CURSING YAZEED? -THE SUNNI STANDPOINT
Many people, under the influence of the Rawaafidh (Shia), tend to curse and hurl abuse at Yazeed. What is the need for the Ahlus Sunnah (Sunnis) to be influenced by the Rawaafidh? We need to follow the principles laid down by Islam. The very basis and foundation of the religion of the Rawaafidh is to: condemn the Sahaabah (Radhiyallaahu anhum) as kaafir; hurl curses at Yazeed and his army; believe that the Qur’an was tampered with; engage in mut’ah (temporary marriages);
and deviously say things even against their own beliefs under the cover of taqiyyah (holy deception) when they get embroiled with the Ahlus Sunnah.
This being the case, how can the Ahlus Sunnah follow them? The Ahlus Sunnah should remain committed to the principles derived from the Qur’an and Sunnah of Rasulullah (sallallahu alayhi wasallam). One of these principles is that if is permissible to curse only that person who died in the state of kufr. As for Yazeed and his group, how can it be said with absolute certainty that they died in the state of kufr -for it to be permissible to curse him? Imam al-Ghazaali (Rahmatullaahi alaih) discusses this issue in his IHYAA-UL-ULOOM. First, he raises the question of whether it is permissible or not, to curse Yazeed for murdering or having murdered Sayyiduna Husain (Radhiyallahu anhu) and he himself replies that there is no conclusive evidence anywhere to prove that Yazeed either killed or ordered the killing of Hadrat Husain (Radhiyallahu anh). Therefore, let alone cursing Yazeed, it is not even permissible to even say that he killed or ordered the murder of Hadrat Husain (Radhiyallahu anhu). The reason is clear: It is not permissible in Islam to accuse somebody of a major sin without a proper investigation and without incontrovertible proof.
Furthermore, Imam al-Ghazaali (Rahmatullaahi alaih) writes that one should not curse any particular individual by name since it is extremely dangerous to do so, and that there is no sin if one refrains from cursing someone who deserves to be cursed. Let aside others, there is no harm even if one does not curse iblees, the shaitaan. Imam al-Ghazaali (Rahmatullaahi alaih) then writes: It is better and more rewarding to engage in the zikr of Allah than to curse someone. However, if one does not do zikr of Allah, it is better and safer to remain silent. There is no risk whatsoever in not cursing someone, whereas to curse someone by name carries the risk of it rebounding on the one who utters it if the person was not deserving of the curse. Furthermore, when no reward has been mentioned in any Hadith for cursing even somebody who deserves it, there cannot be any benefit whatsoever in cursing. Hadrat Makki bin Ibraheem (Rahmatullaahi alaih) narrates: We were in the company of Ibn Awn (Rahmatullaahi alaih) when mention was made of Bilaal bin Abi Burdah. People began to curse him and speak of his evil ways. Ibn Awn (Rahmatullaahi alaih) kept quiet. Some people objected, ‘O Ibn Awn, we are speaking ill about him only because he oppressed you, and yet you choose to remain silent. ‘He replied, ‘There are two statements. One is LAA-ILAAHA ILLAL-LAAH (nobody is worthy of worship but Allah) and the other is AL’ ANAL-LAAHU FULAANA (may Allah curse so and so). Whichever of the two I will utter shall definitely appear in my Book of Deeds. But for me to find LAA-ILAAHA ILLAL-LAAH in it would be better than for me to see AL’ ANAL-LAAHU FULAANA because there is no reward even for cursing someone that deserves it.’ Rasulullah (sallallahu alayhi wasallam) has said, ‘He who believes in Allah and the Last Day should say only that which is good, otherwise he should remain silent.’ On the Day of Judgement, we will have to render an account of our own deeds. May Allah guide all Muslims to utter only that which is pleasing to Allah and to shun all that displeases Him. Aameen
from: Guard your Tongue (p.85-87)
by Mufti M. Aashiq Ilaahi Bulandshahri (Rahmatullaahi alaih) Madinah Munaww’arah
I need some references to back this up