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الحمد للہ

نام ونسب :

 

اس کا نام یزید بن معاویہ بن ابوسفیان بن حرب بن امیہ الاموی الدمشقی تھا ۔

 

امام ذھبی رحمہ اللہ تعالی کہتے ہیں کہ :

 

یزید قسطنطنیہ پرحملہ کرنے والے لشکر کا امیر تھا جس میں ابوایوب انصاری رضی اللہ تعالی عنہ جیسے صحابی شامل تھے ، اس کے والد امیر معاویہ رضی اللہ تعالی عنہ نے اسے ولی عھد بنایا اور اپنے والد کی وفات کے بعد تیس برس کی عمر کے میں رجب ساٹھ ھجری 60 ھ میں زمام اقدار ہاتھ میں لی اورتقریبا چالیس برس سے کم حکومت کی ۔

 

اوریزید ایسے لوگوں میں سے ہے جنہیں نہ توہم برا کہتے اورنہ ہی اس سے محبت کرتےہیں ، اس طرح کے کئ ایک خلیفہ اموی اورعباسی دورحکومت میں پاۓ گۓ ہيں ، اور اسی طرح ارد گرد کے بادشاہ بھی بلکہ کچھ تو ایسے بھی تھے جو يزید سے بد تر تھے ۔

 

اس کی شان و شوکت عظیم اس لیے ہوگئ کہ یہ نبی صلی اللہ علیہ وسلم کی وفات سے انچاس 49 برس بعد حکمران بنا جو کہ عھد قریب ہے اورصحابہ کرام موجود تھے مثلا عبداللہ بن عمر رضي اللہ تعالی عنہ جو کہ اس سے اوراس کے باب دادا سے بھی زیادہ اس معاملہ کے مستحق تھے ۔

 

اس نے اپنی حکومت کا آغاز حسین رضي اللہ تعالی عنہ کی شھادت سے اوراس کی حکومت کا اختتام واقعہ حرہ سے ہوا ، تولوگ اسے ناپسند کرنے لگے اس کی عمرمیں برکت نہیں پڑی ، اورحسین رضی اللہ تعالی عنہ کے بعد کئ ایک لوگوں نے اس کے خلاف اللہ تعالی کے لیے خروج کیا مثلا اھل مدینہ اور ابن زبیر رضی اللہ تعالی عنہ ۔ دیکھیں : سیراعلام النبلاء ( 4 / 38 ) ۔

 

شیخ الاسلام ابن تیمیہ رحمہ اللہ تعالی نے یزيد بن معاویہ کے بارہ میں موقف بیان کرتے ہوۓ کہا ہے :

 

یزيد بن معاویہ بن ابی سفیان کے بارہ میں لوگوں کے تین گروہ ہيں : ایک توحد سے بڑھا ہوا اوردوسرے بالکل ہی نیچے گرا ہوا اورایک گروہ درمیان میں ہے ۔

 

جولوگ توافراط اورتفریط سے کام لینے والے دو گروہ ہیں ان میں سے ایک تو کہتا ہے کہ یزید بن معاویہ کافر اورمنافق ہے ، اس نے نواسہ رسول حسین رضي اللہ تعالی عنہ کو قتل کرکے اپنے بڑوں عتبہ اورشیبہ اور ولید بن عتبہ وغیرہ جنہیں جنگ بدر میں علی بن ابی طالب اور دوسرے صحابہ نے قتل کیا تھا ان کا انتقام اور بدلہ لیا ہے ۔

 

تواس طرح کی باتیں اوریہ قول رافضیوں اورشیعہ کی ہیں جو ابوبکر و عمر اور عثمان رضي اللہ تعالی عنہم کو کافر کہتے ہیں توان کے ہاں یزید کو کافرقرار دینا تواس سے بھی زيادہ اسان کام ہے ۔

 

اور اس کے مقابلہ میں دوسرا گروہ یہ خیال کرتا ہے کہ وہ ایک نیک اورصالح شخص اورعادل حکمران تھا ، اور وہ ان صحابہ کرام میں سے تھا جونبی صلی اللہ علیہ وسلم کے دور میں پیدا ہوۓ اوراسے اپنے ھاتھوں میں اٹھایااور نبی صلی اللہ علیہ وسلم نے اس کےلیے برکت کی دعا فرمائ ، اوربعض اوقات تووہ اسے ابوبکر ، عمر رضي اللہ تعالی عنہما سے سے افضل قرار دیتے ہیں ، اورہو سکتا کہ بعض تو اسے نبی ہی بنا ڈاليں ۔

 

تو یہ دونوں گروہ اور ان کےقول صحیح نہیں اورہراس شخص کے لیے اس کا باطل ہونا نظرآتا ہے جسے تھوڑی سی بھی عقل ہے اور وہ تھوڑ ابہت تاريخ کو جانتا ہے وہ اسے باطل ہی کہے گا ، تواسی لیے معروف اہل علم جو کہ سنت پرعمل کرنے والے ہیں کسی سے بھی یہ قول مروی نہیں اور نہ ہی کسی کی طرف منسوب ہی کیا جاتا ہے ، اوراسی طرح عقل وشعور رکھنے والوں کی طرف بھی یہ قول منسوب نہيں ۔

 

اورتیسرا قول یا گروہ یہ ہے کہ :

 

یزید مسلمان حکمرانوں میں سے ایک حکمران تھا اس کی برائیاں اور اچھایاں دونوں ہيں ، اور اس کی ولادت بھی عثمان رضي اللہ تعالی عنہ کی خلافت میں ہوئ ہے ، اور وہ کافر نہيں ، لیکن اسباب کی بنا پر حسین رضي اللہ تعالی عنہ کے ساتھ جوکچھ ہوا اوروہ شھید ہوۓ ، اس نے اہل حرہ کے ساتھ جو کیا سو کیا ، اوروہ نہ توصحابی تھا اور نہ ہی اللہ تعالی کا ولی ، یہ قول ہی عام اہل علم و عقل اوراھل سنت والجماعت کا ہے ۔

 

لوگ تین فرقوں میں بٹے گۓ ہیں ایک گروہ تواس پرسب وشتم اور لعنت کرتا اور دوسرا اس سے محبت کا اظہار کرتا ہے اورتیسرا نہ تواس سے محبت اورنہ ہی اس پر سب وشتم کرتا ہے ، امام احمد رحمہ اللہ تعالی اوراس کے اصحاب وغیرہ سے یہی منقول ہے ۔

 

امام احمد بن حنبل رحمہ اللہ تعالی کے بیٹے صالح بن احمد کہتے ہیں کہ میں نے اپنے والد سے کہا کہ : کچھ لوگ تو یہ کہتے ہیں کہ ہم یزید سے محبت کرتے ہیں ، توانہوں نے جواب دیا کہ اے بیٹے کیا یزید کسی سے بھی جو اللہ تعالی اوریوم آخرت پرایمان لایا ہو سے محبت کرتا ہے !!

 

تو میں نے کہا تو پھر آپ اس پر لعنت کیوں نہیں کرتے ؟ توانہوں نےجواب دیا بیٹے تونےاپنے باپ کو کب دیکھا کہ وہ کسی پرلعنت کرتا ہو ۔

 

اورابومحمد المقدسی سے جب یزيد کے متعلق پوچھا گیا توکچھ مجھ تک پہنچا ہے کہ نہ تواسے سب وشتم کیا جاۓ اور نہ ہی اس سے محبت کی جاۓ ، اورکہنے لگے : مجھے یہ بھی پہنچا ہے کہ کہ ہمارے دادا ابوعبداللہ بن تیمیۃ رحمہ اللہ تعالی سے یزيد کےبارہ میں سوال کیا گیا توانہوں نے جواب دیا :

 

ہم نہ تواس میں کچھ کمی کرتےہیں اورنہ ہی زيادتی ،۔

 

اقوال میں سب سے زيادہ عدل والا اوراچھا و بہتر قول یہی ہے ۔ ا ھـ

 

مجموع الفتاوی شیخ الاسلام ابن تیمیہ ( 4 / 481 - 484 ) ۔

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mulhid najdi agar islamic history thori si bhi tumhari nazar se guzri hoti to tumhe pata hota ke Ashab-e-Kahf ka kutta jannat mein jae ga. aur jannat mein Ghulaman-e-Mustafa ke kuttoun ke liye bhi bohat jaga ho gi (al). agar nahi ho gi to kharji kuttoun ke liye jin ki jaga Hadees Pak ke mutabiq dozakh mein hai.

 

lekin yahan behas is baat ki nahi is liye main tumhe har baar ki tarha topic change nahi karne doun ga.

 

tum ibnetimia ko qoute kar rahe ho jab ke us bad bakht ne to MAULA-E-KAINAT SYEDNA ALI (as) per bohtan laga diye. Zahir hai jo MAULA ALI (as) ka dushman ho ga wo apne bapu yazeed ki himayat to kare ga hi aur jo tum ne la'nti yazeed paleed ko lashkar ka ameer bana diya apne pallay se. uski haqeeqat history ki books mein dekho. qaiser-e-room ke sheroun ki taraf jane wale 7th ya 8th lashkar mein wo shamil hua aur kaise shamil hua wo bhi sun lo.

 

Syedna Ameer Muaviya (ra) ne jab usko lashkar ke sath jane ko bola to us ne inkar kiya. baad mein jab lashkar mein waba phelne ki khabar ai to us ne khushi mein rubai purhi aur us waqt wo apni bivi um-e-kalsoom ke sath betha tha. jab Syedna Ameer Muaviya (ra) ko ye khabar mili (ke us ne rubaiat purhi hai yani muslim mujahideen ki mushkil aur aazmaishoun ka mazak banaya hai) to Syedna Ameer Muaviya ne usko saza ke taur per us lashkar ki taraf bejha.

 

aur jo tumhara ibnetimia la'nti yazeed paleed ki safaiaan de raha hai ke Shahadat-e-Hussain (as) ki waja se loug us ko kafir aur la'nti kehte hain. to mulhid najdi kiya tumhe ya tumhare khud sakhta imam ibnetimia ko ye nahi yaad ke us la'nti ne Madina-e-Pak aur Makka-e-Mukarama aur in do Muqaddas shehroun per kiya qayamatein dhai thein.

 

aur tum kehte ho ke aur bhi muslim badshah aise guzre hain jin mein us se ziada buraiaan thein. aray najdio koi 1 naam to aisa bata do jis ne Nawasa-e-Rasool (saw)(ra) ko shaheed kiya ho. jis ne Masjid-e-Nabvi Shareef mein khachar bandhwae houn, jis ne Syedna Khadri (ra) ki Resh-e-Mubarak nuchwai ho, jis ne 10,000 Ahl-e-Madina ko na haq qatal karwaya ho, jis ne 3 din ke liye Madina-e-Pak Ahl-e-Madina ki jaan maal izzat aabroo samait apne dozkhi lashkar per halal kar diya ho.

 

aisa koi aur nahi najdio sirf ek tumhara imam la'nti yazeed paleed hai. jis ke naghme tum din raat gatay ho.

 

aur ab apne timia ki nahi balke kisi authentic islamic historian ko qoute karo. phir tumhe jawab diya jae ga (ia)

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mulhid najdi tum bhi kuch bhi karo topic change nahi ho ga. agar tumhe hamara imaan check karna hai to alag topic bana lo. lekin yahan is thread mein tum topic se nahi hat sakte. topic per baat karo Agar kar sakte ho to.

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Tum humain khaarji kehtay ho na ...Agar tum main zara b imaan baaqi hai to batao kia jo Islam Sahaba Karam (ra) k zammanay main tha woh tum brailvi lougoon main hai?

 

mulhid najdi hum sirf keh nahi rahe balke sabit kiya gaya hai oper aur gawahiaan tumhare ghar ki hain.

ab jao aur pakro apne ibrahim mir sialkoti ko aur ibnetimia ko. pucho sialkoti se ke us ne aisa kyun kaha.

aur phir as usual ............... (samajh to gae ho ge na ;) )

 

waisay (azw)(al) ek thread mein tum apne sheikhulful ko bhi jotti ki nouk per rakh chuke ho ab (azw)(ia) mir sialkoti aur phir sheikh najdi aur phir ibnetimia ki bari bhi ae gi (azw)(ia)

 

"aage aage dekhiye hota hai kiya"

 

 

 

(wasalam) Bhai. thanx for appreciation.

bhangna to inho hai hi (azw)(ia) aur sab loug dekh sakte hain ke najdi ne sir dhar ki bazi laga rakhi hai ke kisi tarha topic ko ghuma phira kar change kar le. lekin (azw)(ia) ye kabhi kamyab nahi ho sakein ge.

 

fi-aman:

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Tum humain khaarji kehtay ho na ...Agar tum main zara b imaan baaqi hai to batao kia jo Islam Sahaba Karam ra.gif k zammanay main tha woh tum brailvi lougoon main hai?

 

Nahin Maire Bhai Breilvion k pass woh wala deen hei jo mohammad(SAWW) se bhi pehlei ka tha yani nooh(AS) yani Suaha, Allat, Mannat, aaj in sub booton k naam badal gai hein kisi ka naam Khawaja hei to kisi ka naam ghos hei kisi ka naam shehbaz hei kisi naam kuttei shaha hei kisi ka naam totei shah bus naam change hei deen woh hi hei...

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A question was asked of Imam Ghazali, what is your opinion about the person who curse Yazeed, can one label him as fasik? Is there a reason to curse him? Did Yazeed on purpose intended to kill Hz. Hussain[ra], or his intention were self defence? is it advisable to reciet Rahimullah after his name or to abstain is better.

 

 

Answer:

 

Imam Ghazali[rta] replied, any muslim who curse another muslim is himself guilty of the same, rasoolAllah[saw] said:Muslims do not curse. Further more our shariate-e-Islamia has stoped us from cursing [animals] these, so how is it permissable to curse other muslims, a hurmat of muslim is equal to a hurmat of Ka'ba, as it is related by rasool Allah[saw] and reported in Sunan Ibn maja.

 

Islam of yazeed is well established, as far as the incident with Hz. Hussain[ra] is concerned we no evidence that Yazeed gave order to kill Hussain[ra] or expressed any agreement with it. As we have no evidence linking these incidents to Yazeed, so thee is no cause to doubt him, to doubt other muslim is haram. Allah has said in Quran not to doubt for the sake of doubt as it take you into the pale of sin. Nabi Allah[saw] Muslims blood, wealth, honourand respect, with it also who doubt has been declare haram.

 

If any person think that Yazeed gave orders to kill Hussain[ra] and enjoyed killing him is a fool of highest standard, people who are thinking about it now, have many people dying in their own times and are not able to do anything to control it, then how could they expect to decide for sure what happened when so much time has passed.

 

Further more this incident has covered with the dust of vested interest and many false narrations, that it is impossible to locate truth. When the fact is that there is no evidence, so it is must that we have good behavior towards other muslims, it is belief of Ahley Haq[Ahley Sunnah] even if it established that a muslim has killed another muslim, even then you can not call the guilty muslim Kafir.

 

 

What is the proof that yazeed did not repent the death of Hussain[ra], how do we know that he did not get the oppertunity, Allah says in Quran:

 

42:25. He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do.

 

Any way it is not suitable for muslim to curse a dead muslim, one who does this is a fasik himself.

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Imām Abū Ĥāmid al-Ghazālī is one of the majorscholars of Islām. Almost, every sunni scholar who came after himaddresses him by the title Ĥujjatu’l Islām or the Proof of Islām. He has written many books; but his magnum opus Iĥyā’yi Úlūm ad-Dīnor ‘Revival of Religious Sciences’ is better known than all others.Some have said that if all the Islamic books would be destroyed in acatastrophe and Iĥyā’a survived, it would make up for the huge loss.

 

Imām Taftāzāni says:

Ireiterate the opinion of [other] authorities in Islamic sciences thatthe discussion of what occurred amongst the Companions – theiragreements and disputes – is not among the matters of belief [laysamina’l áqāyid ad-dīnīyyah] nor among the principles of theologicaldiscourse [wa’l qawāyid al-kalāmiyyah]. There is no benefit for one’sreligion in such disputes, rather it may harm one’s belief. Yet,relevant parts [of those historical issues] are discussed for tworeasons:

 

1. Toclarify the matter and dispel doubts; refute the false and corruptbeliefs which have been spread by the rāfiđīs and their concotedstories.

 

2. To derive certain juristic rulings concerning rebellion and rebels,since there are no absolute documents [nuşūş] that guide us on theseissues. Therefore, Imām Abū Ĥanīfah raĥimahullāh said: ‘If it was notfor Álī rađiyAllāhu ánhu we would not know the Khawārij [truth aboutthem and how to deal with them].’

[Sharĥ al-Maqāşid vol.5/pg.304: Objective the Sixth, Third Section: The Seventh Discussion]

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Thus we must not botherabout these issues as there is no benefit in it for us. That is whyImām Ghazālī advised muslims to abstain from cursing Yazīd. Notice,that Imām Ghazālī’s advice is NOT in the first book of Iĥyā, wherematters of belief are usually discussed.

 

Ihyā’a is divided in four parts: Worship, Habits, DestructiveTraits and Virtues for Salvation [íbādāt, áādāt, muhlikāt, munjiyyāt].Each part is further sub-divided in ten books. This advice to abstainfrom cursing Yazīd is present in the fourth book ‘Perils of the Tongue’[āfāt al-lisān] of the third part [Destructive Traits, muhlikāt]; The Eighth Peril: Cursing [al-āfah ath-thāminah: láan].

 

As anybody can see, Imām Ghazālī is not inimical towards ImāmĤusayn nor sympathetic to Yazid; rather his advice is for all muslims –including you and I – to abstain from cursing others, even if it is aperson like Yazid. The chapter begins with a Ĥadīth of RasūlAllāhşallAllāhu álayhi wa sallam which says: ‘A believer does not curse’ andthe Ĥadīth of Abū Bakr in which he sent a curse, RasūlAllāh şallAllāhuálayhi wa sallam admonished him with: ‘Does a Siddīq curse?’ It is alengthy discussion and it is in this context he rules that it isunlawful to curse Yazid.

 

Mawlānā Taftāzānī explained a similar reason on why Imām Ghazālīor other scholars forbade us to curse Yazid. But he cursed Yazidanyway, claiming that Yazid had become an unbeliever. Imām Zabīdīexplains that Imām Taftāzāni erred because he relied on some reportswhose authenticity is questionable at best.

 

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This article contains relevant translations from the following books:

  • Đaw al-Máālī by Mawlānā Álī al-Qārī; an explanation of the poem Badyi’l Amālī by Álī al-Ūshī.
     
  • As-Şawāyiq al-Muĥriqah by Imām Ibn Ĥajar al-Haytami
     
  • Iĥyā’a by Imām al-Ghazālī
     
  • It’ĥāf as-Sādah by Imām Murtađā az-Zabīdī, an exegesis of Iĥyā’a
     
  • Sharĥ al-Áqāyid by Imām Taftāzānī
     
  • Sharĥ al-Maqāşid by Imām Taftāzānī
     
  • Bahār e Shariát by Mawlānā Amjad Álī al-Azami
     
  • Usūl ad-Dīn by Şadr al-Islām Abū’l Yusr Al-Pazdawi
     
  • Fatāwā ar-Riđawiyyah by Imām Aĥmed Riđā Khan Barelwi

Thepurpose of this article is to demonstrate that Imām Ghazālī was not aNasibi nor did he harbor love for Yazīd. His advice to abstain fromcursing Yazīd was meant for us, Muslims to perfect our character andsave ourselves from committing excesses; certainly not because he lovedYazīd.

 

Allāh táālā knows best and guidance is only from Allāh táālā.

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(bis)

(saw)

As everyone has seen above how najdis try to fool around but a usual they have been slapped in their dirty faces (al). now as they are trying to defend their imam la'nti yazeed paleed and trying to prove that it is not right to curse him. But after reading this post you people will understand that why yazeed is cursed and who's curse is upon him.

1st read what he did exactly and then there would be clear proofs from Ahadees-e-Mubaraka that he IS cursed.

 

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so called ahlehadees (ahl-e-yazeed in real) are still stuck in that fatwa of Imam Ghazali (R.A) even after reading that much Ahadees-e-Mubaraka. shame on you najdis, yet you people call yourself ahlehadees.

 

now if anyone could ask them that since when this miracle happened that Imam's saying is hujjat for gms even if there are loads a Ahadees-e-Mubaraka.

 

this is an open example that najdis are following Imam and not the Hadees Pak. :) and all this just to save their dada abbu.

 

"May ALLAH's curse be on such an idiotic believe."

and as far as that fatwa is concerned i have (al) explained it but as everyone now knows for sure that their is not even a single one good thing on the face of earth that can get into najdis' kafir khopries. :) so don't worry yazeedies tomorrow you will get what exactly you want (ia). (as i have to leave for now.)

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(bis)

(salam)

(ja)Muhtram Shahid Bhai.Aap nain buhat he khoob jawab likha keh yeh Anti Hadees log yahan b munkar e Hadees ho gay.Another example can be seen in this topic.

 

Aur janab Mouwahid Sb.aap Imam Ghazali(ra) ke bat kar rahay hain tu janab aap say araz hay keh Imam e Ghazali Mujtahid k muqam par faiz thay.Aur agar mujtahid apni research main koi ghalti kar baithta hay tu usay aik darja Sawab milta hay.Ab aap Ahl e Hadees ho kar,Hadees k bajay Imam e Ghazali ko tanqeed ka nishana bana rhay hain.Kahan gay aap k usool???

 

Sharam tum ko magar nahi aati.......

 

Shahid Bhai aap Masha Allah buhat he achay reply kar rahay hain.Allah apnay Pyaray Habeeb e Pak(saw) aur Huzoor Syedna Ghous Ul Azam(ra) ka sadqa aap ke sab naik dilli hajaat poori farmay.Aameen

 

fi-aman:

 

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Mula Qari HAnfi(ra) yazeed k baaray main likhatay hain:-

 

Hazrat Husain (ra) kay qatal ka hukam daina balkeh khud in ka qatal ker daina bi mazahab Ahl-e-Sunnat kay muqtazi k mutabiq lanat ka moujib nahi,aur murtakib kabeera gunnah ko kaafir nahi kaha ja sakta pus Ahl-e-Sunnat kay nazdeek kisi zaalim faasiq shakhas k lia muta'een tour per lanat kerni jaiz nahi....{86 TAba Jadeed}

 

Aik aur hanfi bazurag Moulana Akhwand DArwaiza farmaatay hain:-

 

  Ahl-e-Sunnat ka mazahab hai keh lanat kerna sawai kaafir kay kisi muisliman k lia jaiz nahi.Yazeed kaafir nahi,Sunni muisliman tha aur koi shakhas mahz gunnah ker lainay say kaafir nahi hota tahmeed main hai keh khud qaatil-e-Husain (ra) ko b kaafir nahi kaha ja sakta,is lia keh gunnah ker lainay say koi shakhas kaafir nahi ho jata.......{Sharah Qasida Amaali TAba 1313Hijri Lahore}

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Qadri sahib kash aap topic poora padh ker jawab daitay............Yahan baatkisi ki ghalti ki nahi balkeh is baat per bahas ho rahi hai keh jo b yazeed kasaath day raha hai woh khaarjiat main shamil hai...........Apnay bhai shahidbrailvi ka topic ghour say padho.....

 

Mulhid yahan per baat ye ho rahi hai ke ko la’nti yazeedpaleed ko zabardasti jannat mein ghusane ki nakam koshish kare aur apni iskoshish mein SYEDNA IMAM HUSSAIN (as) ki Shan-e-Mubarak mein gustakhi kare, wokhariji hai. Aur wo tum ho.

 

 

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Ye to main bata chukka houn ke la’nti yazeed paleed us pehlelashkar mein shamil nahi tha. Ya tum ye baat sabit karo aur yaqeenan tum nahikar sakte (azw)(ia).

 

Aur agar ye farz kar liya jae ke is Hadees-e-Pak ka misdaqwo ban sakta hai to aise to phir har shakhs jannati ho ga. Kyun ke Hadees-e-Pakmein hai ke “Jo shakhs is yaqeen ke sathmara ke ALLAH(azw) ke siwa koi mabood nahi wo bakhsha gaya” (Mafhoom) ab batao kekiya agar koi zina kare, lawatat kare, dake dale, sharab piye us se kiya koihisaab nahi ho ga?

 

Ek aur Hadees-e-Pak hai “Jo shakhs fajr aur asar ki namazpurhe, wo jannati hai” (Mafhoom) ab batao ke jo banda zohar maghrib aur isha napurhe kiya us se hisaab na ho ga. Jab ke dosre thread mein tum keh rahe ho kebe-namazi kafir hai. Ye kiya doghli policy hai tumhari? Kyun bander ki tarhaitni kalabazian khate ho tum?

 

Kafgeer najdi g tumloug APNE waheeduzaman ke tarjume to purhte ho lekin mante nahi ke purhte ho. Aurchalo agar purhte bhi ho to phir tashreeh bhi usi ki purho na. usko kyun editkar diya?

 

Ek wo mulhid hai jis ke liye Hadees-e-Pak ke muqable mein Imamka qoul hujjat hai. Aur ek tum kafgeer ho jo Hadees ka matlab badalne chale ho.Aur kehne ko tum ahl-e-hadees ho jab ke haqeeqat mein tum loug waqeiahl-e-yazeed ho kyun ke ye sab tum usi la’nti yazeed paleed ko bachane ke liyekar rahe ho.

 

Pata nahi kyun us la’nti se tumhe itna ishq hai.

 

 

 

Mula Qari HAnfi(ra)

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Mulhid tum ne kazzabiat nahi chorni kabhi. Syedi Mulla AliQari (ra) to apni book “Shrah Shifa Shareef” vol: 2 pg:556 per Syedna AmeerMuaviya (ra) ke bare mein likhte hain ke… “Pas la’nat hargiz jaiz nahi, haanyazeed aur ibn-e-ziad aur inhi ki missl dosre logoun per jaiz hai. Kyun ke ba’zUlma-e-Kiram ne in dono per la’nat karna jaiz qarar diya hai. Balke Imam AhmadBin Hambal (ra) yazeed ke kufr ke qael hain”

 

La’nat ho jhootoun per ALLAH ki.

 

Aur agar phir bhi tumhe Aima Karam(ra) aur Ulma-e-Karam keAqwal hi chahiyein to abhi mil jate hain….

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1. Hafiz Ibn Kathir’s comments on Yazeed:

 

Ibn Kathir himself writes in the famous ‘Al Bidayah’:

 

‘Traditions inform us that Yazeed loved worldly vices, woulddrink, listen to kept the company of

 

boys with no facial hair [civil _expression for paedophiliaboys, a form of homosexuality], played

 

drums, kept dogs [civil _expression for bestiality], not aday would go by when he was not in a

 

drunken state.’

 

2. Ibn Katheer in Al Bidayah Volume 8 page 222 stated:

 

‘Muslim was ordered to ransack Medina for three days. Yazeedcommitted a major sin. Sahaba

 

and their children were slaughtered openly; other heinousacts were also perpetuated. We have

 

already mentioned that he had Ibn Ziyad kill the grandson ofRasulullah (s) Husayn and his

 

companions. In those three days in Madina, it is difficultto mention the type of acts that were

 

carried out. By doing this act Yazeed wanted to secure hisgovernance, in the same way Allah

 

(swt) broke the neck of every Pharoah, the true King (swt)also broke the neck of Yazeed.’

 

3. One who attacks Medina is cursed

 

We read in al Bidaya Volume 8 page 223: ‘Rasulullah (s) saidwhoever perpetuated injustice and

 

frightened the residents of Medina, the curse (la’nat) ofAllah (swt), His Angels and all people is

 

on such a person’

 

4. Ibn Atheer’s comments on Yazeed

 

In Tareekh al Kamil Volume 3 page 450 Ibn Atheer narratesfrom Munzir bin Zabeer: ‘Verily

 

Yazeed rewarded me with 100,000 dirhams but this cannot stopme from highlighting his state,

 

By Allah he is a drunkard…’

 

5. Ibn Atheer’s comments on Yazeed

 

In ‘Siyar A’lam Al-Nubala’ Volume 4 pages 37-38, Dhahabinarrates: ‘Ziyad Hurshee narrates

 

‘Yazeed gave me alcohol to drink, I had never drunk alcohollike that before and I enquired

 

where he had obtained its ingredients’. Yazeed replied ‘itis made of sweet pomegranate, honey

 

from Isfahan, sugar from Hawaz and grapes from Burdah…Yazeedindulged in alcohol and

 

would participate in actions that opposed the dictates setby Allah (swt).’

 

6. Ibn Jauzi’s comments on Yazeed ‘the drunkard’

 

Ibn Jauzi in Wafa al-Wafa: ‘Yazeed appointed his cousinUthman bin Muhammad bin Abu

 

Sufyan as Governor of Madina. He sent a delegation to visitYazeed who bore gifts so that they

 

might take the oath of allegiance to him. Upon their returnthey said ‘We have returned having

 

visited a man who has no religion, he drinks, playsinstruments, keeps the company of singers

 

and dogs [civil word for bestiality], we declare that wehave broken our allegiance to him.

 

Abdullah bin Abi Umro bin Hafs Mukhzumee commented ‘Yazeedgave me gifts. But the reality

 

is this man is an enemy of Allah (SWT) and a drunkard. Ishall separate myself from him in the

 

same way that I remove my turban [from my head]….’

 

7. Ibn Hajr’s comments on Yazeed

 

In Sawaiqh al Muhriqa: ‘One group have deemed Yazeed to be akaafir, another has stated he was

 

a Muslim but a fasiq (transgressor), a fajir (one thatcommits debauchery) and a drunkard. There

 

is consensus over his fisq (transgression). One party ofUlema have stated that you can curse him

 

by name, this includes individuals such as Ibn Jauzi andAhmad. One group made up of

 

individuals such as Ibn Jauzi deem Yazeed a kaafir, otherssay he was not a kaafir but rather this

 

is a matter that has caused a difference of opinion.

 

The majority of Ahl’ul Sunnah all agree that he was a fasiq(transgressor), a fajir (one that

 

commits debauchery) and a drunkard. Waqidi had recorded anarration ‘Verily we opposed

 

Yazeed fearing Allah (swt) would reign stones down on us,Yazeed considered nikah (marriage)

 

with mothers and sisters to be permissible and drankalcohol.’

 

‘Dhahabi narrates that when Abdullah bin Kuzai returned fromDamascus he stated that Yazeed

 

performs zina with his mother, sister and daughters. We hadbetter start a movement to oppose

 

Yazeed otherwise stones may reign down on us’

 

This is one reason why Ibn Hajar al Makki calls Yazeed oneof the most debased men in history.

 

8. Muhaddith Shah Abdul Aziz’s comments on Yazeed

 

In ‘Sirush Shahadhathayn’, Shah Abdul Aziz, the greatMuhadith states: ‘Imam Husayn did not

 

give baiah to Yazeed because he was a drunkard, a fasiq andDhaalim.’

 

9. Ibn Taymeeya’s condemnation of unjust Yazeed

 

Ibn Taymeeya in Minhajj: ‘Yazeed had the sword and hence hehad the power to deal with

 

anyone that opposed him. He had the power to reward hissubjects with the contents of the

 

treasury, and could also withhold their rights. He had thepower to punish criminals; it is in this

 

context that we can understand that he was the khalifah andking. Issues such as Yazeed’s piety or

 

lack of it, or his honesty or lack of it, is another matter.In all of his actions Yazeed was not just,

 

there is no dispute amongst the people of Islam on thismatter.’

 

10. The World reknown Muslim Historian Ibn Khaldunstates:

 

‘Yazeed’s time of governance can be seen as fisq anddebauchery, and the blame is on Mu’awiya

 

who should have controlled him.’

 

11. We read in Tareekh Kamil:

 

‘The narrator states ‘By Allah, Yazeed drinks alcohol andabandons Salat’

 

12. We read in Tareekh Abul Fida:

 

‘Yazeed played the tambourine, drank alcohol and raisedbears [civil _expression for bestiality].’

 

13. Hayaath al Haywaan states:

 

‘Yazeed would hunt with cheetas, play chess and drinkalcohol.’

 

14. People opposed Yazeed due to his atrocious deeds

 

We read in Tareekh Khamees: ‘The people of Medina broke thebaiah to Yazeed on account of

 

his bad acts, he used to drink alcohol’

 

15. The Famous Hanifa scholar Qadi Thanaullah’s commentson Yazeed’s kufr poetry

 

We read in most famous Tafseer Al- Mazhari: ‘Yazeed deemeddrinking alcohol to be Halaal, and

 

he recited these couplets ‘if the Deen of Ahmad deemsalcohol to be haraam…’

 

16. Shariat Muhammad Majid ‘Ali Shakir stated in BadhShariat:

 

‘Some say ‘Why should we discuss such a thing since he[Yazeed] was a King and he [Husayn]

 

was also a King’ - one who makes such comments {refusing tohold opinion on Yazeed and

 

Husayn ®] is accursed, a Kharijee, Nasibi and hell bound.The dispute is over whether he

 

[Yazeed] was a kaafir. The madhab of Abu Hanifa stipulatesthat he was a fasiq and fajir, nor was

 

he a kaafir nor a Muslim.’

 

17. Yazeed’s attack on Harra

 

We read in ‘au khanar al masalik’ that Shaykh al HadithMawlana Muhammad Zakaria stated:

 

‘The army that Yazeed had sent to Medina comprised of 60,000horsemen and 15,000 foot

 

soldiers. For three days they shed blood freely, 1000 womenwere raped and 700 from the

 

Quraysh and Ansar were killed. Ten thousand women andchildren were made slaves. Muslim

 

bin Uqba forced people to give bayya to Yazeed in such amanner that people were enslaved and

 

Yazeed could sell them as he pleased, no Sahaba who were[with the Prophet (saws)] at

 

Hudaibiya were spared.’ All the Badr Sahaba were killed inthis battle.

 

18. Yazeeds rejection of the Qur’an

 

Citing Tadhkira, Maqathil and Shazarath al Dhabah. This isalso found in the Arabic (non-

 

Leiden) version of the History of Al-Tabari: When the headof Husayn ®, the grandson of the

 

Holy Prophet (saws), was presented before Yazeed he recitedthe couplets of the kaafir Zubayri:

 

‘Banu Hashim staged a play for Kingdom there was no newsfrom the skies neither was there

 

any revelation’

 

19. Imam Alusi In Tafseer Ruh al Maani it is statedclearly:

 

‘Allamah Alusi stated, Yazeed the impure denied theProphethood of Rasulullah (s). The

 

treatment that he meted out to the people of Makka, Medinaand the family of the Prophet

 

proves that he was a kaafir.’

 

Point references:

 

1. Al Bidayah wa al Nihayah Volume 8 page 204 Dhikr Ras alHusayn

 

2. Minhajj al Sunnah Volume 2 page 249 Dkikr Yazeed

 

3. Sharh Foqh Akbar page 73 Dhikr Yazeed

 

4. Sharh Tafseer Mazhari Volume 5 page 21 Surah Ibrahim

 

5. Shazrah al Dhahab page 69 Dhikr Shahadth Husayn

 

6. Maqatahil Husayn Volume 2 page 58 Dhikr Shahdath Husayn

 

7. Tadhkira Khawwas page 148

 

8. Tareekh Tabari Volume 11 pages 21-23 Dhikr 284 Hijri

 

9. Tafseer Ruh al Ma’ani (commentary of Surah Muhammad)

 

10. Ibn Kathir in al Bidaya wa al Nihaya Volume 8 page 231narrates this hadith on the

 

authority of

 

20. Yazeed’s own admission that he killed the family ofthe Prophet (saws)

 

We read in Sharh Fiqh Akbar: ‘Following the murder ofHusayn, Yazeed said ‘I avenged the

 

killing of my kaafir relatives in Badr through killing thefamily of the Prophet.’

 

21. The testimony of Shah Abdul Aziz that Yazeed killedImam Hussain [R]

 

We read in Taufa: ‘Upon the orders of Yazeed the disgracefulpeople from Syria and Iraq killed

 

Imam Husayn.’

 

22. Yazeed ordered his Governor Waleed kill Imam Hussain®

 

We read in Maqathil Husayn: ‘Yazeed wrote a letter to Waleedthe Governor of Medina, in which

 

he stated ‘Force Husayn to give bayya. Should he refuse thenstrike off his head and return it to

 

me.’

 

23. Yazeed wrote to Ibn Ziyad telling him to kill ImamHussain ®

 

We read in Mutaalib al Saul that: ‘Ibn Ziyad wrote to Husayn‘I have received information that

 

you have arrived in Kerbala, and Yazeed has told me not tokill you, provided you accept his

 

authority and mine.’’

 

24. Ibn Ziyad’s own admission that he killed Imam Husaynon the orders of Yazeed

 

We read in al Bidayah: ‘When Yazeed wrote to Ibn Ziyadordering him to fight Ibn Zubayr in

 

Makka, he said ‘I can’t obey this fasiq. I killed thegrandson of Rasulullah (sawas) upon his

 

orders, I’m not now going to assault the Kaaba’.

 

25. Testimony of Ibn Abbas that Yazeed killed ImamHussain ®

 

We read in Tareekh Kamil: Ibn Abbas replied to a letter ofYazeed stating ‘You killed Husayn

 

ibn ‘Ali as well as the youth from Banu Abdul Muttalib, whowere beacons of guidance.’

 

26. The testimony of Abdullah Ibn Umar that Yazeed killedImam Hussain ®

 

We read in Maqathil al Husayn: ‘Ibn Umar wrote to Yazeed,‘Hasn’t your heart gone black yet?

 

You murdered the family of the Prophet?’

 

27. The testimony of Shah Abdul Haqq that Yazeed killedImam Hussain ®

 

We read in Ashiath al Lamaath: ‘It is unusual that some sayYazeed did not kill Husayn when he

 

instructed Ibn Ziyad to carry out the killing.’

 

28. Yazeed’s pride at killing Imam Hussain (as)

 

We read in al Bidayah Volume 8 page 204: ‘Ibn Asakir,writing on Yazeed, states then when

 

Husayn’s head was brought before Yazeed, he recited thecouplets of Ibn Zubayri the kaafir ‘I

 

wish my ancestors of Badr were hear to see the severed headof the rebellious tribe (The Prophet

 

(saws’s tribe of Hashim).’

 

Imam Jalaladun Suyuti (ra) records this tradition in Khasaisal Kubra, on the authority of Sahaba

 

Uns bin Harith: ‘I heard Rasulullah (sawas) say ‘Verily myson (Husayn) will be killed in a land

 

called Kerbala, whoever amongst you is alive at that timemust go and help him.’

 

Khasais al Kubra Volume 2 page 125 (Maktaba Nurree RizviPublishers, Pakistan)

 

29. Yazeeds own words noted in Sharh Fiqh Akbar:

 

‘Following the murder of Husayn, Yazeed said: ‘I avenged thekilling of my kaafir relatives in

 

Badr through killing the family of the Prophet.’

 

30. The Fatwa of Allamah Baghdadi - Yazeed denied theProphethood, to curse him is an act

 

of Ibadah

 

We read in Tafseer Ruh al Ma’ani page 72 commentary of SurahMuhammad: ‘The wicked

 

Yazeed failed to testify to the Prophethood of HadhrathMuhammad (sawas). He also

 

perpetrated acts against the residents of Makka, Medina andthe family of the Prophet (sawas).

 

He indulged in these acts against them during their livesand after their deaths. These acts are so

 

conclusively proven that had he placed the Qur’an in hishands it would have testified to his

 

kuffar. His being a fasiq and fajir did not go unnoticed bythe Ulema of Islam, but the Salaf had

 

no choice but to remain silent as they were living underthreat.’

 

31. The Fatwas of Qadhi Abu Ya’ala and Abu Husayn deemingit permissible to curse Yazeed

 

Ibn Katheer in al Bidaya stated:

 

‘Whoever frightens Medinaincurs the wrath of Allah, His Angels

 

and all the people - and some Ulema have deemed itpermissible to curse Yazeed. This includes

 

individuals such as Ahmad ibn Hanbal, Allamah Hilalee, AbuBakr Abdul Aziz, Qadhi Abu

 

Ya’ala and his son Qadhi Abu Husayn. Ibn Jauzi wrote a bookdeeming it permissible to curse

 

Yazeed.’

 

32. Al Suyuti personally cursed Yazeed

 

In Tareekh ul Khulafa page 207, Dhikr Shahadath Husayn weread as follows:

 

‘May Allah’s curse be upon the killers of Husayn and IbnZiyad.’

 

33. Qadhi Thanaullah Panee Pathee deemed it permissibleto curse the kaafir Yazeed

 

We read in Tafseer Mazhari Volume 5 page 21, under thecommentary of Surah Ibrahim verse 28

 

as follows: ‘The Banu Umayya were initially kaafir, thensome of them presented themselves as

 

Muslim. Yazeed then became a kaafir. The Banu Umayyamaintained their enmity towards the

 

family of the Prophet (sawas), and killed Husayn in a cruelmanner. The kaafir Yazeed

 

committed kufr in relation to the Deen of Muhammad (sawas)proven by the fact that at the time

 

of the killing of Husayn he made a pointed reference toavenging the deaths of his kaafir

 

ancestors slain in Badr. He acted against the family ofMuhammad (sawas), Banu Hashim and in

 

his drunken state he praised the Banu Umayya and cursed theBanu Hashim from the pulpit.’

 

34. Allamah Alusi set out the viewpoint of the ShaafiUlema on this topic as follows

 

Haseeya Nabraas page 551: ‘Amongst the Shaafi’s we are inagreement that it is permissible to

 

curse Yazeed’

 

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