p525, #6929] • Tabaqat, by Ibn Sa'd, v3, p253

Undisputed narrations about the position of AliMua'awiyah fought and rebelled against a member of Ahlul Bayt, the purified household of the prophet whom he commanded us toadhere and support in order not to go astray, that same household that shall never separate from Quran. Is not this fact alonesufficient to condemn the evil and wrongful acts of Mua'awiyah?? How can a believer love and adhere to Ahlul Bayt and at the sametime exhonorate and defend Mua'awiyah's acts??? It is simply absurd!! This is as absurd as having for master Allah and Iblis!

More about the battle of Siffin, all historians confirm that Ali and his followers were rightful, while Mua'awiya and his army were therebels and the wrongful party. Yes, Ali fought Muslims, but he fought a group of Muslims who were wrongful and a threat to thenation, and his action was not against the command of Allah, which certifies:

Quran 49:9And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight thatwhich acts wrongfully until it returns to Allah's command; then if it returns, make peace between them with justice and act equitably;surely Allah loves those who act equitably.

وإن طائفتان من المؤمنين اقتتلوا فأصلحوا بينهما فإن بغت إحداهما على اأخرى فقاتلوا التي تبغي حتى تفيء إلى أمر اه فإن

فاءت فأصلحوا بينهما بالعدل وأقسطوا إن اه يحب المقسطينMany scholars agree that Mua'awiya rebelled against Ali and refused to give him al-Baya'a.

"Mu'awiya didn't give Ali bayya but fought him. Sifeen is the war connected with this"

References: • Usdul Ghaba, page 211

Mu'awiya fought Ali and rebelled against him and also rebelled against Imam Hasan"

References: • Tarikh al-Khulafa', by Jalaludin al-Suyuti, page 195 Volume 2

"Mu'awiya opposed Ali's bay'a and Sifeen is the result of this action"

References: • Ibn Kathir, Al Bidaya, page 21, Volume 8

al-hadi.us

24


Below are several authentic hadith that ascertains that the enemies of Ali are also the enemies of the prophet, and therefore that ofAllah. Moreover, the prophet reported that Ali will fight for the interpretation of the Quran just like the prophet fought for its revelation,Ali is with the truth and the truth is with Ali. These narrations suffice to state that Ali has always been on the right path. The propheteven predicted that a rebellious group will fight Ali! What more do you need to understand that any fight against Ali is a fight againstIslam and Allah and his messenger??

I remind you of the following hadith:

Abu Huraira narrated: The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: "I am in war with thosewho will fight you, and in peace with those who are peaceful to you."

نظر النبي -صلى اه عليه وسلم- إلى علي، وفاطمة، والحسن، والحسين، فقال: )أنا حرب لمن حاربكم، وسلم لمن سالمكم(."Whoever obeys 'Ali, obeys me, whoever obeys me, obeys Allah, whoever disobeys 'Ali disobeys me, whoever disobeys me, disobeysAllah"

من أطاعني فقد أطاع اه عز وجل ومن عصاني فقد عصى اه ومن أطاع عليا فقد أطاعني ومن عصى عليا فقد عصاني.

)ك - عن أبي ذر(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32973 (المجلد الحادي عشر << تتمة اإكمال من فضائل علي رضي ه عنه )

عنوان صحيفة المؤمن حب علي بن أبي طالب

)خط - عن أنس(.Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32900 (المجلد الحادي عشر << فضائل علي رضي ه عنه )

من فارقك يا علي فقد فارقني، ومن فارقني، فقد فارق اه

)ك - عن أبي ذر(.Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32976 (المجلد الحادي عشر << تتمة اإكمال من فضائل علي رضي ه عنه )

The prophet predicted that an unjust party will fight Ali. He confirmed that Ali and his followers had the right to paractice Jihad againstthis wrongful party. Where does this leave Mua'awiya and all the others who dared to fight Ali?

يا أبا رافع! سيكون بعدي قوم يقاتلون عليا، حق على اه جهادهم، فمن لم يستطع جهادهم بيده فبلسانه من لم يستطع بلسانه

فبقلبه، ليس وراء ذلك شيء

)طب - عن محمد بن عبيد اه بن أبي رافع عن أبيه عن جده(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32971 (المجلد الحادي عشر << تتمة اإكمال من فضائل علي رضي ه عنه )

"O Ali! Soon a rebellious group will fight against you, you will be on the truth. Whoever does not support you on that day will not be fromus"

يا علي! ستقاتلك الفئة الباغية وأنت على الحق، فمن لم ينصرك يومئذ فليس مني

)ابن عساكر - عن عمار بن ياسر(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32970 (المجلد الحادي عشر << تتمة اإكمال من فضائل علي رضي ه عنه )

سيكون بعدي فتنة فإذا كان ذلك فالزموا علي بن أبي طالب فإنه الفاروق بين الحق والباطل

)أبو نعيم - عن أبي ليلى الغفاري(

al-hadi.us

25

Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32964 (المجلد الحادي عشر << تتمة اإكمال من فضائل علي رضي ه عنه )

أنا أقاتل على تنزيل القرآن وعلي يقاتل على تأويله

)ابن السكن عن اأخضر اأنصاري، وقال: في إسناده نظر، واأخضر غير مشهور في الصحابة؛ قط في اأفراد؛ وقال: تفرد

به جابر الجعفي وهو رافضي(Reference: • Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 11, #32968 (المجلد الحادي عشر << تتمة اإكمال من فضائل علي رضي ه عنه )

علي مع القرآن والقرآن مع علي، لن يفترقا حتى يردا علي الحوض

التخريج )مفصا(: الطبراني في اأوسط والحاكم في المستدرك عن أم سلمة تصحيح السيوطي: حسنReference: • al-Jaami'i al-Sagheer, by Jalaludin al-Suyuti: v4,#5594 (المجلد الرابع << باب: حرف العين ) • al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama (المجلد الثالث << -31- كتاب معرفة الصحابة رضي ه تعالى عنهم << ذكر إسام أمير المؤمنين: علي -رضي ه تعالى عنه #226/4628) • al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194 • al-Awsat, by al-Tabarani; also in al-Saghir • Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173 • Kanz al U'ummal, by al-Muattaqi al-Hindi, v11, #32912 (المجلد الحادي عشر << فضائل علي رضي ه عنه )

"O Allah! turn the haqq with Ali wherever he ('Ali) turns"

قال رسول اه -صلى اه عليه وسلم: رحم اه عليا، اللهم أدر الحق معه حيث دار - التخريج )برموز السيوطي(: )ن( عن

علي - تصحيح السيوطي: صحيحReferences: • al-Jami'i al-Sagheer, by Jalaludeen al-Suyuti, vol 4, #4412 (تتمة باب حرف الراء) • Mustadrak al-Hakim, by Muhammad ibn Abdullah al-Hakim al-Nisaburi, v3, 4629/227 (كتاب معرفة الصحابة رضي ه تعالى عنهم. ذكر إسام أمير المؤمنين: علي -رضي ه تعالى عنه - هذا حديث صحيح على شرط مسلم، ولم يخرجاه ) • Kanz al U'ummal, by al-Muattaqi al-Hindi, v11, #33124 (ذكرهم مجتمعين) • Sunan al-Tirmidhi, vol 5, #3798 (م. مناقب علي بن أبي طالب رضي ه عنه، يقال وله كنيتان أبو ه وسل ى ه علي أبواب المناقب عن رسول ه صله ه إا من هذا الوج (تراب وأبو الحسن - هذا حديث غريب ا نعرف

Aisha, third wife of the prophet testified that whoever denies the khilafah of Ali is a kafir:

"Hadhrath Ayesha narrates the Prophet said 'Allah asked me 'Whoever doesn't accept Ali's khilafath and rebels and fights him is a kaffirand will perish in the fire" Someone asked her "Why did you rebel and fight him?" She replied "I forgot this Hadith on the Day of theBattle of Jamal, I remembered it again when I returned to Basra and I asked for Allah's forgiveness, I don't think that I will be forgivenfor this sin"

Reference: • Mawaddatul al Qurba page 32 by Sayyid 'Ali Hamdani, Chapter "Mawaddathul Saum"

All the above narrations prove one thing: Ali is always on the right path. Ali and the Quran are always together, which means truth andAli never separate from one another. Those who refused to backup Ali to remain neutral were certainly not with the truth, since Islamrequires us to always befriend truth. And those who fought Ali were also not with the truth. Whoever fought him and his followers hadalso fought Islam, meaning Allah, his prophet and the Quran. This means Mua'awiya and his followers were undeniably on the wrongpath. I can't make it any clearer than this.

"After me people shall experience fitna, you will split into groups, he then pointed at 'Ali and said Ali and his companions shall be on theright path"

Reference: • Kanz ul Ummal, by al-Muttaqi al-Hindi, hadith #33016

Ali sent a letter to Muhammad ibn Abi Bakr, governor of Egypt, to warn him against the evil acts of Mua'awiya and to watch out for histricks:

"Protect yourself from Hind's lying son and his invitation, stop and think, the Imam of guidance and the Imam of destruction, Rasulullah's

al-hadi.us

26

wasi (executor) and Rasulullah's enemies can never be seen as equals".

Reference: • Sharh Ibn Al Hadeed Volume 6 page 71

Some sermons of Imam Ali

Imam 'Ali said in a sermon: "Mu'awiya and his army should be killed as they are Qasatheen neither are they from amongst those thatunderstand the Qur'an, nor are they experts on the principles of deen, nor are they counted as scholars who can issue verdicts".

Reference: • al-Nasa'ih al-Kaafiyah, page 24, a tradition taken from Ibn Asheer who quotes this sermon of Imam 'Ali

Imam 'Ali said: "Mu'awiya and his supporters such as Amr bin Aas were dishonest, they had no knowledge of the Qur'an, I know themfrom their childhood through to their adolescence, they were the worst of all people".

Reference: • Tarikh Kamil, Volume 3, page 140

The prophet's warnings

Rasulullah (s) said: "If you ever see Mu'awiya and Amr bin Aas sitting together then split them up because verily they will only unite ondeception."

Reference: • Nasa'ih al-Kaafiyah, page 94 • Tatheer al Jinan, page 120 • Kanz al-ùmmal, 6:88 (Haydarabad) • al-Haythami, Majma` al-Zawa'id, 7:248

Zaid bin Arkam narrated that he heard Rasulullah (s) say: "If you ever see Mu'awiya and Amr bin Aas sitting together then split them upbecause they will never unite on anything good"

Reference: • Waq'at Sifeen, page 218

Narrated 'Abdullah: The Prophet, said, "Abusing a Muslim is Fusuq (evil doing) and killing him is Kufr (disbelief)."

Reference: • Sahih Bukhari, Volume 9, Book 88, Number 197 - Kitab al-Fitan; Page 1493, Number 7076 (Arabic version)

Narrated Ibn 'Umar: I heard the Prophet saying, "Do not revert to disbelief after me by striking (cutting) the necks of one another."

Reference: • Sahih Bukhari, Volume 9, Book 88, #198, Book: al-Fitan; Page 1493, #7077 (Arabic version)

Narrated Ibn Abbas: The Prophet said, "Beware! Do not renegade as (disbelievers) after me by striking (cutting) the necks of oneanother."


Narrated Jarir: The Prophet said to me during Hajjat-al-Wada', "Let the people keep quiet and listen." Then he said (addressing thepeople), "Beware! Do not renegade as disbelievers after me by striking (cutting) the necks of one another."


The deep regret of Abdullah ibn UmarAddullah ibn Umar did not join Ali to fight the rebels. In fact, he joined Mua'awiya to fight Ali in the battle of Siffin. It is reported that heregretted his action on his deathbed:

Umm Habeeb ibne Abi Sabith (ra) heard Abdullah ibnÙmar say: "I regret that I did not join Ali and fight the rebellious group". Abi Barrbin Abi Jaham (ra) narrates that he heard Abdullah ibneÙmar say "I never regretted anything in my life other than the fact that I did notfight the rebels"

Reference: • al Isti'ab, by Ibn Àbd al-Barr Volume 3 page 337 • Al Nisa al kaffiya page 19 • Ummdatul Qari Sharh Sahih al Bukhari page 349 Volume 11

al-hadi.us

27



http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/088.sbt.html#009.088.198






"Ali's love is Iman. If someone wishes to maintain his Iman and remain on the Deen he must believe and love 'Ali and in all situations hemust stand with Ali. That is why those who did not stand with 'Ali regretted that they failed to do so for example Abullah ibne Umar inthe final stages of his life said 'I don't regret anything as much as the fact that I did not support 'Ali (Tabaqat Ibn sad page 187 Volume4)"

Reference: • Mufti Ghulam Rasul al Hanafi in his « Subeh al Sadiq » page 94

Abdullah bin `Umro regretted his fighting alongside Mu'awiya at Sifeen and on his deathbed he said "If only I had died 10 years beforeSifeen", by joining Mu'awiya and fighting 'Ali he was very embarrassed at time of death and he recited tauba for his sin"

Reference: • Al Isti'ab, Volume 2, page 340

al-hadi.us

28

The prophet warned his Ummat about the seditions which will occur after him. He warned them about how the companions will fightone another for the worldly things, how a group of the companions will turn their back to religion, how his Sunnat will be changed. Healso warned the Ummat about which tribes will cause the destruction of the Ummat.

The following is an authentic narration recorded in many sources: al-Jami'i al-Sagheer by al-Suyuti (vol 6, #9593) and heauthenticated it, Sahih al-Bukhari (Book 61, Hadith 112, #3605 in the Arabic version), Fat-hul Bari by ibn Hajar al-A'asqalani (vol 6,Kitab al-Fitan), Kanz al-U'ummal by al-Muttaqi al-Hindi (vol 11, #30899), Musnad Ahmad ibn Hanbal (vol 2, Musnad Abu Huraira),Mustadrak al-Hakim (vol 4, #8605) and he authenticate it:Narrated Sae'ed Al-Umawi: I was with Marwan and Abu Huraira and heard Abu Huraira saying, "I heard the trustworthy, truly inspiredone (i.e. the Prophet ) saying, 'The destruction of my Ummat will be brought about by the hands of some youngsters (ghilmat) fromQuraish." Marwan asked, "Youngsters?" Abu Huraira said, "If you wish, I would name them: They are the children of so-and-so and thechildren of so-and-so."

دثنا أحمد بن محمد المكي، حدثنا عمرو بن يحيى بن سعيد اأموي، عن جده، قال كنت مع مروان وأبي هريرة فسمعت أبا

هريرة، يقول سمعت الصادق المصدوق، يقول " هاك أمتي على يدى غلمة من قريش ". فقال مروان غلمة. قال أبو هريرة

إن شئت أن أسميهم بني فان وبني فان.

The narration of Imam Ahmad in his Musnad and ibn Hibban in his Sahih has an extra word in it:The prophet said: "The destruction of my Ummat will be brought about by the hands of some youngsters from the killers (ghilmat) ofQuraish"

حدثنا عبد اه حدثني أبي حدثنا زيد بن الحباب حدثني سفيان عن سماك بن حرب عن مالك بن ظالم عن أبي هريرة أنه حدث

مروان بن الحكم قال حدثني حبي أبو القاسم الصادق المصدوق صلى اه عليه وسلم أن هاك أمتي على يدي غلمة سفهاء من

قريش

Abu Huraira knew well who they were, but he did not dare name them. Was he referring to Bani Hashem? Bani Umayya? Bani al-Abbas? In your opinion, which tribe caused the destruction of the Ummat? According to ibn Hajar al-A'asqalani in Fat-hul Bari, AbuHuraira was afraid of getting his head cut off if he had named them:

قوله )فقال أبو هريرة: لو شئت أن أقول بني فان وبني فان لفعلت( في رواية اإسماعيلي " من بني فان وبني فان لقلت "

وكأن أبا هريرة كان يعرف أسماءهم وكان ذلك من الجواب الذي لم يحدث به، وتقدمت اإشارة إليه في كتاب العلم، وتقدم

هناك قوله " لو حدثت به لقطعتم هذا البلعوم".

bn Hajar al-A'asqalani in Fat-hul Bari:

His saying 'in the hands of some youngsters'...Ali ibn Ma'abad and ibn Abi Shayba recorded a narration from AbuHuraira in which he said: "May Allah protect me from the rulership (Imarat) of the youngsters." They asked himabout the rulership of the youngsters and he said: "If you obey them, you will perish, and if you disobey them theywill make you perish..."In another narration from ibn Abi Shayba that Abu Huraira used to walk in the market and used to say: "O Allah,don't make me live till year 60 or till the rulership of the youngsters." This indicates that the first year of theseyoungsters is year 60 and it is the year Yazid ibn Mua'awiya became caliph and remained till year 64 when he diedand his son Mua'awiya succeeded him and died a month later...This neighborhood (bani Umayya??) will cause the destruction of the people because of their desire to rule and tofight for the rulership, and because of that the matters of the people will be ruined and there will be sedition andthis did happen as the prophet made it known...

قوله )على يدي غلمة( كذا لأكثر بالتثنية، وللسرخسي والكشميهني " أيدي " بصيغة الجمع، قال ابن بطال: جاء المراد بالهاك

مبينا في حديث آخر أبي هريرة أخرجه علي بن معبد وابن أبي شيبة من وجه آخر عن أبي هريرة رفعه " أعوذ باه من

YAZID - INTRO

al-hadi.us

29

إمارة الصبيان، قالوا وما إمارة الصبيان؟ قال: إن أطعتموهم هلكتم - أي في دينكم - وإن عصيتموهم أهلكوكم " أي في

دنياكم بإزهاق النفس أو بإذهاب المال أو بهما.

وفي رواية ابن أبي شيبة " أن أبا هريرة كان يمشي في السوق ويقول: اللهم ا تدركني سنة ستين وا إمارة الصبيان " وفي

هذا إشارة إلى أن أول اأغيلمة كان في سنة ستين وهو كذلك فإن يزيد بن معاوية استخلف فيها وبقي إلى سنة أربع وستين

فمات ثم ولي ولده معاوية ومات بعد أشهر، وهذه الرواية تخصص رواية أبي زرعة عن أبي هريرة الماضية في عامات

النبوة بلفظ " يهلك الناس هذا الحي من قريش " وإن المراد بعض قريش وهم اأحداث منهم ا كلهم، والمراد أنهم يهلكون ناس

بسبب طلبهم الملك والقتال أجله فتفسد أحوال الناس ويكثر الخبط بتوالي الفتن، وقد وقع اأمر كما أخبر صلى اه عليه وسلم،

It becomes clear who Abu Huraira was referring to here. However, this destruction did not start when Yazid took over. It started withhis father Mua'awiya who fought Imam Ali, indirectly in the battle of al-Jamal and directly in the battle os Siffin, and how he persecutedthe followers of Ahlul Bayt and ripped the people off their properties!

In Shadharat al-Dhahab Fi Akhbar man Dhahab, ibn I'imad al-Hanbali writes:

What has been recorded about the killers of al-Husain and those who attacked him is evidence of al-Zandaqat(infidelity) and the desintegration of faith from their hearts and their belittling of position of prophethood and whata great position indeed, and praise to Allah who protected the Law then and raised its pillars until theirgovernments were done away with, and what the Umawiyyeen and their rulers did to the Ahlul Bayt is reflected inthe following saying: "the perishment of my Ummat in the hands of youngsters from Quraish."Abu Huraira said: "If you desire that I say Bani so and bani so, I would have done it..." and just like the deeds ofYazid are the deeds of Busr ibn Arttat al-A'amiri the commander of Mua'awiya against Ahlul Bayt which consist ofkilling and displacement ...

فما نقل عن قتلة الحسين والمتحاملين عليه يدل على الزندقة وانحال اإيمان من قلوبهم وتهاونهم بمنصب النبوة وما أعظم

ذلك، فسبحان من حفظ الشريعة حينئذ وشيد أركانها حتى انقضت دولتهم وعلى فعل اأمويين وأمراءهم بأهل البيت حمل قوله:

هاك أمتي على يدي اغيلمة من قريش.

قال أبو هريرة: لو شئت أن أقول بني فان وبني فان لفعلت ومثل فعل يزيد فعل بسر بن أرطاة العامري أمير معاوية في

أهل البيت من القتل والتشريد حتى خد لهم اأخاديد، وكانت له أخبار شنيعة في علي و قتل ولدي عبيد اه بن العباس و هما

صغيران على يدي أمهما...

There is no doubt that those who fought Ahlul Bayt (for whatever reason) and have shed the blood of the Muslims for the worldlythings have strayed a great stray and have a desease in their hearts! How dare anyone shed the blood of Ahlul Bayt and humiliatethem and persecute them when the prophet commanded us to love them and to love him through our love to Ahlul Bayt, and hecommanded us to hold fast to them and the Quran in order not to stray, and to protect them and respect them, and not to belittle themand not to deny their virtues and to bless them whenever we bless the prophet?? Did not the prophet say that whoever hurts AhlulBayt will be in the Hell Fire? Did he not say that whoever hate Ahlul Bayt will also end us in Hell? Did he not say that whoever hatesAli is a hypocrite and whoever loves him is a believer?? Did he not say that he is at war with whoever fights them and at peace withwhoever is at peace with them?? So what do you think the reward of those who hated, insulted, tortured, persecuted, killed andhumiliated Ahlul Bayt is??? Is the one who does such a thing equal to the one who loved them, protected them, respected them,supported them and died for them?? Only the ones who have a disease in their hearts cannot tell the difference between these twopeople! If you are a follower of Mua'awiya and Yazid and their likes, then I pray that Allah gathers you with them on the day ofJudgement. I pray that Allah gathers me with Ahlul Bayt and their loyal followers.

al-hadi.us

30

1. al-Dhahabial-Dhahabi in Siyaru Aa'alam al-Nubala' (vol 4, section of Yazeed ibn Mua'awiya ibn Abi Sufyan ibn Harb ibn Umayya al-Umawi):

al-Dhahabi said: "He was strong, courageous, with a strong opinion, determination, insightful, eloquent, andhe has a good poem, and he was a disgusting NASSIBI, rude, harsh, would drank liquor and committed evildeeds. He commenced his reign by killing the martyr al-Hussain and concluded it with the battle of al-Harra,so the people hated him and Allah didn't bless his life. And many of the people fought him after themartyrdom of al-Husain, such as the people of Madina who rose for the sake of Allah, and such as Mirdas ibnUdayyat al-Handdhaliyu al-Bassri, and Nafi'i ibn al-Azraq and Tawwaf ibn Mua'ala al-Sadusiyu and ibn Zubayrin Macca"

قلت: كان قوي، شجاع، ذا رأي، وحزم، وفطنة، وفصاحة، وله شعر جيد، وكان ناصبي، فظ، غليظ، جلف، يتناول

المسكر، ويفعل المنكر. )4/38( افتتح دولته بمقتل الشهيد الحسين، واختتمها بواقعة الحرة، فمقته الناس، ولم يبارك في

عمره. وخرج عليه غير واحد بعد الحسين: كأهل المدينة قاموا ه، وكمرداس بن أدية الحنظلي البصري، ونافع بن

اأزرق، وطواف بن معلى السدوسي، وابن الزبير بمكة.

Surely, Yazid used his courage and strength and determination to kill the family of the prophet, to plunder the city of theprophet, commit massacres and rape its women! This is the master of the Nassibi. May Allah gather them with their master onthe day of judgement!

Shua'ayb al-Arn-ut defined the term Nassibi:

The nassibat are the hypocrites, those who seek closeness to Allah through their hatred towards Ali.

الناصبة هم المنافقون، المتدينون ببغض علي

No doubt Yazid was a hypocrite according to the prophet's authentic Hadith (refer back to the chapter of Imam Ali):Um Salama narrated that she heard the prophet say to Ali: "None will love you but a believer and none will hate you but ahypocrite."

عن أم سلمة قالت: سمعت رسول اه صلى اه عليه وسلم يقول لعلي: ا يحبك إا مؤمن، وا يبغضك إا منافق

In the same book, al-Dhahabi recorded the following narration:

Nawfla ibn Abul Furat said: "I was at Umar's ibn Abdul Aziz and a man said: 'Ameer al-Mu'mineen Yazidsaid...' Umar ordered that he gets flogged twenty times."

وروى: محمد بن أبي السري العسقاني، حدثنا يحيى بن عبد الملك بن أبي غنية، عن نوفل بن أبي الفرات، قال: كنت

عند عمر بن عبد العزيز، فقال رجل: قال أمير المؤمنين يزيد. فأمر به، فضرب عشرين سوط.

ibn Hajar al-A'asqalani recorded similarly in his book Tahdheeb al-Tahdheeb, as well as al-Suyuti in Tarikh al-Khulafa'.

2. al-Alusial-Alusi in Tafseer Ruhh al-Ma'ani:

ibn Mardawiya recorded a narration from ibn Masu'ud who said: "We did not recognize the hypocrites duringthe lifetime of the messenger of Allah except through their hatred towards Ali." ibn A'asakir and al-Mardawiyaalso recorded a narration from Abu Sae'ed al-Khudri which supports it. In my view, hatred towards Ali is oneof the strongest sign of hypocrisy...so what do you say about Yazid the outlaw (al-Tareed)? Did he love Ali(Karramallah Wajhahu) or did he hate him? I do not think that you doubt that he, the accursed, used to hateAli in the strongest way and he used to hate his two sons al-Hasan and al-Hussein, for his hatred towardstheir father and grand-father is established by the mutawatir (in meaning) accounts, and therefore youcannot say that the accursed (Yazid) was not a hypocrite. The authentic narrations have taught us what thesigns of hypocrisy are...

YAZID - THE TRANSGRESSOR, THE HYPOCRITE, THE ACCURSED

al-hadi.us

31

فقد أخرج ابن مردويه عن ابن مسعود قال ما كنا نعرف المنافقين على عهد رسول اه صلى اه عليه وسلم إا ببغضهم

على بن أبي طالب وأخرج هو وابن عساكر عن أبي سعيد الخدري ما يؤيده وعندي أن بغضه رضي اه تعالى من

أقوى عامات النفاق فإن آمنت بذلك فياليت شعري ماذا تقول في يزيد الطريد أكان يحب عليا كرم اه تعالى وجهه أم

كان يبغضه وا أظنك في مرية من أنه عليه اللعنة كان يبغضه رضي اه تعالى عنه أشد البغض وكذا يبغض ولديه

الحسن والحسين على جدهما وأبويهما وعليهما الصاة والسام كما تدل على ذلك اآثار المتواترة معنى وحينئذ ا مجال

لك من القول بأن اللعين كان منافقا وقد جاء في اأحاديث الصحيحة عامات النفاق...

This is the confession of one of the great scholars of Ahlul Sunnat with regards to Yazid. Can any Sunni scholar say this in ourpresent day?? Surely they are afraid of the reaction of the Nassibi in Saudi Arabia and other Arab countries. The majority of theSunni scholars have no courage! They don't dare utter the truth, and those who do are oppressed and punished!

3. ibn Hajar al-A'asqalaniibn Hajar al-A'asqalani in Fat-hul Bari (volume 13, Kitab al-Fitan):

al-Tabarani recorded a narration from Muhammad ibn Sae'ed ibn Ramanat that Mua'awiya said the followingto Yazid just before dying: "I prepared the land and the people (to give you the baya'at) for you and I amnot worried for you but about the people of Hijaz. If any one doubted you, send to them Muslim ibn Uqbat. Ihave tried him and knew well his advice." The subnarrator said: "When the people of Hijaz desagreed withYazid, the latter sent Muslim ibn U'uqbat to Madina and permitted him to do whatever he wants to the city forthree days. Then he (Muslim) called them to ledge their allegiance to Yazid and that they are his servants inobedience and desobedience to Allah.

وأخرج الطبراني من طريق محمد بن سعيد بن رمانة أن معاوية لما حضره الموت قال ليزيد قد وطأت لك الباد

ومهدت لك الناس ولست أخاف عليك إا أهل الحجاز، فإن رابك منهم ريب فوجه إليهم مسلم بن عقبة فإني قد جربته

وعرفت نصيحته، قال فلما كان من خافهم عليه ما كان دعاه فوجهه فأباحها ثاثا. ثم دعاهم إلى بيعة يزيد وأنهم أعبد

له قن في طاعة اه ومعصيته.

ibn Hajar al-Haythami recorded the same thing in Majmau'ul Zawa'id (volume 9, Kitab al-Fitan, #12080), but with few moredetails.

وعن محمد بن سعيد - يعني ابن رمانة - أن معاوية لما حضره الموت قال ليزيد بن معاوية: قد وطأت لك الباد

وفرشت لك الناس ولست أخاف عليكم إا أهل الحجاز فإن رابك منهم ريب فوجه إليهم مسلم بن عقبة المري فإني قد

جربته غير مرة فلم أجد له مثا لطاعته ونصيحته.

فلما جاء يزيد خاف ابن الزبير ودعاؤه إلى نفسه دعا مسلم بن عقبة المزي وقد أصابه الفالج وقال: إن أمير المؤمنين

عهد إلى في مرضه إن رابني من أهل الحجاز رائب أن أوجهك إليهم وقد رابني فقال: إني كما ظن أمير المؤمنين اعقد

لي وعب الجيوش. ص.499 قال: فورد المدينة فأناخها ثاث ثم دعاهم إلى بيعة يزيد إنهم أعبد له قن في طاعة اه

ومعصيته فأجابوه إلى ذلك إا رجا واحد من قريش أمه أم ولد فقال له: بايع ليزيد على أنك عبد في طاعة اه

ومعصيته قال: ا بل في طاعة اه فأبى أن يقبل ذلك منه وقتله. فأقسمت أمه قسم لئن أمكنها اه من مسلم حي أو ميت

أن تحرقه بالنار فلما خرج مسلم بن عقبة من المدينة اشتدت علته فمات فخرجت أم القرشي بأعبد لها إلى قبر مسلم

al-hadi.us

32

فأمرت به أن ينبش من عند رأسه فلما وصلوا إليه إذا ثعبان قد التوى على عنقه قابض بأرنبة أنفه يمصها قال: فكاع

القوم عنه وقالوا: يا مواتنا انصرفي فقد كفاك اه شره وأخبروها قالت: ا أو أفي ه بما وعدته ثم قالت: انبشوا من

عند الرجلين فنبشوا فإذا الثعبان او ذنبه برجليه قال: فتنحت فصلت ركعتين ثم قالت: اللهم إن كنت تعلم إنما غضبت

على مسلم بن عقبة اليوم لك فخل بيني وبينه ثم تناولت عود فمضت إلى ذنب الثعبان فانسل من مؤخر رأسه فخرج من

القبر ثم أمرت به فأخرج من القبر فأحرق بالنار.

رواه الطبراني وفيه عبد الملك بن عبد الرحمن الذماري ضعفه أبو زرعة ووثقه ابن حبان وغير وابن رمانة لم أعرفه.

ibn A'asakir recorded similarly in his Tareekh. Such was the will of Mua'awiya to his son, which led to the deplorable assault ofMedina for three days and the massacre of its people. Like father, like son, indeed! Such are the people many Muslims blessand call ameer al-Mu'mineen! Later, I will narrate to you an authentic Hadith of the prophet which addresses those who instigatefear to the people of Madina.

In another book, al-Imta'a bil Arbae'en al-Mutabayinat al-Sama', ibn Hajar said:

Loving and glorifying him (Yazid) is not done "EXCEPT BY A HERETIC" who has void belief because he (Yazid)had such characteristics that his lover deserves to be faithless, because to love and hate just for the sake ofGod is a sign of faith.

وأما المحبة فيه والرفع من شأنه فا تقع إا من مبتدع فاسد ااعتقاد فإنه كان فيه من الصفات ما يقتضي سلب اإيمان

عمن يحبه أن الحب في اه والبغض في اه من اإيمان واه المستعان

ibn Hajar al-A'asqalani recorded in his book Tahdheeb al-Tahdheeb, the same story recorded by al-Dhahabi:

Yahya bin Abdul Mulk bin Abi Ghania who is from the trustworthy (narrators), he heard from Nawfal bin AbiAqrab who is trustworthy, he narrates: Once in the gathering of Umar Bin Abdul Aziz people talked aboutYazid bin Muawiya, someone among the people mentioned Yazid with the title of Ameer ul Momineen, hearingthis Umar bin Abdul Aziz replied: ' You have called Yazeed Ameer ul Momineen? Then he gave order of 20lashes to be given to the person.

قال يحيـى بن عبد الملك بن أبـي غنية أحد الثقات، ثنا نوفل بن أبـي عقرب ثقة قال: كنت عند عمر بن عبد العزيز

فذكر رجل يزيد بن معاوية، فقال: قال أمير المؤمنين يزيد، فقال عمر: تقول أمير المؤمنين يزيد، وأمر به فضرب

عشرين سوط

4. ibn Sa'adibn Sa'ad in al-Tabaqat al-Kubra:

...Handhala said to the Ansars after they gave him the Baya'at: "By Allah, we rejected Yazid for fear thatAllah rained stones upon us from the heaven. This is a man (Yazid) who marries the mothers and theirdaughters and their sisters and consumes liquor and abandons the prayers..."

أخبرنا محمد بن عمر قال حدثنا إسماعيل بن إبراهيم بن عبد الرحمن بن عبد اه بن أبي ربيعة المخزومي عن أبيه قال

وأخبرنا بن أبي ذئب عن صالح بن أبي حسان قال وحدثنا سعيد بن محمد عن عمرو بن يحيى عن عباد بن تميم عن

عمه عبد اه بن زيد وعن غيرهم أيضا كل قد حدثني قالوا لما وثب أهل المدينة ليالي الحرة فأخرجوا بني أمية عن

المدينة وأظهروا عيب يزيد بن معاوية وخافه أجمعوا على عبد اه بن حنظلة فأسندوا أمرهم إليه فبايعهم على الموت

وقال يا قوم اتقوا اه وحده ا شريك له فواه ما خرجنا على يزيد حتى خفنا أن نرمى بالحجارة من السماء إن رجا

al-hadi.us

33

ينكح اأمهات والبنات واأخوات ويشرب الخمر ويدع الصاة واه لو لم يكن معي أحد من الناس أبليت ه فيه باء

حسنا فتواثب الناس يومئذ يبايعون من كل النواحي وما كان لعبد اه بن حنظلة تلك الليالي مبيت إا المسجد وما كان

يزيد على شربة من سويق يفطر عليها إلى مثلها من الغد يؤتى بها في المسجد يصوم الدهر وما رئي رافعا رأسه إلى

السماء إخباتا فلما دنا أهل الشام من وادي القرى صلى عبد اه بن حنظلة بالناس الظهر ثم صعد المنبر فحمد اه وأثنى

عليه ثم قال أيها الناس إنما خرجتم غضبا لدينكم فأبلوا ه باء حسنا ليوجب لكم به مغفرته ويحل به عليكم رضوانه قد

خبرني من نزل مع القوم السويداء وقد نزل القوم اليوم ذا خشب ومعهم مروان بن الحكم واه إن شاء اه...

al-Dhahabi, ibn Asakir and al-Suyuti recorded similarly in their respective books, Tarikh al-Islam, Tarikh ibn Asakir and Tareekhal-Khulafa'.

5. al-Taftazanial-Manawi quotes the saying of al-Taftazani in Faydd al-Qadeer (chapter 3):

...Yazeed does not belong to the people who can be forgiven...and there is a group of scholars who permittedthe cursing of Yazeed. al-Taftazani said: "The truth is that the acceptance of Yazid of the killing of al-Huseinand the humiliation of his Ahlul Bayt, has been established by successive narrations. We are not concernedabout him, but about his (lack of) faith, may the curse of Allah be upon him and his supporters andfollowers."

...وكانت دار مملكته إذ ذاك )مغفور لهم( ا يلزم منه كون يزيد بن معاوية مغفور له لكونه منهم إذ الغفران مشروط

بكون اإنسان من أهل المغفرة ويزيد ليس كذلك لخروجه بدليل خاص ويلزم من الجمود على العموم أن من ارتد ممن

غزاها مغفور له وقد أطلق جمع محققون حل لعن يزيد به حتى قال التفتازاني: الحق أن رضى يزيد بقتل الحسين

وإهانته أهل البيت مما تواتر معناه وإن كان تفاصيله آحاد فنحن ا نتوقف في شأنه بل في إيمانه لعنة اه عليه وعلى

أنصاره وأعوانه.

He also wrote in another book Sharh al-A'aqa'id al-Nafsiya:

The truth is that the fact that Yazid was pleased with the killing of al-Husain and his happiness about it, andhis humiliation of Ahlul Bayt of the prophet as established by the mutawatir narrations in meaning, may thecurse of Allah be upon him, upon his helpers and supporters.

والحق أن رضا يزيد بقتل الحسين، واستبشاره بذلك، وإهانته أهل بيت الرسول مما تواتر معناه، لعنة اه عليه، وعلى

أنصاره وأعوانه

He also wrote in Sharh al-Maqassed:

وأما ما جرى بعدهم من الظلم على أهل البيت النبي صلى اه عليه وسلم فمن الظهور بحيث ا مجال لإخفاء، ومن

الشناعة بحيث ا اشتباه على اآراء، إذ تكاد تشهد به الجماد والعجماء. ويبكي له من في اأرض والسماء، وتنهد منه

الجبال وتنشق الصخور، ويبقى سوء عمله على كر الشهور ومر الدهور، فلعنة اه على من أمر أو رضي أو سعى،

ولعذاب اآخرة أشد وأبقى. فإن قيل: فمن علماء المذهب من لم يجوز اللعن على يزيد، مع علمهم بأنه يستحق ما يربو

على ذلك ويزيد. قلنا: تحاميا عن أن يرتقى إلى اأعلى فاأعلى، كما هو شعار الروافض على ما يروى في أدعيتهم

al-hadi.us

34

ويجري في أنديتهم، فرأى المعتنون بأمر الدين إلجام العوام بالكلية طريقا إلى ااقتصاد في ااعتقاد، وبحيث ا تزل

اأقدام عن السواء وا تضل اأفهام باأهواء، وإا فمن يخفى عليه الجواز وااستحقاق؟ وكيف ا يقع عليهما ااتفاق؟ "

6. al-ShukaniIn Nayl al-Awttar, al-Shukani described Yazid as the consumer of liquor and the drunkard who violated the sanctity of the pureSharia'at and cursed him and his father:

Those who say that it is mandatory to reject and revolt against the oppressors, antagonize them with thesword and fight against them have proved their view using the generalities of the concept of promoting goodforbidding evil in the Quran and the Sunnat, and there is no doubt that the list of Hadith recorded in theMussannaf and we mentioned narrations more specific than these are well established and mutawatira inmeaning..., but a muslim should not demean the saint predecessors from the I'itrat (the progeny) and otherswho came out against the Imams of inequity. They did so based on their own Ijtihad and they are more piousand more obedient to the Sunnat of the prophet than a group of scholars who came after them. Some of thescholars, such as al-Karamiya, and those who upheld their views, have exagerated in their saying that thegrand-son al-Husain did wrong against the alcoholic and drunkard who disgraced the Haram of the pure Law(Shareea'at), Yazid ibn Mua'awiya, may Allah curse them. They have uttered very strange things which makesyour skin crawl...

وقد استدل القائلون بوجوب الخروج على الظلمة ومنابذتهم السيف ومكافحتهم بالقتال بعمومات من ]ص 362[ الكتاب

والسنة في وجوب اأمر بالمعروف والنهي عن المنكر وا شك وا ريب أن اأحاديث التي ذكرها المصنف في هذا

الباب وذكرناها أخص من تلك العمومات مطلق وهي متواترة المعنى كما يعرف ذلك من له أنسة بعلم السنة ولكنه ا

ينبغي لمسلم أن يحط على من خرج من السلف الصالح من العترة وغيرهم على أئمة الجور، فإنهم فعلوا ذلك باجتهاد

منهم، وهم أتقى ه وأطوع لسنة رسول اه من جماعة ممن جاء بعدهم من أهل العلم، ولقد أفرط بعض أهل العلم

كالكرامية ومن وافقهم في الجمود على أحاديث الباب حتى حكموا بأن الحسين السبط رضي اه عنه وأرضاه باغ على

الخمير السكير الهاتك لحرم الشريعة المطهرة يزيد بن معاوية لعنهم اه، فياه العجب من مقاات تقشعر منها الجلود

ويتصدع من سماعها كل جلمود".

7. ibn al-I'imad al-HanbaliHe said in his book Shadharat al-Dhahab fi Akhbar man Dhahab:

There is an agreement that the rising of al-Husain against Yazid, and that of ibn Zubayr and the people ofMedina and Makka against Bani Umayya and that of al-Asha'ath and whoever was with him from the greatTabee'en against al-Hajjaj, are all good and valid. The general public sees that it is permissible to fightanyone like Yazid and al-Hajjaj and there are those who permitted the fight against any oppressor. ibn Hazmcounted that the number of opposition in Islam were four: the killing of Uthman, the killing of al-Hussein, theDay of al-Harrat and the killing of ibn Zubayr...

ونقل ااتفاق على تحسين خروج الحسين على يزيد، وخروج ابن الزبير وأهل الحرمين على بني أمية وخروج ابن

اأشعث ومن معه من كبار التابعين وخيار المسلمين على الحجاج، ثم إن الجمهور، رأوا جواز الخروج على من كان

مثل يزيد والحجاج ومنهم من جوز الخروج على كل ظالم وعد ابن حزم خروج اإسام أربعة، قتل عثمان وقتل

الحسين، ويوم الحرة، وقتل ابن الزبير...

8. ibn HazmEven ibn Hazm (in Jamharat Anssab al-Arab), who dares to call Yazeed Ameer al-Mu'mineen, admitted that he was behind the

al-hadi.us

35

killing of Imam Husain and his family and companions:

And Yazid, Ameer al-Mu'mineen, was an evil doer in Islam. During the last days of his rule, he killed thepeople of Madina, the best of its people and the remaining companions on the Day of al-Harrat, and he killedal-Husain and his Ahlul Bayt during the initial part of his rule, then he surrounded Ibn Zubair in Masjid al-Haram, and he belittled the sanctity of Ka'aba and Islam, then Allah killed him during these days.

ويزيد أمير المؤمنين؛ وكان قبيح اآثار في اإسام؛ قتل أهل المدينة، وأفاضل الناس، وبقية الصحابة -رضي اه

عنهم- يوم الحرة، في آخر دولته؛ وقتل الحسين -رضي اه عنه- وأهل بيته في أول دولته؛ وحاصر ابن الزبير -

رضي اه عنه- في المسجد الحرام، واستخف بحرمة الكعبة واإسام؛ فأماته اه في تلك اأيام

How can such an abomination hold the noble title of Ameer al-Mu'mineen?? This is truly a laughable and ludicrous matter.

9. ibn KatheerHe wrote in his Tareekh that Yazid was a drinker of liquor:

كان يزيد صاحب شراب ، فأحب معاوية أن يعظه في رفق ، فقال : يا بني ما أقدرك على أن تصل حاجتك من غير

تهتك يذهب بمروءتك وقدرك ويشمت بك عدوك ويسئ بك صديقك ، ثم قال : يا بني اني منشدك أبياتا فتأدب بها

وأحفظها فأنشده ...

Traditions inform us that Yazeed loved worldly vices, he loved to drink, to listen to songs, to hunt, to keepthe company of boys with no facial hair, kept dogs, he loved to watch the fighting between goats, wolves,monkeys, and there is not a day that would go by but he is in a drunken state...

اشتهر يزيد بالمعازف وشرب الخمور والغناء والصيد واتخاذ القيان والكاب والنطاح بين ااكباش والدياب والقرود

وما من يوم اا ويصبح فيه مخمور، وكان يشد القرد على فرس مسرجة بحبال ويسوق به ويلبس القرد قانس الذهب

وكذلك الغلمان وكان يسابق بين الخيل وكان إذا مات القرد حزن عليه وقيل أن سبب موته أنه حمل قردة وجعل ينقزها

فعضته...

10. Ahmad Ibn Yahya al-BaladhuriHe wrote in Ansab al-Ashraf that Yazid was the first to make his drinking habit apparent. The rest is similar to what ibn Katheersaid above:

كان يزيد بن معاوية أول من اظهر شرب الشراب وااستهتار بالغناء والصيد واتخاذ القيان والغلمان والتفكه بما يضحك

من المترفون من القرود والعاقره بالكاب والديكة

11. al-Ya'aqubiHe wrote in his Tareekh that Mua'awiya obtained the oath of allegiance to his son from the people of Kufa through its governoral-Mugheera. Then he wanted to obtain the oath of allegiance to his son from the people of Bassrat through its governor Ziyad.The following was the reply to Ziyad to Mua'awiya:

O commander of the faithful! I have received your letter. What would the people say when we ask them togive their oath to Yazid when the latter spends his time playing with dogs and monkeys, wears colorfulclothes, addicted to alcohol... and among the people are persons like Husain bin Ali, Abdullah Ibn Abbas,Abdullah bin Zubair and Abdullah bin Umar? Or you tell him to follow the morals and manners of thesepersonages for a year or two so that I may present the matter to the people.

When the messenger set out to meet Mua'awiyah and delivered Ziyad’s message to him, Mua'awiyah(infuriated) said, "O son of Ubaid! By Allah, it has come to my knowledge that a reader has read out to himthat the chief after me shall be Ziyad. By Allah, I shall turn him back to his mother Sumaiyyah and his fatherUbaid!".

al-hadi.us

36

أن المغيرة قد دعا أهل الكوفة إلى البيعة ليزيد بواية العهد بعدي، وليس المغيرة بأحق بابن أخيك منك، فإذا وصل إليك

كتابي فادع الناس قبلك إلى مثل ما دعاهم إليه المغيرة، وخذ عليهم البيعة ليزيد، فلما قرأ زياد الكتاب دعا برجل من

أصحابه يثق بفضله وفهمه فقال: إني أريد أن أئتمنك على ما لم اتمن عليه بطون الصحائف؛ إيت معاوية، فقل له:

يا أمير المؤمنين ! إن كتابك ورد علي بكذا؛ فما يقول الناس إذا دعوناهم إلى بيعة يزيد وهو يلعب بالكاب والقرود!

ويلبس المصبغ! ويدمن الشراب! ويمشي على الدفوف؛ وبحضرتهم الحسين بن علي، وعبداه بن عباس، وعبداه بن

الزبير، وعبداه بن عمر!؟ ولكن تأمره أن يتخلق بأخاق هؤاء حوا وحولين، فعسنا أن نموه على الناس.

فلما صار الرسول إلى معاوية وأدى إليه الرسالة، قال: ويلي على ابن عبيد! واه لقد بلغني أن الحادي حدا له ))إن

اامير بعدي زياد((؛ واه اردنه إلى أمه سمية وأبيه عبيد.

When Mua'awiya went to Hajj in Macca, he also tried to obtain the allegiance from the people for his son. One of the peoplethat refused by ibn Umar who said:

Do we give our oath of allegiance to the one who plays with the monkeys and dogs, and drinks liquor andcommits abominations, and what your our argument be when we face Allah?ibn Zubayr said: "There is no obediance to a creation who is in desobediance to Allah..."

نبايع من يلعب بالقرود والكاب ويشرب الخمر ويظهر الفسوق ، ما حجتنا عند اه ؟ وقال ابن الزبير : ا طاعة

لمخلوق في معصية الخالق وقد أفسد علينا ديننا

Is this the man Imam Husain, a personality that is as close as he can get to perfection, was supposed to give his oath of allegiance, toa man who is as close as he can get to abomination?? Is it conceivable for al-Husain, who is from Ahlul Bayt and a member of thesecond of the Thaqalayn who are also described as the Safeena of Nuh (which is everybody's salvation) and the security for theinhabitants of the earth, to put his blessed and pure hand in the hand of someone as abominable as Yazid?? What kind of messagewould this have been to the Ummat?? How can the Ummat accept such a man as the caliph of the Muslims, appointed throughoppression and bribery, by another abominable man who fought Ahlul Bayt and poisoned Imam al-Hasan?? By Allah, Mua'awiya andYazid are the imams of the FASIQEEN (those who commit debauchery) while Ahlul Bayt are the Imams of guidance as discribed bymany authentic hadith.

al-hadi.us

37

Please refer back to the details of this incident in the chapter of the battles: The incident of al-Harrat.

In summary, Mua'awiya handed the rulership to his son Yazid, instead to hand it back to Imam Hasan as agreed upon. On hisdeathbed, he advised his son to seek the support and advise of Muslim ibn Uqbat against the people who refused to give him theBaya'at. When the people of Medina broke their allegiance, Yazid sent a huge army to Medina, under the command of Muslim ibnUqbat and authorized him to do whatever he wished to the city and its people, for three days. As a result, Muslim and his armycommitted unimaginable abominations in the city: they plundered it, they massacred many of the companions and their children as wellas many of al-Tabee'en, they raped many of its women and virgins, they humiliated its people. After completing their abominations,they headed to Makka to fight Abdullah ibn Zubayr. In Makka, they caused great damage to the Ka'aba! Then they returned to al-Shamupon hearing the death of Yazid.

This is Yazid, the murderer and assaulter of the holy city of the prophet. This is Yazid, whom many blind Muslims have sympathy forand refer to him as the commander of the faithful and bless him! This is Yazid whom many scholars have considered one of the twelvecaliphs prophecized by the prophet.

YAZID - THE ASSAULTER OF MEDINA AND THE SLAYING OF ITS PEOPLE

al-hadi.us

38

Yazid and his followers massacred the grand-son of the prophet, Imam Husain and more than 70 people from his family and loyalcompanions. After killing his companions and many members of his pure family, he was decapitated. His head which was put on aspear, as well as the captives from his family, were taken from Karbala to Kufah, then to Damascus, and were used to intimidate allthe people who thought of opposing Yazid.

Today, there are Muslims who deny that Yazid was responsible for the murder of Imam Husain. They deny that he gave the order forthe massacre of Karbala! Some even claim that Yazid was right in doing what he did and Imam Husain was wrong! What a lie theyhave uttered. Knowing the biography of each one of them will surely reveal the pure and blessed personality of Imam Husain and theimpure and despicable personality of Yazeed. Even if we forgo his direct responsibility for such a massacre, he was certainly pleasedwith its outcome! He was pleased that Imam Husain was killed, and you certainly know who Imam Husain was. He was pleased thathis blessed head was served to him on a tray. He was pleased that the members of his family were humiliated and dragged fromKarbala to Syria, bareheaded and chained! And this by itself is enough to declare him an enemy of Islam, of Allah and His prophet!

Let's now dwell into the details as written by the historians and scholars.

YAZID - THE KILLER OF AHLUL BAYT

al-hadi.us

39

ibn Kathir in al-Nihaya wal Bidaya:

Yazid committed an obscene mistake by ordering Muslim bin Uqba to do whatever he wants to Madina for threedays, and this is a great and obscene mistake, in addition to the killing of many of the companions and theirchildren, and it has already been mentioned that he (Yazid) killed al-Husain and his companions through the handsof Ubaydullah Ibn Ziyad. And in those three days, great abuses (vicious acts) were committed in al-Madina aboutwhich nobody knows except Allah. He (Yazid) wanted to secure his governance and sovereignity, and make his dayslast without any challenger by sending Muslim ibn Uqbah, but Allah acted against his wishes and punished him, andintervened between him (Yazid) and his desires, and He killed him and took him, and this is how He made grip overthe oppressing towns, no doubt His grip is painful and strict".

وقد أخطأ يزيد خطأ فاحش في قوله لمسلم بن عقبة أن يبيح المدينة ثاثة أيام، وهذا خطأ كبير فاحش، مع ما انضم إلى ذلك

من قتل خلق من الصحابة وأبنائهم، وقد تقدم أنه قتل الحسين وأصحابه على يدي عبيد اه بن زياد. وقد وقع في هذه الثاثة

أيام من المفاسد العظيمة في المدينة النبوية ما ا يحد وا يوصف، مما ا يعلمه إا اه عز وجل، وقد أراد بإرسال مسلم بن

عقبة توطيد سلطانه وملكه، ودوام أيامه من غير منازع، فعاقبه اه بنقيض قصده، وحال بينه وبين ما يشتهيه، فقصمه اه

قاصم الجبابرة، وأخذه أخذ عزيز مقتدر، وكذلك أخذ ربك إذا أخذ القرى وهي ظالمة إن أخذه أليم شديد.

Such is the man a group of people admire and call him ameer al-Mu'mineen. First he orders the killing of Imam Hussein and hiscompanions, then he orders the attack of Madina, the holy city of the prophet, and commits all kind of abominations! This is the man agroup of people defend and exhonerate! When a Shia'a Muslim criticizes the actions of some companions, he is accused of heresyand Kufr, but when it comes the Yazid who ordered the sacking of Madina which led to the killing of many companions and theirchildren and the destruction of al-Ka'aba, these same deseased people defend and find excuses for his actions!

al-Suyuti in Tareekh al-Khulafa':

And the people of Iraq sent messengers and letters to al-Husain, asking him to come to them. So Imam Husain leftMacca heading towards Iraq on 10th of Dhul Hujjat, accompanied by his family members, men and women andchildren. Yazid wrote to his Wali in Iraq, Ubaydullah ibn Ziyad, and ordered him to fight him. So he (ibn Ziyad) sentan army of 4000 men under the command of Umar ibn Sa'ad ibn Abi Waqqas, causing the people of Kufa toabandon al-Husain just as they abandoned his father (Imam Ali). When Imam Husain felt the heaviness of theweapons, he told them that he would surrender and that he would return to Yazid to put his hand on Yazid's hand,but they rejected his demand and wanted to kill him. He was then killed and his head was put on a tray andbrought to ibn Ziyad, may the curse of Allah be upon his killer and ibn Ziyad and with him Yazid as well.

و بعث أهل العراق إلى الحسين الرسل والكتب يدعونه إليهم فخرج من مكة إلى العراق في عشر ذي الحجة و معه طائفة من

آل بيته رجاا و نساء و صبيانا فكتب يزيد إلى واليه بالعراق عبيد اه بن زياد بقتاله فوجه إليه جيشا أربعة آاف عليهم عمر

بن سعد بن أبي وقاص فخذله أهل الكوفة كما هو شأنهم مع أبيه من قبله فلما رهقه الساح عرض عليهم ااستسام و

الرجوع و المضي إلى يزيد فيضع يده في يده فأبوا إا قتله فقتل و جيء برأسه في طست حتى وضع بين يدي ابن زياد لعن

اه قاتله و ابن زياد معه و يزيد أيضا

If my translation is correct, Imam Husain would never surrender, and certainly not to a criminal like Yazid. He surely representedgoodness and rightfulness while Yazid represented evil and wrongfulness. Imam Husain is from the pure members of Ahlul Bayt whomAllah kept away all forms of unleanness and purified a thorough purification, he is the a member of the second of al-Thaqalayn whomall the Muslims must hold fast to in order not to stray, he is one of those Allah made it mandatory to love and respect, among manyother virtues. Know who Imam Husain is before uttering to words of ignorance.

al-Dhahabi in Tarikh al-Islam, volume 5:

It was narrated that Anas ibn Malik said: "700 people who were carrying the Quran were killed on the Day of al-Harrat."I (al-Dhahabi) say: "And when Yazid did whatever he did against the people of Medina, and killed al-Husain and his

YAZID: THE KILLER OF AHLUL BAYT - SAYINGS OF THE SCHOLARS

al-hadi.us

40

siblings, and consumed liquor and commited many abominable deeds, the people hated him and more than onerose against him, and Allah didn't bless his life, and Abu Bilal Mirdas bin Adya al-Handhali rose against him."

وروي عن مالك بن أنس قال: قتل يوم الحرة من حملة القرآن سبعمئة. ولما فعل يزيد بأهل المدينة ما فعل، وقتل الحسين

وإخوته وآله، وشرب يزيد الخمر، وارتكب أشياء منكرة، بغضه الناس، وخرج عليه غير واحد، ولم يبارك اه في عمره،

فخرج عليه أبو بال مرداس بن أدية الحنظلي

al-Taftazani as quoted by al-Manawi in Faydd al-Qadeer (chapter 3):

...Yazeed does not belong to the people who can be forgiven...and there is a group of scholars who permitted thecursing of Yazeed. al-Taftazani said: "The truth is that the acceptance of Yazid of the killing of al-Husein and thehumiliation of his Ahlul Bayt, has been established by successive narrations. We are not concerned about him, butabout his (lack of) faith, may the curse of Allah be upon him and his supporters and followers."

...وكانت دار مملكته إذ ذاك )مغفور لهم( ا يلزم منه كون يزيد بن معاوية مغفور له لكونه منهم إذ الغفران مشروط بكون

اإنسان من أهل المغفرة ويزيد ليس كذلك لخروجه بدليل خاص ويلزم من الجمود على العموم أن من ارتد ممن غزاها مغفور

له وقد أطلق جمع محققون حل لعن يزيد به حتى قال التفتازاني: الحق أن رضى يزيد بقتل الحسين وإهانته أهل البيت مما

تواتر معناه وإن كان تفاصيله آحاد فنحن ا نتوقف في شأنه بل في إيمانه لعنة اه عليه وعلى أنصاره وأعوانه.

ibn al-Dimashqi al-Baou'uni al-Shafi'i in Jawahir al-Mattalib:

)يزيد ( .... ولد في زمان عمر بن الخطاب، وركب العظائم المشهورة، )ثم( قال: وأما قول السلف ففيه احمد قوان: تلويح

وتصريح، ولمالك أيضا قوان تصريح وتلويح، ولنا قول واحد وهو التصريح دون التلويح، قال: وكيف ا وهو الاعب بالنرد

المتصيد بالفهد، والتارك للصلوات، والمدمن للخمر، والقاتل اهل بيت النبي )ص( والمصرح في شعره بالكفر الصريح ( .

ibn al-Jawzi in al-Sirrul Massnun as quoted by al-Alusi in Ruh al-Ma'ani:

(ibn) al-Jawzi said in his book al-Sirr al-Massnun that one of the common beliefs which have been endorsed by agroup belonging to al-Sunnat is that they say Yazid was right and al-Husain was wrong in going against him.However, if they had read their biographies, they would learned how he obtained the Baya'at and he forced thepeople to it and because of it he commited every abomination and even if we assume the Baya'at was valid, itwould have been mandatory to break it and only the ignorant and blind would still stick to it, thinking he isangering the Raffedha.

قال الجوزي عليه الرحمة في كتابه السر المصون من اأعتقادات العامة التي غلبت على جماعة منتسبين إلى السنة أن يقولوا

إن يزيد كان على الصواب وأن الحسين رضي اه تعالى عنه أخطأ في الخروج عليه ولو نظروا في السير لعلموا كيف عقدت

له البيعة وألزم الناس بها ولقد فعل في ذلك كل قبيح ثم لو قدرنا صحة عقد البيعة فقد بدت منه بواد كلها توجب فسخ العقد

وا يميل إلى ذلك اأ كل جاهل عامي المذهب يظن أنه يغيظ بذلك الرافضة .

ibn Khaldun in al-Muqaddima:

...It is impermissible to support Yazeed in the matter of killing Hussain, nay (Hussain's) murder is Yazeed's deedthat proves him to be a Fasiq and Hussain a martyr

غلط القاضي أبو بكر ابن العربي المالكي ، إذ قال في كتابه )العواصم والقواصم( : إن الحسين قتل بسيف شرعه , غفلة عن

اشتراط اإمام العادل في الخافة اإسامية ! ومن أعدل من الحسين في زمانه وإمامته وعدالته في قتال أهل اآراء ! ؟ .

al-hadi.us

41

وفي الصفحة نفسها ذكر ااجماع على فسق يزيد ، ومعه ا يكون صالح لإمامة ، ومن أجله كان الحسين )ع( يرى من

المتعين الخروج عليه ، وقعود الصحابة والتابعين عن نصرة الحسين ا لعدم تصويب فعله ، بل أنهم يرون عدم جواز اراقة

الدماء ، فا يجوز نصرة يزيد بقتال الحسين ، بل قتله من فعات يزيد المؤكدة لفسقه والحسين فيها شهيد

Even ibn Hazm (in Jamharat Anssab al-Arab), who dares to call Yazeed Ameer al-Mu'mineen, admitted that he was behind the killingof Imam Husain and his family and companions:

And Yazid, Ameer al-Mu'mineen, was an evil doer in Islam. During the last days of his rule, he killed the people ofMadina, the best of its people and the remaining companions on the Day of al-Harrat, and he killed al-Husain andhis Ahlul Bayt during the initial part of his rule, then he surrounded Ibn Zubair in Masjid al-Haram, and he belittledthe sanctity of Ka'aba and Islam, then Allah killed him during these days.

ويزيد أمير المؤمنين؛ وكان قبيح اآثار في اإسام؛ قتل أهل المدينة، وأفاضل الناس، وبقية الصحابة -رضي اه عنهم- يوم

الحرة، في آخر دولته؛ وقتل الحسين -رضي اه عنه- وأهل بيته في أول دولته؛ وحاصر ابن الزبير -رضي اه عنه- في

المسجد الحرام، واستخف بحرمة الكعبة واإسام؛ فأماته اه في تلك اأيام

Saleh ibn al-Mahdi al-Maqbali in his book Al-I'ilm Al-Shamikh fi Tafdeel Al-Haq A'ala al-Aaba' wal Mashayikh, page 455:

And even more strange is a person who praises Yazeed who reverted from Islam, the one who did to this Ummahwhat he did, dishonoring the sanctity of the city (Madina) of the Messenger of Allah, he killed Hussain the grandsonof the Prophet and his Ahlul bayt and humiliated them and he treated them in such a manner that even if theenemies of Islam, the Christians were to do the same acts, they might have been more reasonable

وأعجب من ذلك من يحسن ليزيد المرتد, الذي فعل لخيار اأمة ما فعل, وهتك مدينة الرسول صلى اه عليه وآله وسلم, وقتل

الحسين السبط وأهل بيته وهتكهم, وفعل ما لو استمكن من مثل فعله عدوهم من النصارى ربما كان أرفق منه.

He also wrote in the same book, on page 456:

This is Yazid who consumed liquor and the drinker of liquor is cursed, therefore this Yazid is cursed.

هذا يزيد شرب الخمر وشارب الخمر ملعون, هذا يزيد ملعون

al-hadi.us

42

al-Tabari (died in year 310 Hijri) in his Tareekh:

Hisham ibn Muhammad heard rom Abu Mikhnaf that Yazid succeeded at the beginning of the month of Rajab in theyear 60. Waleed ibn Utbat ibn Abu Sufyan was the Wali (governor) of Madina, and al-Nu'uman ibn Bashir al-Ansarithe Wali of Kufa, Ubaydallah ibn Ziyad the Wali of al-Bassrat, and Amru ibn Sae'ed ibn al-A'ass the Wali of Macca.Yazid's only concern, when he assumed power, was to receive the oath of allegiance from the individuals who hadrefused to agree with Muawiyah's demand for this oath of allegiance from Yazid. Muawiyah had summoned thepeople to give an oath of allegiance to him that Yazid would be his heir. Yazid's concern was to bring their attitudeto an end. So he wrote to al-Walid: 'Bismillah al-Rahman al-Raheem, from Ameer al-Mu'mineen Yazid to al-Walid ibn Utbat. Mua'awiya was one of theservants of Allah who was honored by Him and made him a caliph, he lived for sometime, then died...Then he wrote to him on a parchment as small as a rat's ear:'Seize Husayn, Abdallah b. Umar, and Abdallah ibn al Zubayr to give the oath of allegiance. Act so fiercely that theyhave no chance to do anything before giving the oath of allegiance. Peace be with you.'

When the news about the death of Mua'awiya reached al-Walid, he sent after Marwan al-Hakam. He informed himabout the death of Mua'awiya and read to him the letter of Yazid about getting the oath of allegiance from al-Husayn, Abdullah ibn Umar and Abdullah ibn Zubayr. He read Yazeed's letter to him (Marwan) and did consultationwith him in that matter and said: 'What do you think we shall do?' He (Marwan) replied: 'I see to send to them nowand ask them to give their oath and to obey us, if they accept then we will let them go but if they reject you shallarrest them and strike off their heads before they learn about the death of Mua'awiya'... Al-Walid sent a messenger,Abdullah ibn Amru ibn Uthman, to al-Husain and ibn Zubayr, requesting them to come see him. al-Walid'smessenger found both sitting in the Mosque and asked them to respond to the governor's summon. They told themessenger to leave for now and they will come to see al-Walid shortly. ibn Zubayr asked Imam Husain if he knewwhat this was about. al-Husain said: "I see that your tyrant has perished, so he sent after us to take the oath ofallegiance from us before giving the news to the people...Imam Husain gathered some of his people and familymembers and headed to the governor's. He told them: "When I go to him, sit at the door. If you hear my voiceraised, come in to prevent him from (doing anything to) me. Otherwise, stay here until I come back to you."Al Husayn went to al-Walid, and Marwan ibn al-Hakam was with him....Then al-Walid read out Yazid's letter and hisorder to get the pledge of allegiance from him. al-Husain said: "We belong to God and to Him we will return. As foryour ask about the pledge of allegiance, a man like me will not give him my pledge of allegiance in private and I donot see that it will be sufficient for you if I gave it in private without making it public." al-Walid agreed to that andsaid: "Go, then, in the name of God but come to us when the people gather".Marwan interrupted and said: "By Allah, if al-Husain leaves you now without giving the pledge of allegiance, you willnever have the same power over him until there is a great number of slain men between you and him. Imprison theman and don't let him leave you until he has paid homage (to Yazid), or you have executed him."al-Husain responded: "O son of a foreign woman, would you or he kill me? By God you are a liar."With that he went out and walked away accompanied by his retainers until he reached his house. Marwan then saidto al-Walid: "You disobeyed me! No by God he will never give you the same opportunity over his life." al-Walid responded: "Indeed, you had chosen for me something which would have involved the destruction of myown faith. By God, I would not want all the worldy wealth and dominion which the sun rises and sets over, (if itinvolved) killing al Husain. Glory be to God, should I kill al Husain because he said 'I will not swear allegiance.' ByGod, I do not think that on the Day of Resurrection a man who is (responsible) for the blood of al-Husain (willweigh) little in the scale of God."

وقال هشام بن محمد عن أبي مخنف ولي يزيد في هال رجب سنة ستين وأمير المدينة الوليد بن عتبة بن أبي سفيان وأمير

الكوفة النعمان بن بشير اأنصاري وأمير البصرة عبيداه بن زياد وأمير مكة عمرو بن سعيد بن العاص ولم يكن ليزيد همة

حين ولي إا بيعة النفر الذين أبوا على معاوية اإجابة إلى بيعة يزيد حين دعا الناس إلى بيعته وأنه ولي عهده بعده والفراغ

من أمرهم فكتب إلى الوليد بسم اه الرحمن الرحيم من يزيد أمير المؤمنين إلى الوليد بن عتبة أما بعد فإن معاوية كان عبدا

من عباد اه أكرمه اه واستخلفه وخوله ومكن له فعاش بقدر ومات بأجل فرحمه اه فقد عاش محمودا ومات برا تقيا والسام

وكتب إليه في صحيفة كأنها أذن فأرة أما بعد فخذ حسينا وعبداه بن عمر وعبداه بن الزبير بالبيعة أخذا شديدا ليست فيه

رخصة حتى يبايعوا والسام

YAZID: THE KILLER OF AHLUL BAYT - THE LETTERS OF YAZID TO AL-WALIDIBN UTBAT AND IBN ZIYAD

al-hadi.us

43

فلما أتاه نعي معاوية فظع به وكبر عليه فبعث إلى مروان بن الحكم فدعاه إليه وكان الوليد يوم قدم المدينة قدمها مروان

متكارها فلما رأى ذلك الوليد منه شتمه عند جلسائه فبلغ ذلك مروان فجلس عنه وصرمه فلم يزل كذلك حتى جاء نعي معاوية

إلى الوليد فلما عظم على الوليد هاك معاوية وما أمر به من أخذ هؤاء الرهط بالبيعة فزع عند ذلك إلى مروان ودعاه فلما

قرأ عليه كتاب يزيد استرجع وترحم عليه واستشاره الوليد في اأمر وقال كيف ترى أن نصنع قال فإني أرى أن تبعث الساعة

إلى هؤاء النفر فتدعوهم إلى البيعة والدخول في الطاعة فإن فعلوا قبلت منهم وكففت عنهم وإن أبوا قدمتهم فضربت )ص

270( أعناقهم قبل أن يعلموا بموت معاوية فإنهم إن علموا بموت معاوية وثب كل امرئ منهم في جانب واظهر الخاف

والمنابذة ودعا إلى نفسه ا أدري أما ابن عمر فإني ا أراه يرى القتال وا يحب أنه يولى على الناس إا أن يدفع إليه هذا

اأمر عفوا فأرسل عبداه بن عمرو بن عثمان وهو إذ ذاك غام حدث إليهما يدعوهما فوجدهما في المسجد وهما جالسان

فأتاهما في ساعة لم يكن الوليد يجلس فيها للناس وا يأتيانه في مثلها فقال أجيبا اأمير يدعوكما فقال له انصرف اآن نأتيه ثم

أقبل أحدهما على اآخر فقال عبداه بن الزبير للحسن ظن فيما تراه بعث إلينا في هذه الساعة التي لم يكن يجلس فيها فقال

حسين قد ظننت أرى ظاغيتهم قد هلك فبعث إلينا ليأخذنا بالبيعة قبل أن يفشو في الناس الخبر فقال وأنا ما أظن غيره قال فما

تريد أن تصنع قال أجمع فتياني الساعة ثم أمشي إليه فإذا بلغت الباب احتبستهم عليه ثم دخلت عليه قال فإني أخافه عليك إذا

دخلت قال ا آتيه إا وأنا على اامتناع قادر فقام فجمع إليه مواليه وأهل بيته ثم أقبل يمشي حتى انتهى إلى باب الوليد وقال

أصحابه إني داخل فإن دعوتكم أو سمعتم صوته قد عا فاقتحموا علي بأجمعكم وإا فا تبرحوا حتى أخرج إليكم فدخل فسلم

عليه باإمرة ومروان جالس عنده فقال حسين كأنه ا يظن ما يظن من موت معاوية الصلة خير من القطيعة أصلح اه ذات

بينكما فلم يجيباه في هذا بشيء وجاء حتى جلس فأقرأه الوليد الكتاب ونعى له معاوية ودعاه إلى البيعة فقال حسين إنا ه وإنا

إليه راجعون ورحم اه معاوية وعظم لك اأجر أما ما سألتني من البيعة فإن مثلي ا يعطي بيعته سرا وا أراك تجتزئ بها

مني سرا دون أن نظهرها على رءوس الناس عانية قال أجل قال فإذا خرجت إلى الناس فدعوتهم إلى البيعة دعوتنا مع

الناس فكان أمرا واحدا فقال له الوليد وكان يحب العافية فانصرف على اسم اه حتى تأتينا مع جماعة الناس فقال له مروان

واه لئن فارقك الساعة ولم يبايع ا قدرت منه على مثلها أبدا حتى تكثر القتلى بينكم وبينه احبس الرجل وا يخرج من عندك

حتى يبايع أو تضرب عنقه فوثب عند ذلك الحسين فقال يابن الزرقاء أنت تقتلني أم هو كذبت واه وأثمت ثم خرج فمر

بأصحابه فخرجوا معه حتى أتى منزله فقال مروان للوليد عصيتني ا واه ا يمكنك من مثلها من نفسه أبدا قال الوليد وبخ

غيرك يا مروان إنك اخترت لي التي فيها هاك ديني واه ما أحب أن لي ما طلعت عليه الشمس وغربت عنه من مال الدنيا

وملكها وأني قتلت حسينا سبحان اه أقتل حسينا أن قال ا أبايع واه إني ا أظن امرأ يحاسب بدم حسين لخفيف الميزان عند

اه يوم القيامة فقال له مروان فإذا كان هذا رأيك فقد أصبت فيما صنعت يقول هذا له وهو غير الحامد له على رأيه.

This letter from Yazid to al-Walid shows much Yazid respected Imam al-Husain! It shows that Yazid was willing to disrespect Imam

al-hadi.us

44

Husain, to humiliate him, to intimidate him, to use force against him, to do anything necessary just so he can get the oath of allegiancefrom him. Certainly, getting the oath of allegiance from Imam Husain would have been a great win for him, given the honorable andvirtuous status of Imam Husain. As for Marwan al-Hakam, it is quite clear that he has no connection with Islam!

ibn Katheer wrote the same thing in al-Bidayat wal Nihayat. Marwan al-Hakam advised al-Waleed to kill them if they refused to givetheir Baya'at:

قال هشام بن محمد الكلبي: عن أبي مخنف لوط بن يحيى الكوفي اأخباري: ولي يزيد في هال رجب سنة ستين، وأمير

المدينة الوليد بن عتبة بن أبي سفيان، وأمير الكوفة النعمان بن بشير، وأمير البصرة عبيد اه بن زياد، وأمير مكة عمرو بن

سعيد بن العاص، ولم يكن ليزيد همة حين ولي إا بيعة النفر الذين أبوا على معاوية البيعة ليزيد.

فكتب إلى نائب المدينة الوليد بن عتبة:

بسم اه الرحمن الرحيم، من يزيد أمير المؤمنين إلى الوليد بن عتبة، أما بعد.

فإن معاوية كان عبد من عباد اه أكرمه اه واستخلفه وخوله ومكن له، فعاش بقدر ومات بأجل فرحمه اه، فقد عاش محمود

ومات بر تقي والسام.

وكتب إليه في صحيفة كأنها أذن الفأرة:

أما بعد:

فخذ حسين، وعبد اه بن عمر، وعبد اه بن الزبير بالبيعة أخذ شديد ليست فيه رخصة حتى يبايعوا والسام

فلما أتاه نعي معاوية فظع به وكبر عليه، فبعث إلى مروان فقرأ عليه الكتاب واستشاره في أمر هؤاء النفر، فقال: أرى أن

تدعوهم قبل أن يعلموا بموت معاوية إلى البيعة، فإن أبو ضربت أعناقهم

al-Walid refused to follow the advice of Marwan which is to kill al-Husain for not giving them his oath of allegiance. His failure to gettheir oath of allegiance cost him his dismissal from his post and he was replaced by Amru ibn Sae'ed ibn al-A'ass. ibn Katheer wrote inal-Bidayat wal Nihayat:

عزل يزيد بن معاوية الوليد بن عتبة عن إمرة المدينة لتفريطه، وأضافها إلى عمرو بن سعيد بن العاص نائب مكة، فقدم

المدينة في رمضان.

ibn Khaldun wrote in his Tareekh:

When Yazid was informed of how al-Walid dealt with this group of individuals, he dismissed him from his post inMadina and replaced him with Amru ibn Sae'ed...

لما بلغ الخبر إلى يزيد ـ بصنيع الوليد بن عتبة في أمر هؤاء النفر ـ عزله عن المدينة، واستعمل عليها عمرو بن سعيد

اأشدق

Yazid also dismissed al-Nu'uman ibn Bashir, his governor in Kufa, because of his failure to stop Muslim ibn Aqeel's campaign forImam Husain. He replaced him with Ubaydallah ibn Ziyad. The following is the story as written by ibn Hajar al-Asqalani in al-Isabat(he wrote similarly in Tahdheeb al-Tahdheeb):

Yunis ibn Abi Ishaq narrated from al-E'ezar ibn Hareeth: "As Abdullah ibn Amru ibn al-A'ass was sitting in the shadeof al-Ka'aba, he saw al-Husain coming and he said: 'This is the most beloved man on earth to the people of theHeaven.' al-Husain remained in Madina until went to Kufa with his father. He fought with him on the Day of al-Jamal, then Siffin, then the battle against the Khawarij and he remained with his father till he died, then with hisbrother until he gave the caliphate to Mua'awiya. Then he moved to Madina with his brother and remained thereuntil Mua'awiya died. After that he went to Macca where he received the letters from the people of Iraq that theyhave given him their oath of allegiance after the death of Mua'awiya. So he sent to them his cousin Muslim ibn Aqil

al-hadi.us

45

ibn Abi Talib and he took their oath of allegiance.'"

A'ammar ibn Mua'awiya al-Dihni said: I told Abu Ja'afar Muhammad ibn Ali ibn al-Hasan: he narrated to me aboutthe killing of Husain as if I witnessed his killing. He said: "Mua'awiya died while al-Walid ibn Utba ibn Abi Sufyanwas the Wali of Madina and he summoned al-Husain ibn Ali to come give his oath of allegiance...then al-Husainwent to Macca where he received the messengers from Kufa who said the people have confined themselves to al-Husain, refused to attend the gathering with the Wali and asked al-Husain to join them. al-Nu'uman ibn Bashir al-Ansari was the Wali of Kufa and al-Husain sent to the people of Kufa Muslim ibn Aqil to ascertain their sayings andif they were sincere then I will join you. Muslim came to Madina, took with him two guides. They travelled throughthe desert and got got very thirsty causing one of the guides to die. Muslim reached Kufa and stayed at A'awsaja'splace. When the people learned about the arrival of Muslim, they came to him and 12,000 of them gave theirpledge of allegiance in support of al-Husain. One of supporters of Yazid noticed this and went to al-Nu'uman andtold him: 'You are weak and feeble-minded and the city is corrupted.' al-Nu'uman responded: 'I would rather beweak in obediance to Allah than to be strong in his desobediance, and I will not commit an indecent assault(against Muslim and the followers of al-Husain).' The man then reported the situation to Yazid and after consultinga man regarding this matter, he wrote to Ubaydullah ibn Ziyad and appointed him as a replacement of al-Nu'umanand ordered him to kill Muslim ibn Aqil. ibn Ziyad left Bassrat for Kufa and everytime he passed by someone hegreeted him so that everyone thought he was imam Husain. When he entered the palace, he gave 3000 dirhams toone of his servant and ordered him to go find out about the man whom the people are giving their oath ofallegiance to..."

وقال يونس بن أبي إسحاق عن العيزار بن حريث: بينما عبد اه بن عمرو بن العاص جالس في ظل الكعبة إذ رأى الحسين

مقبا فقال: هذا أحب أهل اأرض إلى أهل السماء اليوم، وكانت إقامة الحسين بالمدينة إلى أن خرج مع أبيه إلى الكوفة، فشهد

معه الجمل ثم صفين ثم قتال الخوارج، وبقي معه إلى أن قتل، ثم مع أخيه إلى أن سلم اأمر إلى معاوية، فتحول مع أخيه إلى

المدينة واستمر بها إلى أن مات معاوية، فخرج إلى مكة، ثم أتته كتب أهل العراق بأنهم بايعوه بعد موت معاوية، فأرسل إليهم

ابن عمه مسلم بن عقيل بن أبي طالب فأخذ بيعتهم وأرسل إليهم فتوحه، وكان من قصة قتله ما كان، وقال عمار بن معاوية

الدهني: قلت أبي جعفر محمد بن علي بن الحسن: حدثني عن مقتل الحسين حتى كأني حضرته، قال: مات معاوية والوليد بن

عتبة بن أبي سفيان على المدينة، فأرسل إلى الحسين بن علي ليأخذ بيعته ليلته، فقال: أخرني، ورفق به فأخره، فخرج إلى

مكة فأتاه رسل أهل الكوفة إنا قد حبسنا أنفسنا عليك ولسنا نحضر الجمعة مع الوالي، فاقدم علينا، قال: وكان النعمان بن بشير

اأنصاري على الكوفة فبعث الحسين بن علي إليهم مسلم بن عقيل، فقال: سر إلى الكوفة فانظر ما كتبوا به إلي، فإن كان حق

قدمت إليه، فخرج مسلم حتى أتى المدينة فأخذ منها دليلين فمرا به في البرية فأصابهم عطش فمات أحد الدليلين فقدم مسلم

الكوفة فنزل على رجل يقال له عوسجة، فلما علم أهل الكوفة بقدومه دنوا إليه فبايعه منهم اثنا عشر ألف، فقام رجل ممن

يهوى ]2/ 79[ يزيد بن معاوية إلى النعمان بن بشير فقال: إنك ضعيف أو مستضعف قد فسد البلد، قال له النعمان: أن أكون

ضعيف في طاعة اه أحب إلي من أن أكون قوي في معصيته، ما كنت أهتك ستر، فكتب الرجل بذلك إلى يزيد، فدعا يزيد

مولى له يقال له سرحون فاستشاره فقال له: ليس للكوفة إا عبد اه بن زياد، وكان يزيد ساخط على عبيد اه، وكان هم

بعزله عن البصرة فكتب إليه برضاه عنه وأنه قد أضاف إليه الكوفة وأمره أن يطلب مسلم بن عقيل فإن ظفر به قتله، فأقبل

عبيد اه بن زياد في وجوه أهل البصرة حتى قدم الكوفة متلثم فا يمر على أحد فيسلم إا قال له أهل المجلس: عليك السام

يا ابن رسول اه، يظنونه الحسين بن علي قدم عليهم، فلما نزل عبيد اه القصر دعا مولى له فدفع إليه ثاثة ثاثة آاف درهم

فقال: اذهب حتى تسأل عن الرجل الذي يبايعه أهل الكوفة فادخل عليه وأعلمه أنك من حمص وادفع إليه المال وبايعه فلم يزل

al-hadi.us

46

المولى يتلطف حتى دلوه على شيخ يلي البيعة فذكر له أمره فقال: لقد سرني إذ هداك اه وساءني أن أمرنا لم يستحكم ثم

أدخله على مسلم بن عقيل فبايعه ودفع له المال وخرج حتى أتى عبيد اه فأخبره، وتحول مسلم حين قدم عبيد اه من تلك

الدار إلى دار أخرى، فأقام عند هانئ بن عروة المرادي، وكان عبيد اه قال أهل الكوفة: ما بال هانئ بن عروة لم يأتني،

فخرج إليه محمد بن اأشعث في أناس من وجوه أهل الكوفة وهو على باب داره فقالوا له: إن اأمير قد ذكرك واستبطأك

فانطلق إليه، فركب معهم حتى دخل على عبيد اه بن زياد وعنده شريح القاضي فقال عبيد اه لما نظر إليه لشريح: أتتك

بحائن رجاه ]2/ 80[ فلما سلم عليه قال له: يا هانئ أين مسلم بن عقيل، فقال له: ا أدري، فأخرج إليه المولى الذي دفع

الدراهم إلى مسلم، فلما رآه سقط في يده وقال: أيها اأمير واه ما دعوته إلى منزلي ولكنه جاء فطرح نفسه علي، فقال: ائتني

به فتلكأ، فاستدناه فأدنوه منه فضربه بالقضيب وأمر بحبسه فبلغ الخبر قومه فاجتمعوا على باب القصر، فسمع عبيد اه الجلبة

فقال لشريح القاضي: اخرج إليهم فأعلمهم أنني ما حبسته إا أستخبره عن خبر مسلم، وا بأس عليه مني فبلغهم ذلك فتفرقوا،

ونادى مسلم بن عقيل لما بلغه الخبر بشعاره فاجتمع عليه أربعون ألفا من أهل الكوفة فركب وبعث عبيد اه إلى وجوه أهل

الكوفة فجمعهم عنده في القصر، فأمر كل واحد منهم أن يشرف على عشيرته فيردهم فكلموهم فجعلوا يتسللون، فأمسى مسلم

وليس معه إا عدد قليل منهم، فلما اختلط الظام ذهب أولئك أيض فلما بقي وحده تردد في الطرق بالليل فأتى باب امرأة فقال:

اسقيني ماء فسقته فاستمر قائم، قالت: يا عبد اه إنك مرتاب فما شأنك، قال: أنا مسلم بن عقيل فهل عندك مأوى، قالت: نعم

ادخل فدخل وكان لها ولد من موالي محمد بن اأشعث، فانطلق إلى محمد بن اأشعث فأخبره، فلما يفجأ مسلم إا والدار قد

أحيط بها، فلما رأى ذلك خرج بسيفه يدفعهم عن نفسه، فأعطاه محمد بن اأشعث اأمان، فأمكن من يده فأتى به عبيد اه فأمر

به فأصعد إلى القصر ثم قتله وقتل هانئ بن عروة وصلبهما، فقال شاعرهم في ذلك أبيات منها: فإن كنت ا تدرين ما الموت

فانظري * إلى هانئ في السوق وابن عقيل ولم يبلغ الحسين ذلك حتى كان بينه وبين القادسية ثاثة أميال فلقيه الحر بن يزيد

التميمي فقال له: ارجع فإني لم أدع لك خلفي خير، وأخبره الخبر فهم أن يرجع وكان معه أخوة مسلم فقالوا: واه ا نرجع

حتى نصيب بثأرنا أو نقتل فساروا، ]2/ 81[ وكان عبيد اه قد جهز الجيش لماقاته فوافوه بكرباء فنزلها ومعه خمسة

وأربعون نفس من الفرسان ونحو مائة راجل فلقيه الحسين وأميرهم عمر بن سعد بن أبي وقاص وكان عبيد اه واه الري

وكتب له بعهده عليها إذا رجع من حرب الحسين، فلما التقيا قال له الحسين: اختر مني إحدى ثاث، إما أن ألحق بثغر من

الثغور، وإما أن أرجع إلى المدينة، وإما أن أضع يدي في يد يزيد بن معاوية، فقبل ذلك عمر منه وكتب به إلى عبيد اه،

فكتب إليه: ا أقبل منه حتى يضع يده في يدي، فامتنع الحسين فقاتلوه فقتل معه أصحابه وفيهم سبعة عشر شاب من أهل بيته،

ثم كان آخر ذلك أن قتل وأتي برأسه إلى عبيد اه فأرسله ومن بقي من أهل بيته إلى يزيد، ومنهم علي بن الحسين وكان

مريض، ومنهم عمته زينب، فلما قدموا على يزيد أدخلهم على عياله ثم جهزهم إلى المدينة، قلت: وقد صنف جماعة من

القدماء في مقتل الحسين تصانيف فيها الغث والسمين والصحيح والسقيم، وفي هذه القصة التي سقتها غنى، وقد صح عن

al-hadi.us

47

إبراهيم النخعي أنه كان يقول: لو كنت فيمن قاتل الحسين ثم أدخلت الجنة استحييت أن أنظر إلى وجه رسول صلى اه عليه

وآله وسلم، وقال حماد بن سلمة عن عمار بن أبي عمار عن ابن عباس: رأيت رسول اه صلى اه عليه وآله وسلم فيما يرى

النائم نصف النهار أشعث أغبر بيده قارورة فيها دم، فقلت: بأبي وأمي يا رسول اه ما هذا، قال: هذا دم الحسين وأصحابه لم

أزل ألتقطه منذ اليوم، فكان ذلك اليوم الذي قتل فيه، وعن عمار عن أم سلمة سمعت الجن تنوح على الحسين بن علي، قال

الزبير بن بكار: قتل الحسين يوم عاشوراء سنة إحدى وستين وكذا قال الجمهور وشذ من قال غير ذلك

The story is quite long. In summary, Ubaydallah sent a spy to find out the whereabouts of Muslim ibn Aqil. When ibn Ziyad learnedthat Muslim was hiding at Hani ibn Urwat's, he summoned him and asked him about Muslim ibn Aqil. At first Hani denied hiswhereabouts, but when the spy revealed himself, Hani could no longer deny it. As a result, ibn Ziyad beat Hani with a baton andordered his imprisonment. When the supporters of Hani learned about what was happening in the palace, they raised their voice andshowed their anger outside the palace. ibn Ziyad sent Shareeh to calm them down and to tell them that he was not getting emprisonedbut he was being questioned about Muslim ibn Aqil and that Hani was doing fine. When the people heard that, they dispersed.Ubaydallah managed to convince the chiefs of the different tribes of Kufa to change sides, that is to stop supporting Muslim. In the end,Muslim was left alone with no supporters. All of them returned to their tribes and families and retrieved their support. Muslim had noplace to go or to sleep. He came to the door of an old woman and asked her for water. When she learned he was Muslim ibn Aqil, sheoffered him a room to spend the night in. The son of this lady was working for Muhammad ibn Asha'ath, who reported to ibn Ziyad.When he learnt that Muslim was at his house, he informed Muhammad ibn Asha'ath. The house was then surrounded by many men.Muslim fought for his life, then was caught and was sent to the palace. In the end, ibn Ziyad ordered the killing of Muslim and Haniand their crucifixion.

In the above story, it is claimed that one of the options Imam Husain gave to Umar ibn Sae'ed ibn Abi Waqqas to avoid any bloodshedwas to put his hand in the hand of Yazid. What a great lie they have said. First of all, the events that unfolded from the time Yazidbecame caliph to the battle of Karbala' prove that Imam Husain had no intention of giving the Baya'at to Yazid. The facts that hecategorically refused to give his allegiance when al-Walid summoned him to do so and even after Marwan threatened to kill him if hedid not so so, that he accepted the support of the people of Kufa, that he sent Muslim ibn Aqil to ascertain their support, and that heleft Madina towards Iraq to join his supporters, all prove that al-Husain had no intention whatsoever of accepting the tyrannicalrulership of Yazid.

Has the Imam changed his stance towards Yazid's caliphate when he found himself surrounded by thousands of soldiers, by offeringthe option to put his hand in Yazid's hand?? Was the imam willing to trash the martyrdom of Muslim ibn Aqil and Hani ibn Arwat? Themain reason the Imam left Macca to Medina to Iraq, accompanied by his family and loyal companions, was to oppose the inheritedillegitimate caliphate of the accursed Yazid! If al-Husain wanted to accept Yazid's caliphate, he would have given it to al-Walid whenhe was summoned and did not need to sacrifice his loved ones! Imam Husain sacrificed his life because he opposed tyranny,oppression, intimidation and humiliation, and Yazid and his likes! Someone like Imam Husain would never put his pure and blessedhands in abominable and deporable hands.

There is no doubt that ibn Ziyad was acting upon the orders of his master Yazid and was making sure he made Yazid proud of hiswork and achievements. al-Baladhuri wrote in his book Ansab al-Ashraf that Yazid sent a letter to ibn Ziyad ordering him to banish himif made captive or kill him and to be cautious regarding the matter of al-Husain and to prepare for him:

فكتب يزيد إلى عبيـد اه بن زياد... بواية الكوفة إلى ما كان يلي من البصرة، وبعث بكتابه في ذلك مع مسلم بن عمرو

الباهلي ـ أبي قتيبة ابن مسلم ـ وأمر عبيـد اه بطلب ابن عقيل ونفيه إذا ظفر به أو قتله، وأن يتيقظ في أمر الحسـين بن

علي ويكون على اسـتعداد له

al-Tabari in his Tareekh also wrote that Yazid ordered ibn Ziyad to capture Muslim ibn Aqil to kill him or banish him:

ثم دعا مسلم بن عمرو الباهلي وكان عنده فبعثه إلى عبيد اه بعهده إلى البصرة وكتب إليه معه أما بعد فإنه كتب إلي شيعتي

من أهل الكوفة يخبرونني أن ابن عقيل بالكوفة يجمع الجموع لشق عصا المسلمين فسر حين تقرأ كتابي هذا حتى تأتي أهل

الكوفة فتطلب ابن عقيل كطلب الخرزة حتى تثقفه فتوثقه أو تقتله أو تنفيه والسام.

ibn Jawzi also wrote that after making ibn Ziyad the governor of Kufa, in addition to Basra, Yazid ordered ibn Ziyad to kill Muslim ibnAqil:

al-hadi.us

48

...فقام رجل ممن يهوى يزيد إلى النعمان بن بشير فقال له: إنك ضعيف، قد فسد البلد; فقال له النعمان: أكون ضعيف في

طاعة اه أحب إلي من أن أكون قويـ في معصية اه.

فكتب بقوله إلى يزيد، فولى الكوفة عبيـد اه بن زياد إضافة إلى البصرة، وأمره أن يقتل مسلم بن عقيل...«)

al-Baladhuri wrote in his book Asbab al-Ashraf the content of a letter which Yazid wrote to ibn Ziyad when he received the heads ofMuslim ibn Aqil and hani. Yazid expressed his satisfaction with ibn Ziyad's actions and asked him to keep him appraised on a dailybasis about the events that unfold:

ولما كتب ابن زياد إلى يزيد بقتل مسلم، وبعثه إليه برأسه ورأس هاني بن عروة ورأس ابن صلحب وما فعل بهم، كتب إليه

يزيد: إنك لم تعد أن كنت كما أحب، عملت عمل الحازم وصلت صولة الشجاع، وحققت ظني بك. وقد بلغني أن حسينا توجه

إلى العراق، فضع المناظر والمسالخ وأذك العيون واحترس كل ااحتراس، فاحبس على الظنة وخذ بالتهمة، غير أن ا تقاتل

إا من قاتلك، واكتب إلي في كل يوم بما يحدث من خبر إن شاء اه "

al-Khawarizmi al-Hanafi (died in year 568 Hijri) in his book Maqtal al-Husain adds an extra detail:

He wrote to him: "Bismillah al-Rahman al-Raheem, from the servant of Allah Yazid from the servant of Allah Yazidibn Mua'awiya Ameer al-Mu'mineen to al-Walid ibn Utbat: "Mua'awiya was a servant from among the servants ofAllah who honored him and made him a caliph...and he warned me to beware from the family of Abu Turab andtheir boldness in shedding blood, and I know, O Walid, that Allah will avenge the wronged Uthman ibn Affan fromthe family of Abu Turab through the family of Abu Sufyan because they are a people of truth and justice..." Thenhe wrote to him on a small parchment as small as a rat's ear: 'Seize fiercely al-Husain ibn Ali, Abdul Rahman ibnAbi Bakr, Abdullah ibn Umar and Abdullah ibn al Zubayr (to give the oath of allegiance) and whoever refuses fromamong them, strike off his neck and send his head to me. Peace'

كتب إليه: بسم اه الرحمن الرحيم، من عبد اه يزيد أمير المؤمنين إلى الوليد بن عتبة. أما بعد، فإن معاوية كان عبدا ه

أكرمه واستخلفه ومكن له.. وأوصاني أن أحذر آل أبي تراب وجرأتهم على سفك الدماء، وقد علمت - يا وليد - أن اه تعالى

منتقم للمظلوم عثمان بن عفان من آل أبي تراب بآل أبي سفيان، أنهم أنصار الحق وطاب العدل.. " ثم كتب صحيفة صغيرة

كأنها أذن فارة: " أما بعد، فخذ الحسين وعبد اه بن عمر وعبد الرحمن بن أبي بكر وعبد اه بن الزبير بالبيعة أخذا عنيفا

ليست فيه رخصة، فمن أبى عليك منهم فاضرب عنقه وابعث إلي برأسه. والسام

ibn Quttayba al-Dinuri recorded similarly in al-Imamat wal Siyasat.

Here is narration from ibn Asakir in his Tareekh and al-Dhahabi (died in year 748) in Siyaru A-a'alam al-Nubala':

Muhammad ibn al-Dahak narrated from his father that he said: 'al-Husain ibn Ali marched towards al-Kufadispleased with the wilaya of Yazid. The latter wrote to his governor ibn Ziyad saying: 'Husain is marching to Kufa,your time from amongst all times is being tested by al-Husain, your state from all states is also being tested byhim, and from amongst my governors it is you that is being tested by him, freedom shall depend on the successfulcompletion of this mission, otherwise you maybe be enslaved again, in the same way freemen are made slaves."Therefore ibn Ziyad killed him and sent his head to him (Yazid).

عبيد اه بن محمد بن إسحاق ، أنبئنا : عبد اه بن محمد ، حدثني : عمي ، أنبئنا : الزبير ، حدثني : محمد بن الضحاك ،

عن أبيه قال : خرج الحسين بن علي إلى الكوفة ساخط لواية يزيد ، فكتب يزيد إلى إبن زياد وهو وإليه على العراق : إنه

قد بلغني أن حسين قد صار إلى الكوفة ، وقد إبتلى به زمانك من بين اأزمان ، وبلدك من بين البلدان ، وإبتليت به أنت من

بين العمال ، وعندها تعتق أو تعود عبد كما يعتبد العبيد. فقتله إبن زياد وبعث برأسه إليه.

al-hadi.us

49

The above account was also recorded by ibn Katheer in al-Bidayat wal Nihayat, al-Haffedh al-Haythami in Majmau'ul Zawa'id (vol 9,Kitab al-Manaqib, #15137) and said that al-Tabarani recorded it as well.

al-Baladhuri wrote similarly in his book Asbab al-Ashraf:

بلغني مسير حسـين إلى الكوفة، وقد ابتلي به زمانك من بين اأزمان، وبلدك من بين البلدان، وابتليت به من بين العمال،

وعندها تعتق أو تعود عبـد كما يعتبد العبـيد

al-Tabarani also wrote similarly in Mu'ujam al-Kabeer:

حدثنا علي بن عبـد العزيز، ثنا الزبير بن بكار، حدثني محمـد بن الضحاك بن عثمان الحزامي، عن أبيه، قال: خرج

الحسـين بن علي رضي اه عنهما إلى الكوفة ساخط لواية يزيد بن معاوية، فكتب يزيد بن معاوية إلى عبيـد اه بن زياد

وهو واليه على العراق: إنه قد بلغني أن حسـين قد سار إلى الكوفة، وقد ابتلي به زمانك من بين اأزمان، وبلدك من بين

البلدان، وابتليت به من بين العمال، وعندها تعتق أو تعود عبـد كما يعتبد العبيـد.

فقتله عبيـد اه بن زياد، وبعث برأسه إليه، فلما وضع بين يديه تمثل بقول الحصين بن الحمام:

نفلق هام من رجال أحبة *** إلينا وهم كانوا أعق وأظلما

ibn Asakir wrote in his Tareekh:

Yazid was informed of the march of al-Husain, and wrote to Ubaydullah ibn Ziyad who was his governor in Iraq,ordering him to fight al-Husain and bring him to Yazid if made captive. So the accursed ibn Ziyad sent an armyunder the leadership of Umar ibn Sae'ed ibn Abu Waqqas while al-Husain was heading towards Karbala' where Umaribn Sae'ed met him. They fought each other until al-Husain was killed and may the curse of Allah be upon hismurderer. His killing was on the tenth of Muharram on the day Ashura', year 61 Hijri.

أخبرنا أبو غالب أحمد بن الحسـن، أنبأنا أبو الحسـين ابن اآبنوسي، أنبأنا عبيـد اه بن عثمان بن جنيقا الدقاق، أنبأنا

إسماعيل بن علي الخطبي، قال:... وبلغ يزيد خروجه، فكتب إلى عبيـد اه بن زياد، وهو عامله على العراق، يأمره

بمحاربته وحمله إليه إن ظفر به; فوجه اللعين عبيـد اه بن زياد الجيش إليه مع عمر بن سعد بن أبي وقاص، وعدل

الحسـين إلى كرباء، فلقيه عمر بن سعد هناك، فاقتتلوا، فقتل الحسـين رضوان اه عليه ورحمته وبركاته، ولعنة اه على

قاتله وكان قتله في اليوم العاشر من المحرم يوم عاشوراء من سنة إحدى وستين.

al-Ya'aqubi (died in year 292 Hijri) in his Tareekh:

... Yazid wrote to al-Walid ibn Utba ibn Abi Sufyan, the governor of Madina: "when you receive this letter, summonal-Husain ibn Ali and Abdullah ibn Zubayr and take the oath of allegiance from them. If they refuse then strike offtheir necks and send me their heads, then take the oath of allegiance from the people and implement the verdicton whoever refuses, like al-Husain ibn Ali and ibn Zubayr."

Walid received the letter at night, then summoned al-Husain and Abdullah ibn Zubayr, then told them the news.The two told them that they will come back to him in the morning with the people. Marwan said to al-Walid: "ByAllah, if they get out now, you will never see them again. Make them give their oath of allegiance or strike off theirnecks."al-Walid responded: "By Allah, I will not I will cut them off their family." The two left al-Walid, and al-Husainheaded for Makka, spent few days there and the people of Iraq wrote to him and sent him their messengers andthe last letter he received was the one from Hani ibn Abi Hani and Sae'ed ibn Abdullah al-Khatha'ami:"Bismillah al-Rahman al-Rahman, to al-Husain ibn Ali from his Shia'a (followers) the believers and Muslims, thepeople are waiting for you and there is no Imam for them but you. So rush and come. Peace."al-Husain sent Muslim ibn A'aqeel ibn Abi Talib to them (Kufa)...and the people gathered around him and gave himtheir allegiance (to al-Husain) and promised to support al-Husain.al-Husain left Macca to Iraq. Yazid had already appointed Ubaydallah ibn Ziyad as the governor of Iraq, then wrote

al-hadi.us

50

to him: "I was informed that the people of Kufa wrote to al-Husain to come to them and that he already left Maccaheading towards them. Your state from all states is being tested by him, and your days from among all days arealso being tested by him. Unless you kill him, you shall return to your ancestry and to your father as a slave.Beware of letting him escape."

أيام يزيد بن معاوية وملك يزيد بن معاوية، وأمه ميسون بنت بحدل الكلبي، في مستهل رجب سنة 60، وكانت الشمس يومئذ

في الثور درجة وعشرين دقيقة، والقمر في العقرب......... 1 درجات وثاثين دقيقة، وزحل في السرطان إحدى عشرة

درجة، والمشتري في الجدي تسع عشرة درجة، والمريخ في الجوزاء اثنتين وعشرين درجة وثاثين دقيقة، والزهرة في

الجوزاء ثماني درجات وخمسين دقيقة، وعطارد في الثور عشرين درجة وثاثين دقيقة، وكان غائبا فلما قدم دمشق كتب إلى

الوليد بن عتبة بن أبي سفيان، وهو عامل المدينة: إذا أتاك كتابي هذا، فأحضر الحسين بن علي، وعبد اه بن الزبير، فخذهما

بالبيعة لي، فإن امتنعا فاضرب أعناقهما، وابعث لي برؤوسهما، وخذ الناس بالبيعة، فمن امتنع فأنفذ فيه الحكم، وفي الحسين

بن علي وعبد اه بن الزبير، والسام.

فورد الكتاب على الوليد ليا، فوجه إلى الحسين وإلى عبد اه بن الزبير، فأخبرهما الخبر، فقاا: نصبح ونأتيك مع الناس.

فقال له مروان: انهما واه إن خرجا لم ترهما، فخذهما بأن يبايعا، وإا فاضرب أعناقهما. فقال: واه ما كنت اقطع

أرحامهما! فخرجا من عنده وتنحيا من تحت ليلتهما، فخرج الحسين إلى مكة، فأقام بها أياما، وكتب أهل العراق إليه، ووجهوا

بالرسل على أثر الرسل، فكان آخر كتاب ورد عليه منهم كتاب هانئ بن أبي هانئ، وسعيد بن عبد اه الخثعمي:

بسم اه الرحمن الرحيم، للحسين بن علي من شيعته المؤمنين والمسلمين، أما بعد فحي ها، فإن الناس ينتظرونك، ا إمام لهم

غيرك، فالعجل ثم العجل والسام.

فوجه إليهم مسلم بن عقيل بن أبي طالب، وكتب إليهم، وأعلمهم انه اثر كتابه، فلما قدم مسلم الكوفة اجتمعوا إليه، فبايعوه

وعاهدوه وعاقدوه، وأعطوه المواثيق على النصرة والمشايعة والوفاء. وأقبل الحسين من مكة يريد العراق، وكان يزيد قد ولى

عبيد اه بن زياد العراق، وكتب إليه: قد بلغني أن أهل الكوفة قد كتبوا إلى الحسين في القدوم عليهم، وانه قد خرج من مكة

متوجها نحوهم، وقد بلي به بلدك من بين البلدان، وأيامك من بين اأيام، فإن قتلته، وإا رجعت إلى نسبك وإلى أبيك عبيد،

فاحذر أن يفوتك.

ibn Aa'atham (died in year 341 Hijri) records the content of the letter of Yazid to al-Walid ibn Utbat:

From the servant of Allah Yazid ibn Mua'awiya Ameer al-Mu'mineen to al-Walid ibn Utbat: "Mua'awiya was a servantfrom among the servants of Allah who honored him and made him a caliph...then he died...Mua'awiya made apromise to me and made me his successor and willed me that I take the Aal of Abi Turab to the Aal to Abi Sufyanbecause they are a people of truth and justice..." Then he wrote to him on a small parchment as small as a rat'sear: 'Seize fiercely al-Husain ibn Ali, Abdul Rahman ibn Abi Bakr, Abdullah ibn Umar and Abdullah ibn al Zubayr (togive the oath of allegiance) and whoever refuses from among them, strike off his neck and send his head to me.'

ذكر الكتاب إلى أهل البيعة بأخذ البيعة: من عبد اه يزيد بن معاوية أمير المؤمنين إلى الوليد بن عتبة: أما بعد، فإن معاوية

كان عبد اه من عباده، أكرمه اه واستخلفه وخوله ومكن له، ثم قبضه إلى روحه وريحانه ورحمته وغفرانه.. وقد كان عهد

al-hadi.us

51

إلي عهدا وجعلني له خليفة من بعده، وأوصاني أن آخذ آل أبي تراب بآل أبي سفيان، أنهم أنصار الحق وطاب العدل.. " ثم

كتب إليه في صحيفة صغيرة كأنها أذن فارة " أما بعد: فخذ الحسين بن علي وعبد الرحمن بن أبي بكر وعبد اه بن الزبير

وعبد اه ابن عمر بن الخطاب أخذا عنيفا ليست فيه رخصة، فمن أبى عليك منهم فاضرب عنقه وابعث إلي رأسه.

ibn al-Jawzi (died in year 597) in al-Radd a'alal Muta'asseb al-A'aneed:

Yazid was not around when Mua'awiya died. When he came back, the people gave him the oath of allegiance, thenhe wrote to al-Walid ibn Utbat: "Seize fiercely al-Husain, Abdullah ibn Zubayr and Abdullah ibn Umar so they giveyou their oath of allegiance and do not permit them to get away until they give their Baya'at."

فلما مات معاوية كان يزيد غائب فقدم فبويع له، فكتب إلى الوليد ابن عتبة ـ واليه على المدينة -: خذ حسـين وعبـد اه بن

الزبير وعبـد اه بن عمر بالبيعة أخذ شديد، ليسـت فيه رخصة، حتى يبايعوا

ibn Athir al-Jazari in his Tareekh:

The only worry Yazid had when he became caliph was to forcefully get the allegiance from the individuals who hadrefused to agree with Muawiyah's demand for this oath of allegiance from Yazid, so he wrote to al-Walid to informhim about the death of Mua'awiya and he also wrote to him a letter on a small parchment: "Seize fiercely al-Husain, Abdullah ibn Umar and Abdullah ibn Zubayr so they give you their oath of allegiance and do not permitthem to get away until they give their Baya'at. Peace."

ولم يكن ليزيد همة حين ولي إا بيعة النفر الذين أبوا على معاوية اإجابة إلى بيعته، فكتب إلى الوليد يخبره بموت معاوية

وكتاب آخر صغير فيه :

أما بعد، فخذ حسـين وعبـد اه بن عمر وابن الزبير بالبيعة أخذ شديد ليسـت فيه رخصة حتى يبايعوا; والسام

al-Suyuti (died in 911) in Tareekh al-Khulafa'

The people of Iraq sent messengers and letters to al-Husain so he can come to them. So he left Macca heading toIraq with his group from his family, men and women and children. Yazid wrote to Ubaydallah ibn Ziyad to fight him.So the latter sent an army of 4000-men strong against him under the command of Umar ibn Sa'ad ibn AbiWaqqas...

وبعث أهل العراق إلى الحسين الرسل والكتب يدعونه إليهم، فخرج من مكة إلى العراق في عشرة ذي الحجة، ومعه طائفة من

آل بيته رجاا ونساء وصبيانا. فكتب يزيد إلى واليه بالعراق عبيد اه بن زياد بقتاله، فوجه إليه جيشا أربعة آاف، عليهم عمر

بن سعد بن أبي وقاص...

al-hadi.us

52

ibn Athir in Tarikh al-Kamil writes:

Yazid wrote to Ubaydullah ibn Ziyad ordering him to march towards Madina and surround ibn Zubayr in Makka. Hereplied: 'I can't give both these things to this Fasiq, the killing of the grandson of the messenger of Allah and theassault of the Ka'aba.'

وبعث إلى عبيد اه بن زياد يأمره بالمسير إلى المدينة ومحاصرة ابن الزبير بمكة، فقال: واه ا جمعتهما للفاسق، قتل ابن

رسول اه وغزو الكعبة. ثم أرسل إليه يعتذر.

YAZID: THE KILLER OF AHLUL BAYT - THE TESTIMONY OF IBN ZIYAD

al-hadi.us

53

ibn Atheer al-Jazari in his book al-Kamil Fil Tareekh recorded the content of a letter from Abdullah ibn Abbas to Yazid after the killingof al-Husain. Clearly, ibn Abbas holds the accursed Yazid fully responsible for the massacre of Imam al-Husain his family membersand his loyal companions:

Shaqiq ibn Salamat said: "When al-Husain was killed, Abdullah ibn Zubayr revolted and asked Abdullah Abbas togive him the oath of allegiance, but ibn Abbas refused. Yazid thought Abdullah's refusal was because he was waitingto give allegiance to him. So he wrote to ibn Abbas a letter: It has come to my knowledge that the atheist ibn al-Zubayr invited you to swear the oath of allegiance to him andthat you held back due to recognizing our right. So, may He grant you the rewards due to those who maintain theirties of kinship, who are true to their promise. No matter what I forget, I shall never forget how you alwaysremained in contact with us....

Ibn Abbas wrote Yazid back: "I received your letter. As for my refusal to swear the oath of allegiance to ibn al-Zubayr, by Allah, I desire neither a blessing nor your grace, but Allah knows best what I intend to do...And youasked me to encourage people to rally behind you and to discourage them from supporting Ibn al-Zubayr. But No!Neither pleasure nor happiness is here for you; How can there be when you killed al-Husain as well as the youthfrom Banu Abdul Muttalib who were beacons of guidance and famed stars, your troops marched on them at yourorders, drenched in their blood on the desert without any shrouds, nor were they buried, with the wind blowing onthem...till Allah sent them people ... who shrouded and buried them....And no matter what I forget, I shall neverforget how you chased al-Husain out of the sanctuary of the Messenger of Allah [Medina] to that of Allah Almighty[Mecca], and how you dispatched men to kill him there. You kept trying till you caused him to leave Mecca and togo to Iraq. Then he left Iraq in fear and watchful. You chased him with your your horsemen, as an enemy of Allah,of His Messenger and of his Ahlul Bayt whom Allah removed all abomination and whom He purified with a perfectpurification. He sought reconciliation, and he asked you to go back to your senses, yet you went after the few whowere in his company and desired to eradicate his Ahlul Bayt and you supported each others against him as if youwere killing dynasties from the Turks and al-Kufr. Nothing is more surprising to me than you asking me to tosupport you! You have killed my own brothers, and your sword is dripping with my blood, and you are the onewhom I seek for revenge...

وقال شقيق بن سلمة)1(: لما قتل الحسين ثار عبد اه بن الزبير، فدعا ابن عباس إلى بيعته فامتنع، وظن يزيد أن امتناعه

تمسك منه ببيعته، فكتب إليه:

أما بعد، فقد بلغني أن الملحد ابن الزبير دعاك إلى بيعته، وأنك اعتصمت ببيعتنا وفاء منك لنا، فجزاك اه من ذي رحم خير

ما يجزي الواصلين أرحامهم الموفين بعهودهم، فما أنس من اأشياء فلست بناس برك وتعجيل صلتك بالذي أنت له أهل،

فانظر من طلع عليك من اآفاق ممن سحرهم ابن الزبير بلسانه فأعلمهم بحاله، فإنهم منك أسمع الناس، ولك أطوع منهم

للمحل.

فكتب إليه ابن عباس:

أما بعد فقد جائني كتابك فأما تركي بيعة ابن الزبير فو اه ما أرجو بذلك برك وا حمدك ولكن اه بالذي أنوي عليم وزعمت

أنك لست بناس بري فأحبس أيها اإنسان برك عني فإني حابس عنك بري وسألت أن أحبب الناس إليك وأبغضهم وأخذلهم

ابن الزبير فا وا سرور وا كرامة كيف وقد قتلت حسين وفتيان عبد المطلب مصابيح الهدى ونجوم ااعام غادرتهم

خيولك بأمرك في صعيد واحد مرحلين بالدماء مسلوبين بالعراء مقتولين بالظماء ا مكفنين وا مسودين تسفي عليهم الرياح

وينشي بهم عرج البطاح حتى أتاح اه بقوم لم يشركوا في دمائهم كفنوهم وأجنوهم وبي وبهم لو عززت وجلست مجلسك

الذي جلست فما أنسى من اأشياء فلست بناس اطرادك حسين من حرم رسول اه إلى حرم اه وتسييرك الخيول إليه فما زلت

YAZID: THE KILLER OF AHLUL BAYT - THE TESTIMONY OF ABDULLAH IBNABBAS

al-hadi.us

54

بذلك حتى أشخصته إلى العراق فخرج خائف يترقب فنزلت به خيلك عداوة منك ه ولرسوله وأهل بيته الذين أذهب اه عنهم

الرجس وطهرهم تطهير فطلبت إليكم الموادعة وسألكم الرجعة فاغتنمتم قلة أنصاره واستئصال أهل بيته وتعاونتم عليه كأنكم

قتلتم أهل بيت من الترك والكفر, فا شيء أعجب عندي من طلبتك ودي وقد قتلت ولد أبي وسيفك يقطر من دمي وأنت أحد

ثاري وا يعجبك إن ظفرت بنا اليوم فلنظفرن بك يوم والسام

ibn Hajar al-Haythami also recorded the content of this letter but with more details, in his book Majmau'ul Zawa'id (vol 9, Kitab al-Fitan, #12082):

Abban ibn al-Walid said: "Abdullah ibn al-Zubayr wrote to ibn Abbas to give him the Baya'at but ibn Abbas refused.Yazid thought that ibn Abbas refused to swear allegiance to ibn al-Zubayr due to recognizing Yazid's right, so hewrote to him the following letter: 'It has come to my knowledge that the atheist son of al-Zubayr invited you toswear the oath of allegiance to him and to be obedient to him so that you might support him in his wrongdoing andshare his sins, and that you refused and kept your distance from him because Allah made you aware of our rightswe, family members of the Prophet (S); so, may He grant you the rewards due to those who maintain their ties ofkinship, who are true to their promise. No matter what I forget, I shall never forget how you always remained incontact with us, and how good the reward you have received, the one due to those who obey and who arehonoured by being relatives of the Messenger of Allah (S). Look, then, after your people, and look at those whomthe son of al-Zubayr enchants with his words and with his promises and pull them away from him, for they willlisten to you more than they will to him; they would hear you more than they would that renegade atheist, andpeace be with you.'

Ibn Abbas wrote back to Yazid back: 'I received your letter wherein you mentioned Ibn al-Zubayr's invitation to meto swear the oath of allegiance to him, and that I refused due to recognizing your right. If that is the case [as youclaim], I desire nothing but being kind to you. But Allah knows best what I intend to do. And you wrote me urgingme to encourage people to rally behind you and to discourage them from supporting Ibn al-Zubayr. Nay! Neitherpleasure nor happiness is here for you; may your mouth be filled with stones, for you are the one whose view isweak when you listened to your own whims and desires, and it is you who is at fault and who shall perish! And youwrote me urging me to hurry and to join my ties of kinship. Withold your own, man, for I shall withold from youmy affection and my support. By my life, you do not give us of what is in your hand except very little whilewitholding a lot; may your father lose you! Do you think that I will really forget how you killed al-Husain and theyouths of Banu Abd al-Muttalib, the lanterns that shone in the dark, the stars of guidance, the lamp-posts of piety,and how your horses trampled upon their bodies according to your command, so they were left unburied, drenchedin their blood on the desert without any shrouds, nor were they buried, with the wind blowing on them and thewolves invading them, and the heinas assault them till Allah sent them people who do not have shirk runningthrough their veins and who shrouded and buried them. From me and from them come supplications to Allah totorment you! So you remained in your place, the one you are in right now. No matter what I forget, I shall neverforget how you let loose on them the dae’eyyu (bastard, whore-son) and the son of the dae’eyyu, the one begottenby that promiscuous prostitute, the one whose lineage is distant, whose father and mother are mean, the onebecause of whose adoption did your father earn shame, sin, humiliation and abasement in the life of this world andin the hereafter. This is so because the Messenger of Allah (S) said, "The son is begotten by wedlock, whereas forthe prostitute there are stones." Your father claims that the son is out of wedlock, and it does not harm theprostitute, and he accepts him as his son just as he does his legitimate offspring! Your father killed the Sunnah withignorance while deliberately bringing to life all misguidance. And no matter what I forget, I shall never forget howyou chased al-Husain out of the sanctuary of the Messenger of Allah [Medina] to that of Allah Almighty [Mecca],and how you dispatched men to kill him there. You kept trying till you caused him to leave Mecca and to go to Kufapursued by your horsemen, with your soldiers roaring at him like lions, O enemy of Allah, of His Messenger, and ofhis Ahlul-Bayt! Then you wrote to ibn Marjana to face him with his cavalry and infantry, with spears and swords.And you wrote him ordering him to be swift in attacking him and not to give him time to negotiate any settlementtill you killed him and the youths of Banu ‘Abdul-Muttalib who belong to Ahlul-Bayt with him, those from whomAllah removed all abomination and whom He purified with a perfect purification. Such are we, unlike your ownuncouth fathers, the livers of donkeys! You knew fully well that he was most prominent in the past and mostcherished now, had he only sought refuge in Mecca and permitted bloodshed in its sanctuary. But he soughtreconciliation, and he asked you to go back to your senses, yet you went after the few who were in his companyand desired to eradicate his Ahlul-Bayt as if you were killing dynasties from the Turks or from Kabul! How do youconceive me as being friendly to you, and how dare you ask me to support you?! You have killed my own brothers,and your sword is dripping with my blood, and you are the one whom I seek for revenge. So if Allah wills, you shallnot be able to shed my blood, nor shall you be faster than me in seeking revenge so you would be more swift inkilling us just as the prophets are killed, considering their blood equal to that of others. But the promise is withAllah, and Allah suffices in supporting the wronged, and He seeks revenge for the oppressed. What is truly amazingis your own transporting the daughters of Abd al-Muttalib and their children to Syria. You see yourself as our

al-hadi.us

55

vanquisher, and that you have the right to humiliate us, although through me and through them did Allah bestowblessings upon you and upon your slave parents. By Allah! You welcome the evening and the day in securityindifferent to my wounds; so, let my own tongue wound you instead, and let my tying and untying not provoke youto argue. Allah shall not give you a respite following your killing of the Progeny of the Messenger of Allah (S)except for a very short while before He takes you back painfully, and He shall not take you out of the life of thisworld except as an abased and dejected sinner; so, enjoy your days, may you lose your father, as you please, forwhat you have committed has surely made you abased in the sight of Allah.'"

12082-حدثنا أحمد بن حمدان بن موسى الخال التستري ثنا علي بن حرب الجنديسابوري ثنا إسحاق بن إبراهيم بن داحة

ثنا أبو خداش عبد الرحمن بن طلحة بن يزيد عن عمرو بن اأهتم التميمي ثنا أبان بن الوليد قال: كتب عبد اه بن الزبير إلى

ابن عباس في البيعة فأبى أن يبايعه فظن يزيد بن معاوية أنه إنما امتنع عليه لمكانه فكتب يزيد بن معاوية: أما بعد إنه بلغني

أن الملحد ابن الزبير دعاك إلى بيعته ليدخلك في طاعته فتكون على الباطل ظهير وفي المأثم شريك فامتنعت عليه وانقبضت

لما عرفك اه في نفسك من حقنا أهل البيت فجزاك اه أفضل ما جزى الواصلين عن أرحامهم الموفين بعهودهم ومهما أنسى

من اأشياء فلن أنس برك وصلتك وحسن جائزتك التي أنت أهلها في الطاعة والشرف والقرابة لرسول اه صلى اه عليه

وسلم فانظر من قبلك من قومك ومن يطرأ عليك من أهل اآفاق ممن يسحره ابن الزبير بلسانه وزخرف قوله فجذلهم عنه

فإنهم لك أطوع ومنك أسمع منهم للملحد والخارق المارق والسام.

فكتب ابن عباس إليه: أما بعد فقد جاءني كتابك تذكر فيه دعاء ابن الزبير إياي للذي دعاني إليه وإني امتنعت عليه معرفة

لحقك فإن يكن ذلك كذلك فلست برك أرجو بذلك ولكن اه بما أنوي به عليم. وكتبت إلي أن أحث الناس عليك وأخذلهم عن

ابن الزبير فا وا سرور وا حبور بفيك الكثكث ولك اأثلب إنك العازب إن منتك نفسك وإنك أنت المفقود المثبور.

ص.501 وكتبت إلي بتعجيل بري وصلتي فاحبس أيها اإنسان عني برك وصلتك فإني حابس عنك ودي ونصرتي ولعمري

ما تعطينا مما في يدك لنا إا القليل وتحبس منه الطويل العريض ا أبا لك أتراني أنسى قتلك حسين وفتيان بني عبد المطلب

مصابيح الدجى ونجوم اأعام وغادرتهم خيولك بأمرك فأصبحوا مصرعين في صعيد واحد مزملين بالدماء مسلوبين بالعراء

ا مكفنين وا موسدين تسفيهم الرياح وتغزوهم الذئاب وتنتابهم عرج الضباع حتى أتاح اه لهم قوم لم يشركوا في دمائهم

فكفنوهم وأجنوهم وبهم واه وبي من اه عليك فجلست في مجلسك الذي أنت فيه ومهما أنس من اأشياء فلست أنسى تسليطك

عليهم الدعي بن الدعي الذي كان ]كان[ للعاهرة الفاجرة البعيد رحم اللئيم أب وأم الذي اكتسب أبوك في ادعائه له العار

والمأثم والمذلة والخزي في الدنيا واآخرة أن رسول اه صلى اه عليه وسلم قال: "الولد للفراش وللعاهر الحجر". وإن أباك

يزعم أن الولد للفراش وللعاهر الحجر". وإن أباك يزعم أن الولد لغير الفراش وا يضير العاهر ويلحق به ولده كما يلحق ولد

البغي الرشيد ولقد أمات أبوك السنة جها وأحيا اأحداث المضلة عمد. ومهما أنس من اأشياء فلست أنسى تسييرك حسين

من حرم رسول اه صلى اه عليه وسلم إلى حرم اه وتسييرك إليه الرجال وإدساسك إليهم أن يدريكم فعالجوه فما زلت بذلك

وكذلك حتى أخرجته من مكة إلى أرض الكوفة تزأر به إليه خيلك وجنودك زئير اأسد عداوة منك ه ولرسوله وأهل بيته ثم

al-hadi.us

56

كتبت إلى ابن مرجانة ص.502 يستقبله بالخيل والرجال واأسنة والسيوف ثم كتبت إليه بمعالجته وترك مطاولته حتى قتلته

ومن معه من فتيان بني عبد المطلب أهل البيت الذين أذهب اه عنهم الرجس وطهرهم تطهير نحن كذلك ا كآبائك

]اأجاف[ الجفاة أكباد الحمير ولقد علمت أنه كان أعز أهل البطحاء بالبطحاء قديم وأعزه بها حديث لوثوا الحرمين مقام

واستحل بها قتاا ولكنه كره أن يكون هو الذي يستحل ]به[ حرم اه وحرم رسول اه صلى اه عليه وسلم وحرمة البيت

الحرام فطلب ]إليكم الحسين[ الموادعة وسألكم الرجعة فطلبتم قلة أنصاره واستئصال أهل بيته كأنكم تقتلون أهل بيت من الترك

أو كابل. وكيف تجدني على ودك وتطلب نصري وقد قتلت بني أبي وسيفك يقطر من دمي وأنت تطلب ثأري فإن شاء اه ا

يطل إليك دمي وا تسبقني بثأري وإن تسبقنا به فقبلنا ما قتلت النبيون ]وآل النبيين[ فطلب دماءهم في الدماء وكان الموعد اه

وكفى باه للمظلومين ناصر من الظالمين منتقم. والعجب كل العجب ما عشت يريك الدهر العجب حملك ثياب عبد المطلب

وحملك أبناءهم أغيلمة صغار إليك بالشام تري الناس إنك قد قهرتنا وأنك تذلنا وبهم واه وبي من اه عليك وعلى أبيك وأمك

من السباء وايم اه إنك لتصبح وتمسي آمن لجراح يدي وليعظمن جرحك بلساني وبناني ونقضي وإبرامي ا يستفزنك الجدل

فلن يمهلك اه بعد قتلك عترة رسول اه صلى اه عليه وسلم إا قليا حتى يأخذك اه أخذ أليم ويخرجك من الدنيا آثم

مذموم فعش ا أبا لك ما شئت فقد أرداك عند فعش ا أبا لك ما شئت فقد أرداك عند اه ما اقترفت. فلما قرأ يزيد الرسالة

قال: لقد كان ابن عباس منصب على الشر. ص.503

رواه الطبراني وفيه جماعة لم أعرفهم.

ibn Hajar said that this was also recorded by al-Tabarani and that he did not know some of the subnarrators. Indeed, al-Tabaranirecorded it in Mu'ujam al-Kabeer (Bab al-A'ayn, Ahadeeth Abdullah ibn Abbas ibn Abdul Muttalib ibn Hashem ibn Abdul Manaf).

This letter is a testimony from ibn Abbas that Yazid was fully responsible for the killing of al-Husain. The massacre of Karbala', theintimidation and humuliation of the captives from his family did not happen but from an order from Yazid.

al-hadi.us

57

The son of Yazid, Mua'awiyah the second, gathered the people around and testified that his grand-father Mua'awiyah snatched thecaliphate away from Ali ibn Abi Talib. He also said that Yazid did not deserve this caliphate either and admitted that Yazid was fullyresponsible for the killing of the progeny of the prophet.

The following was recorded by ibn Hajar al-Haytami al-Makki in his book al-Sawai'iq al-Muhhriqa:

He (Mua'awiya ibn Yazid) did not come out to the people and he did not lead them in the congregational prayersand he did not involve himself in any matter and his reign lasted fourty days...When he became the successor, he ascended the pulpit and said: "This Khilafat is the rope of Allah, and mygrandfather Mua'awiyah fought for it against its rightful owner, and from one who is more entitled to it, and that isAli Ibn Abi Talib, and he (Mua'awiya) did what you are well aware of, and now he is in his grave and held hostageby his sins. Then my father did the same thing (as Mua'awiya), and he did not deserve it. He also fought over itagainst the son of the daughter of the Messenger of Allah, and by that he shortened his own life, then ended up inhis grave, held hostage by his sins."He wept and then continued: "Surely, our greatest problems is our knowledge of his (Yazid's) bad behavior and hisawful ending, and that he killed the progeny (al-I'itrat) of the Messenger of Allah, and he permitted the drinking ofalcohol, and he destroyed the al-Ka'aba. I am not going to taste the sweetness of the Khilafat...you choose foryourselves. ...Then he remained in his residence until he died 40 days later. May the blessing of Allah be upon him, he was betterthan his father and..."

لم يخرج إلى الناس وا صلى بهم، وا أدخل نفسه في شيء من اأمور، وكانت مدة خافته أربعين يوم...

ومن صاحه الظاهر: أنه لما ولي صعد المنبر فقال: إن هذه الخافة حبل اه، وإن جدي معاوية نازع اأمر أهله ومن هو

أحق به منه علي بن أبي طالب، وركب بكم ما تعلمون، حتى أتته منيته فصار في قبره رهين بذنوبه. ثم قلد أبي اأمر وكان

غير أهل له، ونازع ابن بنت رسول اه صلى اه عليه وسلم، فقصف عمره وانبتر عقبه وصار في قبره رهين بذنوبه.

ثم بكى وقال: إن من أعظم اأمور علينا علمنا بسوء مصرعه وبئس منقلبه، وقد قتل عترة رسول اه صلى اه عليه وسلم،

وأباح الخمر وخرب الكعبة. ولم أذق حاوة الخافة فا أتقلد مرارتها، فشأنكم أمركم. واه لئن كانت الدنيا خير فقد نلنا منها

حظ، ولئن كانت شر فكفى ذرية أبي سفيان ما أصابوا منها.

ثم تغيب في منزله حتى مات بعد أربعين يوم على ما مر. فرحمه اه أنصف من أبيه، وعرف اأمر أهله

YAZID: THE KILLER OF AHLUL BAYT - THE TESTIMONY OF MUA'AWIYA IBNYAZID

al-hadi.us

58

The blessed head of Imam al-Husain was first served to Ubaydallah ibn Ziyad on a tray. The following narration is from Sahih al-Bukhari, Kitab al-Manaqib (Vol. 5, Book 57, Hadith 91):Narrated Muhammad: Anas bin Malik said, "The head of Al-Husain was brought to 'Ubaidullah bin Ziyad and was put in a tray, and thenIbn Ziyad started playing with a stick at the nose and mouth of Al-Husain's head (peace be upon him) and saying something about hishandsome features." Anas then said (to him), "Al-Husain resembled the Prophet more than the others did." Anas added, "His (i.e. Al-Husain's) hair was dyed with Wasma (i.e. a kind of plant used as a dye).

حدثني محمد بن الحسين بن إبراهيم، قال حدثني حسين بن محمد، حدثنا جرير، عن محمد، عن أنس بن مالك ـ رضى اه

عنه ـ أتي عبيد اه بن زياد برأس الحسين ـ عليه السام ـ فجعل في طست، فجعل ينكت، وقال في حسنه شيئا. فقال أنس

كان أشبههم برسول اه صلى اه عليه وسلم، وكان مخضوبا بالوسمة.

Note how peace be upon him was used after mentioning the name of Imam al-Husain. This can be found across all books. So don'tyou go blame the Shia'a for this practice! May peace be upon all of Ahlul Bayt. The above narration was also recorded by al-Mubarakfuri in Tuhhfat al-Ahudhi (Kitab al-Manaqib, #3937) and he said that al-Tirmidhi authenticated it (this narration is hasan, sahih,ghareeb), al-Tirmidhi in his Sahih (volume 5, Bab al-Manaqib, #3867), Badriddeen al-A'ayni in Umdat al-Qari (chapter 16, Kitab al-Manaqib, #8473), ibn Hajar al-A'asqalani in Fat-hhul Bari (Baqiyat al-Manaqib), al-Muttaqi al-Hindi in Kanz al-U'ummal (vol 13,#37663, 37721), Musnad Ahmad ibn Hanbal, al-Tabarani in Mu'ujam al-Kabeer, ibn Katheer in al-Bidayat wal Nihayat, Tareekh al-Tabari, Tareekh ibn Asakir, and so on.

The following narration is from Kanz al-U'ummal by al-Muttaqi al-Hindi (vol 13, #37720), but this time the action of ibn Ziyad happenedin the presence of Zayd ibn Arqam:Zayd ibn Arqam narrated: "I was sitting at Ubaydullah ibn Ziyad's when the head of al-Husain was brought to him and was put betweenhis hands. He then took his baton and put between the lips of the Imam. Zayd said: 'you are putting your baton in a place the messengerof Allah used to frequently kiss.' ibn Ziyad replied to him: 'get up, you are an old man who lost his mind.'"

عن زيد بن أرقم قال: كنت جالسا عند عبيد اه بن زياد إذ أتي برأس الحسين فوضع بين يديه، فأخذ قضيبه فوضعه بين

شفتيه، فقلت له: إنك لتضع قضيبك في موضع طالما لثمه رسول اه صلى اه عليه وسلم! فقال: قم إنك شيخ قد ذهب عقلك.

Then the head of the Imam and the captives from his family were sent to the accursed Yazid. Here is the version of al-Tabari in hisTareekh, which was also recorded by ibn Asakir in his Tareekh:

When Ubaydallah ibn Ziyad killed al-Husain ibn Ali and his family and sent their heads to Yazid ibn Mua'awiya, hefirst was happy about their killings and the position of Ubaydallah in the sight of Yazid got better. But his happinessdid not last as he regretted the killing of al-Husain. He said: "...Curse be upon Ibn Marjana (that is ibn Ziyad) forhe gave hardship to al-Husain and made him desperate, although al-Husain had asked him to be allowed to gowherever he wanted to but ibn Ziyad did not allow him, or to allow him to put his hand in my hand...but Ibn Ziyadrejected this and killed him, and it is due to the killing of al-Husain that Muslims shall bear hatred towards me andplanted hatred towards me in their hearts, and now every person, good and bad shall bear hatred in their heartstowards me given the great shock of the people felt at the killing of al-Husain. I have nothing to do with Murjana'sson. May the curse and wrath of Allah be upon him."

قال أبو جعفر : وحدثني : أبو عبيدة معمر بن المثنى أن يونس بن حبيب الجرمى حدثه قال : لما قتل عبيد اه بن زياد

الحسين بن علي )ع( وبنى أبيه بعث برؤوسهم إلى يزيد بن معاوية فسر بقتلهم أوا وحسنت بذلك منزلة عبيد اه عنده ، ثم لم

يلبث إا قليا حتى ندم على قتل الحسين فكان يقول : وما كان على لو إحتملت اأزدي وأنزلته معى في دارى وحكمته فيما

يريد وإن كان على في ذلك وكف ووهن في سلطاني حفظ لرسول اه )ص( ورعاية لحقه وقرابته ، لعن اه إبن مرحانة فإنه

أحرجه وإضطره وقد كان سلهن يخلى سبيله ويرجع فلم يفعل أو يضع يده في يدى أو يلحق بثغر من ثغور المسلمين يتوفاه

اه عز وجل فلم يفعل ، فأبى ذلك ورده عليه وقتله فبغضني بقتله إلى المسلمين وزرع لي في قلوبهم العداوة فبغضني البر

YAZID: THE KILLER OF AHLUL BAYT - YAZID'S HAPPINESS AT THEOUTCOME OF KARBALA'

al-hadi.us

59

والفاجر ، لما إستعظم الناس من قتلى حسين مالى وإبن مرجانة لعنه اه وغضب عليه.

The same account was recorded by ibn Katheer in al-Bidayat wal Nihayat:

It is said that Yazid became happy when he learned about the killing of al-Husain, then he regretted it. When ibnZiyad killed al-Husain and those who were with him, he sent their heads to Yazid. First, he became happy about thekilling of al-Husain and the position of ibn Ziyad towards Yazid was elevated. But his happiness did not last longenough until he expressed regret.He (Yazid) used to say: "what would have happened if I just put up with the torture and allowed him to come tomy house and allowed him to do whatever he wished..."Then he said: "May the curse of Allah be upon ibn Marjana (ibn Ziyad). He gave hardship to al-Husain and madehim desperate, although al-Husain asked ibn Ziyad to let him go or to come to me, but he refused and killed himso that the Muslims now hate him for it and he planted in their hearts an enmity towards me, the good and badone shall hate me for the great shock of the people about the killing of al-Husain. I have nothing to do withMurjana's son. May Allah destroy him may His wrath be upon him."

وقيل: إن يزيد فرح بقتل الحسين أول ما بلغه ثم ندم على ذلك.

فقال أبو عبيدة معمر بن المثنى: إن يونس بن حبيب الجرمي حدثه قال: لما قتل ابن زياد الحسين ومن معه بعث برؤوسهم إلى

يزيد، فسر بقتله أوا وحسنت بذلك منزلة ابن زياد عنده، ثم لم يلبث إا قليا حتى ندم !

فكان يقول: وما كان علي لو احتملت اأذى وأنزلته في داري وحكمته فيما يريده، وإن كان علي في ذلك وكف ووهن في

سلطاني، حفظ لرسول اه صلى اه عليه وسلم، ورعاية لحقه وقرابته.

ثم يقول: لعن اه ابن مرجانة فإنه أحرجه واضطره، وقد كان سأله أن يخلي سبيله أو يأتيني أو يكون بثغر من ثغور المسلمين

حتى يتوفاه اه، فلم يفعل، بل أبى عليه وقتله، فبغضني بقتله إلى المسلمين، وزرع لي في قلوبهم العداوة، فأبغضني البر

والفاجر بما استعظم الناس من قتلي حسين، مالي وابن مرجانة قبحه اه وغضب عليه.

The following is an account from al-Dhahabi in Siyaru A-a'alam al-Nubala' and similar to the last two above. ibn Asakir recorded thesame event in his Tareekh.

محمد بن جرير : حدثت ، عن أبي عبيدة ، حدثنا : يونس بن حبيب قال : لما قتل عبيد اه الحسين وأهله. بعث برؤوسهم إلى

يزيد ، فسر بقتلهم أوا ، ثم لم يلبث حتى ندم على قتلهم ، فكان يقول : وما علي لو إحتملت اأذى ، وأنزلت الحسين معي ،

وحكمته فيما يريد ، وإن كان علي في ذلك وهن ، حفظ لرسول اه )ص( ورعاية لحقه ، لعن اه إبن مرجانة يعني عبيد اه

فإنه أحرجه ، وإضطره ، وقد كان سأل أن يخلي سبيله أن يرجع من حيث أقبل ، أو يأتيني ، فيضع يده في يدي ، أو يلحق

بثغر من الثغور ، فأبى ذلك عليه وقتله ، فأبغضني بقتله المسلمون ، وزرع لي في قلوبهم العداوة.

Is the regret of Yazid real?? Did he really mean what he said? By Allah no! He was too blind to regret anything! He cared less aboutAhlul Bayt! All he desired was to preserve his rulership and eliminate all opposition. If he felt so bad and his curse to ibn Ziyad wasreal, then why did he not punish him?? He did not even dismiss him from his responsibility! Here is what ibn Kathir wrote in al-Bidayatwal Nihayat:

And it appears that Ibn Ziyad was cursed and insulted for what he did but Yazid did not sack him nor did he punishhim nor did he rebuke him for his actions.

وقد لعن ابن زياد على فعله ذلك وشتمه فيما يظهر ويبدو، ولكن لم يعزله على ذلك وا عاقبه وا أرسل يعيب عليه ذلك واه

أعلم

If he felt so sorry about it, then why did he give the orders to attack Madina and commit all kind of abominations?? Is this the behavior

al-hadi.us

60

of someone who has regrets or who repented??? Is this someone who cares about the companions and sanctity of the holy city of theprophet?? This is a heartless human! This is a drunkard, despicable and abominable man.

ibn Athir in his Tarikh al-Kamil wrote:

And it was said: "when the head of al-Husain was taken to Yazid, the status of ibn Ziyad in the sight of Yazid gotbetter...he remained in a good state until the hatred of the people reached him as well as their curse and insultagainst him., so that he regretted the killing of al-Husain..."

وقيل: لما وصل رأس الحسين إلى يزيد حسنت حال ابن زياد عنده وزاده ووصله وسره ما فعل، ثم لم يلبث إا يسيرا حتى

بلغه بغض الناس له ولعنهم وسبهم، فندم على قتل الحسين، فكان يقول: وما علي لو احتملت اأذى..

ibn al-Jawzi in al-Radd a'alal Mutaa'asseb:

The head of al-Husain was taken to Yazid and was put between his hands and then composed the following 2 linesof poem:'I Wish if my ancestors in Badr testified * the fear of Khazraj from the swords' beats Verily they would be glad andhappy then say O Yazeed don't ever stop'If only he respected the head of al-Husain when it arrived to him and prayed upon it instead of leaving it on thetray or rapping it with his baton, what would have hurt him if he did so after he got what he wanted?

جئ برأس الحسين بن علي، فوضع بين يدي يزيد بن معاوية، فتمثل بهذين البيتين: ليت أشياخي ببدر شهدوا * جزع الخزرج

من وقع اأسل فأهلوا واستهلوا فرحا * ثم قالوا لي بغيب ا تشل

ولو أنه احترم الرأس حين وصوله، وصلى عليه ولم يتركه في طست، ولم يضربه بقضيب، ما الذي كان يضره وقد حصل

مقصوده من القتل؟ ولكن أحقاد جاهلية ودليلها ما تقدم من إنشاده: ليت أشياخي ببدر شهدوا...

ibn Kathir in al-Bidayat wal Nihayat:

Muhammad ibn Humayd al-Razi, and he is a Shia'a, narrated from Muhammad ibn Yahya al-Ahmari from Layth fromMujahid who said: "when the head of al-Husain was brought to Yazid and was put between his hands, he composedthe following lines:"'I Wish if my ancestors in Badr testified * the fear of Khazraj from the swords' beats Verily they would be glad andhappythen say O Yazeed don't ever stop * We've killed the bravest of their mastersand made it equal to Badr's day'Mujahid said: "He showed his hypocrisy in these lines, by Allah then by Allah, there is not one from his army but heleft him, that is dispraised him and reproached him."The scholars have differed about whether ibn Ziyad sent the head of al-Husain to Yazid or not. There are twosayings, and the most famous of the two is that he did and this is supported by many narrations.

وقال محمد بن حميد الرازي - وهو شيعي -: حدثنا محمد بن يحيى اأحمري، ثنا ليث، عن مجاهد قال: لما جيء برأس

الحسين فوضع بين يدي يزيد تمثل بهذه اأبيات: ليت أشياخي ببدر شهدوا * جزع الخزرج في وقع اأسل فأهلوا واستهلوا

فرح * ثم قالوا لي هني ا تسل حين حكت بفناء بركها * واستحر القتل في عبد اأسل قد قتلنا الضعف من أشرافكم * وعدلنا

ميل بدر فاعتدل قال مجاهد: نافق فيها، واه ثم واه ما بقي في جيشه أحد إا تركه أي: ذمه وعابه. وقد اختلف العلماء بعدها

في رأس الحسين هل سيره ابن زياد إلى الشام إلى يزيد أم ا؟ على قولين، اأظهر منهما أنه سيره إليه، وقد ورد في ذلك آثار

كثيرة فاه أعلم.

ibn Kathir recorded the same fact in a different location of the same book and said:

As to the poems they attribute to him is the following one:

al-hadi.us

61

'I Wish if my ancestors in Badr testified * the fear of Khazraj from the swords' beats Verily they would be glad andhappythen say O Yazeed don't ever stop * We've killed the bravest of their mastersand made it equal to Badr's day'Some of the Rawafid said that he also added the following lines:Hashim played with the throne and thus * neither angel came to him nor inspiration came downIf Yazid recited these lines, then may the curse of Allah be upon him and may the curse of the ones who curse beupon him, and if he did not recite these lines, then may the curse of Allah be upon the one who attributed them tohim...It will be soon mentioned what has been said about Yazid and what deeds and abominations he committed and hissayings. After the incident of al-Hurra and the killing of al-Husain, he remained unfortunate until Allah grabbedhim...

وأما ما يوردونه عنه من الشعر في ذلك واستشهاده بشعر ابن الزبعري في وقعة أحد التي يقول فيها: ليت أشياخي ببدر شهدوا

* جزع الخزرج من وقع اأسل حين حلت بفنائهم بركها * واستحر القتل في عبد اأشل قد قتلنا الضعف من أشرافهم *

وعدنا ميل بدر فاعتدل )ج/ص: 8/246( وقد زاد بعض الروافض فيها فقال: لعبت هاشم بالملك فا * ملك جاءه وا وحي

نزل فهذا إن قاله يزيد بن معاوية فلعنة اه عليه ولعنه الاعنين، وإن لم يكن قاله فلعنه اه على من وضعه عليه ليشنع به

عليه. وسيذكر في ترجمة يزيد بن معاوية قريب، وما ذكر عنه وما قيل فيه، وما كان يعانيه من اأفعال والقبائح واأقوال في

السنة اآتية، فإنه لم يمهل بعد وقعة الحرة وقتل الحسين إا يسير حتى قصمه اه الذي قصم الجبابرة قبله وبعده، إنه كان

عليم قدير.

ibn Asakir in his Tarikh also recorded that Yazid recited these lines (he mentioned the first 2 lines) when the head of al-Husain wasput between his hands, as well as al-Tabari in his Tarikh.

al-Suyuti in his Tarikh al-Khulafa':

When al-Husain and his family were killed, ibn Ziyad sent their heads to Yazid. The latter rejoiced from their killing,then he regretted it when the Muslims loathed him for it and the people hated him and they had the right to hatehim.

ولما قتل الحسين وبنو أبيه بعث ابن زياد برؤوسهم إلى يزيد، فسر بقتلهم أوا، ثم ندم لما مقته المسلمون على ذلك، وأبغضه

الناس وحق لهم أن يبغضوه

al-hadi.us

62

The blessed head of Imam al-Husain was first served to Ubaydallah ibn Ziyad on a tray. The following narration is from Sahih al-Bukhari, Kitab al-Manaqib (Vol. 5, Book 57, Hadith 91):Narrated Muhammad: Anas bin Malik said, "The head of Al-Husain was brought to 'Ubaidullah bin Ziyad and was put in a tray, and thenIbn Ziyad started playing with a stick at the nose and mouth of Al-Husain's head (peace be upon him) and saying something about hishandsome features." Anas then said (to him), "Al-Husain resembled the Prophet more than the others did." Anas added, "His (i.e. Al-Husain's) hair was dyed with Wasma (i.e. a kind of plant used as a dye).

حدثني محمد بن الحسين بن إبراهيم، قال حدثني حسين بن محمد، حدثنا جرير، عن محمد، عن أنس بن مالك ـ رضى اه

عنه ـ أتي عبيد اه بن زياد برأس الحسين ـ عليه السام ـ فجعل في طست، فجعل ينكت، وقال في حسنه شيئا. فقال أنس

كان أشبههم برسول اه صلى اه عليه وسلم، وكان مخضوبا بالوسمة.

Note how peace be upon him was used after mentioning the name of Imam al-Husain. This can be found across all books. So don'tyou go blame the Shia'a for this practice! May peace be upon all of Ahlul Bayt. The above narration was also recorded by al-Mubarakfuri in Tuhhfat al-Ahudhi (Kitab al-Manaqib, #3937) and he said that al-Tirmidhi authenticated it (this narration is hasan, sahih,ghareeb), al-Tirmidhi in his Sahih (volume 5, Bab al-Manaqib, #3867), Badriddeen al-A'ayni in Umdat al-Qari (chapter 16, Kitab al-Manaqib, #8473), ibn Hajar al-A'asqalani in Fat-hhul Bari (Baqiyat al-Manaqib), al-Muttaqi al-Hindi in Kanz al-U'ummal (vol 13,#37663, 37721), Musnad Ahmad ibn Hanbal, al-Tabarani in Mu'ujam al-Kabeer, ibn Katheer in al-Bidayat wal Nihayat, Tareekh al-Tabari, Tareekh ibn Asakir, and so on.

The following narration is from Kanz al-U'ummal by al-Muttaqi al-Hindi (vol 13, #37720), but this time the action of ibn Ziyad happenedin the presence of Zayd ibn Arqam:Zayd ibn Arqam narrated: "I was sitting at Ubaydullah ibn Ziyad's when the head of al-Husain was brought to him and was put betweenhis hands. He then took his baton and put between the lips of the Imam. Zayd said: 'you are putting your baton in a place the messengerof Allah used to frequently kiss.' ibn Ziyad replied to him: 'get up, you are an old man who lost his mind.'"

عن زيد بن أرقم قال: كنت جالسا عند عبيد اه بن زياد إذ أتي برأس الحسين فوضع بين يديه، فأخذ قضيبه فوضعه بين

شفتيه، فقلت له: إنك لتضع قضيبك في موضع طالما لثمه رسول اه صلى اه عليه وسلم! فقال: قم إنك شيخ قد ذهب عقلك.

ibn Jawzi in his book Al-Radd a'ala al-Muta'asseb al-A'aneed Al-Manee'e men dhammi Yazeed:

Ibn Abi Dunya recorded from Salamah bin Shabib from al-Humaydi from Sufyan from Salim bin Abi Hafsa fromHassan (al-Basri) saying: "Yazeed bin Mua'awyia was prodding with a stick the place kissed by Allah's messenger,how shameful!"

قال ابن ابي الدنيا وثنا سلمة بن شبيب قال ثنا الحميدي عن سفيان قال سمعت سالم بن أبي حفصة يقول قال الحسن جعل يزيد

بن معاوية يطعن بالقضيب موضع في رسول اه صلى اه عليه وسلم واذاه

al-Jahhedh in his Rasa'il:

The abominations committed by Yazid, from the killing of al-Husain and the frightening of Madina and thedestruction of al-Ka'aba and the taking of the daughters of the messenger of Allah as captives, and his rapping ofthe front teeth of al-Husain with the baton, all indicate his harshness and rudeness, al-Nassb (hatred towards AhlulBayt) and his wrongful opinions, and his grudge and hatred and hypocrisy and his lack of faith. So al-Fasseq iscursed and whoever prohibits the insult of the cursed one is also accursed.

المنكرات التي اقترفها يزيد من قتل الحسين وحمله بنات رسول اه )ص( سبايا، وقرعه ثنايا الحسين بالعود، وإخافته أهل

المدينة، وهدم الكعبة، تدل على القسوة والغلظة، والنصب، وسوء الرأي، والحقد والبغضاء والنفاق والخروج عن اايمان،

فالفاسق ملعون، ومن نهى عن شتم الملعون فملعون

Shihab al-Deen Ahmad ibn Muhammad ibn Ali ibn Hajar al-Haytami al-Shafi'i (died in year 974) writes in his book al-Minah al-Makkiya Fi Sharh al-Hamziyat al-Musamma Afdal al-Qura li Qurra' Um al-Qura:

YAZID: THE KILLER OF AHLUL BAYT - THE MISTREATMENT OF THE HEAD OFIMAM HUSAIN

al-hadi.us

63

It is said: how surprising from all surprises that Yazid rapped upon the front teeth of Imam Husain with a baton,and mounted the progeny of the prophet on the backs of the camels, tied to one anothers with ropes, and thewomen were bareheaded and barefaced.It is not surprising that Yazeed attained the worst level of corruption and moral degeneracy and it is not exageratedto say that these debaucheries would emanate from him. Imam Ahmad Ibn Hanbal declared him a Kafir. Given thathe (Ahmad Ibn Hanbal) is highly knowledgeable and a scholar of high integrity, he would only issue suchstatements on account of the actions perpetuated by Yazeed that would thus prove such a statement...and thereare those who made it impermissible to insult him and curse him such as al-A'arabi al-Maliki the author of al-Qawassem. It was recorded from him that which gives you the goose bumps saying: Yazeed did not kill al-Husainbut with the sword of his grand-father, that is, and according to his invalid belief, Yazeed was the caliph and al-Husain rebelled against him and the Baya'at was given the Yazeed first...

قيل: والعجب كل العجب من ضرب يزيد ثنايا الحسين بالقضيب وحمل آل النبي على اقتاب الجمال موثقين في الحبال والنساء

مكشوفات الوجوه والرؤوس.

وا عجب فإن يزيد بلغ من قبائح الفسق واانحال عن التقوى مبلغ ا تستكثر عليه صدور تلك القبائح منه، بل قال أحمد بن

حنبل بكفره وناهيك به ورع وعلم يقضيان بأنه لم يقل ذلك إا لقضايا وقعت منه صريحة في ذلك...وهناك من بالغ في

تحريم سبه ولعنه العربي المالكي صاحب القواصم، فأنه نقل عنه ما يقشعر منه الجلد أنه قال: لم يقتل يزيد الحسين إا بسيف

جده، أي بحسب اعتقاده الباطل أنه الخليفة والحسين باغ عليه والبيعة سبقت ليزيد ويكفي فيها بعض أهل الحل ...

Tareekh al-Ya'aqubi:

He put the head between the hands of Yazid and started rapping his front teeth with the baton.

و وضع الرأس بين يدي يزيد، فجعل يقرع ثناياه بالقصب

ibn Katheer also recorded the same thing in al-Bidayat wal Nihayat:

When the head of al-Husain was put between the hands of Yazid in the presence of Abu Barazat, and he startedplaying with a stick (at the mouth of the imam), Abu Barazat told him: "lift your baton away, I witnessed themessenger of Allah kiss this place."

قال: لما وضع رأس الحسين بين يدي يزيد وعنده أبو برزة، وجعل ينكت بالقضيب فقال له: ارفع قضيبك فلقد رأيت رسول

اه صلى اه عليه وسلم يلثمه

ibn Atheer recorded a similar narration in his book Asadul Ghabat:

كان أبو برزة عند يزيد بن معاوية لما أتي برأس الحسين بن علي فرآه أبو برزة وهو ينكت ثغر الحسين بقضيب في يده فقال

: لقد أخذ قضيبك من ثغره مأخذا ربما رأيت رسول اه صلى اه عليه وسلم يرشفه أما إنك يا يزيد تجيء يوم القيامة وابن

زياد شفيعك ويجيء هذا ومحمد شفيعه . ثم قام فولى.

al-Tabari also recorded similarly in his Tareekh that the heads of al-Husain and others from among his supporters were taken to Yazidibn Mua'awiya who started playing with a baton at the mouth of Imam Husain:

قال هشام عن أبي مخنف قال حدثني أبو حمزة الثمالي عن عبداه الثمالي عن القاسم بن بخيت قال لما أقبل وفد أهل الكوفة

برأس الحسين دخلوا مسجد دمشق فقال لهم مروان بن الحكم كيف صنعتم قالوا ورد علينا منهم ثمانية عشر رجا فأتينا واه

على آخرهم وهذه الرؤوس والسبايا فوثب مروان فانصرف وأتاهم أخوه يحيى بن الحكم فقال ما صنعتم فأعادوا عليه الكام

فقال حجبتم عن محمد يوم القيامة لن أجامعكم على أمر أبدا ثم قام فانصرف ودخلوا على يزيد فوضعوا الرأس بين يديه

al-hadi.us

64

وحدثوه الحديث قال فسمعت دور الحديث هند بنت عبداه بن عامر بن كريز وكانت تحت يزيد بن معاوية فتقنعت بثوبها

وخرجت فقالت يا أمير المؤمنين أرأس الحسين بن فاطمة بنت رسول اه قال نعم فأعولي عليه وحدي على ابن بنت رسول

اه وصريحة قريش عجل عليه ابن زياد فقتله قتله اه ثم أذن للناس فدخلوا والرأس بين يديه ومع يزيد قضيب فهو ينكت به

في ثغره ثم قال إن هذا وإيانا كما قال الحصين بن الحمام المري

يفلقن هاما من رجال أحبة * إلينا وهم كانوا أعق وأظلما *

قال فقال رجل من أصحاب رسول اه يقال له أبو برزة اأسلمي أتنكت بقضيبك في ثغر الحسين أما لقد أخذ قضيبك من ثغره

مأخذا لربما رايت رسول اه يرشفه أما إنك يا يزيد تجيء يوم القيامة وابن زياد شفيعك ويجيء هذا يوم القيامة ومحمد شفيعه

ثم قام فولى

al-Dhahabi in Siyaru Aa'alam al-Nubala:

A woman called Rayya narrated that a man came to Yazid to give him the good news about the killing of al-Husain.The head of al-Husain was brought to Yazid, was put on a tray then uncovered, then it was proposed to rap hisfront teeth with a baton and the woman agreed to that.It is also said the head of al-Husain was seen in al-Sham, crucifixed for three days...

أخبرني أبي حمزة بن يزيد الحضرمي، قال:

رأيت امرأة من أجمل النساء وأعقلهن، يقال لها: ريا؛ حاضنة يزيد - يقال: بلغت مائة سنة - قالت:

دخل رجل على يزيد، فقال: أبشر، فقد أمكنك اه من الحسين.

وجيء برأسه، قال: فوضع في طست، فأمر الغام، فكشف، فحين رآه، خمر وجهه، كأنه شم منه.

فقلت لها: أقرع ثناياه بقضيب؟

قالت: إي واه.

ثم قال حمزة: وقد حدثني بعض أهلنا: أنه رأى رأس الحسين مصلوب بدمشق ثاثة أيام.

وحدثتني ريا: أن الرأس مكث في خزائن الساح حتى ولي سليمان، فبعث، فجيء به، وقد بقي عظم أبيض، فجعله في سفط،

وطيبه، وكفنه، ودفنه في مقابر المسلمين. فلما دخلت المسودة، سألوا عن موضع الرأس، فنبشوه، وأخذوه، فاه أعلم ما صنع

به. وذكر باقي الحكاية وهي قوية اإسناد. )3/320(

The crucifixion of the head of al-Husain was also mentioned in Tareekh ibn Katheer, Maqtal al-Husain by al-Khawarizmi, Tareekh ibnAsakir and certainly in other sources.

ibn Kathir in al-Bidayat wal Nihayat:

Muhammad ibn Humayd al-Razi, and he is a Shia'a, narrated from Muhammad ibn Yahya al-Ahmari from Layth fromMujahid who said: "when the head of al-Husain was brought to Yazid and was put between his hands, he composedthe following lines:"'I Wish my ancestors in Badr could witness * the fear of Khazraj from the swords' beats Verily they would be gladand happythen say O Yazeed don't ever stop * We've killed the bravest of their mastersand made it equal to Badr's day'Mujahid said: "He showed his hypocrisy in these lines, by Allah then by Allah, there is not one from his army but heleft him, that is dispraised him and reproached him."

al-hadi.us

65

The scholars have differed about whether ibn Ziyad sent the head of al-Husain to Yazid or not. There are twosayings, and the most famous of the two is that he did and this is supported by many narrations.

وقال محمد بن حميد الرازي - وهو شيعي -: حدثنا محمد بن يحيى اأحمري، ثنا ليث، عن مجاهد قال: لما جيء برأس

الحسين فوضع بين يدي يزيد تمثل بهذه اأبيات: ليت أشياخي ببدر شهدوا * جزع الخزرج في وقع اأسل فأهلوا واستهلوا

فرح * ثم قالوا لي هني ا تسل حين حكت بفناء بركها * واستحر القتل في عبد اأسل قد قتلنا الضعف من أشرافكم * وعدلنا

ميل بدر فاعتدل قال مجاهد: نافق فيها، واه ثم واه ما بقي في جيشه أحد إا تركه أي: ذمه وعابه. وقد اختلف العلماء بعدها

في رأس الحسين هل سيره ابن زياد إلى الشام إلى يزيد أم ا؟ على قولين، اأظهر منهما أنه سيره إليه، وقد ورد في ذلك آثار

كثيرة فاه أعلم.

ibn Kathir recorded the same fact in a different location of the same book and said:

Concerning his (Yazid's) poems is his testimony of the poem of ibn al-Zab-a'ari which was recited during the battleof Uhud and which reads:'I Wish my ancestors in Badr could witness...'Some of the Rawafed have added that Yazid recited the following lines as well: 'Hashem played with the reign * neither an angel came nor a revelation came down.'If Yazid recited these lines then may the curse of Allah as well as those who cast curses be upon him. If howeverhe did not recite these lines, then may the curse of Allah be upon the one who attributed them to him.Very soon it will be narrated what has been said about Yazid, what deeds and abominations he had committed. Heremained unfortunate after the incident of al-Harrat and the killing of al-Husain until Allah took him...

وأما ما يوردونه عنه من الشعر في ذلك واستشهاده بشعر ابن الزبعري في وقعة أحد التي يقول فيها: ليت أشياخي ببدر شهدوا

* جزع الخزرج من وقع اأسل حين حلت بفنائهم بركها * واستحر القتل في عبد اأشل قد قتلنا الضعف من أشرافهم *

وعدنا ميل بدر فاعتدل )ج/ص: 8/246( وقد زاد بعض الروافض فيها فقال: لعبت هاشم بالملك فا * ملك جاءه وا وحي

نزل فهذا إن قاله يزيد بن معاوية فلعنة اه عليه ولعنه الاعنين، وإن لم يكن قاله فلعنه اه على من وضعه عليه ليشنع به

عليه. وسيذكر في ترجمة يزيد بن معاوية قريب، وما ذكر عنه وما قيل فيه، وما كان يعانيه من اأفعال والقبائح واأقوال في

السنة اآتية، فإنه لم يمهل بعد وقعة الحرة وقتل الحسين إا يسير حتى قصمه اه الذي قصم الجبابرة قبله وبعده، إنه كان

عليم قدير.

ibn Asakir in his Tarikh as well as al-Khawarizmi in Maqtal al-Husain also recorded that Yazid recited these lines (ibn Asakirmentioned the first 2 lines) when the head of al-Husain was put between his hands.

al-Haffedh Abu Nasser ibn Makula (died in 475) wrote in his book al-Ikmal that the head of al-Husain was carried to al-Sham byMufaz ibn Tha'alabat:

وأما محفز بحاء مهملة وبعدها فاء مشددة وزاي فهو محفر بن ثعلبة بن مرة من خزيمة بن لؤي هو الذي ذهب برأس الحسين

رضي اه عنه إلى الشام.

The saying of ibn Makula was also recorded by ibn Asakir in his Tarikh:

قرأت على ابي محمد بن حمزة عن أبي نصر بن ماكوا قال وأما محفز بحاء مهملة وبعدها فاء مشددة وزاي فهو محفز بن

ثعلبة بن مرة بن خزيمة بن لؤي هو الذي ذهب برأس الحسين إلى الشام

ibn Asakir also recorded a narration in his Tarikh that the head of al-Husain was sent to Yazid:

al-hadi.us

66

أخبرنا أبو غالب بن البنا أنا عبد الصمد بن علي بن محمد أنا عبيد اه بن محمد بن إسحاق أنا أبو القاسم البغوي حدثني محمد

بن عبد الملك نا الحميدي نا سفيان عن عمران بن ظبيان قال جاء محفر برأس الحسين إلى يزيد بن معاوية فقال جئتك برأس

أأم أام العرب فقال يزيد ما ولدت أم محفر أأم وأوضع.

Another narration from the Tarikh of ibn Asakir which states that the heads of al-Husain and his companions were sent to Yazid:

قرأت على أبي الوفاء حفاظ بن الحسن الغساني عن عبد العزيز بن أحمد أنا عبد الوهاب المدائني أنا أبو سليمان بن زبر أنا

عبد اه بن أحمد بن جعفر أنا محمد بن جرير الطبري قال قال هشام بن محمد قال أبو مخنف ثم إن عبيد اه بن زياد نصب

رأس الحسين في الكوفة فجعل يدار به ثم دعا زحر بن قيس فسرح معه برأس الحسين ورؤوس أصحابه إلى يزيد بن معاوية

وكان مع زحر أبو بردة بن عوف اأزدي وطارق بن أبي ظبيان اأزدي فخرجوا حتى قدموا بها الشام على يزيد.

Another narration pointing the same fact and that Muhfaz ibn Tha'alabat Murrat ibn Khalid ibn A'amer ibn Qinan ibn Amru ibn Qays ibnal-Harith ibn Malik ibn Ubayd ibn Khzaymat ibn Lu-ay:

أخبرنا أبو الحسين بن الفراء وأبو غالب وأبو عبد اه ابنا البنا قالوا أنا أبو جعفر ابن المسلمة أنا أبو طاهر المخلص أنا أحمد

بن سليمان الطوسي نا الزبير بن بكار قال وولد خزيمة بن لؤي بن غالب بن فهر بن مالك وخزيمة يدعون عائذة قريش عبيد

بن خزيمة فولد عبيد مالكا فولد مالك الحارث وأمه عائذة بنت الخمس بن قحافة من خثعم بها يعرفون فولد الحارث بن مالك

قيسا وتيما فولد قيس عمروا فولد عمرو قطنا وقنانا وحصنا منهم محفز بن مرة بن خالد بن عامر بن قنان بن عمرو بن قيس

ابن الحارث بن مالك بن عبيد بن خزيمة بن لؤي الذي ذهب برأس الحسين بن علي إلى يزيد بن معاوية.

وهكذا حكى يعقوب بن شيبة عن مصعب الزبيري عم الزبير محفر بالكسر والتخفيف إا أنه قال ابن ثعلبة بن مرة وهو

الصواب وقال معان بدل قنان ولم يذكر في نسبه مالكا واه أعلم.

قرأت على أبي غالب بن البنا عن أبي القاسم بن المحاملي أنا أبو الحسن الحافظ قال محفر بن ثعلبة بن مرة بن خزيمة بن

لؤي هو الذي ذهب برأس الحسين عليه السام إلى الشام.

Abu Nae'em al-Asbahani in his book Ma'arifat al-Sahabat (narration #6634) as well as ibn Asakir in Tarikh Dimashq:

When the head of al-Husain reached Yazid ibn Mua'awiya, he used his baton to expose his front teeth, thencomposed a poem. A man present at the scene said: "You, left away your baton, by Allah I witnessed the lips ofthe messenger of Allah kissing this location." This angered Yazid.

أخبرنا خيثمة بن سليمان، في كتابه، ثنا الفضل بن يوسف القصباني، ثنا سعيد بن عثمان الخزاز، ثنا عمرو بن شمر، عن

محمد بن سوقة، عن عبد الواحد القرشي، قال: لما أتى يزيد بن معاوية برأس الحسين بن علي رضي اه عنهم، تناوله

بقضيب ، فكشف عن ثناياه، فواه ما البرد بأبيض من ثناياه، ثم أنشأ يقول:

يفلقن هاما من رجال أعزة علينا * وهم كانوا أعق وأظلما

فقال له رجل عنده: يا هذا، ارفع قضيبك، فواه ربما رأيت شفتي رسول اه صلى اه عليه وسلم مكانه يقبله، فرفع متذمرا

عليه فغضب

al-hadi.us

67

The above incident was also recorded by ibn Atheer in Asadul Ghabat:

روى محمد بن سوقة عن عبد الواحد القرشي قال: لما أتي يزيد برأس الحسين بن علي رضي اه عنهما تناوله بقضيب

فكشف عن ثناياه فواه ما البرد بأبيض منها وأنشد: الطويل يفلقن هاما من رجال أعزة ... علينا وهم كانوا أعق وأظلما

فقال له رجل عنده: يا هذا ارفع قضيبك فواه ربما رأيت شفتي رسول اه صلى اه عليه وسلم فإنه يقبله. فرفع متذمرا عليه

مغضبا.

The same was recorded by Abdul Wahid al-Qurashi in Mukhatassar Tareekh Dimashq:

قال عبد الواحد القرشي: لما أتي يزيد بن معاوية برأس الحسين بن علي عليهما السام تناوله بقضيب فكشف عن ثناياه فواه

ما البرد بأبيض من ثناياه ثم قال : من الطويل

يفلقن هاما من رجال أعزة ... علينا وهم كانوا أعق وأظلما

فقال له رجل عنده : يا هذا ارفع قضيبك فواه لقد رأيت شفتي رسول اه صلى اه عليه وسلم في مكانه يقبله فرفعه متذمرا

عليه فغضب.

al-hadi.us

68

ibn Abi Shayba in al-Mussannaf (volume 5, Kitab al-Fada'il), al-Muttaqi al-Hindi in Kanz al-U'ummal (vol 12, #34886, 34887, 34888),Musnad Ahmad ibn Hanbal (vol 4, musnad al-Sa'ib ibn Khalad), al-Tabarani in al-Mu'ujam al-Kabeer, ibn Katheer in al-Bidayat wal-Nihayat, Muqbel ibn Abu Abdul Rahman al-Wadie'e in al-Saheeh Musnad mimma laysa fil Sahihayn:Jabir ibn Abdullah narrated that the prophet said: "The curse of Allah, the angels and the people combined shall be upon whoever causesfear to Madina, and Allah will not accept neither justice nor repentance, and whoever causes fear to it has also caused fear to me."

حدثنا ابن نمير، عن هاشم بن هاشم، عن عبد اه بن بسطام، عن جابر بن عبد اه، قال: قال رسول اه صلى اه عليه وسلم:

من أخاف أهل المدينة فعليه لعنة اه والمائكة والناس أجمعين، ا يقبل اه منه صرف، وا عدا، من أخافها فقد أخاف ما بين

هذين وأشار إلى ما بين جنبيه

al-Haffedh al-Mundhiri in al-Targheeb wal Tarheeb (chapter 2, Kitab al-Hajj):Jabir ibn Abdullah narrated that the prophet said: "whoever causes fear to the people of Medina has also caused fear to me."Ahmad recorded it and his subnarrators are from al-Sahih.ibn Hibban also recorded it in a shorter version in his Sahih that the prophet said: "Allah will frighten whoever frightens the people ofMedina.I'ibadat ibn al-Samett narrated that the prophet said: "whoever does injustice to the people of Medina and frightens them, Allah will alsofrighten him and the curse of Allah and the angels and the people combined will be upon him and Allah will neither accept repentance norjustice from him.al-Tabarani recorded it with a very good Isnad.al-Nisa'i and al-Tabarani recorded a narration from al-Sa'ib ibn al-Khalad that the prophet said: "whoever does injustice to the people ofMedina and frightened them, Allah will also frighten him and the curse of Allah and the angels and the people combined will be upon himand Allah will neither accept repentance nor justice from him."And in the narration of al-Tabarani: "whoever frightens the people of Medina, Allah will frighten him on the day of resurrection and Hiswrath will be upon and He will accept neither repentance nor justice from him.

وعن جابر بن عبد اه رضي اه عنهما أن أميرا من أمراء الفتنة قدم المدينة وكان قد ذهب بصر جابر فقيل لجابر لو تنحيت

عنه فخرج يمشي بين ابنيه فانكب فقال تعس من أخاف رسول اه صلى اه عليه وسلم فقال ابناه أو أحدهما يا أبتاه وكيف

أخاف رسول اه صلى اه عليه وسلم وقد مات فقال سمعت رسول اه صلى اه عليه وسلم يقول من أخاف أهل المدينة فقد

أخاف ما بين جنبي رواه أحمد ورجاله رجال الصحيح

- ورواه ابن حبان في صحيحه مختصرا قال رسول اه صلى اه عليه وسلم من أخاف أهل المدينة أخافه اه

- وعن عبادة بن الصامت رضي اه عنه عن رسول اه صلى اه عليه وسلم أنه قال اللهم من ظلم أهل المدينة وأخافهم

فأخفه وعليه لعنة اه والمائكة والناس أجمعين وا يقبل منه صرف وا عدل

رواه الطبراني في اأوسط والكبير بإسناد جيد

وروى النسائي والطبراني عن السائب بن خاد رضي اه عنه عن رسول اه صلى اه عليه وسلم قال اللهم من ظلم أهل

المدينة وأخافهم فأخفه وعليه لعنة اه والمائكة والناس أجمعين ا يقبل اه منه صرفا وا عدا

- وفي رواية للطبراني قال من أخاف أهل المدينة أخافه اه يوم القيامة وغضب عليه ولم يقبل منه صرفا وا عدا

al-Suyuti in al-Jami'i al-Sagheer (vol 6, #8347) and ibn Hibban in his Sahih, al-Muttaqi al-Hindi in Kanz al-U'ummal (vol 12, #34837),al-Albani in Silsilat al-Ahadeeth (#2304) and he authenticated it, Muqbel ibn Abu Abdul Rahman al-Wadie'e in al-Saheeh Musnadmimma laysa fil Sahihayn #360):Jabir ibn Abdullah narrated that the prophet said: "whoever frightens the people of Medina, Allah will also frighten him"

من أخاف أهل المدينة أخافه اه

YAZID - THE RIGHT TO CURSE HIM

al-hadi.us

69

التخريج )برموز السيوطي(: )حب( عن جابر

التخريج )مفصا(: ابن حبان في صحيحه عن جابر تصحيح السيوطي: حسن

al-Suyuti in al-Jami'i al-Sagheer (vol 6, #8348), Ahmad in his Musnad (vol 3, Musnad Jabir ibn Abdullah), Abdul Razzaq al-Sana'aniin al-Mussannaf (chapter 9, #17158), al-Muttaqi al-Hindi in Kanz al-U'ummal (vol 12, #34838), al-Haffedh al-Haythami in Majmau'ulZawa'id (vol 3, #5822) and he authenticated it:Jabir ibn Abdullah narrated that the prophet said: "whoever frightens the people of Medina has also frightened me."

من أخاف أهل المدينة فقد أخاف ما بين جنبي

التخريج )برموز السيوطي(: )حم( عن جابر

التخريج )مفصا(: أحمد في مسنده عن جابر تصحيح السيوطي: حسن

ibn Hajar al-A'asqalani in Fat-hul Bari (volume 4):al-Nisa'i recorded a narration from al-Sa'ib ibn al-Khalad that the prophet said: "whoever frightens the people of Medina and does wrongto them will be frightened by Allah and upon him shall be His curse."

وروى النسائي من حديث السائب بن خاد رفعه " من أخاف أهل المدينة ظالما لهم أخافه اه وكانت عليه لعنة اه " الحديث.

وابن حبان نحوه من حديث جابر

In a different authentic narration from Sahih Muslim (english reference: Kitab al-Hajj, Book 7, Hadith 3155), as well as Kanz al-U'ummal by al-Muttaqi al-Hindi, Fat-hul Bari by ibn Hajar al-A'asqalani and many others:Amru ibn Sa'ad ibn Abu Waqqas reported on the authority of his father narrated that Allah's Messenger said, and then the (above-mentioned) hadith was narrated with this addition: "None should nurse ill-will towards the people of Medina, or Allah will melt him in firelike the melting of lead or the dissolution of salt in water.

وحدثنا ابن أبي عمر، حدثنا مروان بن معاوية، حدثنا عثمان بن حكيم اأنصاري، أخبرني عامر بن سعد بن أبي وقاص، عن

أبيه: أن رسول اه -صلى اه عليه وسلم- قال، ثم ذكر مثل حديث ابن نمير، وزاد في الحديث: "وا يريد أحد أهل المدينة

بسوء إا أذابه اه في النار ذوب الرصاص، أو ذوب الملح في الماء

al-Nawawi gave a commentary about this Hadith in Sharh Sahih Muslim:

Allah will melt him like the melting of lead and this is to whoever desires to hurt Madina and Allah will not let himget away with it....just as happened to those who made war to it during the days of Bani Umayya like Muslim ibnU'uqbat who perished for how he treated Madina, and his sender Yazid ibn Mua'awiya who perished as well for thesame reason, as well as many others who did like both of them.

قال: وقد يكون في اللفظ تأخير وتقديم أي: أذابه اه ذوب الرصاص في النار، ويكون ذلك لمن أرادها في الدنيا فا يمهله اه،

وا يمكن له سلطان بل يذهبه عن قرب كما انقضى شأن من حاربها أيام بني أمية مثل: مسلم بن عقبة فإنه هلك في منصرفه

عنها، ثم هلك يزيد بن معاوية مرسله على أثر ذلك وغيرهما ممن صنع صنيعهما.

ibn Hajar al-A'asqalani alluded to the same thing Fat-hul Barri:

وفي رواية مسلم من طريق أبي عبد اه القراظ عن أبي هريرة وسعد جميعا فذكر حديثا فيه " من أراد أهلها بسوء أذابه اه

كما يذوب الملح في الماء".

وفي هذه الطريق تعقب على القطب الحلبي حيث زعم أن هذا الحديث من أفراد البخاري، نعم في أفراد مسلم من طريق عامر

al-hadi.us

70

بن سعد عن أبيه في أثناء حديث " وا يريد أحد أهل المدينة بسوء إا أذابه اه في النار ذوب الرصاص، أو ذوب الملح في

الماء". قال عياض: هذه الزيادة تدفع إشكال اأحاديث اأخر، وتوضح أن هذا حكمه في اآخرة.

ويحتمل أن يكون المراد من أرادها في حياة النبي صلى اه عليه وسلم بسوء اضمحل أمره كما يضمحل الرصاص في النار،

فيكون في اللفظ تقديم وتأخير، ويؤيده قوله " أو ذوب الملح في الماء"، ويحتمل أن يكون المراد لمن أرادها في الدنيا بسوء

وأنه ا يمهل بل يذهب سلطانه عن قرب كما وقع لمسلم ابن عقبة وغيره فإنه عوجل عن قرب كما وقع لمسلم ابن عقبة

وغيره فإنه عوجل عن قرب وكذلك الذي أرسله، قال ويحتمل أن يكون المراد من كادها اغتياا وطلبا لغرتها في غفله فا يتم

له أمر، بخاف من أتى ذلك جهارا كما استباحها مسلم بن عقبة وغيره. وروى النسائي من حديث السائب بن خاد رفعه "

من أخاف أهل المدينة ظالما لهم أخافه اه وكانت عليه لعنة اه " الحديث.

Certainly, they have done more than instigate fear on al-Madina and its people. Yazid and his army committed all the abominationsthey could commit in three days against al-Madina and its people. It was plundered under his order, its people were humilated,frightened and massacred, its women and virgins were raped, its sanctity was violated! Surely, the curse of Allah, His Angels and allthe people shall be upon him, his likes and their followers.

Allah has cast the same curse (the curse of Allah, His angels and the people combined) on another group of people: the transgressorswho died as such:Quran 2:161Lo! Those who disbelieve, and die while they are disbelievers; on them is the curse of Allah and of angels and of men combined.

إن الذين كفروا وماتوا وهم كفار أولئك عليهم لعنة اه والمائكة والناس أجمعين

Certainly, someone who did what he did to al-Madina and al-Ka'aba, who fought Imam Husain to death, killed his companions andmembers of his family and humiliated the survivors from his family, can in no way be associated to Islam. Such an individual, whodeserves the curse of Allah, can only be a transgressor. Let's not forget his hatred to Ahlul Bayt, which makes him a hypocrite, andhypocrites belong the lowest deep of the Fire:Quran 4:145Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them

إن المنافقين في الدرك اأسفل من النار ولن تجد لهم نصيرا

Such was the so-called caliph of the Ummah, as many of the Nawasseb claim he was!

A myriad of scholars have made it permissible to curse Yazid. Some of them were already mentioned in the second chapter(Transgressor, hypocrite, accursed): al-Alusi, al-Taftazani and al-Shukani.

Another one is Jamal al-Deen Abul Faraj Abdul Rahman ibn Ali ibn Muhammad ibn al-Jawzi al-Hanbali (died in year 597) as heindicated in his book al-Rad a'alal Mutaa'asseb al-A'aneed al-Mane'e min Dhammi Yazeed (الرد على المتعصب العنيد المانع من ذم يزيد),page 11:

One of the questions asked was about the La'anat (the cursing) of Yazid. ibn Jawzi responded: "remaining silent isbetter." The people said: "yes, we know that remaining silent is better, but is it permissible to curse him?" ibnJawzi responded: "what do have to say about a man who reigned for three years, in the first year he killed al-Husain, in the second year, he frightened the people of Madina and permitted anything to be done to it, and in thethird year, he used catapults against al-Ka'aba and destroyed it." The people asked: "So should be curse him?" ibnJawzi responded: "curse him.".So ibn Jawzi cursed him on the Minbar in Baghdad and in the presence of Imam al-Nasser and other great peopleof knowledge. A group of people (he called them hufat) stood up and left the audience. Then ibn Jawzi recited thefollowing verse: "A far removal for Midian, even as Thamud had been removed afar!" (11:95).

من جملة اأسئلة مسألة لعن يزيد، فقال ابن الجوزي: السكوت أصلح، فقالوا له: نعلم أن السكوت أصلح، ولكن هل يجوز

لعنه؟ فقال: ما تقولون في رجل ولي ثاث سنين، في السنة اأولى قتل الحسين، في الثانية أخاف المدينة وأباحها، وفي الثالثة

al-hadi.us

71

رمى الكعبة بالمجانيق وهدمها فقالوا: نلعن. فقال: العنوه، فلعنه ابن الجوزي على المنبر ببغداد بحضرة اإمام الناصر وأكابر

العلماء وقام جماعة من الحفاة من مجلسه فذهبوا فقال: أا بعد لمدين كما بعدت ثمود.

On page 40 of the same book, ibn al-Jawzi writes:

Imam Ahmad spoke about Yazid what can be considered worse than a La'anat. al-Qaddi Abu Ya'ala Muhammad ibnal-Husain ibn Abul Fira' recorded in his book al-Mu'utamed fil Usul a narration from Abu Ja'afar al-A'akbari from AbuAli al-Husain ibn al-Junayd from Abu Talib ibn Shihab who said: "I heard Abu Bakr ibn Muhammad ibn al-Abbas whoheard Saleh ibn Ahmad ibn Hanbal say to his father: 'There is a group of people who claimed we are followers ofYazid.' Ahmad responded: 'O son, is it possible for a believer in Allah to follow someone like Yazid?' Saleh said:'Then why do you not curse him?' Imam Ahmad responded: 'and when have you seen me curse anything? And whynot curse the one whom Allah cursed in His Book?' Saleh asked: 'Where in the Quran did Allah curse Yazid?' ImamAhmad then read the following verse: 'Would ye then, if ye were given the command, work corruption in the landand sever your ties of kinship? Such are they whom Allah curseth so that He deafeneth them and maketh blindtheir eyes' (verse 47:22-23). Imam Ahmad continued: 'is there a corruption worse than killing?'"al-Qaddi Abu Ya'ala Muhammad ibn al-Husain ibn Abul Fira' also wrote a book in which he indicated those whodeserved the La'anat and among them was Yazid, then he said: "whoever avoids (the cursing) this is eitherunaware of its permissibility or he is a hypocrite who wants to deceive the people."

وقد ذكر أحمد في حق يزيد ما يزيد على اللعنة، وذكر القاضي أبو يعلى محمد بن الحسين بن أبي الفراء في كتابه )المعتمد

في اأصول( عن أبي جعفر العكبري حدثنا أبو علي الحسين بن الجنيد قال: حدثنا أبو طالب بن شهاب، قال: سمعت ابا بكر

بن محمد بن العباس قال: سمعت صالح بن أحمد بن حنبل يقول: قلت أبي: إن قوم ينسبونا إلى تولي يزيد. فقال: يا بني

وهل يتولى يزيد أحد يؤمن باه. فقلت : فلم ا تلعنه ؟ فقال : ومتى رأيتني ألعن شيئ ؟ ولم ا يلعن من لعنه اه في كتابه ؟ .

عوا أرحامكم ، أولئك الذين فقلت : وأين لعن اه يزيد في كتابه ؟ فقرأ : )فهل عسيتم إن توليتم أن تفسدوا في اأرض وتقط

هم وأعمى أبصارهم( ، فهل يكون )فساد( أعظم من القتل؟ لعنهم اه فأصم

وصنف القاضي أبو الحسين محمد بن القاضي أبي يعلى بن الفراء كتاب فيه بيان من يستحق اللعن وذكر فيهم يزيد وقال:

الممتنع من ذلك أما أن يكون غير عالم بجواز ذلك أو منافق يريد أن يوهم بذلك.

The grand-son of ibn al-Jawzi said:

When my grand-father Abul Faraj cursed him on the pulpit in Baghdad in the presence of Imam al-Nasser andother great scholars, a group of people (called al-Hufat) stood up and left the audience, then my grand-fatherrecited the verse: 'A far removal for Midian, even as Thamud had been removed afar!'Some of our teachers told me about this day that a group of people asked my grand-father about Yazeed, and mygrand-father responded: "what do have to say about a man who reigned for three years, in the first year he killedal-Husain, in the second year, he frightened the people of Madina and permitted anything to be done to it, and inthe third year, he used catapults against al-Ka'aba and destroyed it." The people then asked: "So should be cursehim?" He (ibn Jawzi) responded: "curse him."

ولما لعنه جدي ابوالفرج على المنبر ببغداد بحضرة اامام الناصر واكابر العلماء قام جماعة من الجفاة من مجلسه فذهبوا فقال

جدي ) أا بعدا لمدين كما بعدت ثمود (.

وحكى لي بعض اشياخنا عن ذلك اليوم ان جماعة سألوا جدي عن يزيد فقال : ما تقولون في رجل ولي ثاث سنين ، في

السنة ااولى قتل الحسين بن علي )ع( ، وفي الثانية اخاف المدينة واباحها ، وفي الثالثة رمى الكعبة بالمجانيق وهدمها ،

فقالوا نلعن فقال فالعنوه.

وقال جدي في كتاب الرد على المتعصب العنيد وقد جاء في الحديث لعن من فعل ماا يقارب عشر معشار فعل يزيد ثم ذكر

al-hadi.us

72

لعن الواشمات والمتوشمات والمصورين وآكل الربا وموكله ولعنت الخمرة على عشرة وجوه انتهى.

al-Jahhedh in his Rasa'il:

The abominations committed by Yazid, from the killing of al-Husain and the frightening of Madina and thedestruction of al-Ka'aba and the taking of the daughters of the messenger of Allah as captives, and his rapping ofthe front teeth of al-Husain with the baton, all indicate his harshness and rudeness, al-Nassb (hatred towards AhlulBayt) and his wrongful opinions, and his grudge and hatred and hypocrisy and his lack of faith. So al-Fasseq iscursed and whoever prohibits the insult of the cursed one is also accursed.

المنكرات التي اقترفها يزيد من قتل الحسين وحمله بنات رسول اه )ص( سبايا، وقرعه ثنايا الحسين بالعود، وإخافته أهل

المدينة، وهدم الكعبة، تدل على القسوة والغلظة، والنصب، وسوء الرأي، والحقد والبغضاء والنفاق والخروج عن اايمان،

فالفاسق ملعون، ومن نهى عن شتم الملعون فملعون

In Nayl al-Awttar, al-Shukani described Yazid as the consumer of liquor and the drunkard who violated the sanctity of the pureSharia'at and cursed him along with his father Mua'awiya:

Those who say that it is mandatory to reject and revolt against the oppressors, antagonize them with the swordand fight against them have proved their view using the generalities of the concept of promoting good forbiddingevil in the Quran and the Sunnat, and there is no doubt that the list of Hadith recorded in the Mussannaf and wementioned narrations more specific than these are well established and mutawatira in meaning..., but a muslimshould not demean the saint predecessors from the I'itrat (the progeny) and others who came out against theImams of inequity. They did so based on their own Ijtihad and they are more pious and more obedient to theSunnat of the prophet than a group of scholars who came after them. Some of the scholars, such as al-Karamiya,and those who upheld their views, have exagerated in their saying that the grand-son al-Husain did wrong againstthe alcoholic and drunkard who disgraced the Haram of the pure Law (Shareea'at), Yazid ibn Mua'awiya, may Allahcurse them. They have uttered very strange things which makes your skin crawl...

وقد استدل القائلون بوجوب الخروج على الظلمة ومنابذتهم السيف ومكافحتهم بالقتال بعمومات من ]ص 362[ الكتاب والسنة

في وجوب اأمر بالمعروف والنهي عن المنكر وا شك وا ريب أن اأحاديث التي ذكرها المصنف في هذا الباب وذكرناها

أخص من تلك العمومات مطلق وهي متواترة المعنى كما يعرف ذلك من له أنسة بعلم السنة ولكنه ا ينبغي لمسلم أن يحط

على من خرج من السلف الصالح من العترة وغيرهم على أئمة الجور، فإنهم فعلوا ذلك باجتهاد منهم، وهم أتقى ه وأطوع

لسنة رسول اه من جماعة ممن جاء بعدهم من أهل العلم، ولقد أفرط بعض أهل العلم كالكرامية ومن وافقهم في الجمود على

أحاديث الباب حتى حكموا بأن الحسين السبط رضي اه عنه وأرضاه باغ على الخمير السكير الهاتك لحرم الشريعة المطهرة

يزيد بن معاوية لعنهم اه، فياه العجب من مقاات تقشعر منها الجلود ويتصدع من سماعها كل جلمود".

al-Alusi in Ruh al-Ma'ani:

The verse (47:22) Would ye then, if ye were given the command, work corruption in the land and sever your ties ofkinship?... And this verse was used as well as proof of permissibility to send the curse of Allah upon Yazid. al-Barzanji recorded in his book al-Ashaa'at and Imam al-Haytami in al-Sawai'iq that when Imam Ahmed was askedby his son Abdullah about cursing Yazid, (Imam Ahmad) said: 'Why can he not be cursed when Allah has cast Hiscurse in the Quran?' Abdullah said: 'I read the book of Allah but I did not find in it any la'anat of Yazid.' ImamAhmad responded with the following verses: 'Would ye then, if ye were given the command, work corruption in theland and sever your ties of kinship?' (Muhammad: 22). And what could be a bigger strife than what Yazid did?

....

Based on this saying, there is no stopping in cursing Yazeed given his many characteristics and his committing ofgreat sins during his entire reign and it is enough to cite what he did to the residents of Medina and Macca. al-Tabarani recorded a narration with a good Isnad (that the prophet said): 'O Allah, whoever does injustice to theresidents of al-Madina and frightened them, frighten him as well and may the curse of Allah, His angels and allmankind be upon him, and neither repentance nor justice will be accepted from him.' And the greatest disaster is

al-hadi.us

73

what he committed against Ahlul Bayt and how pleased he was in killing al-Husain and his expressive joy about itand his humiliation of his family, as established by the mutawatir narrations in meaning ...A group of scholars haveasserted that his was a Kafir and made permitted cursing him. Some of these scholars are al-Haffedh Nasser, ibnJawzi, and before him al-Qadi Abu Ya'ala and al-A'alama al-Taftazani said: 'We are not concerned about him, butabout his (lack of) faith, may the curse of Allah be upon him and his supporters and followers'. Jalaluddeen al-Suyuti also asserted that he can be cursed. It is written in the history of ibn al-Waridi and the book al-Wafi bilWafayat that when the progeny were taken to Yazeed, he came out to see the children and the women from theprogeny of Ali and al-Husain and the heads were on the tips of spears, and they drew near the edge of Jayrun.When Yazid saw them, he composed the following lines of poetry:

When those conveyances drew nigh * And the heads on the edge of Jayrun,The crow croaked so said I: Say whatever you wish to say Or say nothing at all, * The Messenger this very dayWhat he owed me he did repay

In other words, Yazid killed in revenge to those the messenger of Allah killed during Badr such as Utbat and Khalidand and the son of Utbat ans many others. This is a clear transgression KUFR and if these lines did really comefrom him, then he transgressed...al-Ghazali gave a Fatwa that Allah forgave Yazid and he made it forbidden tocurse him. al-Safarini from the Hanbali sect copied from Al-Barzanji as well as al-Haytami what Imam Ahmad ibnHanbal said (about Yazid), as we already mentioned, and al-Haffedh al-Mahfudh quoted Imam Ahmad to have saidsomething different from these two: there are those from our companions who asserted that al-Hajjaj was not aMuslim and Yazid can be another one, and Ahmad said differently that we can't aim al-Laa'anat against anyone,which is opposite to what Abul Husain and ibn Jawzi and others have chosen. ibn Taymiya said seems to havetaken side with Imam Ahmad, that is it is not recommended to curse.I say: what is chosen is the verdict of ibn al-Jawzi and Abul Husain al-Qadi and those who sided with them. Thesaying of al-Safarini and Abu Bakr ibn al-Arabi al-Maliki, may Allah grant them what they deserve for theirfabrication, that al-Husain was killed with the sword of his grand-father (the prophet) and their are some ignorantones who agreed with him, A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the wordthat cometh out of their mouths. They speak naught but a lie (al-Kahf:5).(ibn) al-Jawzi said in his book al-Sirr al-Massnun that one of the common beliefs which have been endorsed by agroup belonging to al-Sunnat is that they say Yazid was right and al-Husain was wrong in going against him.However, if they has looked in their biographies, they would learned how he obtained the Baya'at and he forced thepeople to it and because of it he commited every abomination and even if we assume the Baya'at was valid, itwould have been mandatory to break it and only the ignorant and blind would still stick to it, thinking he isangering the Raffedha....There are those who say he is a desobedient Muslim because of what he did to the pureprogeny but he can't be cursed, and there are those who say he can be cursed but it is not recommended or it doesnot have to be done, and there are those who asserted that he is an accursed transgressor (Kafir), and there arethose who say he did nothing wrong and he should not be cursed and whoever endorses such saying should be putin the ranks of Yazid's supporters.

And I say what is prevalent over my mind that the vicious (Yazid) did not testify to the messengership of the HolyProphet, and everything he did against the sacred people of Allah and the family of His prophet and his kind andpure progeny, and the despicable things that emanated from him is evidence of his lack of belief in even one pageof the Quran and I do not think that his matter was invisible to the Muslims but they were oppressed and crippled...Even if we assume that this vicious man was a Muslim, then he is a Muslim who committed great sins which arebeyond any range. I view it permissible to curse a person like him (Yazid), although one cannot imagine a Fasiq likehim and apparently he never repented, and the possibility of his repentance is weaker than the possibility of hisfaith (Iman). Along with Yazid are Ibn Ziyad, Ibn Sa'ad and his group shall also be included and may Allah's cursebe upon all of them, their their supporters, their helpers, their followers and upon everyone who inclines towardsthem until the Day of Resurrection and as long as an eye sheds a tear for Abu Abdullah al-Husain.

And whoever fears the reaction of the people regarding the proclamation of cursing of this deviant shall say: "MayAllah cast His curse upon whoever is pleased with the murder of al-Husain and whoever hurt the progeny of theprophet and whoever violated their rights" will be cursing him...and no one desagreed about the permissibility ofcursing him except ibn al-Arabi and those who endorsed his view. According to what has been recorded, they do notallow the cursing of the ones who are pleased with the murder of al-Husain, and this is a deep deviation...

}فهل عسيتم إن توليتم أن تفسدوا في اأرض وتقطعوا أرحامكم{ )محمد: 22( ... واستدل بها أيضا على جواز لعن يزيد عليه

من اه تعالى ما يستحق نقل البرزنجي في اأشاعة والهيثمي في الصواعق إن اإمام أحمد لما سأله ولده عبد اه عن لعن

يزيد قال كيف ا يلعن من لعنه اه تعالى في كتابه فقال عبد اه قد قرأت كتاب اه عز وجل فلم أجد فيه لعن يزيد فقال اإمام

أن اه تعالى يقول }فهل عسيتم إن توليتم أن تفسدوا في اأرض وتقطعوا أرحامكم{ )محمد: 22( اآية وأي فساد وقطيعة أشد

al-hadi.us

74

مما فعله يزيد انتهى...

وعلى هذا القول ا توقف في لعن يزيد لكثرة أوصافه وارتكابه الكبائر في جميع أيام تكليفه ويكفي ما فعله أيام استيائه بأهل

المدينة ومكة فقد روي الطبراني بسند >حسن اللهم من ظلم أهل المدينة وأخافهم فأخفه وعليه لعنة اه والمائكة والناس

أجمعين ا يقبل منه صرف وا عدل <والطامة الكبرى ما فعله بأهل البيت ورضاه بقتل الحسين على جده وعليه الصاة

والسام واستبشاره بذلك وإهانته أهل بيته مما تواتر معناه وإن أنت تفاصيله آحادا وفي الحديث> ستة لعنتهم_ وفي رواية _

لعنهم اه وكل نبي مجاب الدعوة المحرف لكتاب اه _وفي رواية _الزائد في كتاب اه والمكذب بقدر اه والمتسلط بالجبروت

ليعز من أذل اه ويذل من أعز اه والمستحل من عترتي والتارك لسنتي< وقد جزم بكفره وصرح بلعنه جماعة من العلماء

منهم الحافظ ناصر السنة ابن الجوزي وسبقه القاضي أبو يعلى وقال العامة التفتازاني ا نتوقف في شأنه بل في إيمانه لعنة

اه تعالى عليه وعلى أنصاره وأعوانه وممن صرح بلعنه الجال السيوطي عليه الرحمة وفي تاريخ ابن الوردي وكتاب الوافي

بالوافيات أن السبي لما ورد من العراق على يزيد خرج فلقي اأطفال والنساء من ذرية علي والحسين رضي اه تعالى عنهما

والرؤس على أطراف الرماح وقد أشرفوا على ثنية جيرون فلما رآهم نعب غراب فأنشأ يقول:

لما بدت تلك الحمول وأشرفت * تلك الرؤس على شفا جيرون

نعب الغراب فقلت قل أو ا تقل * فقد اقتضيت من الرسول ديوني

26/73 يعني أنه قتل بمن قتله رسول اه صلى اه عليه وسلم يوم بدر كجدة عتبة وخاله ولد عتبة وغيرهما وهذا كفر

صريح فإذا صح عنه فقد كفر به ومثله تمثله بقول عبد اه بن الزبعري قبل إسامه ليت أشياخي ]- ج 26 ص 110 -[

اأبيات

وأفتى الغزالي عفا اه عنه بحرمة لعنه وتعقب السفاريني من الحنابلة نقل البرزنجي والهيثمي السابق عن أحمد رحمه اه

تعالى فقال المحفوظ عن اإمام أحمد خاف ما نقا ففي الفروع ما نصه ومن أصحابنا من أخرج الحجاج عن اإسام فيتوجه

عليه يزيد ونحوه ونص أحمد خاف ذلك وعليه اأصحاب وا يجوز التخصيص باللعنة خافا اأبي الحسين وابن الجوزي

وغيرهما وقال شيخ اإسام يعني واه تعالى أعلم ابن تيمية ظاهر كام أحمد الكراهة قلت والمختار ما ذهب إليه الجوزي

وأبو حسين القاضي ومن وافقهما انتهى

كام السفاريني وأبو بكر بن العربي المالكي عليه من اه تعالى ما يستحق أعظم الفرية فزعم أن الحسين قتل بسيف جده

صلى اه عليه وسلم وله من الجهلة موافقون على ذلك }كبرت كلمة تخرج من أفواههم إن يقولون إا كذب{ )الكهف: من اآية

al-hadi.us

75

5( قال الجوزي عليه الرحمة في كتابه السر المصون من اأعتقادات العامة التي غلبت على جماعة منتسبين إلى السنة أن

يقولوا إن يزيد كان على الصواب وأن الحسين رضي اه تعالى عنه أخطأ في الخروج عليه ولو نظروا في السير لعلموا كيف

عقدت له البيعة وألزم الناس بها ولقد فعل في ذلك كل قبيح ثم لو قدرنا صحة عقد البيعة فقد بدت منه بواد كلها توجب فسخ

العقد وا يميل إلى ذلك اأ كل جاهل عامي المذهب يظن أنه يغيظ بذلك الرافضة هذا ويعلم من جميع ما ذكره اختاف الناس

في أمره فمنهم من يقول هو مسلم عاص بما صدر منه مع العترة الطاهرة لكن ا يجوز لعنه ومنهم من يقول هو كذلك ويجوز

لعنه مع الكراهة أو بدونها ومنهم من يقول هو كافر ملعون ومنهم من يقول إنه لم يعص بذلك وا يجوز لعنه وقائل هذا ينبغي

أن ينظم في أنصار يزيد .

وأنا أقول الذي يغلب على ظني أن الخبيث لم يكن مصدقا برسالة النبي صلى اه عليه وسلم وأن مجموع ما فعل مع أهل

حرم اه تعالى وأهل نبيه عليه الصاة والسام وعترته الطيبين الطاهرين في الحياة وبعد الممات وما صدر منه من المخازي

ليس بأضعف دالة على عدم تصديقه من إلقاء ورقة من المصحف الشريف في قذر وا أظن أن أمره كان خافيا على أجلة

المسلمين إذ ذاك ولكن كانوا مغلوبين مقهورين لم يسمعهم إا الصبر ليقضي اه أمرا كان مفعوا ولو سلم أن الخبيث كان

مسلما فهو مسلم جمع من الكبائر ما ا يحيط به نطاق البيان وأنا أذهب إلى جواز لعن مثله على التعيين ولو لم يتصور أن

يكون له مثل من الفاسقين والظاهر أنه لم يتب واحتمال توبته أضعف من إيمانه ويلحق به ابن زياد وابن سعد وجماعة فلعنة

اه عز وجل عليهم أجمعين وعلى أنصارهم وأعوانهم وشيعتهم ومن مال إليهم إلى يوم الدين ما دمعت عين على أبي عبد اه

الحسين ويعجبني قول شاعر العصر ذو الفضل الجلي عبد الباقي أفندي العمري الموصلي وقد سئل عن لعن يزيد اللعين يزيد

على لعني عريض جنابه * فاغدو به طول المدى ألعن اللعنا ومن كان يخشى القال والقيل من التصريح بلعن ذلك الضليل

فليقل لعن اه عز وجل من رضى بقتل26/74الحسين ومن آذى عترة النبي صلى اه عليه وسلم بغير حقو من غصبهم حقهم

فإنه يكون اعنا له لدخوله تحت العموم دخوا أوليا في نفس اأمر وا يخالف أحد في جواز اللعن بهذه األفاظ ونحوها سوى

ابن العربي المار ذكره وموافقيه فإنهم على ظاهر ما نقل عنهم ا يجوزون لعن من رضي بقت بقتل الحسين رضي اه تعالى

عنه وذلك لعمري هو الضال البعيد الذي يكاد يزيد على ضال يزيد.

Shihab al-Deen Ahmad ibn Muhammad ibn Ali ibn Hajar al-Haytami al-Shafi'i (died in year 974) writes in his book al-Minah al-Makkiya Fi Sharh al-Hamziyat al-Musamma Afdal al-Qura li Qurra' Um al-Qura:

It is said: how surprising from all surprises that Yazid rapped upon the front teeth of Imam Husain with a baton,and mounted the progeny of the prophet on the backs of the camels, tied to one anothers with ropes, and thewomen were bareheaded and barefaced.It is not surprising that Yazeed attained the worst level of corruption and moral degeneracy and it is not exageratedto say that these debaucheries would emanate from him. Imam Ahmad Ibn Hanbal declared him a Kafir. Given thathe (Ahmad Ibn Hanbal) is highly knowledgeable and a scholar of high integrity, he would only issue suchstatements on account of the actions perpetuated by Yazeed that would thus prove such a statement...and thereare those who made it impermissible to insult him and curse him such as al-A'arabi al-Maliki the author of al-Qawassem. It was recorded from him that which gives you the goose bumps saying: Yazeed did not kill al-Husainbut with the sword of his grand-father, that is, and according to his invalid belief, Yazeed was the caliph and al-Husain rebelled against him and the Baya'at was given the Yazeed first...

al-hadi.us

76

قيل: والعجب كل العجب من ضرب يزيد ثنايا الحسين بالقضيب وحمل آل النبي على اقتاب الجمال موثقين في الحبال والنساء

مكشوفات الوجوه والرؤوس.

وا عجب فإن يزيد بلغ من قبائح الفسق واانحال عن التقوى مبلغ ا تستكثر عليه صدور تلك القبائح منه، بل قال أحمد بن

حنبل بكفره وناهيك به ورع وعلم يقضيان بأنه لم يقل ذلك إا لقضايا وقعت منه صريحة في ذلك...وهناك من بالغ في

تحريم سبه ولعنه العربي المالكي صاحب القواصم، فأنه نقل عنه ما يقشعر منه الجلد أنه قال: لم يقتل يزيد الحسين إا بسيف

جده، أي بحسب اعتقاده الباطل أنه الخليفة والحسين باغ عليه والبيعة سبقت ليزيد ويكفي فيها بعض أهل الحل ...

In another place of his book, he said the following:

Another group from Ahlul Sunnat said he (Yazid) became a Kafir because of it.

قالت طائفة من أهل السنة بأنه كافر لذلك

al-Suyuti in Tareekh al-Khulafa':

And the people of Iraq sent messengers and letters to al-Husain, asking him to come to them. So Imam Husain leftMacca heading towards Iraq on 10th of Dhul Hujjat, accompanied by his family members, men and women andchildren. Yazid wrote to his Wali in Iraq, Ubaydullah ibn Ziyad, and ordered him to fight him. So he (ibn Ziyad) sentan army of 4000 men under the command of Umar ibn Sa'ad ibn Abi Waqqas, causing the people of Kufa toabandon al-Husain just as they abandoned his father (Imam Ali). When Imam Husain felt the heaviness of theweapons, he told them that he would surrender and that he would return to Yazid to put his hand on Yazid's hand,but they rejected his demand and wanted to kill him. He was then killed and his head was put on a tray andbrought to ibn Ziyad, may the curse of Allah be upon his killer and ibn Ziyad and with him Yazid as well.

و بعث أهل العراق إلى الحسين الرسل والكتب يدعونه إليهم فخرج من مكة إلى العراق في عشر ذي الحجة و معه طائفة من

آل بيته رجاا و نساء و صبيانا فكتب يزيد إلى واليه بالعراق عبيد اه بن زياد بقتاله فوجه إليه جيشا أربعة آاف عليهم عمر

بن سعد بن أبي وقاص فخذله أهل الكوفة كما هو شأنهم مع أبيه من قبله فلما رهقه الساح عرض عليهم ااستسام و

الرجوع و المضي إلى يزيد فيضع يده في يده فأبوا إا قتله فقتل و جيء برأسه في طست حتى وضع بين يدي ابن زياد لعن

اه قاتله و ابن زياد معه و يزيد أيضا

al-hadi.us

77

Ahmad ibn Aa'atham al-Kufi in Kitab al-Futuh writes a conversation between Imam al-Husain and Marwan ibn al-Hakam:

al-Husain comes out of his house to get the news, when he encounters Marwan ibn al-Hakam who said to al-Husain: 'O Abu Abdullah, I give you an advice, so follow it and you will be rightly guided.' al-Husain responded tohim: 'And which advice would that be? Speak so I can hear!' Marwan said: 'I say that you give the oath ofallegiance to the commander of the faithful Yazid...' al-Husain responded: 'We belong to Allah and to Him we shallreturn and peace be to Islam for the Ummat has been trialed by someone like Yazid. Shame on you! Do you orderme to give the oath of allegiance to Yazid when he is a debauched (Fasiq) man? You have spoken an extravagantthing. I do not blame you for such saying since you are accursed one whom the prophet cursed while you were stillin the groins of your father al-Hakam ibn Abul A'ass, for whomever the messenger of Allah curses can only call forthe baya'at of Yazid. Go away from me, O enemy of Allah! We are the Ahlul Bayt of the messenger of Allah and theTruth is within us and our tongue speaks but by the Truth. I heard the messenger of Allah say: 'The Khilafat isforbidden to the family of Abu Sufyan and to the war criminals, and if you see Mua'awiya on my pulpit then splithis abdomen.' By Allah, the people of Madina saw him on the pulpit of my grandfather but they did not do whatthey were ordered to do to him and Allah will kill them through his son Yazid! May Allah torture him more in theFire.' Marwan got angry at what al-Husain told him and said: 'By Allah, you will not leave me until you give youroath of allegiance to Yazid ibn Mua'awiya slavishly. You, the family of Abu Turab are full of talks and hatred towardsthe family of Abu Sufyan...'

al-Husain replied: 'Woe to you Marwan! Be far away from me, you are a filth (Rijs) but we are the Ahlul Bayt ofpurification whom Allah revealed the following verse Allah only desires to keep away the uncleanness from you andpurify you and thorough purification.' Marwan ducked his head but did not say anything, but al-Husain added:'Know that when you come back to Lord and my grandfather will ask you about my right and the right of Yazid.'Marwan left al-Husain in a state of anger and headed to al-Waleed ibn Utbat and informed him what he heard fromal-Husain.

al-Walid then wrote to Yazid to inform him about the people of Madina, as well as the stance of ibn Zubayr and al-Husain and told him about what al-Husain said and that he was not willing to obey and give the Baya'at. When themessage reached Yazid, he became extremely angry...Then he wrote back to al-Walid: 'From the servant of Allah,the commander of the faithful Yazid ibn Mua'awiya to al-Walid ibn Utbat. If you receive this message, take the oathof allegiance from the people of Madina with assertiveness, and from Abdullah ibn Zubayr, he will not escape fromus as long as he is alive, and reply to me with the head of al-Husain ibn Ali, and if you do that, I will give me agreat prize...'

When the letter of Yazid reached al-Walid and read it, he said: 'by Allah, Allah will not see me kill al-Husain ibn Ali.I will not kill the son of the daughter of the messenger of Allah even if Yazid gives me the entire world. One night,al-Husain left his house and headed to the grave of his grandfather. He said: 'Peace be upon you O messenger ofAllah! I am al-Husain ibn Fatima, I am the one from you and from the one who is a piece of you (Fatima), I amyour grandson, whom you left as a successor to your Ummat. Witness upon them, O prophet of Allah. They haveforesaken me and did not treat me well, and this is my complaint to you until I meet you.'

al-Husain visited the prophet again the following night, prayed two Raka'at, then made a Dua'a...He sat at thegrave and burst into tears until he fell asleep. In his dream, the prophet came to him, with angels in everydirection, and embraced him dearly, kissed between the eyes and said to him: 'O my son! O Husain! I see that youwill be killed and slaughtered very soon in a land called Karbala' by a group of people from my Ummat. You will bethirsty and will not be given to drink and yet they ask for my intercession which will not be given to them on theDay of Resurrection...Your father and mother and brother have come and they have missed you a lot and you willhave in Paradise what you will not acquire by through martyrdom.' al-Husain told him in the dream: 'O grand-father, there is no need for me to return to this world ever, take me to you and keep me with you.' The prophetresponded: 'O Husain, you must return to the world to be granted martyrdom and the great rewards that comewith it. You, your father, your brother, your uncle and the uncle of your father will all be in one group on the Dayof Resurrection until you enter Paradise.'

قال: وأصبح الحسين من الغد خرج من منزله ليستمع اأخبار، فإذا هو بمروان بن الحكم قد عارضه في طريقه، فقال: أبا عبد

اه! إني لك ناصح فأطعني ترشد وتسدد، فقال الحسين: وما ذلك قل حتى أسمع! فقال مروان: أقول إني آمرك ببيعة أمير

المؤمنين يزيد فإنه خولك في دينك ودنياك، قال: فاسترجع الحسين وقال: إنا ه وإنا إليه راجعون وعلى اإسام السام إذ قد

بليت اأمة براع مثل يزيد. ثم أقبل الحسين على مروان وقال: ويحك! أتأمرني ببيعة يزيد وهو رجل فاسق! لقد قلت شططا

YAZID - THE STANCE OF AL-HUSAIN

al-hadi.us

78

من القول يا عظيم الزلل! ا ألومك على قولك أنك اللعين الذي لعنك رسول اه صلى اه عليه وآله وسلم وأنت في صلب

أبيك الحكم بن أبي العاص، فإن من لعنه رسول اه صلى اه عليه وآله وسلم ا يمكن له وا منه ]إا[ أن يدعو إلى بيعة

يزيد. ثم قال: إليك عني يا عدو اه! فإنا أهل بيت رسول اه صلى اه عليه وآله وسلم، والحق فينا وبالحق تنطق ألسنتنا، وقد

سمعت رسول اه صلى اه عليه وآله وسلم يقول: " الخافة محرمة على آل أبي سفيان وعلى الطلقاء أبناء الطلقاء، فإذا رأيتم

معاوية على منبري فافقروا بطنه " فو اه لقد رآه أهل المدينة على منبر جدي فلم يفعلوا ما أمروا به، قاتلهم اه بابنه يزيد!

زاده اه في النار عذابا. قال: فغضب مروان بن الحكم من كام الحسين ثم قال: واه! ا تفارقني أو تبايع ليزيد بن معاوية

صاغرا، فإنكم آل أبي تراب قد ملئتم كاما وأشربتم بغض )1( آل بني سفيان، وحق عليكم أن تبغضوهم وحق عليهم أن

تبغضوهم.

قال: فقال له الحسين: ويلك يا مروان! إليك عني فإنك رجس وإنا أهل بيت الطهارة الذين أنزل اه عز وجل على نبيه محمد

صلى اه عليه وآله وسلم، فقال: )إنما يريد اه ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا(. )2( قال: فنكس مروان

رأسه ا ينطق بشيء، فقال له الحسين: أبشر يا بن الزرقاء بكل ما تكره من الرسول عليه السام يوم تقدم على ربك فيسألك

جدي عن حقي وحق يزيد. قال: فمضى مروان مغضبا حتى دخل على الوليد بن عتبة فخبره بما سمع من الحسين بن علي.

قال: فعندها كتب الوليد إلى يزيد بن معاوية يخبره بما كان من أهل المدينة وما كان من ابن الزبير وأمر السجن، ثم ذكر له

بعد ذلك أمر الحسين بن علي أنه ليس )1( يرى لنا عليه طاعة وا بيعة. قال: فلما ورد الكتاب على يزيد غضب لذلك غضبا

شديدا، وكان إذا غضب انقلبت عيناه فعاد أحول، قال: فكتب إلى الوليد بن عتبة.

ذكر كتاب يزيد بن معاوية إلى الوليد بن عتبة من عبد اه يزيد أمير المؤمنين إلى الوليد بن عتبة، أما بعد، فإذا ورد عليك

كتابي هذا فخذ البيعة ثانيا على أهل المدينة بتوكيد منك عليهم، وذر عبد اه بن الزبير فإنه لن يفوتنا ولن ينجو منا أبدا ما دام

حيا، وليكن مع جوابك إلي رأس الحسين بن علي، فإن فعلت ذلك فقد جعلت لك أعنة الخيل ولك عندي الجائزة والحظ اأوفر

والنعمة واحدة والسام.

قال: فلما ورد الكتاب على الوليد بن عتبة وقرأه تعاظم ذلك وقال: ا واه ا يراني اه قاتل الحسين بن علي! وأنا ]ا[ )2(

أقتل ابن بنت رسول اه صلى اه عليه وآله وسلم ولو أعطاني يزيد الدنيا بحذافيرها. قال: وخرج الحسين بن علي من منزله

ذات ليلة وأتى إلى قبر جده صلى اه عليه وآله وسلم فقال:

al-hadi.us

79

السام عليك يا رسول اه! أنا الحسين ابن فاطمة، أنا فرخك وابن فرختك وسبطك )3( في الخلف )4( الذي خلفت على أمتك

فاشهد عليهم يا نبي اه أنهم قد خذلوني وضيعوني وأنهم لم يحفظوني، وهذا شكواي إليك حتى ألقاك - صلى اه عليك وسلم

-. ثم وثب قائما وصف قدميه ولم يزل راكعا وساجدا.

قال: وأرسل الوليد بن عتبة إلى منزل الحسين لينظر هل خرج من المدينة أم ا، فلم يصبه في منزله فقال: الحمد ه الذي لم

يطالبني اه عز وجل بدمه! وظن أنه خرج من المدينة. قال: ورجع الحسين إلى منزله مع الصبح، فلما كانت الليلة الثانية

خرج إلى القبر أيضا فصلى ركعتين )1(، فلما فرغ من صاته جعل يقول: اللهم! إن هذا قبر نبيك محمد وأنا ابن بنت محمد

وقد حضرني من اأمر ما قد علمت، اللهم! وإني أحب المعروف وأكره المنكر، وأنا أسألك يا ذا الجال واإكرام بحق هذا

القبر ومن فيه ما )2( اخترت من أمري هذا ما هو لك رضى.

قال: ثم جعل الحسين يبكي حتى إذا كان في بياض الصبح وضع رأسه على القبر فأغفى ساعة، فرأى النبي صلى اه عليه

وآله وسلم قد أقبل في كبكبة من المائكة عن يمينه وعن شماله ومن بين يديه ومن خلفه حتى ضم الحسين إلى صدره وقبل

بين عينيه وقال: يا بني! يا حسين! كأنك عن قريب أراك مقتوا مذبوحا بأرض كرب وباء من عصابة من أمتي وأنت في

ذلك عطشان ا تسقى وظمآن ا تروى وهم مع ذلك يرجون شفاعتي، ما لهم ا أنالهم اه شفاعتي يوم القيامة! فما لهم عند اه

من خاق، حبيبي يا حسين! إن أباك وأمك ]وأخاك[ )3( قد قدموا علي وهم إليك مشتاقون، وإن لك في الجنة درجات لن تنالها

إا بالشهادة. قال: فجعل الحسين ينظر في منامه إلى جده صلى اه عليه وآله وسلم ويسمع كامه وهو يقول: يا جداه! ا

حاجة لي في الرجوع إلى الدنيا أبدا فخذني إليك واجعلني معك إلى منزلك. قال: فقال له النبي صلى اه عليه وآله وسلم: يا

حسين! إنه ا بد لك من الرجوع إلى الدنيا حتى ترزق الشهادة وما كتب اه لك فيها من الثواب العظيم فإنك )4( وأباك

وأخاك وعمك وعم أبيك تحشرون يوم القيامة في زمرة واحدة حتى تدخلوا الجنة.

قال: فانتبه الحسين من نومه فزعا مذعورا فقص رؤياه على أهل بيته وبني عبد المطلب، فلم يكن ذلك اليوم في شرق وا

غرب أشد غما من أهل بيت الرسول صلى اه عليه وآله وسلم وا أكثر منه باكيا وباكية.

وتهيأ الحسين بن علي وعزم على الخروج من المدينة ومضى في جوف الليل إلى قبر أمه فصلى عند قبرها وودعها، ثم قام

عن قبرها وصار إلى قبر أخيه الحسن ففعل مثل ذلك ثم رجع إلى منزله. وفي وقت الصبح أقبل إليه أخوه محمد ابن الحنفية.

Such was the great stance of al-Husain. His martyrdom was revealed to the prophet at his birth and on different occasion, and it wasfor a great cause indeed. His categorical refusal to accept the caliphate of Yazid was according to the Book of Allah and the Sunnat ofthe prophet! It is unfortunate and desappointing only a few companions joined him while thousands of them resided in Madina at the

al-hadi.us

80

time! Did they not know who al-Husain was and what he represented? Did they not remember Hadith al-Thaqalayn and al-Safina??Were they more attached to the wordly things than to be martyred with the great Imam of their time??? Were they afraid?? What agreat mistake they have made by not supporting the last member of Ahlul Kisa'!

al-Khawarizmi in his book Maqtal al-Husain writes something similar to the above complaint of al-Husain:

al-Husain left his house to visit the grave of his grand-father. He said: "Peace be upon you O messenger of Allah. Iam al-Husain the son of Fatima, the one who is a piece from you, and the son of the one who is also a piece ofyou, your grandson and the Thaql which you left left (as a caliph) to your Ummat. Be a witness upon them, Oprophet of Allah, for they have abandonned me and they did not treat me well. This is my complaint to you until Imeet you."

أن الحسين خرج من منزله بعد ذلك وأتى قبر جده فقال : السام عليك يا رسول اه أنا الحسين بن فاطمة فرخك وابن فرختك

وسبطك والثقل الذي خلفته في أمتك ، فاشهد عليهم يا نبي اه انهم قد خذلوني وضيعوني ولم يحفظوني ، وهذه شكواي إليك

حتى ألقاك صلى اه عليك . ثم صف قدميه فلم يزل راكعا ساجدا إلى الفجر

The following is the testament of Imam al-Husain to his brother Muhammad ibn al-Hanafiya, as recorded by Ahmad ibn Aa'atham al-Kufi in Kitab al-Futuh as well as al-Khawarizmi in Maqtal al-Husain:

In the name of Allah, the Beneficent, the Merciful. This is the testament of Husayn bin Ali bin Abi Talib written byhim for his brother Muhammad known as ibn Hanafiya, the son of Ali ibn Abi Talib:Husayn ibn Ali testifies that there is no god except Allah and no being other than Him is fit to be worshipped andHe has no partner. He also testifies that Muhammad is Allah's servant and messenger, who has brought truth fromHim, and that Paradise and Hell do exist and the Day of Judgment is bound to come and there is no doubt about it,and on that day, Allah will bring the dead to life. This movement of mine is not on account of stubbornness,rebellion, worldly passions or instigation by Satan. It is also not my object to create trouble or to oppress anyone.The only thing which invites me to this great movement is that I should reform the affairs of the followers of mygrandfather, eradicate corruption, undertake enjoining to do good and restraining from evil and follow the traditionof my grandfather, the Prophet of Allah and my father, Ali and the rightly guided caliphs. If the people respond tomy call, and accept truth from me, well and good; and if they do not accept it, I shall observe patience and am notafraid of unpleasant events, hardships, and sufferings. Even if I am alone I shall pursue this path till Allah decidesjustly between me and these people, and He is the most Wise and the most Powerful of the judges. O my brother!This is my testament for you. I do not seek assistance from anyone except Allah. I depend on Him alone and haveto return to him. Peace be upon you and whoever follows guidance."

بسم اه الرحمن الرحيم، هذا ما أوصى به الحسين بن علي بن أبي طالب أخيه محمد ابن الحنفية المعروف ولد علي بن أبي

طالب رضي اه عنه:

إن الحسين بن علي يشهد أن ا إله إا اه وحده ا شريك له وأن محمدا عبده ورسوله، جاء بالحق من عنده، وأن الجنة حق

والنار حق. وأن الساعة آتية ا ريب فيها، وأن اه يبعث من في القبور، وإني لم أخرج أشرا وا بطرا وا مفسدا وا ظالما،

وإنما خرجت لطلب النجاح والصاح في أمة جدي محمد )صلى اه عليه وآله وسلم( أريد أن آمر بالمعروف وأنهى عن

المنكر وأسير بسيرة جدي محمد )صلى اه عليه وآله وسلم( وسيرة أبي علي بن أبي طالب وسيرة الخلفاء الراشدين المهديين

رضي اه عنهم، فمن قبلني بقبول الحق فاه أولى بالحق، ومن رد علي هذا أصبر حتى يقضي ]اه[ )1( بيني وبين القوم

بالحق ويحكم بيني وبينهم ]بالحق[ )2( وهو خير الحاكمين، هذه وصيتي إليك يا أخي! وما توفيقي إا باه عليه توكلت وإليه

أنيب، والسام عليك وعلى من اتبع الهدى، وا حول وا قوة إا باه العلي العظيم.

This testament makes it clear that al-Husain's motive was mainly to reform the affairs of the followers of the prophet, eradicatecorruption, undertake enjoining to do good and restraining from evil and follow the tradition of the prophet. As for Yazid, he wasrepresented this corruption and this evil.

al-Tabari recorded in his Tareekh a version of the conversation between Imam Husain and Abdullah ibn Abbas:

al-hadi.us

81

That same evening or the following day, Abdullah ibn Abbas came to al-Husain and said: "O cousin, I admonish youto exercise patience, though I do not have this quality. I fear that in this mission you will be destroyed anduprooted. Surely, the people of Iraq are deceitful and unreliable, thus do not go anywhere near them. Instead, stayin this land for you are the prominent man of Hijaz. If the Iraqis truly want you to go there, as they allege, thenwrite to them that they should first evict their governor and enemies and then you will go to them. If you aredetermined to leave Macca then go to Yeman which has fortresses and canyons, and it is a vast and long land.From there, you can invite people to support you, you can write to them and send them messengers. I hope youwill attain what you desire with ease and safety.al-Husain responded to him: "O cousin, by God I know for sure that you are sincerely concerned about me, but Ihave taken a decision and I determined to undertake this journey."ibn Abbas said: "If your trip is inevitable, then at least do not take your womenfolk and your children, for, by God Ifear that you will be killed just like Uthman was killed while his womenfolk and child witnessed him being killed."

قال فلما كان من العشي أو من الغد أتى الحسين عبداه بن العباس فقال يابن عم إني أتصبر وا أصبر إني أتخوف عليك في

هذا الوجه الهاك وااستئصال إن أهل العراق قوم غدر فا تقربنهم أقم بهذا البلد فإنك سيد أهل الحجاز فإن كان أهل العراق

يريدونك كما زعموا فاكتب إليهم فلينفوا عدوهم ثم أقدم عليهم فإن أبيت إا أنه تخرج فسر إلى اليمن فإن بها حصونا وشعابا

وهي أرض عريضة طويلة وأبيك بها شيعة وأنت عن الناس في عزلة فتكتب إلى الناس وترسل وتبث دعاتك فإني أرجو أن

يأتيك عند ذلك الذي تحب في عافية فقال له الحسين يابن عم إني واه أعلم أنك ناصح مشفق ولكني قد أزمعت وأجمعت على

المسير فقال له ابن عباس فإن كنت سائرا فا تسر بنسائك وصبيتك فواه إني لخائف أن تقتل كما قتل عثمان ونساؤه وولده

ينظرون إليه ...

al-hadi.us

82

The view of ibn Taymiya:

Yazid did not issue an order to kill al-Husain by consensus of the people who record the facts, but he wrote to ibnZiyad so he can prevent him from the Wilayat of Iraq. al-Husain thought that the people of Iraq would support himand bring him victory, but they fought him until he was martyred and wronged.When Yazid learned about the incident, he showed his pain and his tears...he honored his Ahlul Bayt until he sentthem back to their land...and the people have agreed that Mua'awiya made a will to Yazid to protect the rights ofal-Husain and gratify his status...

إن يزيد لم يأمر بقتل الحسين باتفاق أهل النقل، ولكن كتب إلى ابن زياد أن يمنعه عن واية العراق. والحسين رضي اه عنه

كان يظن أن أهل العراق ينصرونه.. فقاتلوه حتى قتل شهيدا مظلوما، رضي اه عنه.

ولما بلغ ذلك يزيد أظهر التوجع على ذلك، وظهر البكاء في داره، ولم يسب له حريما أصا، بل أكرم أهل بيته وأجازهم حتى

ردهم إلى بلدهم... وقد اتفق الناس على أن معاوية رضي اه عنه وصى يزيد برعاية حق الحسين وتعظيم قدره.. وإذا قيل:

إن معاوية رضي اه عنه استخلف يزيد وبسبب وايته فعل هذا. قيل: استخافه إن كان جائزا لم يضره ما فعل، وإن لم يكن

جائزا فذلك ذنب مستقل ولو لم يقتل الحسين...

Whether Yazid issued an order to kill al-Husain, his family and companions is really irrelevant. What is relevant is the determination ofYazid to eliminate any opposition to his rulership. To make sure his will is executed, he appointed Muslim ibn Uqbat to deter theopposition in Madina and Macca while Ubaydallah ibn Ziyad was appointed to deter the opposition of Imam Husain. Yazid knew wellhow cruel and murderous these two individuals were and therefore must have expected the worse from them and certainly acceptedtheir ways of handling this matter.

We have read the testimonies of the prominent scholars from Ahlul Sunnat who have held Yazid directly responsible for the killing ofal-Husain, his family members and his loyal companions. We have seen how many of them cast their curse upon Yazid and hiscommanders. We have read one version of the letters of Yazid to Al-Waleed ibn Utbat ordering him to forcefully take the oath ofallegiance from al-Husain while in the other version, Yazid ordered al-Walid to strike off the neck of al-Husain if he refused to comply.We have also read the letters of Yazid to ibn Ziyad to banish or kill Muslim ibn Aqil as well as his order to take necessary action totake care of the opposition of al-Husain. We have also seen how Yazid dismissed al-Walid from his post in Madina as well as al-Nu'uman ibn Bashir from his post in Kufa for failing to handle the opposition of al-Husain. We have also seen how the heads of al-Husain and his companions were sent to Yazid and how happy for finally destroying the opposition of al-Husain. We have also seenhow the people revolted against Yazid for his abominations and hated him for them and how he disrespected the head of al-Husain.

But this was not enough. He had to eliminate the opposition which emerged from Madina, and for that he sent Muslim ibn Uqbat. Afterthree days of ransacking, killings, raping, humilation, and all kind of other abominations, the army was directed to Macca to eliminatethe opposition of ibn Zubayr, and where the Ka'aba was partially destroyed! Is this someone who can be considered to have regrettedthe killing of Imam Husain?? Would someone who expresses such regret order an attack against Madina, then Macca?? Is thissomeone who can be considered a Muslim?? Can such a person be forgiven or can Allah accept any repentance from such a being??It is of no wonder that many of the scholars have made it permissible to damn him!

How many believers were killed in Madina? How many of the members of Imam Husain and his companions were killed just becausethey refused to give their allegiance to Yazid??Quran 4:93And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse himand prepare for him a painful chastisement.

ومن يقتل مؤمنا متعمدا فجزآؤه جهنم خالدا فيها وغضب اه عليه ولعنه وأعد له عذابا عظيما

Do the actions of Yazid show that he loved, respected and cared for Ahlul Bayt??? Certainly not, which makes him a hypocrite. Allahalso said the following about the hypocrites:Quran 4:145Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them

إن المنافقين في الدرك اأسفل من النار ولن تجد لهم نصيرا

YAZID - CONCLUSION

al-hadi.us

83

Imam Husain is from Ahlul Bayt and we all know what the messenger of Allah said about Ahlul Bayt. The following is just a sample:

1. Ahlul Bayt are the second of the Thaqalayn whom the prophet commanded us to adhere to in order not to ever stray:Abu Tufayl narrated from Zayd ibn Arqam to have said: "when the prophet returned from his last Hajj he ordered us to stop at aplace known as Ghadeer Khum, then he said (in a sermon): 'Soon, I will be called (by Allah) and I shall answer. I am leaving youthe two weighty things, one is greater than the other: The Book of Allah and my Ahlul Bayt (I'itrati Ahlu Bayti). So watch out howyou treat them after me for they will never separate from each other until they meet me at the Fountain.' Then he said: 'Allah ismy master (Mawlaya) and I am the master (Waliyu) of every believing man and woman.' Then he took the hand of Ali and said:"Whomever I am his master (Waliyuhu), this Ali is also his master (Waliyuhu). Oh Allah, befriend who befriends him and be theenemy of his enemy.' Then I (Abu Tufayl) asked Zaid: 'You heard this from the messenger of Allah?' He replied: 'there was no onebut saw him with his eyes and heard him with his ears.'" Then al-Tahhawi commented: "the isnad of this narration is sahih andthere is doubt about any of its subnarrators."

كما حدثنا أحمد بن شعيب قال: حدثنا أبو عوانة، عن سليمان - يعني اأعمش - قال: حدثنا حبيب بن أبي ثابت، عن

أبي الطفيل، عن زيد بن أرقم قال:

لما رجع رسول اه )ص( عن حجة الوداع ونزل بغدير خم أمر بدوحات فقممن ثم قال :» كأني دعيت فأجبت إني قد

تركت فيكم الثقلين أحدهما أكبر من اآخر كتاب اه عز وجل وعترتي أهل بيتي فانظروا كيف تخلفوني فيهما فإنهما لن

يفترقا حتى يردا علي الحوض «، ثم قال : »إن اه عز وجل مواي وأنا ولي كل مؤمن ومؤمنة« ثم أخذ بيد علي

رضي اه عنه فقال : »من كنت وليه فهذا وليه ، اللهم وال من وااه وعاد من عاداه« ، فقلت لزيد : سمعته من رسول

اه )ص( ؟ فقال : ما كان في الدوحات أحد إا رآه بعينه وسمعه بأذنه ( ثم قال الطحاوي : ) فهذا الحديث صحيح

اإسناد ا طعن أحد في أحد من رواته (

So Yazid and his army fought a member of the second of al-Thaqalayn. Instead of holding fast to him and the Quran so as notto stray off, he did exactly the opposite. His straying caused him to kill not only Imam Husain, but also many members of hisfamily and his loyal companions. Also note how the prophet warned his companions regarding how to treat Ahlul Bayt. Indeed,Yazid strayed a great stray!

2. The prophet also described Ahlul Bayt and the Quran as his two caliphs:Zayd ibn Thabit narrated that the prophet said: "I am leaving among you the two caliphs (Khalifatayn), the Book of Allah and myAhlul Bayt. They shall never separate from one another until they meet me at the Fountain."

عن زيد بن ثابت، عن رسول اه)صلى اه عليه وآله( قال: ))إني قد تركت فيكم خليفتين، كتاب اه، وأهل بيتي وإنهما

لن يفترقا حتى يردا علي الحوض((

As detailed in the chapter of the caliphate, Ahlul Bayt and their pure progeny are the true caliphs of the Muslims. Ahlul Bayt andtheir progeny are the twelve caliphs of the Ummat the prophet promised his Ummat. These are the true Imams of guidance andthe rightly guided caliphs. So Yazid fought the legitimate caliph of his time whom he never paid allegiance to.

Furtheremore, it has been established that whoever dies without paying allegiance to the imam of his time has died a death ofJahiliya. After the demise of Imam Hasan (the second legitimate successor, and successor after Imam Ali), Imam Husain gaveallegiance to no one: neither Mua'awiya nor Yazid, and not anyone else. Also, given the great virtues of Imam Husain, it ispreposterous and inconceivable to say that Imam Husain died such a demise. These two facts clearly imply that Mua'awiya andYazid were not the legitimate caliphs after Imam Hasan. They also imply that imam Husain was the legitimate caliph of the time.So not only has Yazid fought a member of Ahlul Bayt, he has fought his legitimate caliph.

3. Hadith al-Thaqalayn also implies that the stance of Imam Husain was according to the Quran and the Sunnat of the prophetwhile the stance of Yazid was according to that of the devil. Otherwise, how could imam Husain be wrongful when he is thesecond of the Thaqalayn!?

4. Hadith al-Safina also proves that Yazid sought his destruction when he opposed imam Husain:My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED.

مثل أهل بيتي مثل سفينة نوح من ركبها نجا ومن تخلف عنها هلك.

al-hadi.us

84

There is no need to expand on this.

5. The following hadith proves that Yazid's war against imam Husain was a war against the prophet and therefore a war againstAllah:Abu Huraira narrated: The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: "I am in war withthose who will fight you, and in peace with those who are peaceful to you."

عن أبي هريرة -رضي اه تعالى عنه- قال:

نظر النبي -صلى اه عليه وسلم- إلى علي، وفاطمة، والحسن، والحسين، فقال: )أنا حرب لمن حاربكم، وسلم لمن

سالمكم(.

There is no need to expand on this.

6. The prophet also said:Imam Ali narrated that the Messenger of Allah said: "The stars are amnesty for the inhabitants of the heavens, and if the stars goaway (i.e. become non-existent), the inhabitants of the heavens will be destroyed. And my Ahlul-Bayt are amnesty for theinhabitants of the earth, and if my Ahlul-Bayt go away (i.e. all die), the inhabitants of the earth will be destroyed.

وفيما كتب إلينا أيض ، يذكر أن يوسف بن نفيس حدثهم قثنا : عبد الملك بن هارون بن عنترة ، عن أبيه ، عن جده ،

عن علي قال : قال رسول اه )ص( : النجوم أمان أهل السماء ، إذا ذهبت النجوم ذهب أهل السماء ، وأهل بيتي أمان

أهل اأرض ، فإذا ذهب أهل بيتي ذهب أهل اأرض .

Yazid fought the protector of the inhabitants of the earth, one of the true successors of the prophet. What will he say to theprophet when he meets him at the Kawthar, as established by hadith al-Thaqalayn? How will he justify his assault against theprogeny of the prophet, his assault against Madina and Macca??

7. The prophet also said:Ibn al-Abbas narrated that the messenger of Allah said: "Whoever wishes to live and die like me, and to abide in the Garden ofEden after death, should acknowledge Ali as WALI after me, and take his WALI (i.e., Imams after him) as WALI, and shouldfollow the Imams after me for they are my Ahlul-Bayt and were created from my clay and are gifted with the same knowledge andunderstanding as myself. Woe unto those who deny their virtues and those who disregard their relationship and affinity with me,for my intercession shall never reach them."

من سره أن يحيى حياتي ويموت مماتي ويسكن جنة عدن التي غرسها ربي فليوال عليا من بعدي وليوال وليه، وليقتد

بأهل بيتي من بعدي، فإنهم عترتي، خلقوا من طينتي، ورزقوا فهمي وعلمي، فويل للمكذبين بفضلهم من أمتي،

القاطعين فيهم صلتي، ا أنالهم اه شفاعتي. )عن ابن عباس(

Will Yazid be granted the intercession (shafa'at) of the prophet?? Will the prophet grant intercession to the ones whomassacred his Ahlul Bayt and progeny, humiliated them, insulted them, defamed them, persecuted them???

8. Did not the prophet warn his Ummat against hurting his Ahlul Bayt? Did he not warn them against waging wars against them,and denying their virtues, and hating them??The prophet said: "Whoever hurts me through my Ahlul Bayt has offended (hurt) Allah."

من آذاني في أهلي فقد آذى اه

The prophet said: "The wrath of Allah will be upon those who hurt me through my progeny."

اشتد غضب اه على من آذاني في عترتي

The prophet said: "No one will hate us Ahlul Bayt but Allah will send him into the Fire."

al-hadi.us

85

ا يبغضنا أهل البيت أحد إا أدخله اه النار9. Finally, Yazid and his staunch followers waged war against whom Allah commanded us to love, respect, honor, protect, defend

and suppport. What did Yazid do??

This is in addition to his order to assault Madina, about which the prophet said:Jabir ibn Abdullah narrated that the prophet said: "The curse of Allah, the angels and the people combined shall be upon whoever causesfear to Madina, and Allah will not accept neither justice nor repentance, and whoever causes fear to it has also caused fear to me."

حدثنا ابن نمير، عن هاشم بن هاشم، عن عبد اه بن بسطام، عن جابر بن عبد اه، قال: قال رسول اه صلى اه عليه وسلم:

من أخاف أهل المدينة فعليه لعنة اه والمائكة والناس أجمعين، ا يقبل اه منه صرف، وا عدا، من أخافها فقد أخاف ما بين

هذين وأشار إلى ما بين جنبيهCertainly, he and his supporters have earned the damnation of Allah, the angels and the people combined.

al-hadi.us

86

The testimony of Mua'awiyah the second, son of YazidThe son of Yazid, Mua'awiyah the second, gathered the people around and testified that his grand-father Mua'awiyah snatched thecaliphate away from Ali ibn Abi Talib, who deserved more this authority and who was the most justified for it. He also said that Yaziddid not deserve this caliphate either, and killing the progeny of the prophet was a grave mistake!

The following was recorded by ibn Hajar al-Haytami al-Makki in his book al-Sawai'iq al-Muhhriqa:

He (Mua'awiya ibn Yazid) did not come out to the people and he did not lead them in the congregational prayersand he did not involve himself in any matter and his reign lasted fourty days...When he became the successor, he ascended the pulpit and said: "This Khilafat is the rope of Allah, and mygrandfather Mua'awiyah fought for it against its rightful owner, and from one who is more entitled to it, and that isAli Ibn Abi Talib, and he (Mua'awiya) did what you are well aware of, and now he is in his grave and held hostageby his sins. Then my father did the same thing (as Mua'awiya), and he did not deserve it. He also fought over itagainst the son of the daughter of the Messenger of Allah, and by that he shortened his own life, then ended up inhis grave, held hostage by his sins."He wept and then continued: "Surely, our greatest problems is our knowledge of his (Yazid's) bad behavior and hisawful ending, and that he killed the progeny (al-I'itrat) of the Messenger of Allah, and he permitted the drinking ofalcohol, and he destroyed the al-Ka'aba. I am not going to taste the sweetness of the Khilafat...you choose foryourselves. ...Then he remained in his residence until he died 40 days later. May the blessing of Allah be upon him, he was betterthan his father and..."

لم يخرج إلى الناس وا صلى بهم، وا أدخل نفسه في شيء من اأمور، وكانت مدة خافته أربعين يوم...

ومن صاحه الظاهر: أنه لما ولي صعد المنبر فقال: إن هذه الخافة حبل اه، وإن جدي معاوية نازع اأمر أهله ومن هو

أحق به منه علي بن أبي طالب، وركب بكم ما تعلمون، حتى أتته منيته فصار في قبره رهين بذنوبه. ثم قلد أبي اأمر وكان

غير أهل له، ونازع ابن بنت رسول اه صلى اه عليه وسلم، فقصف عمره وانبتر عقبه وصار في قبره رهين بذنوبه.

ثم بكى وقال: إن من أعظم اأمور علينا علمنا بسوء مصرعه وبئس منقلبه، وقد قتل عترة رسول اه صلى اه عليه وسلم،

وأباح الخمر وخرب الكعبة. ولم أذق حاوة الخافة فا أتقلد مرارتها، فشأنكم أمركم. واه لئن كانت الدنيا خير فقد نلنا منها

حظ، ولئن كانت شر فكفى ذرية أبي سفيان ما أصابوا منها.

ثم تغيب في منزله حتى مات بعد أربعين يوم على ما مر. فرحمه اه أنصف من أبيه، وعرف اأمر أهله

MUA'AWIYA PART 7: THE TESTIMONY OF MUA'AWIYAH THE SECOND, SONOF YAZID

al-hadi.us

87

For the Muslims who side with or justify the acts of Mua'awiyya and his associates

The Messenger of Allah (pbuh&hf) said: If one while praying between the Rukn and Maqam (near Ka'bah) and fasting, dies but with thehate of the family of Muhammad, he will enter the Fire. And he who abuses my Ahlul-Bayt is verily an apostate and is driven out ofIslam. And he who inflicts pain on my progeny upon him is the curse of Allah. And he who hurts me by hurting my progeny has verilyhurt/angered Allah. Certainly Allah has made Paradise forbidden to he who does injustice to my Ahlul-Bayt, or kills them, or assistsagainst them, or abuses them.

Reference: • al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11,p357 who said this tradition is authentic.


References: • Mustadrak, hakim, vol 3 p 121 • Khasais, al Nasai, p 24 • al Manaqib, al Khawarizmi, p 81 • al Riyadh al Nadira, Tabari, vol 2 p 219 • Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173 • Fada'il al-Sahaba, by Ahmad Hanbal, v2, p594, Tradition #1011 • Majma' al-Zawa'id, by al-Haythami, v9, p130 • Mishkat al-Masabih, English version, Tradition #6092

It is narrated that the prophet held the hands of his grandsons al-Hassan and al-Hussein and said: "Whoever loves me and loves thesetwo, and loved their father and their mother will be with me in the day of resurrection".

حدثنا عبد اه حدثني نصر بن علي اأزدي أخبرني علي بن جعفر بن محمد بن علي بن الحسين بن علي حدثني أخي موسى

بن جعفر عن أبيه جعفر بن محمد عن أبيه عن علي بن حسين رضي اه عنه عن أبيه عن جده أن رسول اه صلى اه عليه

وسلم أخذ بيد حسن وحسين رضي اه عنهما فقال من أحبني وأحب هذين وأباهما وأمهما كان معي في درجتي يوم القيامةReferences: • Musnad Ahmad Ibn Hanbal: v1,p77 [entire book: p88,#576]; The Messenger of Allah said: "The stars help prevent the inhabitants of the earth from being drowned, and my Ahlul-Bayt are theprotectors of my community against disputes (in religious matters). Therefore, whichever groups among the Arabs opposes my Ahlul-Bayt, shall be split up by dissensions and will become (a party of) Satan."

Reference: • al-Mustadrak, by al-Hakim, v3, p149, who said this tradition is authentic • al-Tabarani, quoting Ibn Abbas • Also in al-Manaqib Ahmad, as quoted by Muhibbuddin al-Tabari • al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p234

And Allah says in the Quran:

Quran 14:42And do not think Allah to be heedless of what the unjust do; He only respites them to a day on which the eyes shall be fixedly open,Hastening forward, their heads upraised, their eyes not reverting to them and their hearts vacant. And warn people of the day when thechastisement shall come to them, then those who were unjust will say: O our Lord! respite us to a near term, (so) we shall respond toThy call and follow the messengers. What! did you not swear before (that) there will be no passing away for you!

وا تحسبن اه غافا عما يعمل الظالمون إنما يؤخرهم ليوم تشخص فيه اأبصار - مهطعين مقنعي رءوسهم ا يرتد إليهم

طرفهم وأفئدتهم هواء - وأنذر الناس يوم يأتيهم العذاب فيقول الذين ظلموا ربنا أخرنا إلى أجل قريب نجب دعوتك ونتبع

الرسل أولم تكونوا أقسمتم من قبل ما لكم من زوال

Quran 17:33And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir

MUA'AWIYA PART 8: FOR THOSE WHO JUSTIFY THE ACTS OF MUA'AWIYYA

al-hadi.us

88


authority, so let him not exceed the just limits in slaying; surely he is aided.

وا تقتلوا النفس التي حرم اه إا بالحق ومن قتل مظلوما فقد جعلنا لوليه سلطانا فا يسرف في القتل إنه كان منصورا

Quran 9:63Do they not know that whoever acts in opposition to Allah and His Messenger, he shall surely have the fire of hell to abide in it? That isthe grievous abasement.

ألم يعلموا أنه من يحادد اه ورسوله فأن له نار جهنم خالدا فيها ذلك الخزي العظيم

Quran 68:4And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight thatwhich acts wrongfully until it returns to Allah's command; then if it returns, make peace between them with justice and act equitably;surely Allah loves those who act equitably.

وإن طائفتان من المؤمنين اقتتلوا فأصلحوا بينهما فإن بغت إحداهما على اأخرى فقاتلوا التي تبغي حتى تفيء إلى أمر اه فإن

فاءت فأصلحوا بينهما بالعدل وأقسطوا إن اه يحب المقسطينIt is very clear that Mua'awiyya, his son Yazid and their associates were the sinners. They cursed, fought, massacred and inflicted painin the progeny of the prophet Muhammad. They killed innocent people. They have acted in opposition to Allah and the prophetMuhammad (pbuh&hf). They shall be getting what they deserve in the day of judgement, inchallah! The narrations are clear. And soare the verses. They were the wrongful party and Imam Ali only applied the laws of the Quran to fight them.

al-hadi.us

89

The caliphate of Abu Bakr was not acquired by consultation. I would call it a pseudo-consultation since the most prominentcompanions were preparing the burial of the prophet while Abu Bakr and Umar with some of their followers rushed to the Saquifa ofBani Sa'ad to elect a caliph. Regardless, Mua'awiya or his father did not sound their opposition! No civil war errupted. Although Ali didnot approve of this election, he did not cause any civil war.

Abu Bakr appoints Umar as his successor. But Mua'awiyah and his father did not voice their opposition. In fact, Mua'awiyah wasappointed as the governor of Syria by Umar. Was their a civil war? No.

Before he dies, Umar selects six companions (A'abdur-Rahman bin 'Auf, Ali ibn Abi Talib, Uthman ibn Affan, al-Zubayr, Talha, Sa'ad)who will elect the next caliph. Uthman is selected. Did Mua'awiyah and his father voice their opposition? No. Of course not. Uthmanwas from Bani Ummayah and Mua'awiyah knew he was not going to lose his governor position. Was there a civil war? No.

Uthman is murdered. Ali was not interested in being the next caliph. A big crowd gathers in front of his house to ask him to becomethe next caliph. Ali presents his just conditions to them. They accept them and they pledged allegiance to him. I must say Ali's electionwas the only election that was achieved with election by the people themselves, and not 2 or 6 companions. As soon as Ali becamethe legitimate caliph of the Muslims, Mua'awiyah voiced his opposition. He refused to step down from his political position because fornothing in the world, would he have left all the wealth he was enjoying.

Mua'awiyah rejected Ali as the caliph of the Muslims. Mu'awiyah and his associates from Bani Ummaya were the reasons why civilwars errupted during the reign of Ali. It was at this time, the true believers and the false ones became apparent. It was good againstEvil! It was the Quran against Satan. It was justice against injustice and corruption. It was truth against falsehood.

Mu'awiyah distorted the truth. He corrupted the minds of the naive Muslims who lived under his rule. He brain-washed them to thepoint where they cursed and hated Ali and his family. He misinterpreted the Quran to his advantage and made himself and hisfollowers the truthful, and Ali and his followers the adherents of Satan. He fabricated hadith to belittle and denigrate Ahlul Bayt whohad the highest standing during the lifetime of the prophet. He also fabricated hadith to elevate the status the companions who wereordinary people during the lifetime of the prophet and the companions who opposed Ahlul Bayt. He associated with any human whoopposed the prophet and his ahlul bayt.

Mua'awiyah and his successors became the caliphs of the Muslims and their guardians. As for the progeny of the prophet, theybecame the enemies of Islam and they they were banished, imprisoned, murdered, and poisoned. Their mutilated bodies weredragged from house to house and shown to the public with pride.

So during the Umayyad dynasty, the progeny of the prophet became the enemy and dirt of Islam, while those who opposed theprogeny such as Aisha, the mother of the believers, Umar, Abu Bakr, Uthman and many other companions were the ones whoenjoyed the highest status and elevation! The world was turned upside-down. Ask the Muslims of today about how much they knowabout Fatimah al-Zahra, or Ali or al-Hassan and al-Hussein. What do they know about the prophet's most beloved woman (hisdaughter) and most beloved man, Ali. Barely nothing! But if you ask them about Aisha, Abu Bakr, Umar, Uthman or Abu Hurayra, theycan write books based on true and fabricated narrations. Why? Simply because this is exactly what Mua'awiya and his successorswanted to achieve. They filled the books with fabricated narrations of these people, and little was mentioned about Ahlul Bayt.

Open sahih Muslim or al-Bukhari. How many narrations are from Abu Hurayra or Aisha and how many are from Ali or his sons orFatima??? Who is more knowledgeable? Aisha and Abu Hurayra, or the progeny of the prophet who inherited the knowledge of theknowledge??? Ali was with the prophet since he was a kid. Abu Hurayra met the prophet only 2 or 3 years before his demise. Areyou gonna tell me that Abu Hurayra knows more hadith and Islamic laws than Ali ibn Abi Talib? Open the same books and tell mehow many narrations report the virtues of the progeny of the prophet and how many report the virtues of Aisha, or the first threecaliphs??? Do you think these books were based on Justice???

The Ummayad were not happy with the existence of the progeny of the prophet and their unmatched knowledge. No school of thoughtexisted. Ahlul Bayt were the true bearer of the knowledge of the prophet and the guidance of the people. They were the right path. Didthe Muslims need more schools of thoughts to learn about Islam than what they already had???? Just like the prophet was enough forthe Muslims to learn about Islam and the Quran, Ahlul Bayt were enough for the Muslims to reach guidance and understand theQuran. But that was a threat to the tyrans!

So they came with the idea of establishing several diverse schools of thoughts, each one with a jurisprudence different from the other.Yes, all four school of thoughts were the work of these tyrannical rulers, who dictated exactly what these books should contain. Theywere behind the creation of all these schools to misguide the nation. Does Islam need all this to reach guidance? Don't the fourdifferent jurisprudence create more confusion, and therefore disunity in beliefs and finally misguidance? Look at how the prayers,wudu, adhan, iqamat and other religious issues differ from one school of thought to the another. These differences are no blessing!This is misguidance. These schools did not exist at the time of the prophet, they should not exist now. Nor did he encourage such aninnovation!!!! How could a Muslim be guided when there are so many different interpretations of the Quran!!!! They were unable to

MUA'AWIYA PART 9: ONE LAST THOUGHT...

al-hadi.us

90

alter the words of Allah, but they managed to alter the interpretation of these words!

What happened to Christianity and Judaism happened to us. All these sects have broken aprat our nation and created hatred andenmity in our hearts towars each others. And we all think to be guided! The prophet predicted such disaster:

Narrated Abu Sa'id Al-Khudri: The Prophet said, "You will follow the ways of those nations who were before you, span by span and cubitby cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure, you would follow them." We said, "O Allah'sApostle! (Do you mean) the Jews and the Christians?" He said, "Whom else?"

References: • Sahih Bukhari, Volume 9, Book 92, Number 422 - Holding Fast to the Quran and Sunnah - (English version) • Sahih Bukhari, Page 1539, Number 7320, Book: al-Iitissam bil kitab wal sunnah - (Arabic version)

Abu Sa'id al-Khudri reported Allah's Messenger (may peace be upon him) as saying: You would tread the same path as was trodden bythose before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them inthis also. We said: Allah's Messenger, do you mean Jews and Christians (by your words)" those before you"? He said: Who else (thanthose two religious groups)?

References: • Sahih Muslim, Book 34, Number 6448, Chapter 3 - The Book of Knowledge (Kitab Al-`Ilm) - (English version) • Sahih Muslim, Page 1029, Number 2669, Book: al-`Ilm - (Arabic version)

That is why every Muslim should research his religion and be aware of the incidents that led to its breaking. Wether you are Maliki,Hanbali, Hanafi, Shafi'i or a Shia'a, it does not matter. You must be the follower of the prophet and his progeny, as dictated by hadithal-Thaqalayn:

The messenger of Allah (pbuh&hf) said: "I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of themyou shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me thatThese two shall not separate from each other till they come to me by the Pool (of Paradise)."

حدثنا أسود بن عامر أخبرنا أبو إسرائيل يعني إسماعيل بن أبي إسحاق المائي عن عطية عن أبي سعيد قال قال رسول اه

صلى اه عليه وسلم إني تارك فيكم الثقلين أحدهما أكبر من اآخر كتاب اه حبل ممدود من السماء إلى اأرض وعترتي أهل

بيتي وإنهما لن يفترقا حتى يردا علي الحوضThis is exactly what the Ummayyad did not want the Muslims to do! That is why they created all these schools of thoughts so theycould pull the Muslims away from the truth. They even fabricated narrations that contradict this genuine hadith (al-thaqalayn) bynarrating the following hadiths, which have already been proven to be mere fabrications:

Adhere to the Quran and my Sunnah.

Adhere to my sunnah and the sunnah of the rightly-guided successors after me. Hold on to it and cling on to it stubbornly.

Today, this is what the majority of the Muslims believe in, proving my point that Mua'awiyah and his successors succeeded in theirmission of misguiding the nation and leading them astray by pulling them away from Ahlul Bayt! Adhering to the Sunnah of theprophet?? As written by who? Which school of thought? If they were all narrating authentic hadiths, why would they have differentjurisprudence? Is not this a valid point? Or is it the Sunnah of the prophet as narrated by the Banu Ummaya?!? A sunnah in which,they have included the cursing of Ali and made it a good practice!

The Sunnah of the rightly guided caliphs?? If you know what innovations and misdeeds the first three caliphs introduced andcommited, it will become crystal clear why this narration makes no sense. First of all the first three caliphs were not rightly guided. Arightly guided caliph will not distort the sunnah of the prophet and attack the progeny of the progeny. Like I said, Banu Umayyafabricated narrations to elevate the status of some people who were merely ordinary people during the lifetime of the prophet. Today,Abu Bakr, Umar and Uthman are the best examples of this nation, in the eyes of the majority of the Muslims. Again, the world hadbeen turned upside down!

You won't believe what a well-educated, enlightened and open-minded Egyptian Sunni scholar once told me. He said, the great hadithscholars of Saudi Arabia know well that the hadith that says: "Adhere to the Quran and my Sunnah" is a fabrication and is notgenuine. However, they considered it as genuine just so they can contradict the madhhab of Ahlul Bayt. This is to tell you, up to thisday, there are pro-Mua'awiya Muslims living among us who still bear his same hatred towards Ali and his descendants! Otherwise, whywould they want to contradict the school of thought of Ahlul Bayt?

They knew they had no rights to be caliphs of the Muslims. They knew they were transgressing! They knew they were not believing inthe Sunnah of the prophet! They made themselves the believers and guided, and made the progeny of the prophet the stupid andunbelievers in the eyes of the majority of the Muslims.

al-hadi.us

91





Shame! Shame on those who follow such paths! Shame on those who justify the actions of those tyrants and accept all thetransgressions and injustice they have commited. Shame on those who say they have done Ijtihad! Shame on those who support theUmayyads who have fought the prophet several wars to death and entered Islam out of fear to destroy it from the inside! Shame onthose who support the Umayyads after they have banished, imprisoned, murdered, and poisoned the progeny of the prophet! Shameon those who are still considering their caliphates as legitimates! May Allah remove the shields that have blinded their eyes, minds andhearts, inchallah.

Quran 2:12-14And when it is said to them, Do not make mischief in the land, they say: We are but peace-makers.Now surely they themselves are the mischief makers, but they do not perceive.And when it is said to them: Believe as the people believe they say: Shall we believe as the fools believe? Now surely they themselves arethe fools, but they do not know.And when they meet those who believe, they say: We believe; and when they are alone with their Shaitans, they say: Surely we are withyou, we were only mocking.Allah shall pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on

وإذا قيل لهم ا تفسدوا في اأرض قالوا إنما نحن مصلحون

أا إنهم هم المفسدون ولـكن ا يشعرون

وإذا قيل لهم آمنوا كما آمن الناس قالوا أنؤمن كما آمن السفهاء أا إنهم هم السفهاء ولـكن ا يعلمون

وإذا لقوا الذين آمنوا قالوا آمنا وإذا خلوا إلى شياطينهم قالوا إنا معكم إنما نحن مستهزئون

اه يستهزئ بهم ويمدهم في طغيانهم يعمهون

al-hadi.us

92

MUA'AWIYA PART 1: THE ENEMIES OF AHLUL BAYT ARE ALSO …€¦ · Clearly, the enemies of prophet...

Documents

Transcript of MUA'AWIYA PART 1: THE ENEMIES OF AHLUL BAYT ARE ALSO …€¦ · Clearly, the enemies of prophet...