Opinions of Some Great Muslim Scholars
about Yazid ibn Mu’awiyah
Imam Allama Abul Farj Abdur Rahman ibn Al-Jawzi (d. 1201 CE)
The famous jurist of Hanbali School Allama Ibn Al-Jawzi writes:
“Qadhi Abu Ya’la narrated in his book Al-Mu’tamad ul Usul from Salih ibn Ahmad ibn Hanbal that he said:
“I asked my father (Imam Ahmad ibn Hanbal),
‘O my father!
Some people claim (think) that they love Yazid ibn Mu’awiyah.”
Imam Ahmad رحمه الله said,
“O my Son!
How can the one who believes in Allah, love Yazid?”
“Then why you don’t you c*rse him?”
“Have you seen me c*rsing anyone? (Anyways) Why should I not c*rse him (Yazid) when Allah Himself has c*rsed Yazid in His book (i,e Qur’an)”
“Where has Allah c*rsed Yazid in his book?”
So he recited:
“Then, is it to be expected of you, if ye were put in authority, that you will do mischief in the land, and break your ties of kith and kin?
Such are the men whom Allah has c*rsed for He has made them deaf and blinded their sight.” (Qur’an 47:22-23 ).
Then he said,
“Is there any bigger Fasad than Murder (which he did)?”
Qadhi Abul Hussain Muhammad ibn Abu Ya’la has written a book in which he has mentioned those persons who deserve L*nah (c*rse).
Yazid is also mentioned (included) amongst them.
“Those who do not c*rse Yazid, they are of two kinds.
Either they are those who do not know that it is allowed (to c*rse Yazid) or they are the hypocrites who try to put others in delusion just like them.
At times illiterates also try to benefit from the saying ‘A Mu’min is not the one who c*rses’ whereas this saying is about c*rsing the one who doesn’t deserve to be c*rsed.”
[Ibn Al-Jawzi, Ar-Raddu Alal Muta’ssabil Anid, Page No. 40-41]
Imam Allama Ali ibn Muhammad ibn Athir Al-Jazari (d. 1233 CE)
Allama Ibn Athir writes in his famous work Tareekh Al-Kamil:
Munzir ibn Zabeer narrates:
“Verily Yazid rewarded me with 100,000 dirhams but this cannot stop me from highlighting his state, By Allah he is a drunkard.”
[Ibn Athir, Tareekh Al-Kamil Vol 3, Page No. 450]
Imam Hafiz Ismail ibn Umar ibn Kathir Al-Dimashqi (d. 1373 CE)
Hafiz Ibn Kathir himself writes in his historic work Al-Bidayah Wal Nihayah:
“Traditions inform us that Yazid loved worldly vices, would drink, listen to music, kept the company of boys with no facial hair [civil expression for paedophilia with boys, a form of h*mosexuality], played drums, kept dogs [civil expression for bestiality], making frogs, bears and monkeys fight.
Every morning he used be intoxicated and use to bind monkey with the saddle of a horse and make the horse run.”
[Ibn Kathir, Al-Bidayah Wal Nihayah, Vol 8, Page No. 1169]
Shaykh al-Islam, Imam Ibn Hajar Al-Asqalani (d. 1449 CE)
Imam Ibn Hajar says:
“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 of Allah is a sign of faith.”
[Ibn Hajar, Al-Imta bil al-Arba’in al-Matbainatus Samah. Page No. 96, Dar ul Kutb al iLmiyyah, Beirut, Lebanon]
Yahya ibn Abdul Mulk ibn Abi Ghania “Who was amongst thiqa narrators” he heard from Nawfl ibn Abi Aqrab “who is thiqa” he narrates:
“Once in the gathering of Hazrat Umar ibn Abdul Aziz رضي الله عنه people talked about Yazid ibn Mu’awiyah, someone among the people mentioned Yazid with the title of Ameer ul Mu’mineen, hearing this Hazrat Umar ibn Abdul Aziz رضي الله عنه replied (in anger):
“You have called Yazid Ameer ul Mu’mineen?”
Then he gave order of 20 lashes to be given to the person.”
[Ibn Hajar, Tahdhib ut Tahdhib, Vol 6, Page No. 313]
Imam Abu Bakr Ahmed ibn Ali Al-Razi Al-Jassas (d. 981 CE)
One of the most prominent Hanafi Scholars, Imam Abu Bakr Al-Jassas deemed Yazid as “L*’een”.
In his authoritative work Ahkam Al-Qur’an, he says:
“After the four caliphs, the companions of the Prophet ﷺ participated in J*had alongside Fasiq leaders, thus Abu Ayub Ansari participated in J*had with Yazid L*’een (c*rsed).”
[Al-Jassas, Ahkam Al-Qur’an, Vol 3, Page No. 154]
Allama Amr ibn Bahr Al-Jahidh Al-Laythi (d. 868 CE)
One of the early Islamic scholars, who was also a philosopher and poet, Amr ibn Bahr popularly known as Al-Jahidh stated in his book Al-Risalah Al-Hadyia:
“The evil deed which Yazid committed by k*lling Hussain and took the daughters of Allah’s Messenger (ﷺ) as slaves and hit the lips of Hussain’s (head) with the stick and scared the people of Madinah and destroyed the Ka’bah, shows that he (Yazid) was rough, stone hearted, Nasibi, possessed bad thoughts, venom, hatred, hypocrite, was out of the pale of faith, Fasiq and an a**ursed, and who ever forbids c*rsing the a**ursed is himself an a**ursed person.”
[Al-Risalah Al-Hadyia Ashar, Page No. 398]
Imam Allama Shamsuddin Sibt ibn Al-Jawzi (d. 1256 CE)
Allama Sibt ibn Al-Jawzi writes:
“Imam Bukhari has mentioned in his Sahih:
“Hussain b. Hurayth from Abu al-Fadl from Ju’ayda from A’isha رضي الله عنها stated that she heard from Sa’d رضي الله عنه that he heard the Prophet ﷺ stated:
“The one who harms the people of Madinah will be completely annihilated just as surely as salt dissolves in water.” (Bukhari, Hadith1877)
There is absolutely no difference in opinion about the fact that Yazid harmed the people of Madinah, enslaved its population, slaughtered its inhabitants, and plundered the city, following the Battle of Al-Harrah (683).
This incident—as narrated by Al-Waqidi, Ibn Ishaq and Hisham b. Muhammad—came about when several of the people of Madinah went to Damascus to see Yazid ibn Mu’awiyah after Al-Hussain had been k*lled.
At his court, they witnessed him drinking wine, using musical instruments, and playing with dogs.
As a result, when they returned to Madinah they openly c*rsed him, rebelled against his authority and expelled his governor, ‘Uthman b. Muhammad b. Abi Sufyan.
They stated that,
“We have returned from the presence of a man who has no religion, a drunkard who abandons prayer!”
[Sibt ibn Al-Jawzi, Tazkirat al-Khuwas al-Umma fi Khasa’is al-A’imma, Page No. 286–292]
Ibn Taymiyyah (d. 1328 CE)
Ibn Taymiyyah, one of the very controversial scholars also narrated:
Salih ibn Ahmad ibn Hanbal said,
I said to my father,
“Some people say that they love Yazid.”
Imam Ahmad said,
“O my son!
How can the one who believes in Allah and the Day of Qiyamah love Yazid?”
I asked him (Imam Ahmad) that can we narrate any Hadith from Yazid?
Imam Ahmad replied,
“No! Isn’t he the same person who tortured the People of Madinah which is beyond explanation?”
[Ibn Taymiyyah, Majmu al-Fatawa, 3/412 & 4/483 ]
It was because of him (Yazid) that the k*lling of Al-Hussain happened, and he did what he did to the people of Harrah.
[Ibn Taymiyyah, Majmu al-Fatawa, Vol 4, Page No. 483]
Ibn Taymiyyah says regarding, why one should not love Yazid:
“The reason of not having love for Yazid is that, Love should be with Prophets, Truthfuls, Martyrs and Pious ones.
Yazid doesn’t comes under any of these and indeed the Prophet ﷺ has said,
“The person will be with the one whom he love”.
So whoever believes in Allah and the Day of Judgement will never like (choose) to be with Yazid and rulers of his like, who were not with the just (aadileen).”
[Ibn Taymiyyah, Majmu al-Fatawa, 4/484]
Imam Allama Shamsuddin Muhammad ibn Ahmed Al-Dhahabi (d. 1348 CE)
Imam Al-Dhahabi says:
“He (Yazid) was a disgusting Nasibi (i.e. those who hate Ahlul Bayt).
He drank and did evil.
He started his kingdom with the k*lling of the Shaheed Al-Hussain رضي الله عنه and ended it with the incident of Al-Harrah (i.e. besiegement of Madinah and then Makkah).
Hence the people hated him, he was not blessed in his life, and many took up arms against him after (Martyrdom of) Sayyiduna Hussain رضي الله عنه such as the people of Madinah – they rose for the sake of Allah.”
[Al-Dhahabi, Siyar A’lam An-Nubala, Vol 4, Page No. 37-38]
Imam Al-Dhahabi further writes:
‘When Yazid did to the people of Madinah what he did and k*lled Al-Hussain رضي الله عنه and his brothers and progeny, and Yazid drank alcohol, and performed abominable things, then the people hated him and rose up against him more than once.
Allah didn’t bless his life and Abu Bilal Mirdas ibn Adya Al-Hanzali rose against him.”
[Al-Dhahabi, Tarikh Al-Islam Wa-Tabaqat Al-Mashahir Wa Al-a’lam, Vol 5, Page No. 30]
Imam Al-Hafiz Abdur Rahman Jalaluddin As-Suyuti (d. 1505 CE)
Imam Jalaluddin Suyuti states:
“You (Imam Hussain) were martyred and your head was brought to Ibn Ziyad on a plate.
“May Allah’s L*nah (c*rse) be upon the person who k*lled you, also Ibn Ziyad “AND UPON YAZID.”
[As-Suyuti, Tarikh ul Khulafa, Page No.165]
Imam Jalaluddin Suyuti writes:
“Nawfl ibn Abi Firaat said that once he was sitting with Caliph Umar ibn Abdul Aziz رضي الله عنه when a man called Yazid as “Ameer ul Mu’mineen Yazid ibn Mu’awiyah” at this (Umar ibn Abdul Aziz said in anger):
“You call this person as Ameer ul Mu’mineen?” And then he ordered that person to be “lashed 20 times”.
In 63 A.H.
(After the Martyrdom of Imam Hussain) Yazid got to know that people of Madinah have rejected him and are preparing to wage war upon him, knowing this Yazid sent a huge army to Madinah and “declared war upon people of Madinah” after looting in Madinah he sent the army to martyr Hadrat Abdullah ibn Zubayr رضي الله عنه in Makkah and so the incident of “HARRAH” took place, do you know what Harrah is? regarding it Hassan (a Tabi’i) said:
“When Madinah was attacked, there remained not a single person who was safe from it, huge amount of Sahabah and others were martyred and Madinah was looted and thousands of virgin girls were raped.” Inna Lillahi Wa Inna Ilaihi Rajiun!
[As-Suyuti, Tarikh ul Khulafa, Page No. 167]
Imam Allama Shihab-ud-Din Ahmed ibn Hajar Al-Haythami Al-Makki (d. 1566 CE)
The famous muhaddith and theologian of Shafi jurisprudence, Ibn Hajar Al-Haytami stated:
“Yazid attained the worst level of corruption and moral degeneracy to the point that committing such evil actions had become the norm.
This was to such an extent that Imam Ahmad ibn Hanbal declared him a k*fir.
Given that he (Ahmad ibn Hanbal) is highly knowledgeable and a scholar of high integrity, he would only issue such statements on account of the actions perpetuated by Yazid that would thus prove such a statement.”
[Al-Haytami, Al-Menah Al-Makkia fi Sharh Al-Hamzia, Page No. 220]
Imam Al-Allama Mullah Ali Qari Al-Hanafi (d. 1605 CE)
While answering a question over whether it is permissible to c*rse Mu’awiyah ibn Abu Sufiyan, Imam of Ahlus Sunnah Mullah Ali Qari replied:
“It is not permissible (to c*rse Mu’awiyah) but it is permissible to c*rse Yazid, Ibn Ziyad and their likes.”
[Mulla Ali Qari, Sharah Shifa, Vol 2, Page No. 556]
Imam Muhammad Abd Al-Ra’uf Al-Munawi (d. 1621 CE)
Imam Al-Munawi writes in his authority work Faidh Al-Qadir stated:
“Abu Al-Faraj ibn Al-Jauzi stated in his book ‘Al-Rad ala al-Mutasib al-Aneed al-M’ane men zam Yazid’ that the pious scholars allowed c*rsing him.”
[Faidh Al-Qadir Sharah Jami Al-Saghir, Vol 1, Page No. 204, Tradition 281]
Imams of Bukhara such as Imam Quwamuddin al-Safari, Ibrahim ibn Zahid and Imam Tahir ibn Ahmed:
The book ‘Khulasa tul Fatawa’ authored by Shaykh Imam Tahir ibn Ahmed ibn Abdul Rasheed al-Bukhari is deemed as one of the most prestigious edict works in the Hanafi school of thought (d. 542 H).
He states in Vol 4, Page No. 390:
“One should c*rse Yazid ibn Mu’awiyah and likewise Hajjaj.
I heard Shaykh al-Imam Al-Zahid Quamuddin al-Safari narrating from his father that it is permissible to c*rse him.”
He used to say:
“There is no harm in c*rsing Yazid.”
Prominent Shafi’i scholar Shaykh
Sulaiman ibn Muhammad ibn Umar al-Bejarmi (d. 1221 H)
Shaykh Sulaiman ibn Muhammad ibn Umar al-Bejarmi records:
“Imam Ahmad has statements about c*rsing Yazid both Talweeh (directly) and Tasreeh (indirectly) and so has Imam Malik and Abu Hanifah and we have similar statements in the madhab of our Imam Shafi and Al-Bakri also said the same.
Some of his (Al-Bakri’s) followers said about Yazid ‘May Allah increase his disgrace and put him in the lowest level of hell’.”
[Hashyat al-Bejarmi, Vol 12, Page No. 369]
Shaykh Kamaluddin Muhammad ibn Musa Al-Damiri (d. 1405 CE)
Al-Damiri records in his famed work Hayaat ul Haywaan:
“Imam Abu Hanifah, Imam Malik and Imam Ahmad have two statements about c*rsing Yazid, Tasreeh (i.e. to c*rse him by taking his name) and another one is with Talweeh (i.e. to c*rse without taking his name and only by using hint (e.g. May Allah c*rse the k*llers of Hussain).”
[Hayaat ul Haywaan, Vol 2, Page No. 175]
Imam Allama Saaduddin ibn Umar Al-Taftazani (d. 1390 CE)
One of the main figure of Hanafi jurisprudence Allama Taftazani deemed it permissible to c*rse Yazid.
He also c*rsed and issued t*kfeer against Yazid, as recorded by Imam Ibn Emaad Hanbali (d. 1089 H) as well as by Allama Mahmood Alusi under the commentary of 47:22-23, recorded as:
“We don’t delay in his (Yazid’s) case, not even in his k*fr and faith, may Allah c*rse him, his supporters and his helpers.”
[Shadharat al-Dhahab, Vol 1, Pages 68-69 and Tafsir Ruh ul Ma’ani, Vol 26, Page 72]
Allama Shamsuddin Ahmad ibn Kamal Al-Hanafi (d. 1536 CE)
Another important Islamic scholar of Hanafi School, Allama Ibn Kamal Al-Hanafi deemed it permissible to c*rse Yazid.
Imam Abdulrauf Al-Munawi in his authoritative work Faidh al-Qadir, stated:
“Mawula Ibn al-Kamal said:
‘The truth that c*rsing is lawful though its popularly known that he is a k*fir and his horribleness and evil deeds are successively narrated in detail.”
[Faidh al-Qadir Sharah Jami al-Saghir, Vol 1, Page No. 204, Tradition 281]
Qadhi Muhammad ibn Ali Al-Shawkani (d. 1839 CE)
Allama Qadhi Shawkani who enjoys authority amongst the Salafi thought also c*rsed Yazid.
“The alcoholic drunk, who disgraced the pure divine law, Yazid ibn Mu’awiyah may Allah c*rse him.”
[Al-Shawkani, Nail Al-Awtar, Vol 7, Page No. 201]
Imam Allama Shihab-ud-Din Mahmud Al-Alusi Al-Baghdadi (d. 1854 AD)
Allama Alusi writes under Qur’anic verse 47:22-23 in his magnificent work Ruh ul Ma’ani:
“The Proof of sending c*rse upon Yazid is derived from this (ayah), as was mentioned by Al-Barzanji رحمه الله in his Al-Ashaat and Imam Al-Haythami رحمه الله in As-Sawaiq from Imam Ahmed ibn Hanbal رحمه الله that his son Abdullah asked him about sending L*nah on Yazid, (Imam Ahmad) said:
“Why cannot L*nah be sent on him when Allah has sent L*nah on him in Qur’an.”
Abdullah رحمه الله asked:
“Recite the Kitab of Allah so that I know how L*nah is sent on Yazid?”
Imam Ahmad رحمه الله mentioned these verses:
“Would you then, if ye were given the command, work corruption in the land and sever your ties of kinship?
Such are the men whom Allah has c*rsed… (47:22-23)
Hence what could be a bigger Strife than what Yazid did?”
[Al-Alusi, Ruh ul Ma’ani, Vol 9, Under Surah Muhammad 22-23]
Allama Alusi further writes:
“And I say what is prevalent over my mind that (Yazid) K*abith did not testify to the Messengership of the Holy Prophet ﷺ.
According to me it is correct to c*rse a person like Yazid, although one cannot imagine a Fasiq like him and apparently he never repented, the possibility of his repentance is weaker than the possibility of his faith.
Along with Yazid, Ibn Ziyad, Ibn Sa’ad and his group shall also be included.
Verily, may Allah’s c*rse be upon all of them, their friends, their supporters, their group and upon everyone who inclines towards them until Qayamah and until an eye sheds a tear for Abu Abdullah Al-Hussain رضي الله عنه.
[Al-Alusi, Tafsir Ruh ul Ma’ani, Vol 26, Page No. 73]
Allama Alusi also states:
“So what will you say about d*mn Yazid, did he have love or hate for Ali رضي الله عنه?
I assume you will not have any doubt that Yazid, c*rse be upon him, had a strong hatred against Ali رضي الله عنه and also against both of his sons Al-Hassan and Al-Hussain may blessings and peace be upon their grandfather, parents and upon them.
Therefore as proved from Mutawatur (reliable) Hadith it becomes apparent to say that he, the accursed one, was a hypocrite.”
[Al-Alusi, Tafsir Ruh ul Ma’ani, Vol 26, Page No. 79]
Yazid’s rejection of the Qur’an:
1). Ibn Kathir, Al-Bidayah Wal Nihayah, Vol 8, Page 204, Dhikr Ras al Hussain.
2). Ibn Taymiyyah, Minhaj Al-Sunnah, Vol 2, Page 249, Dhikr Yazid ibn Mu’awiyah.
3). Sharh Fiqh Akbar, Page 73, Dhikr Yazid.
4). Sharh Tafsir Mazhari, Vol 5, Page 21, Surah Ibrahim.
5). Shazrah Al-Dhahab, Page 69, Dhikr Shahadth Hussain.
6). Maqatahil Hussain, Vol 2, Page 58, Dhikr Shahdath Hussain.
7). Sibt Ibn Jawzi, Tadhkira Khawwas, Page 148.
8. Al-Tabri, Tareekh Al-Rusul Wal-Muluk, Vol 11, Pages 21-23, Dhikr 284 Hijri.
9). Al-Alusi, Tafsir Ruh ul Ma’ani, commentary of Surah Muhammad.