Yazid ibn Mu'awiyyah: The people are divided into two extremes and a middle regarding him
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Fatwa number ( 1466 ):
Q: Since many Turkish Muslims constantly curse Mu'awiyyah and his son Yazid , are they correct in their cursing or not?
A: As for Mu'awiyyah (may Allah be pleased with him), he is one of the Companions of the Messenger of Allah (peace and blessings be upon him), and one of the scribes of the revelation. His Companions (may Allah be pleased with them) are the best of the believers. It has been reported that cursing them is prohibited, and cursing them is even more prohibited. It is established in the two Sahihs that he (peace and blessings be upon him) said:Sahih al-Bukhari 3651 , and it is established in the Sahih that he (peace and blessings be upon him) said: Sunan Abi Dawud 4658Sahih (Al-Albani) .
It was also narrated with a good chain regarding Mu'awiyyah : that the Prophet (peace and blessings be upon him) said: The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) mentioned this. When this is known, among the principles of the people of the Sunnah and the community regarding the Companions of the Messenger of Allah (peace and blessings be upon him) are: (A) Whoever curses any of the Companions of the Messenger of Allah (peace and blessings be upon him), whether it is Mu'awiyyah or anyone else (may Allah be pleased with them all), he deserves severe punishment by the consensus of the Muslims, and they disagreed on whether he is punished by killing or by something less than killing. (B) The purity of their hearts and tongues regarding the Companions of the Messenger of Allah (peace and blessings be upon him), as Allah described them in His saying: [Al-Hashr 59:10] . (C) They say: The reports narrated about their bad deeds, some of them are
lies, and some have been added to, subtracted from, or altered from their original form. As for the authentic ones, they are excused in them, either as scholars who exercised independent legal reasoning and were correct, in which case they have two rewards, or as scholars who exercised independent legal reasoning and were mistaken, in which case they have one reward, and the mistake is forgiven for them. And they do not believe that every one of the Companions is infallible from major and minor sins; rather, sins are permissible for them in general, and they have good deeds, precedence, and virtues that necessitate the forgiveness of what comes from them, if it does come. Indeed, some of their bad deeds are forgiven for them that are not forgiven for those who came after them; because they have good deeds that erase bad deeds that those who came after them do not have. It is established by the saying of the Messenger of Allah (peace and blessings be upon him) that they are the best of generations, and that the span of one of them and his half-span, if given in charity, is better than Mount Uhud in gold for those who came after them, as previously explained. Then, if a sin did come from one of them, it is either that he repented from it, or he did good deeds that erase it, or it was forgiven for him by the virtue of his precedence, or by the intercession of Muhammad (peace and blessings be upon him), for whom they are the most deserving of intercession, or he was tested with a trial in this world that expiated it for him. If this is the case with established sins, how much more so with matters in which they were exercising independent legal reasoning? If they were correct, they have two rewards; if they were mistaken, they have one reward, and the mistake is forgiven for them. Then, the amount of disapproval regarding the actions of some of them is small and submerged in the virtues and excellences of the people, in their faith in Allah and His Messenger, their struggle in His path, their migration and support, their beneficial knowledge, and their righteous deeds. (D) They say: It is obligatory to be moderate and balanced in the matter of the Companions
and restraining oneself from what occurred between them, so that one group is not declared infallible and the other sinful, unlike the people of innovation amongthe Shi'ahand the Khawarijwho exaggerated on both sides, one group was declared infallible and the other sinful, so there arose between them innovations for which the Salaf cursed them, indeed they declared them open sinners and disbelievers, except for a few, just as the Khawarij declaredthe Khawarij'Aliand Uthmanand they deemed it permissible to fight them. They are the ones about whom the Prophet (peace and blessings be upon him) said:, so he killed themAliand they are the apostates who rebelled against Ali and declared disbelievers everyone who supported him. And the Prophet (peace and blessings be upon him) said regardingal-Hasan ibn Ali:Mishkat al-Masabih 30:159, so he made peace between the partisans of'Aliand Mu'awiyah, so this indicates that he did what Allah and His Messenger loved, and that the two groups are not likethe Khawarijwhom the Messenger of Allah (peace and blessings be upon him) ordered to be fought; for this reason, 'Ali rejoiced'Aliin his fightingthe Khawarijand he grieved over the fighting at Siffin and al-Jamal, and he displayed sadness and pain. It is also obligatory to exonerate both groups and to pray for the forgiveness of their slain, because that is among the matters upon which there is consensus, and that each of the two groups is a believer, and the Qur'an has testified to them that their fighting
believers does not take them out of faith, so He said:[Al-Hujurat 49:9] the verse. And the narrated hadith: "If two caliphs fight, one of them is cursed" is a lie fabricated, and no one from the people of knowledge of hadith has narrated it. And Mu'awiyyah did not claim the caliphate and was not pledged allegiance to him for it when he fought 'Ali , and he did not fight 'Ali on the basis that he was the caliph or that he deserved the caliphate, nor did he and his companions initially see 'Ali as the one to start the fighting. Rather, when 'Ali saw that it was obligatory for them to pledge allegiance to him and obey him, since there cannot be two caliphs for the people, and that these people were exiting his obedience, he saw that he should fight them until they fulfill the obligation and obedience and unity are achieved. And they said: That is not obligatory for them until the right of 'Uthman (may Allah be pleased with him) is taken from those who rebelled against him and killed him, who are in the army of 'Ali (may Allah be pleased with him). As for Yazid ibn Mu'awiyyah , the people are divided into two extremes and a middle regarding him, and the most just of the three opinions about him is that he was a king from the kings of the Muslims, having good deeds and bad deeds, and he was not born except in the caliphate of 'Uthman (may Allah be pleased with him). He was not a disbeliever, but what happened by his hand was the death of al-Husayn and what he did to the people of al-Hurrah. He was not a Companion, nor was he one of the close friends of Allah the righteous. The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: This is the opinion of the majority of people of intellect
and knowledge, the Sunnah and the community. As for cursing him, the people are divided into three groups: a group that cursed him, a group that loved him, and a group that neither curses him nor loves him. The Shaykh al-Islam Ibn Taymiyyah (may Allah be Glorified and Exalted) said: This is the stated position of Imam Ahmad , and the moderate ones from his Companions and others from all Muslims are upon it. This middle opinion is based on the fact that his open sinfulness, which necessitates cursing, has not been established, or based on the fact that a specific open sinner is not cursed specifically, either as a prohibition or as a recommendation. It is established in [Sahih al-Bukhari] from 'Umar in the story of 'Abdullah ibn Himaar , who repeatedly drank intoxicants and the Messenger of Allah (peace and blessings be upon him) flogged him, that when some of the Companions cursed him, the Prophet (peace and blessings be upon him) said:Musannaf Abd al-Razzaq 17:2540 , and he (peace and blessings be upon him) said: agreed upon by al-Bukhari and Muslim. This is just as the texts of warning are general regarding eating the wealth of orphans, zina, and theft, so one does not testify with them against a specific person that he is among the people of the Fire, due to the possibility that the condition for the ruling may be absent due to a stronger opposing factor: either his repentance, or good deeds, or calamities that expiate sins, or an accepted intercession, and other expiations for sins. This is regarding the prohibition of cursing and reviling him. As for leaving off love for him, it is because he did not do any righteous deeds that necessitate loving him, so he remained one of the kings and sultans,
and loving individuals of this type is not prescribed. And because he did things that necessitate his open sinfulness and injustice in his conduct, in the matter of al-Husayn and the matter of the people of al-Hurrah. And success is from Allah. And may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q: Since many Turkish Muslims constantly curse Mu'awiyyah and his son Yazid , are they correct in their cursing or not?
A: As for Mu'awiyyah (may Allah be pleased with him), he is one of the Companions of the Messenger of Allah (peace and blessings be upon him), and one of the scribes of the revelation. His Companions (may Allah be pleased with them) are the best of the believers. It has been reported that cursing them is prohibited, and cursing them is even more prohibited. It is established in the two Sahihs that he (peace and blessings be upon him) said:
The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter
خير الناس قرني، ثم الذين يلونهم، ثم الذين يلونهمDo not revile my Companions; by him in whose hand my soul is, if one of you contributed the amount of gold equivalent to Uhud, it would not amount to as much as the mudd of one of them, or half of it.
لا تسبوا أصحابي، فوالذي نفسي بيده لو أنفق أحدكم مثل أحد ذهبًا ما بلغ مدّ أحدهم ولا نصيفهIt was also narrated with a good chain regarding Mu'awiyyah : that the Prophet (peace and blessings be upon him) said:
O Allah, teach him the Book and the calculation, and protect him from the evil of the punishment.
اللهم علمه الكتاب والحساب، وقه سوء العذابAnd [there is a share for] those who came after them, saying, "Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful."
وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالإِيمَانِ وَلاَ تَجْعَلْ فِي قُلُوبِنَا غِلا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌlies, and some have been added to, subtracted from, or altered from their original form. As for the authentic ones, they are excused in them, either as scholars who exercised independent legal reasoning and were correct, in which case they have two rewards, or as scholars who exercised independent legal reasoning and were mistaken, in which case they have one reward, and the mistake is forgiven for them. And they do not believe that every one of the Companions is infallible from major and minor sins; rather, sins are permissible for them in general, and they have good deeds, precedence, and virtues that necessitate the forgiveness of what comes from them, if it does come. Indeed, some of their bad deeds are forgiven for them that are not forgiven for those who came after them; because they have good deeds that erase bad deeds that those who came after them do not have. It is established by the saying of the Messenger of Allah (peace and blessings be upon him) that they are the best of generations, and that the span of one of them and his half-span, if given in charity, is better than Mount Uhud in gold for those who came after them, as previously explained. Then, if a sin did come from one of them, it is either that he repented from it, or he did good deeds that erase it, or it was forgiven for him by the virtue of his precedence, or by the intercession of Muhammad (peace and blessings be upon him), for whom they are the most deserving of intercession, or he was tested with a trial in this world that expiated it for him. If this is the case with established sins, how much more so with matters in which they were exercising independent legal reasoning? If they were correct, they have two rewards; if they were mistaken, they have one reward, and the mistake is forgiven for them. Then, the amount of disapproval regarding the actions of some of them is small and submerged in the virtues and excellences of the people, in their faith in Allah and His Messenger, their struggle in His path, their migration and support, their beneficial knowledge, and their righteous deeds. (D) They say: It is obligatory to be moderate and balanced in the matter of the Companions
and restraining oneself from what occurred between them, so that one group is not declared infallible and the other sinful, unlike the people of innovation amongthe Shi'ahand the Khawarijwho exaggerated on both sides, one group was declared infallible and the other sinful, so there arose between them innovations for which the Salaf cursed them, indeed they declared them open sinners and disbelievers, except for a few, just as the Khawarij declaredthe Khawarij'Aliand Uthmanand they deemed it permissible to fight them. They are the ones about whom the Prophet (peace and blessings be upon him) said:
A group will emerge during a time of division among the Muslims, and the group closer to the truth will kill them.
تمرق مارقة على حين فرقة من المسلمين تقتلها أولى الطائفتين بالحقThis son of mine is a sayyid , and perhaps God m ay reconcile two large parties of Muslims by means of him.
إن ابني هذا سيد، وسيصلح الله به بين فئتين عظيمتين من المسلمينbelievers does not take them out of faith, so He said:
And if two factions among the believers should fight, then make settlement between the two
وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَاand knowledge, the Sunnah and the community. As for cursing him, the people are divided into three groups: a group that cursed him, a group that loved him, and a group that neither curses him nor loves him. The Shaykh al-Islam Ibn Taymiyyah (may Allah be Glorified and Exalted) said: This is the stated position of Imam Ahmad , and the moderate ones from his Companions and others from all Muslims are upon it. This middle opinion is based on the fact that his open sinfulness, which necessitates cursing, has not been established, or based on the fact that a specific open sinner is not cursed specifically, either as a prohibition or as a recommendation. It is established in [Sahih al-Bukhari] from 'Umar in the story of 'Abdullah ibn Himaar , who repeatedly drank intoxicants and the Messenger of Allah (peace and blessings be upon him) flogged him, that when some of the Companions cursed him, the Prophet (peace and blessings be upon him) said:
Do not curse him, for he loves Allah and His Messenger.
لا تلعنه، فإنه يحب الله ورسولهCursing a believer is like killing him
لعن المؤمن كقتلهand loving individuals of this type is not prescribed. And because he did things that necessitate his open sinfulness and injustice in his conduct, in the matter of al-Husayn and the matter of the people of al-Hurrah. And success is from Allah. And may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.