Compiled by: Abu Ubaidah Muhammad Saqib
After the first siege of Mecca during the time of Yazid, Sayyiduna Abdullah bin Zubair (may Allah be pleased with him) remained established in his caliphate in Mecca. Later, during the reign of Abdul Malik bin Marwan, Hajjaj bin Yusuf was sent against him, who laid the second siege of Mecca, and as a result of this siege, Sayyiduna Abdullah bin Zubair (may Allah be pleased with him) was martyred.
In Sahih Muslim: Hajjaj is called "Mubeer," meaning the destroyer.
Sayyida Asma bint Abi Bakr (may Allah be pleased with both of them) said to Hajjaj:
[أما إن رسول الله ﷺ حدثنا: أن في ثقيف كذابا ومبيرا، فأما الكذاب فرأيناه، وأما المبير فلا إخالك إلا إياه.]
The Messenger of Allah ﷺ told us that there would be a great liar and a great destroyer in Thaqif. We have already seen the liar, and the destroyer, to me, seems to be none other than you.
Reference: Sahih Muslim: 2545
Hafiz Dhahabi (may Allah have mercy on him)
[وكان ظلوما، جبارا، ناصبيا، خبيثا، سفاكا للدماء]
He was a great oppressor, tyrant, Nasibi (enemy of Ahl al-Bayt), wicked, and blood-shedder.
Reference: Siyar A'lam al-Nubala - Dar al-Risalah: 4/343
Hafiz Ibn Kathir (may Allah have mercy on him)
[وأما المبير، فهو الحجاج بن يوسف الثقفي، الذي قتل عبد الله بن الزبير، وكان ناصبيا، جبارا عنيدا،]
And as for Mubeer, it refers to Hajjaj ibn Yusuf Thaqafi, who killed Abdullah ibn Zubair (may Allah be pleased with him). He was a Nasibi, tyrant, and extremely rebellious man.
Reference: Al-Bidaya wa'l-Nihaya - Dar Ibn Kathir: Vol.17 p.19
Imam Nawawi (may Allah have mercy on him)
[وبالمبير الحجاج بن يوسف والله أعلم]
And "Mubeer" refers to Hajjaj ibn Yusuf, واللہ اعلم۔
Reference: Sharh al-Nawawi 'ala Muslim: Vol.16 p.100
Imam Dhahabi (may Allah have mercy on him) says:
[أهلكه الله: في رمضان، سنة خمس وتسعين، كهلا. وكان ظلوما، جبارا، ناصبيا، خبيثا، سفاكا للدماء، وكان ذا شجاعة، وإقدام، ومكر، ودهاء، وفصاحة، وبلاغة، وتعظيم للقرآن. قد سقت من سوء سيرته في (تاريخي الكبير) ، وحصاره لابن الزبير بالكعبة، ورميه إياها بالمنجنيق، وإذلاله لأهل الحرمين، ثم ولايته على العراق والمشرق كله عشرين سنة، وحروب ابن الأشعث له، وتأخيره للصلوات إلى أن استأصله الله، فنسبه ولا نحبه، بل نبغضه في الله، فإن ذلك من أوثق عرى الإيمان.وله حسنات مغمورة في بحر ذنوبه، وأمره إلى الله، وله توحيد في الجملة، ونظراء من ظلمة الجبابرة والأمراء.]
Allah caused him to die in Ramadan 95 AH in middle age.
He was a great oppressor, tyrant, Nasibi, wicked, and bloodthirsty. Along with that, he possessed bravery, initiative, cunning, cleverness, eloquence, rhetoric, and reverence for the Qur'an.
I have mentioned in my Tarikh Kabir his evil nature, the siege of Ibn Zubair (may Allah be pleased with him) near the Kaaba, the bombardment of the Kaaba with stones from a mangonel, humiliating the people of the Two Holy Sanctuaries, then his twenty-year rule over Iraq and the entire East, the wars of Ibn al-Ash'ath against him, and the delaying of prayers, until Allah ended his life.
So we neither curse him, nor love him, but rather hold enmity towards him for the sake of Allah; because this is among the strongest bonds of faith.
He also has some good deeds, but they are drowned in a sea of his sins. His matter is entrusted to Allah. In summary, he had monotheism, and there are also examples of such oppressive tyrants and rulers.
Reference: Sir A'lam al-Nubala - Al-Risalah Edition:4/343
Allama Ibn al-Jawzi, may Allah have mercy on him, says:
[وكان الحجاج قد أذل أصحاب رسول الله صلى الله عليه وسلم وأهل المدينة خاصة، واحتج بأنهم لم ينصروا عثمان، وقتل الخلق الكثير يحتج عليهم بأنهم خرجوا على عبد الملك.]
Hajjaj humiliated the Companions of the Messenger of Allah ﷺ, especially the people of Madinah. He used to argue that they did not support Sayyiduna Uthman, may Allah be pleased with him. He killed a very large number of people, and used this as evidence against them that they had rebelled against Abd al-Malik.
Reference: Al-Muntazam fi Tarikh al-Muluk wal-Umam (Ibn al-Jawzi):6/336
Hafiz Ibn Kathir, may Allah have mercy on him
[وقد كان الحجاج من الملوك الجبارين الذين طغوا في البلاد، وقتل الجم الغفير من صدر هذه الأمة، ومع هذا فأمره إلى الله، فإنه لم يترف بغير الظلم وسفك الدماء، ولا يلتفت إلى قول الرافضة فيه من تكفيره، وتكفير مستنيبيه، بل هم من ملوك الإسلام، لهم ما لهم، وعليهم ما عليهم.]
Hajjaj was among those oppressive rulers who rebelled in the lands and killed a large group from the early period of this Ummah. Nevertheless, his case is left to Allah; because he was not known without oppression and bloodshed.
And no attention will be paid to the Rafidis' claim that they call him and the rulers appointed by him disbelievers, rather he was among the Muslim kings; for them are their deeds, and for them are their evils.
Reference: Musnad al-Faruq by Ibn Kathir (Imam Ibn Kathir): 3/84
In summary:
The stance of the scholars of Ahl al-Ilm regarding Hajjaj bin Yusuf is very strict. Imam Dhahabi, Ibn al-Jawzi, and Ibn Kathir, may Allah have mercy on them, have described him as oppressive, tyrannical, a Nasibi, ruthless, a blood-shedder, and one who caused harm to the people of the Two Holy Sanctuaries and the Companions. He besieged Abdullah bin Zubair, may Allah be pleased with him, near the Kaaba, used catapults, killed many people, and committed serious offenses such as delaying prayers. However, the methodology of Ahl al-Sunnah is that despite his oppression and immorality, he is not explicitly declared a disbeliever; rather, his case is left to Allah. Neither is love for him promoted, nor is his defense; rather, disassociation from his oppression is maintained.
Hajjaj bin Yusuf's Insults and Atrocities Against the Noble Companions, May Allah Be Pleased With Them
[1] Insult to Sayyiduna Abdullah bin Umar, May Allah Be Pleased With Them Both
[فقال ابن عمر: أنت أصبتني. قال: وكيف؟ قال: حملت السلاح في يوم لم يكن يحمل فيه، وأدخلت السلاح الحرم، ولم يكن السلاح يدخل الحرم.]
Ibn Umar رضي الله عنهما said to Hajjaj: You have wounded me. Hajjaj said: How? He said: You carried weapons on a day when weapons were not to be carried, and you brought weapons into the sanctuary, whereas weapons were not to be brought into the sanctuary.
Reference: Sahih al-Bukhari:966-967
[2] The Insult to Sayyiduna Abdullah bin Zubair رضي الله عنهما
[فقال: كيف رأيتني صنعت بعدو الله]
Did you see what I did to the enemy of Allah?
Reference: Sahih Muslim:2545
[3] Marking Sayyiduna Anas bin Malik رضي الله عنه
[أزهر بن عبد الله قال: كنت في الخيل الذين سبوا أنس بن مالك... فوسم في يده: عتيق الحجاج.]
Azhar bin Abdullah says: I was among the horsemen who captured Anas bin Malik رضي الله عنه, then this mark was placed on his hand: "Freed by Hajjaj."
Reference: Tarikh Dimashq by Ibn Asakir:9/372, Siyar A'lam al-Nubala - Al-Risalah Edition:3/404
[4] The Insult to the Daughter of Abu Bakr As-Siddiq رضي الله عنه (Sayyida Asma رضي الله عنهما)
[ثم أرسل إلى أمه أسماء بنت أبي بكر ، فأبت أن تأتيه فأعاد عليها الرسول لتأتيني أو لأبعثن إليك من يسحبك بقرونك]
Then he sent an agent to Sayyida Asma bint Abi Bakr (may Allah be pleased with her), the mother of Ibn Zubair (may Allah be pleased with him). She refused to go to him. He sent a messenger again, saying, "Either you come to me, or I will send people to you who will drag you by your hair."
Reference: Sahih Muslim: 2545
[5] Desecration of the body of Sayyiduna Abdullah ibn Zubair (may Allah be pleased with him) at the hands of Hajjaj
[فبلغ الحجاج موقف عبد الله وقوله ، فأرسل إليه ، فأنزل عن جذعه ، فألقي في قبور اليهود]
When Hajjaj received news that Abdullah ibn Umar (may Allah be pleased with him) was standing there, he sent agents; his (corpse) was taken down from the palm tree trunk and thrown into the Jewish graves from the Jahiliyyah period.
Reference: Sahih Muslim: 2545
Warning:
From this narration, it is understood that the order to take down the blessed body of Sayyiduna Abdullah ibn Zubair (may Allah be pleased with him) from the cross and throw it into the Jewish cemetery was given by Hajjaj ibn Yusuf himself, because the words of the narration are: “فبلغ الحجاج... فأرسل إليه” meaning this matter reached Hajjaj, so he sent men to carry out this action.
[6] Insult to Sayyiduna Abdullah bin Umar رضي الله عنه
The trustworthy and truthful Tabi'i Khalid bin Sameer says:
[خطب الحجاج الفاسق على المنبر فقال: إن ابن الزبير حرف كتاب الله. فقال له ابن عمر: كذبت كذبت كذبت. ما يستطيع ذلك ولا أنت معه. فقال له الحجاج: اسكت فإنك شيخ قد خرفت وذهب عقلك. يوشك شيخ أن يؤخذ «فتضرب عنقه فيجر قد انتفخت خصيتاه يطوف به صبيان أهل البقيع.]
Hajjaj, the sinner, delivered a sermon from the pulpit and said: Ibn Zubair has altered the Book of Allah. Upon this, Sayyiduna Ibn Umar رضي الله عنهما said: You lie, you lie, you lie! Ibn Zubair could never do such a thing, nor could you conspire with him to do so. Hajjaj said to Ibn Umar رضي الله عنهما:
Be silent, you have grown old, your intellect is fading. It is near that an old man will be caught, his neck will be cut off, then he will be dragged, his testicles swollen, and the children of Baqi will be circling around him.
Reference: Al-Tabaqat al-Kubra - Al-Ilmi Press: 4/139-140 and its chain is Hasan
[7] Insult to Sayyiduna Salmah bin Al-Akwa رضي الله عنه
[عن سلمة بن الأكوع، أنه دخل على الحجاج، فقال: يا ابن الأكوع، ارتددت على عقبيك تعربت؟، قال: لا، ولكن رسول الله صلى الله عليه وسلم ، أذن لي في البدو، وعن يزيد بن أبي عبيد، قال: لما قتل عثمان بن عفان، خرج سلمة بن الأكوع إلى الربذة، وتزوج هناك امرأة، وولدت له أولادا، فلم يزل بها حتى قبل أن يموت بليال، فنزل المدينة]
Salmah bin Al-Akwa رضي الله عنه narrated that: They went to Hajjaj, who said, "O son of Al-Akwa! You have started living in the village; did you go back on your steps?" He said, "No, rather the Messenger of Allah ﷺ had permitted me to live in the wilderness." And it is narrated from Yazid bin Abi Ubaid that when Uthman bin Affan رضي الله عنه was martyred, Salmah bin Al-Akwa رضي الله عنه went to Rabdha and there married a woman, and his children were born there. He stayed there continuously until a few days before his death when he came to Madinah.
Reference: Sahih al-Bukhari: 7087
Related Hadith: Explanation of Sunan an-Nasa'i / Hadith: 4191 by Hafiz Muhammad Amin
Urdu Commentary: (1) The relevance of the hadith with the chapter is that after migration, living in the desert is not permissible without the permission of the Prophet ﷺ.
(2) This blessed hadith also indicates the patience and courage of Hazrat Salma bin Akwa رضی اللہ تعالٰی عنہ, who endured the disrespect of Hajjaj and then responded to him. Hajjaj bin Umayyah was a cruel and insolent governor of his time. His manner of addressing a noble companion like Hazrat Salma bin Akwa رضی اللہ تعالہ عنہ is clear evidence of his arrogance and insolence. The intoxication of power had made him forget the distinction between the great and the small. The result is that no one remembers him with good words; rather, he is cursed. Disrespect hides a person's virtues.
(3) Badiyah means a desert area, that is, open and free areas outside populated places. Those living in them are called Badawi or Arabi.
(4) Hajjaj's objection was baseless. A person can reside anywhere he wishes. Hazrat Salma bin Akwa رضی اللہ تعالٰی عنہ was not an emigrant who left Medina to return to his former home and could be objected to. Many emigrant companions also left Medina and settled in other areas. However, they had taken permission from the Prophet ﷺ, and they also passed away in Medina Munawwarah. رضي اللہ عنه وأرضاہ
[8] Insulting Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him)
[حدثنا محمد بن العلاء، حدثنا أبو بكر، عن عاصم، قال: سمعت الحجاج وهو على المنبر، يقول: اتقوا الله ما استطعتم ليس فيها مثنوية، واسمعوا وأطيعوا ليس فيها مثنوية لأمير المؤمنين عبد الملك، والله لو أمرت الناس أن يخرجوا من باب من أبواب المسجد فخرجوا من باب آخر لحلت لي دماؤهم وأموالهم، والله لو أخذت ربيعة بمضر لكان ذلك لي من الله حلالا، ويا عذيري من عبد هذيل يزعم أن قراءته من عند الله والله ما هي إلا رجز من رجز الأعراب ما أنزلها الله على نبيه عليه السلام، وعذيري من هذه الحمراء يزعم أحدهم أنه يرمي بالحجر، فيقول إلى أن يقع الحجر: قد حدث أمر، فوالله لأدعنهم كالأمس الدابر، قال: فذكرته للأعمش، فقال: أنا والله سمعته منه]
Asim says: I heard Hajjaj say from the pulpit: As far as you are able, fear Allah; there is no condition or exception in this. Listen to and obey the Commander of the Faithful, Abdul Malik; there is no condition or exception in this either. By Allah, if I order people to exit from one door of the mosque and they exit from another door, then their blood and wealth will be lawful for me. By Allah! If I catch Rabiah on account of Muzir’s fault, then this is lawful for me by Allah’s command. And who will excuse me regarding Abdahdhil (Abdullah bin Mas’ud Al-Hadhli) who says that their recitation is from Allah? By Allah, it is nothing but the verses of the Bedouins. Allah did not reveal this recitation upon His Prophet (peace be upon him). And who will excuse me regarding those non-Arabs among them who say that they are throwing stones, then say, “Look where the stone falls?” (speaking of mischief to see where its effect occurs) and some new matter has arisen. By Allah, I will destroy them just as yesterday ended (which will never come again). Asim says: I mentioned this to A’mash and he said: By Allah, I have also heard it from him.
Reference: Sunan Abi Dawood: 4643, authentic chain according to Sheikh Zubair Ali Za’i, may Allah have mercy on him
Several points are established from this narration:
[1] The extreme oppression and tyranny of Hajjaj
He says that if I order people to exit from one door of the mosque and they exit from another door, then their blood and wealth will be lawful for me. This shows his nature of cruelty, despotism, and unjust bloodshed.
[2] The false concept of collective punishment
He says that if I catch Rabi'ah instead of Mudhar, then this too will be lawful for me by the command of Allah. This is also clear evidence of his oppression and tyranny.
[3] Disrespect towards the recitation of Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him)
His words: [يا عذيري من عبد هذيل...]
Here, Abd Hudhayl refers to Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him), because he belonged to the tribe of Hudhayl. Hajjaj said about his recitation that it is not from Allah but rather from the chants of the Arabs. This is extremely harsh and disrespectful speech.
[4] Excessive obedience to Abd al-Malik bin Marwan
He is attaching the verse [اتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ اور وَاسْمَعُوا وَأَطِيعُوا] to obedience to Abdul Malik, and taking obedience to such an extent that he considers blood and wealth lawful over minor opposition.
[9] Saeed bin Jubair, may Allah have mercy on him, a Tabi'i
Imam Ibn Kathir, may Allah have mercy on him, writes with reference to Tabari:
[قال ابن جرير: وفي هذه السنة قتل الحجاج بن يوسف سعيد بن جبير...]
Ibn Jarir said: In the same year, Hajjaj bin Yusuf killed Saeed bin Jubair, may Allah have mercy on him.
Reference: Al-Bidaya wa'n-Nihaya - Dar Ibn Kathir: 9/268
In summary:
It is established from authentic and reliable narrations and reports about Hajjaj bin Yusuf that he committed severe atrocities such as harsh verbal abuse, insult, threats, physical torture, disrespecting corpses, bringing weapons into the sacred precincts, unjust bloodshed, exaggeration in obedience to the ruler, and collective punishment against the Companions of the Prophet, may Allah be pleased with them, and the people of knowledge. For this reason, the scholars have declared him oppressive, tyrannical, cruel, and insolent; however, according to the methodology of Ahl al-Sunnah, he is not explicitly declared an unbeliever, rather his matter is left to Allah.
Note: The last three statements of this section are taken from the article of Maulana Arshad Kamal Hafizahullah (Hajjaj bin Yusuf Al-Thaqafi).
Reference: (Noor-ul-Hadith: Issue November to December 2020, pp. 27 to 59)
An Important Question: Some people say that Hajjaj bin Yusuf had repented?
Answer: Let us understand this matter in a research-based manner:
The Importance of Isnad (Chain of Narration)
Imam Ibn Sirin, may Allah have mercy on him
[إن هذا العلم دين، فانظروا عمن تأخذون دينكم.]
This is the knowledge of religion, so see from whom you are taking your religion.
Reference: (Muqaddimah Sahih Muslim, Chapter: Clarification that Isnad is part of religion)
Imam Abdullah bin Mubarak, may Allah have mercy on him
[الإسناد من الدين، ولولا الإسناد لقال من شاء ما شاء.]
Isnad is a part of religion; if there were no isnad, then anyone would say whatever they wanted.
Reference: (Muqaddimah Sahih Muslim, Chapter: That Isnad is part of religion)
Imam Ibn Sirin, may Allah have mercy on him
[لم يكونوا يسألون عن الإسناد، فلما وقعت الفتنة قالوا: سموا لنا رجالكم، فينظر إلى أهل السنة فيؤخذ حديثهم، وينظر إلى أهل البدع فلا يؤخذ حديثهم.]
Earlier, people did not ask about isnad, then when fitnah (trials) occurred, they began to say: Tell the names of your narrators; then the Ahl al-Sunnah were checked and their hadiths were taken, and the Ahl al-Bid’ah were checked and their hadiths were not taken.
Reference: (Muqaddimah Sahih Muslim)
[1] The Method of Ibn Abi Dunya
This statement has been narrated by Ibn Abi al-Dunya with this chain of transmission:
[علي بن الجعد، عن عبد العزيز بن أبي سلمة الماجشون، عن محمد بن المنكدر] The narrators in this chain are trustworthy, therefore the chain is authentic/strong up to Muhammad ibn al-Munkadir, but Muhammad ibn al-Munkadir did not hear this statement directly from Hajjaj; rather, he reported the condition of Umar ibn Abd al-Aziz, may Allah have mercy on him, who held enmity towards Hajjaj but envied his last statement.
Reference: (Hasan al-Dhann billah by Ibn Abi al-Dunya: p.107, no. 115; Al-Bidaya wa al-Nihaya - Dar Ibn Kathir edition: 9/323)
[2] The Relationship between Muhammad ibn al-Munkadir and Umar ibn Abd al-Aziz
Muhammad ibn al-Munkadir, may Allah have mercy on him, and Umar ibn Abd al-Aziz, may Allah have mercy on him, were contemporaries, so it is chronologically possible for him to report Umar ibn Abd al-Aziz’s statement. However, in this narration, Muhammad ibn al-Munkadir did not explicitly say “I heard from Umar ibn Abd al-Aziz,” so it should not be considered as explicit hearing.
Ruling: Chronological possibility exists, but explicit hearing is not confirmed.
[3] The Method of Abu Nu'aym / Ibrahim ibn Hisham al-Ghassani
The second way of this effect comes from [ابراہیم بن ہشام غسانی عن أبیہ عن جدہ عن عمر بن عبد العزیز], in which the words are: [فإن الناس يزعمون أنك لا تفعل]. This chain is very weak because the hadith scholars have severely criticized Ibrahim bin Hisham Ghassani, and some have even called him a liar.
Reference: (Hilyat al-Awliya by Abu Nu'aym: 5/345)
Ruling: This way is not reliable.
[4]The Response of Hasan Basri, may Allah have mercy on him
It is narrated from Hasan Basri, may Allah have mercy on him, that when he was told this statement of Hajjaj, he said: "Asa" meaning "it is hoped." But this part is narrated through an ambiguous chain because the narrator's name is not clear, so it cannot be considered proven with an authentic chain.
Ruling: This response of Hasan Basri, may Allah have mercy on him, is not proven with an authentic continuous chain.
[5]Overall Conclusion
The last statement of Hajjaj[اللهم اغفر لي فإنهم زعموا أنك لا تفعل] is transmitted with an authentic/strong chain from Ibn Abi al-Dunya through Muhammad ibn al-Munkadir, but it is not established with a direct authentic continuous chain up to Hajjaj. The chain from Abu Nu'aym is very weak, and the addition attributed to Hasan al-Basri is also not proven. Therefore, a complete Shariah repentance of Hajjaj is not established from this statement; at most, it can be said that historically a statement containing repentance and hope for Allah’s forgiveness at his last moments is transmitted. The condemnation of Hajjaj’s oppression, bloodshed, and excesses against the Companions and people of virtue is established separately, and his hereafter is entrusted to Allah.
Summary:
The explicit, complete, and Shariah-compliant repentance of Hajjaj bin Yusuf is not proven with an authentic, continuous chain of narration. Some words of seeking forgiveness from his last moments are reported, but they do not establish repentance from crimes such as violation of the rights of people, unjust bloodshed, oppression against the Companions and people of virtue, and disrespecting the sacred sanctuary. Therefore, the cautious stance of Ahl al-Sunnah is to dissociate from his oppression and immorality, not to declare a specific takfir (excommunication) on him, and to leave his Hereafter matter to Allah.
The Statement of Tawass (may Allah have mercy on him):
[وروى عبد الرزاق، عن معمر، عن ابن طاوس، عن أبيه، أنه أخبر بموت الحجاج مرارا، فلما تحقق وفاته قال: فقطع دابر القوم الذين ظلموا والحمد لله رب العالمين.]
Abdur-Razzaq narrated from Muammar, who narrated from Ibn Tawass, who narrated from his father Tawass (may Allah have mercy on him) that he was informed several times about the death of Hajjaj. When his death became certain, he said:
"So the root of the oppressive nation has been cut off, and all praise is due to Allah, the Lord of the worlds."
Reference: (Al-Bidaya wa al-Nihaya - T. al-Turki:12/551), (Tarikh Dimashq by Ibn Asakir:12/195)
Umar bin Abdul Aziz (may Allah have mercy on him)
[عن عمر بن عبد العزيز بأن رجلا نال من معاوية بحضرته فضربه ثلاثة أسواط مع ضربه لمن سمى ابنه يزيد أمير المؤمنين عشرين سوطا]
It is narrated about Umar bin Abdul Aziz (may Allah have mercy on him) that in his assembly, a person spoke ill of Muawiyah (may Allah be pleased with him), so he was given three lashes, while another person who called Yazid "Amir al-Mu'minin" was given twenty lashes.
Reference: Al-Sawa'iq al-Muhriqah 'ala Ahl al-Rafd wal-Dalal wal-Zandaqah (Ibn Hajar al-Haytami): 2/633; Siyar A'lam al-Nubala - Al-Risalah Edition: 4/40
Imam Ahmad bin Hanbal (may Allah have mercy on him)
[قال صالح بن أحمد بن حنبل " قلت لأبي: إن قوما يقولون: إنهم يحبون يزيد. قال: يا بني وهل يحب يزيد أحد يؤمن بالله واليوم الآخر؟ فقلت: يا أبت فلماذا لا تلعنه؟ قال: يا بني ومتى رأيت أباك يلعن أحدا؟ . وروي عنه قيل له: أتكتب الحديث عن يزيد بن معاوية؟ فقال: لا، ولا كرامة أوليس هو الذي فعل بأهل المدينة ما فعل؟ . فيزيد عند علماء أئمة المسلمين ملك من الملوك. لا يحبونه محبة الصالحين وأولياء الله؛ ولا يسبونه، فإنهم لا يحبون لعنة المسلم المعين؛]
Salih bin Ahmad bin Hanbal says: I asked my father Imam Ahmad: Some people say that they love Yazid. Imam Ahmad said: Son! Can anyone who believes in Allah and the Day of Judgment love Yazid? I said: Father! Then why do you not curse him? He said: Son! When have you ever seen your father curse anyone?
It is also narrated from Imam Ahmad that he was asked: Should hadith be written from Yazid bin Muawiyah? He said: No, absolutely not! Is he not the one who did what he did to the people of Madinah?
So Yazid is considered one of the kings by the scholars of the Imams of the Muslims; they do not love him like the pious and the friends of Allah, nor do they curse him, because they do not like to curse any specific Muslim.
Reference: Majmoo' al-Fatawa: 3/412
[أخبرني محمد بن علي، قال: ثنا مهنى، قال: سألت أحمد عن يزيد بن معاوية بن أبي سفيان، قال: هو فعل بالمدينة ما فعل؟ قلت: وما فعل؟ قال: قتل بالمدينة من أصحاب النبي صلى الله عليه وسلم وفعل، قلت: وما فعل؟ قال: نهبها، قلت: فيذكر عنه الحديث؟ قال: لا يذكر عنه الحديث، ولا ينبغي لأحد أن يكتب عنه حديثا، قلت لأحمد: ومن كان معه بالمدينة حين فعل ما فعل؟ قال: أهل الشام؟ قلت له: وأهل مصر، قال: لا، إنما كان أهل مصر معهم في أمر عثمان رحمه الله]
The narrator says: I asked Imam Ahmad, may Allah have mercy on him, about Yazid bin Muawiyah bin Abi Sufyan, and he said: Is he not the one who did what he did to Medina? I said: What did he do? He said: He killed some people among the companions of the Prophet ﷺ in Medina, and whatever he did, he did. I said: What else did he do? He said: He plundered Medina. I said: Should hadith be narrated from him? He said: Hadith should not be narrated from him, and it is not appropriate for anyone to write hadith from him. I said to Imam Ahmad: When he did what he did in Medina, who was with him? He said: The people of Sham (Syria). I said: And the people of Egypt? He said: No, the people of Egypt were with him regarding the matter of our master Uthman, may Allah have mercy on him.
Reference: Al-Sunnah by Abu Bakr ibn al-Khallal: Number 845], [Adwaa al-Masabeeh, Tahqeeq Mishkat al-Masabeeh: p.271, edited by Hafiz Zubair Ali Zai, may Allah have mercy on him, and its chain is authentic
Ibn al-Jawzi, may Allah have mercy on him
[أجاز العلماء الورعون لعنه]
Some pious scholars have considered cursing Yazid permissible.
Reference: Fayd al-Qadeer (Abdul Raouf al-Munawi): Number 281; Al-Seerah al-Halabiyyah = Insan al-Uyoon fi Seerat al-Ameen al-Ma'moon (Nur al-Din al-Halabi): 1/238
Hafiz Shams al-Din al-Dhahabi, may Allah have mercy on him
[كان قويا، شجاعا، ذا رأي، وحزم، وفطنة، وفصاحة، وله شعر جيد، وكان ناصبيا، فظا، غليظا، جلفا]
He was powerful, brave, of opinion, firm in planning, intelligent, and eloquent; his poetry was also good, but he was a Nasibi, harsh-tempered, rough, and of a coarse nature.
Reference: Siyar A'lam al-Nubala - Al-Risalah edition: 4/37
Muhammad ibn Ali al-Shawkani, may Allah have mercy on him
[ولقد أفرط بعض أهل العلم كالكرامية ومن وافقهم في الجمود على أحاديث الباب حتى حكموا بأن الحسين السبط رضي الله عنه وأرضاه باغ على الخمير السكير الهاتك لحرم الشريعة المطهرة يزيد بن معاوية لعنهم الله، فيالله العجب من مقالات تقشعر منها الجلود ويتصدع من سماعها كل جلمود.]
Some scholars, like the Karramiyyah and their like-minded rigid people, took a rigid stance on the hadiths of this matter and exceeded the limits to the extent that they ruled that Sayyiduna Husayn, the grandson of the Messenger, may Allah be pleased with him and be satisfied with him, was a rebel against Yazid ibn Muawiyah; whereas Yazid was a drunkard, intoxicated, one who violated the sanctities of the pure Shariah. May Allah curse them.
So, Allah's refuge! How strange are such matters, which cause the hair to stand on end, and which, when heard, would cause even a hard stone to crack.
Summary:
The author strongly rejects the statement that Sayyiduna Hussain رضي الله عنه should be called a "rebel" against Yazid. According to him, this is an extremely disgraceful, false, and detestable claim.
Reference: Nail al-Awtar Sharh Muntakhab al-Akhbar - Tahaadith:7/208
Allama Mahmood Alusi رحمه الله
[وعلى هذا القول لا توقف في لعن يزيد لكثرة أوصافه الخبيثة وارتكابه الكبائر في جميع أيام تكليفه ويكفي ما فعله أيام استيلائه بأهل المدينة ومكة]
According to this statement, there is no hesitation in cursing Yazid, because he had many vile traits and committed major sins throughout his responsible life. And it is sufficient for him what he did to the people of Madinah and the people of Makkah during his reign.
Reference: Tafsir al-Alusi Ruh al-Ma'ani - Taalimiyyah:13/227
Allama Mahmood Alusi further states:
[هو مسلم عاص بما صدر منه مع العترة الطاهرة لكن لا 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 ولا يجوز لعنه وقائل هذا ينبغي أن ينظم في سلسلة أنصار يزيد وأنا أقول: الذي يغلب على ظني أن الخبيث لم يكن مصدقا برسالة النبي صلى الله عليه وسلم وأن مجموع ما فعل مع أهل حرم الله تعالى وأهل حرم نبيه عليه الصلاة والسلام وعترته الطيبين الطاهرين في الحياة وبعد الممات وما صدر منه من المخازي ليس بأضعف دلالة على «عدم تصديقه من إلقاء ورقة من المصحف الشريف في قذر، ولا أظن أن أمره كان خافيا على أجلة المسلمين إذا ذاك ولكن كانوا مغلوبين مقهورين لم يسعهم إلا الصبر ليقضي الله أمرا كان مفعولا، ولو سلّم أن الخبيث كان مسلما فهو مسلم جمع من الكبائر ما لا 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 الله عز وجل عليهم أجمعين، وعلى أنصارهم وأعوانهم وشيعتهم ومن مال إليهم إلى يوم الدين ما دمعت عين على أبي عبد الله الحسين، ويعجبني قول شاعر العصر ذو الفضل الجلي عبد الباقي أفندي العمري الموصل وقد سئل عن لعن يزيد اللعين:
يزيد على لعني عريض جنابه … فأغدو به طول المدى ألعن اللعنا]
Some say that Yazid was a Muslim, but due to what he did against the pure progeny (Ahl al-Bayt), he was sinful, but cursing him is not permissible.
Some say that he was like that, i.e., a sinful Muslim, and cursing him is permissible, whether with disgust or without disgust.
Some say that he was a disbeliever and accursed.
And some say that he did not commit any sin in this matter, and it is not permissible to curse him. Such a person is fit to be counted among the helpers of Yazid.
And I say: According to my strong belief, he was not a sincere affirmant of the Prophethood of the Noble Prophet ﷺ. Because what he did to the sanctuary of Allah, the sanctuary of the Prophet ﷺ, and the pure and chaste family of the Prophet ﷺ during their lives and after their deaths, and the disgraceful acts that resulted from it, are no less indicative of his denial than if someone were to throw a page of the Holy Quran into filth.
And I do not think that his matter was hidden from the noble Muslims of that time, but they were overwhelmed and helpless; for them, there was no way except patience, so that Allah would enforce the decree that was destined to happen.
And even if it is accepted that he was a wicked Muslim, he was such a Muslim who had accumulated so many major sins that the scope of description cannot encompass them.
And my position is that it is definitely permissible to curse such a person, even if no other person among the sinners is considered like him. It is evident that he did not repent, and the possibility of his repentance is even weaker than the possibility of his faith.
Along with him, Ibn Ziyad, Ibn Sa'd, and their group are also included; so may Allah Almighty's curse be upon all of them, and upon their helpers, supporters, followers, and those who incline towards them until the Day of Judgment, as long as tears continue to flow from the eyes for Abu Abdullah Hussain, may Allah be pleased with him.
And I like the couplet of the learned poet of my time, Abdul Baqi Effendi Amri Mosuli, when he was asked about cursing Yazid the accursed, he said:
Yazid's crime is far greater and more extensive than my curse,
therefore I will continue to curse him more than those who curse him throughout my life.
Reference: Tafsir Al-Alusi Ruh al-Ma'ani - Scientific Edition: 228/13-229
Ibn Hajar, may Allah have mercy on him
[سئل شيخنا رحمه الله عن لعن يزيد بن معاوية وماذا يترتب على من يحبه ويرفع من شأنه فأجاب أما اللعن فنقل فيه الطبري المعروف بالكيا الهراسي الخلاف في المذاهب الأربعة في الجواز وعدمه فاختار الجواز ونقل الغزالي الخلاف واختار المنع وأما المحبة فيه والرفع من شأنه فلا تقع إلا من مبتدع فاسد الاعتقاد فإنه كان فيه من الصفات ما يقتضي سلب الإيمان عمن يحبه لأن الحب في الله والبغض في الله من الإيمان والله المستعان]
Our Sheikh, may Allah have mercy on him, was asked about cursing Yazid ibn Muawiya, and it was also asked what ruling applies to a person who loves Yazid and elevates his status?
He replied:
As for the matter of cursing, Al-Tabari, who is known as Kiya al-Harasi, narrated the difference of opinion regarding its permissibility and impermissibility among the four schools of thought, then he adopted the permissibility. Al-Ghazali also narrated the difference of opinion on this issue, but he adopted the prohibition.
As for loving Yazid and elevating his status, this act can only be committed by an innovator and a person of corrupt belief; because Yazid possessed such qualities that loving him necessitates the negation of faith from the lover, since love for Allah and hatred for Allah are parts of faith.
And Allah is the One Who grants help.
Reference: Al-Imta' bil-Arba'een al-Mutabaayana al-Sama' (Ibn Hajar al-Asqalani): p.96
Imam Qurtubi, may Allah have mercy on him
[قال علماؤنا - رحمة الله عليهم -: هذا الحديث يدل على أن أبا هريرة كان عنده من علم الفتن العلم الكثير والتعيين على من يحدث عنه الشر الغزير، ألا تراه يقول: «لو شئت قلت لكم هم بنو فلان وبنو فلان» لكنه سكت عن تعيينهم مخافة ما يطرأ من ذلك من المفاسد، وكأنهم - والله أعلم - يزيد بن معاوية وعبيد الله بن زياد ومن تنزل منزلتهم من أحداث ملوك بني أمية، فقد صدر عنهم من قتل أهل بيت رسول الله صلى الله عليه وسلم وسبيهم وقتل خيار المهاجرين والأنصار بالمدينة وبمكة وغيرها، وغير خاف ما صدر عن الحجاج وسليمان بن عبد الملك وولده من سفك الدماء وإتلاف الأموال وإهلاك الناس بالحجاز والعراق وغير ذلك، وبالجملة فبنو أمية قابلوا وصية النبي صلى الله عليه وسلم في أهل بيته وأمته بالمخالفة والعقوق فسفكوا دماءهم وسبوا نساءهم وأسروا صغارهم وخربوا ديارهم، وجحدوا فضلهم وشرفهم، واستباحوا لعنهم وشتمهم، فخالفوا رسول الله صلى الله عليه وسلم في وصيته، وقابلوه بنقيض مقصوده وأمنيته، فوا خجلتهم إذا وقفوا بين يديه، ووا فضيحتهم يوم يعرضون عليه، والله أعلم.]
Our scholars, may Allah have mercy on them, said: This hadith indicates that Sayyiduna Abu Hurairah, may Allah be pleased with him, had extensive knowledge about the trials, and he also knew the identification of those people from whom a great evil was going to occur. Do you not see that he says:
"If I wished, I could tell you who they are, the Banu so-and-so and the Banu so-and-so."
But he refrained from identifying them, fearing that it would result in harmful consequences.
And it is said — and Allah knows best — that Yazid ibn Muawiya, Ubaidullah ibn Ziyad, and those youthful/later Umayyad kings were among those who were like them; because from them came the killing of the Ahl al-Bayt of the Messenger of Allah ﷺ, their imprisonment, and the killing of the best Muhajireen and Ansar in Medina, Mecca, and elsewhere.
And the incidents of bloodshed, destruction of wealth, and the killing of people in Hijaz, Iraq, and other places that came from Hajjaj, Sulayman ibn Abd al-Malik, and his descendants are also not hidden.
In summary, the Umayyads responded to the will regarding the Ahl al-Bayt and the Ummah of the Messenger of Allah ﷺ with opposition and disobedience; they shed their blood, imprisoned their women, captured their children, devastated their homes, denied their virtue and honor, and considered cursing and insulting them permissible.
So they opposed the will of the Messenger of Allah ﷺ, and acted completely contrary to the intention and desire of the Prophet ﷺ. Woe to their shame when they stand before the Messenger of Allah ﷺ! And woe to their disgrace on the day they are presented before him ﷺ! And Allah knows best.
Reference: Al-Tadhkirah bi Ahwal al-Mawta wa Umur al-Akhirah - T. Al-Zuhwi (Al-Qurtubi): 2/277
Ibn Baz, The Permanent Committee
[وأما يزيد بن معاوية فالناس فيه طرفان ووسط، وأعدل الأقوال الثلاثة فيه أنه كان ملكا من ملوك المسلمين له حسنات وسيئات ولم يولد إلا في خلافة عثمان رضي الله عنه، ولم يكن كافرا ولكن جرى بسببه ما جرى من مصرع الحسين وفعل ما فعل بأهل الحرة، ولم يكن صاحبا ولا من أولياء الله الصالحين.]
As for Yazid bin Muawiyah, people are divided into two extremes and one middle position regarding him. Among these three opinions, the most just is the view that he was one of the kings of the Muslims; he had both good and bad qualities. He was born during the caliphate of Sayyiduna Uthman رضي الله عنه, was not a disbeliever, but due to him the tragedy of the martyrdom of Sayyiduna Husayn رضي الله عنه occurred, and he did what he did with the people of Harrah. He was neither a companion nor among the righteous saints of Allah.
Reference: Fatwas of the Permanent Committee - First Collection (Permanent Committee for Scholarly Research and Ifta): 3/396
Jalal al-Din al-Suyuti, may Allah have mercy on him
[فقتل وجيء برأسه في طست حتى وضع بين يدي ابن زياد، لعن الله قاتله وابن زياد معه ويزيد أيضا.]
So he (Sayyiduna Hussain, may Allah be pleased with him) was martyred, and his head was brought in a basin and placed before Ibn Ziyad.
May Allah curse his (may Allah be pleased with him) killer, and also Ibn Ziyad, and Yazid.
Reference: Tarikh al-Khulafa - Dar al-Minhaj (Al-Jalal al-Suyuti): p. 341
Sheikh al-Islam Imam Ibn Taymiyyah, may Allah have mercy on him
[كان هو الواجب عليه فصار أهل الحق يلومونه على تركه للواجب مضافا إلى أمور أخرى.]
This was obligatory upon him, therefore the people of truth blame him for abandoning this obligation, along with other matters.
Reference: Majmoo' al-Fatawa: 3/411
He further states:
[فيما سألني: ما تقولون في يزيد؟ فقلت: لا نسبه ولا نحبه فإنه لم يكن رجلا صالحا فنحبه ونحن لا نسب أحدا من المسلمين بعينه.]
They asked me: What do you say about Yazid?
I said: We do not curse him, nor do we love him; because he was not a righteous man for us to love him, and we do not curse any specific person among the Muslims.
Reference: Majmoo' al-Fatawa: 4/487
From all these statements, it is clear that Yazid ibn Muawiya is not considered a praiseworthy or lovable personality by the scholars. Rather, the atrocities committed during his time against the Ahl al-Bayt, the people of Medina, the noble companions (may Allah be pleased with them), and the two holy sanctuaries are sufficient grounds for his severe condemnation. Some scholars have deemed it permissible to curse him specifically, while some Imams have chosen to avoid specific curses and insults. Our stance is that we do not adopt specific curses against Yazid as our methodology, but this by no means implies concealing his oppression, immorality, transgressions against the Ahl al-Bayt, the incident of Harrah, the killing and plundering of the people of Medina, and the injustices done to the noble companions (may Allah be pleased with them). Therefore, loving Yazid, honoring him, or defending him is not correct; rather, we disassociate ourselves from his atrocities, love the Ahl al-Bayt and the companions (may Allah be pleased with them), and entrust Yazid’s hereafter to Allah.
The Comprehensive Saying of the Messenger of Allah ﷺ: Warning Against Disrespecting the Ahl al-Bayt and the Sunnah
It is narrated from Sayyida Aisha (may Allah be pleased with her) that the Messenger of Allah ﷺ said:
[ستة لعنتهم ولعنهم الله وكل نبي كان: الزائد في كتاب الله، والمكذب بقدر الله، والمتسلط بالجبروت ليعز بذلك من أذل الله، ويذل من أعز الله، والمستحل لحرم الله، والمستحل من عترتي ما حرم الله، والتارك لسنتي]
There are six types of people upon whom I, Allah Almighty, and all the Prophets have sent curses: the one who adds to the Book of Allah, the one who denies the decree of Allah, the one who gains dominance by force to honor the one whom Allah has disgraced and disgrace the one whom Allah has honored, the one who considers the prohibitions of Allah as permissible, the one from my family who considers the prohibitions of Allah as permissible, and the one who abandons my Sunnah.
Reference: Sunan Tirmidhi: 2154
Related Hadith: Mishkat al-Masabih / Explanation of Hadith 109 by Hafiz Zubair Ali Zaee (may Allah have mercy on him)
Fiqh al-Hadith:
① It is forbidden to deliberately add to the words or meanings of the Book of Allah without explanation or interpretation, in opposition to the Salaf al-Salih.
② Denial of Qadr (Divine Decree) is forbidden.
③ Respect and honor for Ahl al-Bayt is wajib (obligatory). Insulting the Ahl al-Bayt is the act of the cursed, and it should also be clear that all the wives of the Prophet ﷺ (Mothers of the Believers) are included in the Ahl al-Bayt.
④ Abandoning the necessary Sunnah is forbidden, such as some people shaving their beards. It is also forbidden to abandon common Sunnahs with the intention of belittling them.
⑤ Every Muslim is required to protect themselves in all circumstances from all matters upon which Allah and the Messenger have sent curses.
⑥ Whoever abandons the Sunnah altogether, meaning all Sunnahs, is cursed.
