History Books

For this section we shall rely on the following texts of Ahl'ul Sunnah:

Al Bidaya wa al Nihaya Volume 8 page 118

Thatheer al Janan page 52

Nasa al Kaafiya page 38

Tadhkira Khawwas page 161 Dhikr Yazeed

Seerath al alam al Naba Volume 3 page 105

We read in al Bidaya:

"Towards the end of his life Mu'awiya expressed regret at fighting the family of Rasul (s) and appointing Yazeed as his successor, and he admitted 'if it was not for my love of Yazeed the guidance would have shone on me"

Blinded by his love for his son, he was willing to impose his demonic fasiq son as the Khalifah over the Muslims. How considerate! Clearly Mu'awiya's admission proves that even he did not feel Yazeed was deserving of khilafat. Nasibi Warrior Abu Sulaiman asserts the imposition was to save fitnah, but this is a lie. Mu'awiya never made such a claim, rather he stated that he made his fasiq son the Khalifah on account of his blind love for him i.e. a father's natural love for his son. No doubt Nasibis will claim that Mu'awiya made a mistake in ijtihaad in this respect, but they should know that one of the conditions for a mujtahid to give rulings is that he has to be adil (just), and Mu'awiya was not adil, as we have proven in our article on Mu'awiya - the Ulema of Ahl'ul Sunnah have themselves defined Mu'awiya as a transgressor.

In Sira alam we read:

"The thing that I fear most is the fact that I have imposed Yazeed as my successor over you, of all matters I am fearful of this most."

Deobandi scholar Aadhi Zaynul Abdideen in Tareekh Milat page 55 states

"Mu'awiya was aware of the situation, having witnessed Yazeed's acts he deemed him to be unacceptable".

This is more proof that Mu'awiya fully knew the reality of his son's demonic personality. Mu'awiya was fully aware of his son's fasiq actions and yet he still sought to position him as khalifah over the Muslims. Mu'awiya's regret was a faade, the reality is he had a hatred for Ahl'ul bayt (as) in his heart and he wanted to keep them out of power. We would like to ask these Nasibi: you assert that khilafat is not an exclusive right of the Ahl'ul bayt (as). Could you kindly tell us which merits were missing in the members of Ahl'ul bayt (as) but were present in the Banu Ummayya Clan? Did Allah (swt) keep traits of knowledge, sense, guidance away from the Ahl'ul bayt (as), and prefer to give worldly reign to the cursed tree of Banu Ummayya? Or should we blame the Muslims in general for turning their backs on religious righteousness?

Adapted from the book: "Yazeed"