Summary

Al Hajjaj’s Basic State In Islam

Al Hajjaj ibn Yusuf al Thaqafi (d. 95AH) was a Muslim by the apparent ruling of Islam, but he was also an oppressive ruler, a tyrant, and a major sinner. The strongest balanced wording is from Imam al Dhahabi (d. 748AH), who described him as oppressive, tyrannical, a Nasibi (one who showed hatred towards Ali رضي الله عنه and his family), wicked, and a shedder of blood. At the same time, al Dhahabi mentioned that he had courage, eloquence, reverence for the Qur’an, and some good deeds drowned in the sea of his sins. His final affair is left to Allah, and he had tawhid (singling out Allah) in general. (Siyar Aʿlam al Nubala by al Dhahabi, 4/344)

This gives the main balance. Al Hajjaj is not praised as a righteous ruler, nor is he treated as a disbeliever without firm proof. He is viewed as a Muslim who committed enormous oppression and grave sins. He is hated for his oppression and bloodshed, but his final judgement belongs to Allah. (Siyar Aʿlam al Nubala by al Dhahabi, 4/344)

The Authentic Condemnation Of Al Hajjaj

The most important authentic hadith concerning him is the report of Asma bint Abi Bakr with al Hajjaj after he killed Abd Allah ibn al Zubayr. She reminded him that the Messenger ﷺ said that in Thaqif there would be a liar and a destroyer. She said that the liar had already been seen, and she did not think the destroyer was anyone but al Hajjaj. (Sahih Muslim 2545)

The meaning of “destroyer” is one who destroys people and goes far in killing and ruining them. Imam al Nawawi (d. 676AH) mentioned that the ulama agreed that the liar in the hadith was al Mukhtar ibn Abi Ubayd, and the destroyer was al Hajjaj ibn Yusuf. (Sharh Sahih Muslim by al Nawawi)

This hadith proves severe blame against al Hajjaj. It shows his great harm and bloodshed. However, the hadith does not itself declare him outside Islam. It condemns him as a destroyer and oppressor, not as one whose Islam is cancelled. (Sahih Muslim 2545. Sharh Sahih Muslim by al Nawawi)

His Oppression Was Real, But Reports Still Need Verification

Al Hajjaj’s oppression, harshness, and bloodshed are not denied. Al Hasan al Basri (d. 110AH) described him as a punishment from Allah and told the people not to repel Allah’s punishment with their hands, but to turn to humility and pleading before Allah. (al Tabaqat by Ibn Saʿd, 7/164, with an authentic chain)

Ibn Kathir (d. 774AH) gave a careful balance. He said that al Hajjaj was the destroyer mentioned in the hadith, a stubborn tyrant, and very quick to shed blood on the slightest suspicion. He also mentioned that ugly words were narrated from him, whose apparent meaning was disbelief. However, Ibn Kathir warned that some of these reports may have been increased, distorted, or worsened by groups who hated him, especially the Shiʿah. (al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

Ibn Kathir also mentioned that al Hajjaj avoided intoxicants, recited the Qur’an often, avoided many prohibited matters, and was not known for illicit relations, although he was extremely quick in shedding blood. His greatest established crime was bloodshed, and that alone is enough as a severe matter before Allah. (al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

His Good Deeds Do Not Remove His Crimes

Some good actions are mentioned for al Hajjaj, such as his concern for conquest, his role in sending armies to lands such as Sindh, and his generosity towards the people of the Qur’an. It was also reported that he left only a small amount of wealth when he died. (al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

These good deeds do not make him righteous, and they do not erase the reality of his oppression in the eyes of people. They only show that judgement must be fair. His evil is not denied, but neither should false reports be accepted merely because he was hated. (Siyar Aʿlam al Nubala by al Dhahabi, 4/344. al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

How Ahl Al Sunnah View Him

The approach of Ahl al Sunnah is to be just. Al Hajjaj is not loved. He is reviled for his oppression and hated for Allah because of his tyranny and bloodshed. At the same time, his final affair is left to Allah, because he had tawhid in general and remained within the apparent ruling of Islam. (Siyar Aʿlam al Nubala by al Dhahabi, 4/344)

The correct view is neither exaggeration in defending him nor exaggeration in declaring him outside Islam. He was a Muslim ruler who committed major sins and great oppression. His case is a warning about tyranny, bloodshed, and misuse of authority. (Siyar Aʿlam al Nubala by al Dhahabi, 4/344. al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

Cursing Him By Name Should Be Left

Ibn Taymiyyah (d. 728AH) said that the people of knowledge preferred not to curse a specific person by name when that person was known for oppression while still being a Muslim with apparent good deeds, such as al Hajjaj ibn Yusuf and those like him. Instead, they use the general wording from the Qur’an:

أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

“Unquestionably, the curse of Allah is upon the oppressors.” (Hud 18)

(Majmuʿ al Fatawa by Ibn Taymiyyah, 27/475)

The reason is that curse belongs to the matter of threat. A general threat is not applied with certainty to one specific person, because there may be repentance, good deeds that wipe out sins, calamities that expiate sins, accepted intercession, or other matters known to Allah. (Majmuʿ al Fatawa by Ibn Taymiyyah, 27/475)

Imam Ahmad ibn Hanbal (d. 241AH) also disliked cursing al Hajjaj by name. When asked about a man cursing al Hajjaj or someone like him, he said that this did not please him. If a person says, “Unquestionably, the curse of Allah is upon the oppressors,” then that is better. (al Sunnah by al Khallal, 851)

Mentioning His Faults Is Permissible

Leaving off specific cursing does not mean hiding his crimes. His oppression, wickedness, and bloodshed may be mentioned. The Islamweb fatwa quoted al Dhahabi’s biography of him and said that there is no problem in mentioning his faults and oppression, even though he had some good deeds and conquests.

The balance is clear. Do not curse him by name as a habit. Do not love him. Do not defend his oppression. Mention his established crimes when needed. Leave his final affair to Allah. (Majmuʿ al Fatawa by Ibn Taymiyyah, 27/475. Islamweb Fatwa 39213)

The Sahabah Did Not Declare Him A Disbeliever

Some Sahabah lived during his rule and knew his oppression. Among them were Ibn Umar, Anas ibn Malik, Salamah ibn al Akwa, and others. The reports show criticism, patience, prayer behind him, and dealing with him as an oppressive Muslim ruler. They do not show takfir (declaring a Muslim a disbeliever) of him. (Sahih al Bukhari 966. Sahih al Bukhari 967. Sahih al Bukhari 7068. Sahih al Bukhari 7087. Sahih Muslim 1862)

Ibn Umar was harmed during Hajj because of weapons being brought into the Haram, and he blamed al Hajjaj for that. He still dealt with him as a ruler in the Hajj setting, and reports also show that Ibn Umar prayed behind him at times. (Sahih al Bukhari 966. Sahih al Bukhari 967. Irwa al Ghalil by al Albani, 2/303)

Anas ibn Malik was asked about the harm people suffered from al Hajjaj, and he told them to be patient, saying that no time would come except that what followed it would be worse, until they met their Lord. (Sahih al Bukhari 7068)

These actions are important. If clear disbelief had been established from al Hajjaj in a way known to the Sahabah, they would not have remained silent about it. Their conduct supports the view that he was a wicked and oppressive Muslim, not one whose Islam was cancelled. (Sahih al Bukhari 966. Sahih al Bukhari 7068. Irwa al Ghalil by al Albani, 2/303)

His Major Sins Do Not Equal Disbelief

Among the foundations of Ahl al Sunnah is that a Muslim is not declared a disbeliever merely because of major sins. Bloodshed, oppression, delaying prayer, and tyranny are major sins, but they do not by themselves remove a person from Islam unless clear conditions of kufr (disbelief) are established. (Majmuʿ al Fatawa by Ibn Taymiyyah, 27/475. al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

This is why al Hajjaj’s crimes are treated as grave sins and oppression, not as automatic disbelief. His tyranny is condemned, and his bloodshed is held against him, but takfir requires proof stronger than anger, fame, or reports with weak chains. (al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

Sufyan Al Thawri’s Careful Position

Sufyan al Thawri (d. 161AH) was asked whether he would testify that al Hajjaj and Abu Muslim were in the Fire. He said: “No, if they affirmed tawhid.” (Sharh Usul Iʿtiqad Ahl al Sunnah wa al Jamaʿah by al Lalikai, 6/1150)

This statement is a strong summary of the Sunni approach. Their crimes are not denied, but no one testifies that they are in the Fire by name if they died upon tawhid. Their judgement belongs to Allah. (Sharh Usul Iʿtiqad Ahl al Sunnah wa al Jamaʿah by al Lalikai, 6/1150)

Reports Of Takfir Are Not The Settled Position

Some statements from the Salaf were transmitted that appear harsh against al Hajjaj. Tawus (d. 106AH) was amazed that some people of Iraq called al Hajjaj a believer. Al Dhahabi explained that this was aimed at the Murji’ah, who would call him a complete believer despite his oppression, bloodshed, and insulting of the Sahabah. So al Dhahabi did not understand this as clear takfir. (al Iman by Ibn Abi Shaybah, 95. Siyar Aʿlam al Nubala by al Dhahabi, 5/44)

Ibrahim al Nakhaʿi (d. 96AH) would say, when al Hajjaj was mentioned:

أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

“Unquestionably, the curse of Allah is upon the oppressors.” (Hud 18)

(al Iman by Ibn Abi Shaybah, 96. al Sunnah by al Khallal, 1165 and 1531. al Tabaqat by Ibn Saʿd, 6/279. al Ibanah al Kubra by Ibn Battah, 1211)

Al Shaʿbi (d. 103AH) has a severe statement transmitted from him declaring al Hajjaj a disbeliever in Allah. However, the account in al Dhahabi shows that al Shaʿbi later returned from his position after the fitnah of Ibn al Ashʿath and repented from his involvement. Al Hajjaj accepted his repentance. (al Iman by Ibn Abi Shaybah, 97. Sharh Usul Iʿtiqad Ahl al Sunnah wa al Jamaʿah by al Lalikai, 1823. Tarikh Dimashq by Ibn Asakir, 12/187. Siyar Aʿlam al Nubala by al Dhahabi, 4/304–306)

The conclusion given is that the established position of the people of knowledge is not to declare al Hajjaj a disbeliever. Some harsh statements exist, but they are either not clear takfir, or the one from whom clear takfir was reported later returned from it. (Siyar Aʿlam al Nubala by al Dhahabi, 4/304–306)

The Fitnah Of Ibn Al Ashʿath Was About Removing Oppression

The revolt of Ibn al Ashʿath against al Hajjaj happened after al Hajjaj’s oppression became severe. Many reciters and people of righteousness in Iraq joined because of his oppression, delaying prayer, and harsh rule. Al Dhahabi mentioned that around one hundred thousand or more gathered with Ibn al Ashʿath, and many people were killed from both sides. (Siyar Aʿlam al Nubala by al Dhahabi, 4/304–306)

The stronger reading is that those who joined Ibn al Ashʿath wanted to remove al Hajjaj’s oppression and tyranny. They were not necessarily acting upon the belief that al Hajjaj had committed clear disbelief. For this reason, Ibn Hajar (d. 852AH) mentioned that rebellion with the sword against oppressive imams was an old madhhab of some of the Salaf, but the matter later settled upon leaving it because they saw that it led to something worse. (Tahdhib al Tahdhib by Ibn Hajar, 2/288)

Claims Of Kufr Like Speech Need Strong Proof

Some very ugly statements were narrated from al Hajjaj, including words whose apparent meaning could be disbelief if authentic and intended in that meaning. Ibn Kathir was careful. He said that if such speech were authentic and intended to raise Khilafah above Prophethood, then its apparent meaning would be disbelief. However, the specific report about that was graded weak by al Albani. (Sunan Abi Dawud 4642. Daʿif Sunan Abi Dawud by al Albani, 1007. al Bidayah wa al Nihayah by Ibn Kathir, 9/137)

Other severe reports about his speech against Ibn Masʿud were also examined. Many chains included weak or abandoned narrators, such as Abu Hisham al Rifaʿi, Ahmad ibn Abd al Jabbar al Utaridi, and al Salt ibn Dinar. After checking the chains, the only established matter was his speech against the recitation of Ibn Masʿud, and even that is explained in relation to the Mushaf upon which Uthman gathered the people. (al Mustadrak by al Hakim, 3/556. al Sunnah by al Khallal, 855. al Bidayah wa al Nihayah by Ibn Kathir, 9/135. Tarikh al Islam by al Dhahabi, 6/320)

This is an important rule in judging him. Reports are not accepted merely because they fit his known harshness. Chains must be checked. Meanings must be understood correctly. Takfir is not built on weak reports or unclear wording. (al Bidayah wa al Nihayah by Ibn Kathir, 9/135 and 9/137)

The Claim That He Changed The Mushaf Is False

A claim was transmitted that al Hajjaj changed eleven letters in the Mushaf of Uthman. This report comes through Abbad ibn Suhayb, who was abandoned in hadith. Ibn al Madini (d. 234AH), al Bukhari (d. 256AH), al Nasa’i (d. 303AH), Ibn Hibban (d. 354AH), and al Dhahabi all spoke severely against him. (al Masahif by Ibn Abi Dawud, p. 49. Mizan al Iʿtidal by al Dhahabi, 4/28)

The claim is also false in meaning. The Qur’an had already spread through the lands of Islam, was memorised in the chests of Muslims, and was present in many masahif (written copies). No ruler could silently change the Qur’an before the entire Ummah. (Sahih al Bukhari 4986. Manahil al Irfan by al Zarqani, 1/280–281. al Bayan fi Tafsir al Qur’an by al Khu’i, p. 219)

Al Hajjaj’s role was connected to dotting and writing support for the Mushaf, through skilled reciters such as Nasr ibn Asim and Yahya ibn Yaʿmar, under Abd al Malik ibn Marwan. This was to remove confusion in reading, not to alter the Qur’an. (Manahil al Irfan by al Zarqani, 1/280–281)

The Weak Report About Exaggerating Uthman

A report came that al Hajjaj compared Uthman to Isa ibn Maryam عليه السلام. This report was graded weak and stopped by al Albani. (Sunan Abi Dawud 4641. Daʿif Sunan Abi Dawud by al Albani, 1006)

The explanation in Awn al Maʿbud says that the intended meaning, if the report were considered, was to raise the status of Uthman and the Umayyads and lower those who opposed them. But since the report is weak, it cannot be used as firm proof against al Hajjaj. (Awn al Maʿbud by al Azimabadi)

The Final Balanced Position

Al Hajjaj ibn Yusuf was an oppressive Muslim ruler, not a righteous imam. He was a tyrant, a shedder of blood, and one of the worst examples of harsh rule in Islamic history. He delayed prayers, humiliated people, harmed the righteous, and killed unjustly. These matters are grave before Allah. (Sahih Muslim 2545. Sahih al Bukhari 7068. al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

At the same time, the stronger Sunni position is that he is not declared a disbeliever. The Sahabah who lived through his time did not declare him a disbeliever. The ulama who examined the reports did not accept weak and exaggerated narrations as proof for takfir. Al Dhahabi affirmed that he had tawhid in general, and Ibn Taymiyyah explicitly included him among oppressive Muslims. (Siyar Aʿlam al Nubala by al Dhahabi, 4/344. Majmuʿ al Fatawa by Ibn Taymiyyah, 27/475)

The correct judgement is therefore clear. Al Hajjaj is hated for Allah because of his oppression. His established crimes may be mentioned. He should not be praised as a righteous ruler. He should not be cursed by name as a habit. He should not be declared a disbeliever without decisive proof. His affair is left to Allah, Who knows his deeds, his repentance if any, his hidden state, and what he deserves. (Siyar Aʿlam al Nubala by al Dhahabi, 4/344. Majmuʿ al Fatawa by Ibn Taymiyyah, 27/475. Sharh Usul Iʿtiqad Ahl al Sunnah wa al Jamaʿah by al Lalikai, 6/1150)

End of Summary

Brief Introduction To Al Hajjaj

He is Abu Muhammad Abd al Ghani ibn Said ibn Ali ibn Said ibn Bishr ibn Marwan ibn Abd al Aziz al Azdi, al Hajari, then al Amiri, the hafiz (hadith master) and muaddil (critic of narrator reliability).

His Birth

He was born in Egypt in the year three hundred and thirty two, 332AH, 944CE, when two nights remained from Dhul Qadah.

His father, Said (d. 338AH), was the faraidi (inheritance law specialist) of Egypt in his time. He died in the year three hundred and thirty eight. His son Abd al Ghani did not hear anything from him.

His Shaykhs, His Seeking Of Knowledge, And His Upbringing

Abu Muhammad heard from:

Uthman ibn Muhammad al Samarqandi, who was his oldest shaykh.

He also heard from Ahmad ibn Ibrahim ibn Atiyyah.

He heard from Ahmad ibn Behzad al Sirafi. His hearing from him was in the year three hundred and forty two. This shows that Abu Muhammad began seeking knowledge early.

He also heard from Ismail ibn Yaqub ibn al Jarrab.

He heard from Abdullah ibn Jafar ibn al Ward.

He heard from Ahmad ibn Ibrahim ibn Jami.

And from those of their level in Egypt.

He also heard from:

The qadi Yusuf ibn al Qasim al Mayaniji.

Abu Sulayman ibn Zabr.

Al Fadl ibn Jafar, the muadhdhin (caller to prayer).

And from those of their level in Damascus.

The sources that wrote his biography did not give us a precise detailed account of his life. However, they mentioned that he had firm love and close relations with the ulama of his time. He acknowledged their virtue, respected them, and honoured them.

Abu Muhammad hid from al Hakim bi Amrillah (d. 411AH) for a period of time, as mentioned before. Then he connected himself to Banu Ubayd.

Al Dhahabi (d. 748AH) said in Siyar Alam al Nubala by al Dhahabi:

“Concerning them, his connection with the Ubaydi state was only careful dealing with them. Otherwise, if he had openly confronted them, al Hakim, the ruler of Egypt, would have wiped him out. It was said that al Hakim claimed to be a god. I think Abd al Ghani held an office for them.

He was from the imams of athar (narrations). He grew up upon Sunnah and following, before the existence of the state of Rafidism. He continued holding firmly to Hadith. But he dealt carefully with the people and showed them courtesy. Because of this, the hafiz Abu Dharr al Harawi (d. 434AH) did not like taking from him.”

There was love and respect between Abd al Ghani and al Daraqutni (d. 385AH). Each one acknowledged the other’s wide knowledge and broad awareness.

Abd al Ghani said:

“I began writing the book al Mutalif wa al Mukhtalif (names written alike but pronounced differently). Abu al Hasan al Daraqutni came to us, so I took many things from him. When I finished writing it, he asked me to read it to him so that he could hear it from me. I said to him: ‘I took most of it from you.’

He said to me: ‘Do not say that, because you took it from me in scattered pieces. You have brought it together, and it contains many things which you took from your shaykhs.’

So I read it to him.” (Ibn Nuqtah mentioned in al Taqyid, 2/135, that he was the first to write in the science of al Mutalif wa al Mukhtalif concerning the names and lineages of narrators. Al Sakhawi said the same in Fath al Mughith, 3/235. Both statements were corrected, because Ibn Habib (d. 245AH) came before him, and he has Mukhtalif wa Mutalif Asma al Qabail.)

His Students

Those who narrated from al hafiz Abd al Ghani ibn Said (d. 409AH) include:

Al hafiz Muhammad ibn Ali al Suri (d. 441AH).

Rasha ibn Nazif al muqri (the Qur’an reciter).

Abd al Karim ibn Ahmad al Bukhari.

Ibn Baqa al Warraq.

Al qadi Abu Abdullah al Qudai.

Abu Ishaq al Habbal.

And many others besides them.

Through ijazah (permission to narrate), Abu Umar ibn Abd al Barr (d. 463AH) and others narrated from him.

Praise For Him And The Praise Of The Ulama

Al Suri said:

Abu Bakr al Barqani (d. 425AH) said to me: “I asked al Daraqutni after he returned from Egypt: ‘Did you see anyone on your journey who understood anything of knowledge?’

He said to me: ‘I did not see anyone throughout my journey except a young man in Egypt called Abd al Ghani. It was as if he were a flame of fire.’ He then spoke greatly of his affair and raised his mention.”

Al Suri said:

Abu Abdullah Muhammad ibn Abd al Rahman ibn Abi Yazid al Azdi said to me that his father said:

“We left Abu Jafar Muslim al Husayni with Abu al Hasan al Daraqutni. Then we met Abd al Ghani ibn Said, so he greeted Abu al Hasan, and they stood for a while speaking.

Then Abd al Ghani left. Abu al Hasan turned to us and said:

‘Our companions, I never met this young man of yours even once, then left him, except that I left with a benefit.’”

The praise of al hafiz Abd al Ghani was not limited to al Daraqutni. Rather, everyone who wrote his biography praised him.

Al Dhahabi said about him in Tadhkirat al Huffaz by al Dhahabi:

“The hafiz, the imam, the precise scholar, the expert in nasab (lineage), Abu Muhammad al Azdi al Misri, the one who benefited that region.”

He also said in al Siyar by al Dhahabi:

“The imam, the hafiz, the proof, the expert in nasab, the hadith scholar of the lands of Egypt.”

Al Atiqi said about him:

“Abd al Ghani was the imam of his time in the knowledge of Hadith and its memorisation. He was reliable and trustworthy. I did not see anyone like him after al Daraqutni.”

Al Barqani said:

“I did not see anyone more memorising than Abd al Ghani al Misri after al Daraqutni.”

Al hafiz Abu Abdullah al Suri said:

“My eyes did not see anyone like him in his field.”

Ibn Kathir (d. 774AH) said:

“He was knowledgeable in Hadith and its branches. He had many famous written works in it.”

Ibn Taghri Bardi (d. 874AH) said:

“He heard a great amount, excelled in the knowledge of Hadith, and was knowledgeable about the names of men and the ilal (hidden defects) of Hadith.”

Al Suyuti (d. 911AH) said about him:

“The imam, the hafiz, the precise scholar, the expert in nasab, the imam of his time in the knowledge of Hadith and its memorisation.”

Al Nawawi (d. 676AH) mentioned in al Isharat ila Bayan al Asma al Mubhamat a group of huffaz (hadith masters) whose written works became well known and whose benefit became great. Among them, he mentioned al hafiz Abu Muhammad Abd al Ghani ibn Said.

His Death

Abd al Ghani had a great funeral, which people spoke about. It was announced before his funeral:

“This is the one who drove lies away from the Messenger of Allah ﷺ.”

His death was in the year four hundred and nine, on 7 Safar, the night of Tuesday, according to the majority of those who recorded his death. Al Samani (d. 562AH) went against the rest in al Ansab by saying:

“He died in the year four hundred and something above ten.” (al Ansab by al Samani, 1/181)

Ibn Taghri Bardi said that his death was in Shawwal (!!), not in Safar. (al Nujum al Zahira by Ibn Taghri Bardi, 4/244)

He was buried near the Eid prayer place in Egypt. May Allah have vast mercy upon him.

Article Taken From

PDF HAJJAJ

https://saaid.org/Doat/Zugail/292.htm

Al Hajjaj Ibn Yusuf Al Thaqafi In The Scale Of Ahl Al Sunnah Wa Al Jamaʿah

Al Hajjaj ibn Yusuf al Thaqafi (d. 95AH) is a well known name in the history of the Islamic Ummah.

It is a name connected to bloodshed, violence, and tyranny. There is hardly any book from the books of history except that he is mentioned in it. But does the man have good deeds that may be mentioned within the sea of his sins?

Imam al Dhahabi (d. 748AH) answers this in al Siyar, where he says in his biography: “He was oppressive, tyrannical, a Nasibi, vile, and a shedder of blood. He had courage, boldness, plotting, sharp intelligence, eloquence, strong speech, and reverence for the Qur’an… He has good deeds drowned in the sea of his sins. His affair is with Allah. He had tawhid (singling out Allah) in general, and he has equals among the oppressive tyrants and rulers.”

117. Al Hajjaj ibn Yusuf al Thaqafi (d. 95AH)

Allah destroyed him in Ramadan, in the year 95AH, as a middle aged man.

He was an oppressive man, a tyrant, a nasibi (one who showed hatred towards Ali and his family), wicked, and a shedder of blood. He also had courage, boldness, plotting, cunning, eloquence, powerful speech, and reverence for the Qur’an.

I have already brought, in my large history work, reports about his evil conduct, his siege of Ibn al Zubayr at the Kaʿbah, his firing at it with the catapult, his humiliation of the people of the Two Sacred Sanctuaries, then his rule over Iraq and the whole East for twenty years, the wars of Ibn al Ashʿath (d. 85AH) against him, and his delaying of the prayers, until Allah uprooted him. So we revile him and we do not love him. Rather, we hate him for Allah, for this is from the firmest bonds of iman (faith).

He has good deeds that are drowned in the sea of his sins. His affair is with Allah. He had tawhid (belief in the oneness of Allah) in a general sense. He also has those like him from the oppressive tyrants and rulers.

References: al Tarikh al Kabir by al Bukhari, 2/373. al Maʿarif by Ibn Qutaybah, p. 395 and p. 548. al Jarh wa al Taʿdil by Ibn Abi Hatim, second section of volume 1, p. 168. Muruj al Dhahab by al Masʿudi, 3/365. al Badʾ wa al Tarikh by al Maqdisi, 6/27. Tarikh Ibn Asakir by Ibn Asakir, 4/105. al Kamil fi al Tarikh by Ibn al Athir, 4/583. Tarikh al Islam by al Dhahabi, 3/349. al ʿIbar by al Dhahabi, 1/112. Sarah al ʿUyun by Ibn Nubatah, p. 170. al Bidayah wa al Nihayah by Ibn Kathir, 9/117. Tahdhib al Tahdhib by Ibn Hajar, 2/210. Lisan al Mizan by Ibn Hajar, 2/180. Taʿjil al Manfaʿah by Ibn Hajar, p. 87. al Nujum al Zahirah by Ibn Taghri Bardi, 1/230. Khulasat Tadhhib al Tahdhib by al Khazraji, p. 73. Shadharat al Dhahab by Ibn al Imad, 1/106. Tahdhib Ibn Asakir, 4/51.

Siyar Aʿlam al Nubala by al Dhahabi, 4/344

So look at how Ahl al Sunnah are just with the likes of al Hajjaj, and how they leave his affair to Allah.

How excellent was Imam al Dhahabi.

There has been much speech during these blessed days of Ramadan about al Hajjaj. This includes a series broadcast on some satellite channels about his life. The actors in this series are low people from the people of sin and shamelessness. They distort the image of Islamic history during the Umayyad state through the life of al Hajjaj ibn Yusuf. Alongside this, they act the roles of the Sahabah, such as Abd Allah ibn al Zubayr and Asma bint Abi Bakr. By Allah, this is the height of foolishness. As everyone knows, the ulama have forbidden acting the roles of the Sahabah in these series, especially when sinful and shameless people act them. Even if people of righteousness and uprightness acted those roles, it would still not be accepted from them for several reasons, and this is not the place to mention them.

The Mustaqillah Channel also sheds light on the life of al Hajjaj by hosting a Rafidi, a secularist, a Baʿthist, and a Zaydi. This is a farce unlike any other. How can the history of al Hajjaj be known from these heretics?

Why is the focus placed on al Hajjaj?

There were people in the history of nations who were worse than al Hajjaj.

Where are they from Hulagu? Where are they from Stalin? Where are they from Hitler? And where are they from… and where are they from…? It is a chain that does not end.

In this article, I want to shed light on the life of al Hajjaj ibn Yusuf through the lens of Ahl al Sunnah wa al Jamaʿah, not through history into which Shiʿi influence entered, and not through the hateful view of the history of Banu Umayyah held by the Rafidah and Zaydiyyah.

I ask Allah to place benefit and usefulness in this article. Whoever has a correction or addition should not withhold it from us here. He has my thanks, and reward is from Allah.

Who Is The Destroyer Mentioned In The Hadith?

Abu Nawfal reported:

I saw Abd Allah ibn al Zubayr on the mountain pass of Madinah. Quraysh and the people began passing by him, until Abd Allah ibn Umar passed by him. He stood near him and said: “Peace be upon you, Abu Khubayb. Peace be upon you, Abu Khubayb. Peace be upon you, Abu Khubayb. By Allah, I used to forbid you from this. By Allah, I used to forbid you from this. By Allah, I used to forbid you from this. By Allah, as far as I knew, you were one who fasted much, stood much in prayer, and kept ties of kinship. By Allah, an Ummah whose worst person is you is truly a good Ummah.”

Then Abd Allah ibn Umar left. Al Hajjaj was informed of Ibn Umar’s standing there and what he said, so he sent for Ibn al Zubayr to be taken down from the wood he was hanging on, and he was thrown into the graves of the Jews. Then he sent to his mother, Asma bint Abi Bakr, but she refused to come to him. So he sent the messenger back to her, saying: “You must come to me, or I will send someone to you who will drag you by your hair.”

She refused and said: “By Allah, I will not come to you until you send someone to me who will drag me by my hair.”

He said: “Show me my sandals.” He took his sandals and then walked quickly until he entered upon her. He said: “How did you see what I did to the enemy of Allah?”

She said: “I saw that you ruined his worldly life, and he ruined your Hereafter. It has reached me that you used to say to him: ‘O son of the woman of the two waistbands.’ By Allah, I am the woman of the two waistbands. As for one of them, I used it to raise the food of the Messenger ﷺ and the food of Abu Bakr away from the animals. As for the other, it was the waistband of a woman that she cannot do without. The Messenger ﷺ told us that in Thaqif there would be a liar and a destroyer. As for the liar, we have seen him. As for the destroyer, I do not think it is anyone but you.”

So he stood up from her and did not reply to her. (Sahih Muslim 2545)

“Destroyer” means one who destroys and goes beyond bounds in destroying people. It is said: “A man perished.” He is one who perished. He caused another to perish, so he is a destroyer. This refers to al Hajjaj. No one was like him in destroying people.

Benefits From The Story

I will quote some of Imam al Nawawi’s (d. 676AH) comments on the story from Sharh Muslim.

The saying of Ibn Umar: “Abu Khubayb.” Imam al Nawawi said in Sharh Muslim: “With a dammah on the dotted kha. This is the kunyah of Ibn al Zubayr. He was given a kunyah through his son Khubayb, who was the oldest of his children. He had three kunyahs, as al Bukhari and others mentioned in al Tarikh: Abu Khubayb, Abu Bakr, and Abu Bukayr.” (Sharh Sahih Muslim by al Nawawi) https://www.islamweb.net/ar/library/content/53/7494/%D8%A8%D8%A7%D8%A8-%D8%B0%D9%83%D8%B1-%D9%83%D8%B0%D8%A7%D8%A8-%D8%AB%D9%82%D9%8A%D9%81-%D9%88%D9%85%D8%A8%D9%8A%D8%B1%D9%87%D8%A7
“It contains the recommendation of giving salam to the dead in his grave and elsewhere, and repeating the salam three times, as Ibn Umar repeated it.” (Sharh Sahih Muslim by al Nawawi) https://www.islamweb.net/ar/library/content/53/7494/%D8%A8%D8%A7%D8%A8-%D8%B0%D9%83%D8%B1-%D9%83%D8%B0%D8%A7%D8%A8-%D8%AB%D9%82%D9%8A%D9%81-%D9%88%D9%85%D8%A8%D9%8A%D8%B1%D9%87%D8%A7
“It contains praising the dead for their known good qualities.” (Sharh Sahih Muslim by al Nawawi) https://www.islamweb.net/ar/library/content/53/7494/%D8%A8%D8%A7%D8%A8-%D8%B0%D9%83%D8%B1-%D9%83%D8%B0%D8%A7%D8%A8-%D8%AB%D9%82%D9%8A%D9%81-%D9%88%D9%85%D8%A8%D9%8A%D8%B1%D9%87%D8%A7
“It contains a virtue of Ibn Umar, because he spoke the truth in public and did not care about al Hajjaj. He knew that his standing over him, his words, and his praise of him would reach al Hajjaj, but that did not stop him from speaking the truth. He testified for Ibn al Zubayr with what he knew of good in him, and with the falseness of what al Hajjaj had spread about him, such as saying that he was the enemy of Allah, an oppressor, and the like. Ibn Umar wanted to clear Ibn al Zubayr from what al Hajjaj had ascribed to him, and to inform the people of his good qualities, and that he was the opposite of what al Hajjaj said.” (Sharh Sahih Muslim by al Nawawi) https://www.islamweb.net/ar/library/content/53/7494/%D8%A8%D8%A7%D8%A8-%D8%B0%D9%83%D8%B1-%D9%83%D8%B0%D8%A7%D8%A8-%D8%AB%D9%82%D9%8A%D9%81-%D9%88%D9%85%D8%A8%D9%8A%D8%B1%D9%87%D8%A7
“Keeping ties of kinship: this was known from his condition.” (Sharh Sahih Muslim by al Nawawi) https://www.islamweb.net/ar/library/content/53/7494/%D8%A8%D8%A7%D8%A8-%D8%B0%D9%83%D8%B1-%D9%83%D8%B0%D8%A7%D8%A8-%D8%AB%D9%82%D9%8A%D9%81-%D9%88%D9%85%D8%A8%D9%8A%D8%B1%D9%87%D8%A7
“The ulama agreed that what is meant by the liar here is al Mukhtar ibn Abi Ubayd, and by the destroyer, al Hajjaj ibn Yusuf. And Allah knows best.” (Sharh Sahih Muslim by al Nawawi) https://www.islamweb.net/ar/library/content/53/7494/%D8%A8%D8%A7%D8%A8-%D8%B0%D9%83%D8%B1-%D9%83%D8%B0%D8%A7%D8%A8-%D8%AB%D9%82%D9%8A%D9%81-%D9%88%D9%85%D8%A8%D9%8A%D8%B1%D9%87%D8%A7https://www.islamweb.net/ar/library/content/53/7494/%D8%A8%D8%A7%D8%A8-%D8%B0%D9%83%D8%B1-%D9%83%D8%B0%D8%A7%D8%A8-%D8%AB%D9%82%D9%8A%D9%81-%D9%88%D9%85%D8%A8%D9%8A%D8%B1%D9%87%D8%A7

Al Hajjaj Ibn Yusuf Al Thaqafi Was A Punishment From Allah

Al Hasan al Basri (d. 110AH) said about him: “Al Hajjaj is a punishment from Allah. So do not repel the punishment of Allah with your hands. Rather, upon you is humility and pleading, for Allah the Exalted says:

وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ

And We certainly seized them with punishment, but they did not humble themselves to their Lord, nor did they plead. (al Muminoon 76)

(al Tabaqat by Ibn Saʿd, 7/164, with an authentic chain)

After these reports in clarifying the violence and tyranny of al Hajjaj, a question arises:

Is everything said about al Hajjaj authentic? Or is some of it unfair attack against the man, exaggerated by some sects and groups?

Imam Ibn Kathir (d. 774AH), who is who he is in history, answers. His book al Bidayah wa al Nihayah is enough to know the level of his knowledge of history. He says:

“The hadith has already been mentioned: ‘In Thaqif there will be a liar and a destroyer.’ Al Mukhtar was the liar mentioned in this hadith. He first used to show rafd (Shiʿi extremism), while hiding pure disbelief. As for the destroyer, it is this al Hajjaj ibn Yusuf. He was a Nasibi who hated Ali and his Shiʿah out of loyalty to the family of Marwan from Banu Umayyah. He was a stubborn tyrant, quick to shed blood on the slightest suspicion.

Terrible and ugly words have been narrated from him, whose apparent meaning is disbelief, as we mentioned earlier. If he repented from them and abandoned them, then so. Otherwise, he remains liable for them. But it is feared that they were narrated from him with some addition against him, for the Shiʿah hated him greatly for many reasons. Perhaps they distorted some words from him and added terrible and ugly things to what they narrated from him.

We have narrated from him that he used to practise religion by leaving intoxicants, would recite the Qur’an often, and would avoid prohibited matters. Nothing became famous from him of being stained with illicit relations, although he was quick to shed blood. Allah the Exalted knows best what is correct, the realities of affairs and what covers them, and the hidden matters of hearts and what they contain.

I say: The greatest thing for which al Hajjaj was blamed, and which is authentic from his actions, was bloodshed. That alone is enough as a punishment with Allah. He was eager for jihad and conquering lands. He had generosity in giving wealth to the people of the Qur’an, and he would give much for the Qur’an. When he died, it was said that he left behind only three hundred dirhams. And Allah knows best.” (al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

I leave you with words written by the noble brother Abu Abd Allah al Dhahabi in answer about al Hajjaj ibn Yusuf:

One of the personalities that has not received its right in research and study is the personality of al Hajjaj ibn Yusuf al Thaqafi. This personality became a wide field and fertile ground for the people of desires and the people of hawaa (blameworthy desires) to attack the Umayyad era, describing it as an era of bloodshed and domination by rulers.

The person of al Hajjaj had the largest share of these accusations.

Al Hajjaj was a victim of historians who fabricated many false claims against him in line with the spirit of the era in which they wrote. We see that the further we move away from the era of al Hajjaj, the more fabrications and false reports increase.

Part of fairness is for the historian to record for the one he writes about what he was correct in, just as he records against him what he erred in, while keeping before his eyes the saying of Allah the Exalted:

وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ

And do not let hatred of a people cause you to be unjust. Be just. That is nearer to taqwa (piety). (al Maidah 8)

The image of al Hajjaj has been distorted, and myths have been woven around it in a way that makes it closer to legend than reality.

Yes, al Hajjaj was as al Hasan al Basri said about him: “Al Hajjaj is a punishment from Allah. So do not repel the punishment of Allah with your hands. Rather, upon you is humility and pleading, for Allah the Exalted says:

وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ

And We certainly seized them with punishment, but they did not humble themselves to their Lord, nor did they plead. (al Muminoon 76)

(al Tabaqat by Ibn Saʿd, 7/164, with an authentic chain)

Al Hajjaj was one of the governors who became famous for oppression and harshness in dealing with people. This harshness was mainly caused by the circumstances in which he came to power.

The repeated revolts of the Khawarij had exhausted the Umayyad state. The internal trials were many. After Allah, al Hajjaj had the virtue of ending them, and no one denies this, not even enemies. We should not forget the revolt of Ibn al Ashʿath, which nearly removed and ended the Islamic Khilafah.

Despite this, we say: not everything spread about a person has actually been established. Not everything famous is known to be authentic. How much have we heard and read that the Mother of the Believers Aishah used to advise those who rebelled to revolt against Uthman and kill him? Should this be believed? How much have we heard that Uthman introduced new matters because of which he left Islam? Should this also be believed? Likewise, what became famous, that Umar commanded the killing of the six whom he chose so that one of them would become Khalifah after him, and that if one of them fell behind, his neck was to be struck. And so on.

Not everything famous is authentic.

I am surprised at your saying that the debate between the student of knowledge and that shaykh did not end in agreement, and at your saying that the student of knowledge insists that if the filthiest of the filthy were gathered, and so on. He used that as evidence for the authenticity of what was spread about al Hajjaj.

I say:

Has the disbelief of al Hajjaj been established so that we compare him with the filthy people of previous nations?

Allah the Exalted says:

أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ

Then shall We make the Muslims like the criminals? (al Qalam 35)

A believer is better than an earth full of disbelievers, so how can there be comparison? Even if what was spread about al Hajjaj was authentic, and we do not deny some of it, does that mean he left the circle of iman (faith)?

Many evil deeds have been established from al Hajjaj, making him in the eyes of the people one of those whom Allah could never forgive. Glory be to Allah. Has Allah appointed us to classify people by saying, “This one is forgiven,” and “This one is subject to anger”?

Has this student forgotten that the conquest of the lands of Sindh and beyond the river, after the favour of Allah the Exalted, was carried out by heroes whom al Hajjaj sent to spread Islam in those lands? What would make you know? Perhaps Allah wished to open another door of reward for him, and the deeds of those people who entered Islam would be in the scale of al Hajjaj’s good deeds. Allah has power over all things, so we should not restrict what Allah has made wide.

Listen to what was reported about al Hajjaj at the time of his death. Just as they use the bad image concerning his person as evidence, a good image was also established.

When the illness became severe upon al Hajjaj, he began arranging the affairs of Iraq after him, so that it would be protected from disorder and trials, and remain part of the Umayyad state. When he became settled regarding that, he wrote his will so that he might clear himself and his liability before his Creator and before his Khalifah, to whom he was answerable in this life until the last moment of his life. He wrote:

“In the name of Allah, the Most Merciful, the Bestower of Mercy. This is what al Hajjaj ibn Yusuf instructed. He instructed that he bears witness that there is no deity worthy of worship except Allah alone, without any partner, and that Muhammad is His worshiper and Messenger, and that he knows nothing except obedience to al Walid ibn Abd al Malik. Upon that he lives, upon that he dies, and upon that he will be raised…” (Tahdhib Tarikh Dimashq by Ibn Asakir, 4/68)

It is also narrated that it was said to him before his death: “Will you not repent?” He said: “If I am an evildoer, then this is not the time of repentance. If I am a doer of good, then this is not the time of fear.” (Muhadarat al Udaba by al Raghib al Asfahani, 4/495)

It was also reported that he supplicated and said: “O Allah, forgive me, for the people claim that You will not do so.” (Tarikh Dimashq by Ibn Asakir, 4/82. al Bidayah wa al Nihayah by Ibn Kathir, 9/138)

We say to those who attack people’s intentions: listen to the saying of al Hasan al Basri when he heard one of those sitting with him abusing al Hajjaj after his death. He turned to him angrily and said: “O son of my brother, al Hajjaj has already gone to his Lord. When you come to Allah, you will find that the smallest sin you committed in this life is harder upon yourself than the greatest sin committed by al Hajjaj. Each of you that Day will have a matter that will occupy him. Know, O son of my brother, that Allah the Mighty and Majestic will take from al Hajjaj for those whom he wronged, just as He will take for al Hajjaj from those who wronged him. So do not busy yourself after today with abusing anyone.” (Hilyat al Awliya by Abu Nuʿaym, 2/271)

And Allah knows best.

As for the studies written about al Hajjaj, a number of university theses were submitted on studying the personality of al Hajjaj ibn Yusuf al Thaqafi, his civil achievements, and his works. This was to show the other image that almost disappeared because of the false reports that became famous about him.

Among those studies is a book entitled al Hajjaj ibn Yusuf al Thaqafi al Muftara Alayh by Dr. Mahmud Ziyadah.

There is also another book with almost the same title by Dr. Ihsan Sidqi al Amd.

These are among the best works written about al Hajjaj.

There are also other small treatises that speak about some things spread about al Hajjaj.

Your brother: Abu Abd Allah al Dhahabi.

A Rejected Story

Al Hajjaj was known, as we mentioned before, as a shedder of blood. Among the most famous people killed before him was the great scholar Saʿid ibn Jubayr (d. 95AH). A rejected story has been reported about the way al Hajjaj killed Saʿid ibn Jubayr. It is mentioned in the biography of al Hajjaj. This does not mean that al Hajjaj did not kill Saʿid ibn Jubayr. What is rejected is the narration of the story in this form. Here is the story as al Hafiz al Dhahabi mentioned it in al Siyar:

Hamid ibn Yahya al Balkhi narrated to us: Hafs Abu Muqatil al Samarqandi narrated to us: Awn ibn Abi Shaddad narrated to us, saying: It reached me that when al Hajjaj was told about Saʿid ibn Jubayr, he sent to him a commander called al Mutalammis ibn Ahwas with twenty men from the people of Sham. While they were looking for him, they came across a monk in his hermitage. They asked him about Saʿid. He said: “Describe him to me.” They described him, so he directed them to him.

They went and found him prostrating, calling upon Allah in a loud voice. They came near and gave salam. He raised his head, completed the rest of his prayer, then returned the salam to them. They said: “We are the messengers of al Hajjaj to you, so answer him.” He said: “Is answering him necessary?” They said: “It is necessary.”

He praised Allah, thanked Him, and went with them until they reached the monastery of the monk. The monk said: “O group of horsemen, did you catch your man?” They said: “Yes.” He said: “Climb up, for the lioness and the lion take shelter around the monastery.” They did so, but Saʿid refused to enter.

They said: “We think that you only want to escape from us.” He said: “No, but I will never enter the dwelling of a polytheist.” They said: “We will not leave you, for the wild animals will kill you.” He said: “There is no harm. My Lord is with me. He will turn them away from me and make them guards that protect me.” They said: “Are you one of the prophets?” He said: “I am not one of the prophets. Rather, I am a sinful worshiper from the worshipers of Allah.”

The monk said: “Let him give me something by which I can feel safe and at ease.” They presented to Saʿid that he give the monk what he wanted. He said: “I give the pledge of the Magnificent One, Who has no partner, that I will not leave my place until morning, if Allah wills.” The monk accepted that and said to them: “Climb up, and string the bows, so that you may frighten away the wild animals from this righteous worshiper, for he disliked entering the hermitage because of you.”

When they climbed up and strung the bows, suddenly a lioness approached. When it came near Saʿid, it rubbed against him and touched him, then lay down near him. The lion came and did the same. When the monk saw that, and morning came, he came down to him and asked him about the laws of his religion and the ways of his Messenger. Saʿid explained all of that to him, so he accepted Islam. The men then turned to Saʿid, apologising to him, kissing his hands and feet, and taking dust that he had stepped on. They said: “O Saʿid, al Hajjaj made us swear by divorce and freeing slaves that if we saw you, we would not leave you until we brought you to him. So command us with whatever you wish.”

He said: “Go ahead with your affair. I am seeking refuge with my Creator, and there is none who can repel His decree.” They travelled until they reached Wasit. Saʿid said: “I have come under your protection and I have accompanied you. I have no doubt that my appointed time has come. So leave me tonight so that I may prepare for death, make ready for Munkar and Nakir, and remember the punishment of the grave. When morning comes, the appointed meeting between us will be the place you want.”

Some of them said: “Do you not want any trace after seeing him?” Others said: “You have reached safety and made yourselves deserving of the ruler’s rewards, so do not be incapable regarding him.” Others said: “He will give you what he gave the monk. Woe to you. Do you not have a lesson in the lion?” They looked at Saʿid, and his eyes were shedding tears, his hair was dishevelled, his colour had changed, and he had not eaten, drunk, or laughed since the day they met him and accompanied him. They said: “O best of the people of the earth, we wish we had never known you and had never been sent to you. Woe to us, a long woe. How have we been tested through you? Excuse us before our Creator on the Day of the greatest gathering, for He is the greatest Judge and the Just One who does not oppress.”

He said: “How excusing I am of you, and how pleased I am with what has already passed from the knowledge of Allah regarding me.”

When they finished crying and speaking back and forth, the one responsible for him said: “I ask you by Allah to provide us with some of your supplication and speech, for we will never meet the like of you again.” He did that. Then they released him. He washed his head, his cloak, and his garment, while they remained standing around him the whole night, calling out with grief and sorrow. When the pillar of morning split, Saʿid came to them and knocked on the door. They came down, cried with him, and took him to al Hajjaj. Another man was with him.

They both entered. Al Hajjaj said: “Have you brought me Saʿid ibn Jubayr?” They said: “Yes, and we saw amazing things from him.” He turned his face away from them and said: “Bring him in to me.” Al Mutalammis went out and said to Saʿid: “I entrust you to Allah and convey salam to you.” He was brought in to him.

Al Hajjaj said: “What is your name?” He said: “Saʿid ibn Jubayr.” He said: “Rather, you are Shaqi ibn Kusayr.” He said: “Rather, my mother knew my name better than you.” He said: “You have become wretched, and your mother became wretched.” He said: “The unseen is known by other than you.” He said: “I will replace this life for you with a blazing Fire.” He said: “If I knew that this was in your hand, I would have taken you as a deity.” He said: “What do you say about Muhammad ﷺ?” He said: “The Prophet of mercy, the Imam of guidance.” He said: “What do you say about Ali? Is he in Paradise or in the Fire?” He said: “If I entered it and saw its people, I would know.” He said: “What do you say about the Khulafa?” He said: “I am not a guardian over them.” He said: “Which of them is most pleasing to you?” He said: “The one most pleasing to my Creator.” He said: “Which of them is most pleasing to the Creator?” He said: “Knowledge of that is with Him.” He said: “You refused to be truthful with me.” He said: “I did not wish to lie to you.” He said: “Why do you not laugh?” He said: “Hearts are not equal.”

Then al Hajjaj ordered pearls, rubies, and emeralds to be gathered before Saʿid. He said: “If you gathered this to ransom yourself from the fear of the Day of Resurrection, then it is good. Otherwise, one terror will make every nursing mother forget what she was nursing. There is no good in anything gathered for this life except what is pure and grows.”

Then al Hajjaj called for the lute and flute. When the lute was struck and the flute was blown, he cried. Al Hajjaj said: “What makes you cry? This is amusement.” He said: “Rather, it is grief. As for the blowing, it reminded me of the Day the Trumpet will be blown. As for the lute, it is a tree cut without right. As for the strings, they are the intestines of a sheep that will be resurrected with you on the Day of Resurrection.”

Al Hajjaj said: “Woe to you, O Saʿid.” He said: “Woe is for the one who is removed away from Paradise and entered into the Fire.” He said: “Choose which form of killing you want me to kill you with.” He said: “Choose for yourself, O Hajjaj. By Allah, you will not kill me in any way except that Allah will kill you in the same way in the Hereafter.” He said: “Do you want me to pardon you?” He said: “If there is pardon, then it is from Allah. As for you, there is no clearance for you and no excuse.” He said: “Take him away and kill him.”

When he went out through the door, he laughed. Al Hajjaj was informed of that, so he ordered him to be brought back. He said: “What made you laugh?” He said: “I was amazed at your boldness against Allah and His forbearance with you.” He ordered that the leather mat be spread out. He said: “Kill him.” He said:

وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ

I have turned my face towards the One who created the heavens and the earth. (al Anʿam 79)

He said: “Turn him away from the Qiblah.” He said:

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

Wherever you turn, there is the Face of Allah. (al Baqarah 115)

He said: “Turn him over onto his face.” He said:

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ

From it We created you, and into it We shall return you. (Taha 55)

He said: “Slaughter him.” He said: “I bear witness and argue with it that there is no deity worthy of worship except Allah alone, without any partner, and that Muhammad is His worshiper and Messenger. Take it from me until you meet me on the Day of Resurrection.”

Then Saʿid called upon Allah and said: “O Allah, do not give him power over anyone to kill after me.” So he was slaughtered upon the leather mat.

It reached us that al Hajjaj lived after him for fifteen nights. A disease fell into his stomach. He called the doctor to look at him. The doctor looked at him, then called for rotten meat, hung it on a string, then sent it down his throat. He left it for a while, then pulled it out, and blood had stuck to it. He knew that he would not survive. (Siyar Aʿlam al Nubala by al Dhahabi, 4/329–332)

Imam al Dhahabi said after mentioning the narration: “This story is rejected and not authentic.” (Siyar Aʿlam al Nubala by al Dhahabi, 4/332)

In the chain of the story is Hafs ibn Sulaym Abu Muqatil al Samarqandi.

Al Dhahabi said in al Mizan: “Qutaybah severely weakened him. Ibn Mahdi declared him a liar because he narrated from Ubayd Allah, from Nafiʿ, from Ibn Umar, raised to the Prophet ﷺ: ‘Whoever visits the grave of his mother, it is like an Umrah.’ Ibrahim ibn Tahman was asked about him and said: ‘Take his worship from him, and that is enough for you.’ He then mentioned some of his narrations.” (Mizan al Iʿtidal by al Dhahabi, 1/557)

Al Hafiz Ibn Hajar (d. 852AH) said in al Lisan: “I say: al Daraqutni also weakened him. Al Khalili said: ‘He is famous for truthfulness, but he is not brought in the Sahih. He used to give fatwa, had a standing in fiqh, and concern was given to collecting his hadith.’

He has a mention in the ʿIlal at the end of al Tirmidhi, and al Mizzi omitted him.

Al Tirmidhi said: Musa ibn Hizam narrated to us: I heard Salih ibn Abd Allah saying: We were with Abu Muqatil al Samarqandi, and he began narrating from Awn ibn Shaddad the long reports that were narrated about the advice of Luqman, the killing of Saʿid ibn Jubayr, and things like that. His nephew said to him: ‘O uncle, do not say: Awn narrated to us, for you did not hear these things.’ He said: ‘Yes, but it is good speech.’” (Lisan al Mizan by Ibn Hajar, 2/393)

Imam Ibn Kathir said in al Bidayah wa al Nihayah: “Abu Nuʿaym said in his book al Hilyah: Abu Hamid ibn Jabalah narrated to us: Muhammad ibn Ishaq narrated to us: Muhammad ibn Ahmad ibn Abi Khalaf narrated to us: Shaʿban narrated to us, from Salim ibn Abi Hafsah, who said: When Saʿid ibn Jubayr was brought to al Hajjaj, he said to him: ‘Are you Shaqi ibn Kusayr?’ He said: ‘No, I am Saʿid ibn Jubayr.’ He said: ‘I will certainly kill you.’ He said: ‘Then I am as my mother named me, Saʿid.’ He said: ‘You have become wretched, and your mother has become wretched.’ He said: ‘The affair is not up to you.’ Then he said: ‘Strike his neck.’ He said: ‘Let me pray two rakʿah.’ He said: ‘Turn him towards the Qiblah of the Christians.’ He said:

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

Wherever you turn, there is the Face of Allah. (al Baqarah 115)

He said: ‘I seek refuge from you with what Maryam sought refuge with.’ He said: ‘What did she seek refuge with?’ He said: ‘She said:

إِنِّي أَعُوذُ بِالرَّحْمَٰنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا

Indeed, I seek refuge in the Most Merciful from you, if you have taqwa. (Maryam 18)

Sufyan said: ‘He did not kill after him except one person.’

In another narration, he said to him: ‘I will certainly replace this life for you with a blazing Fire.’ He said: ‘If I knew that this was in your hand, I would have taken you as a deity.’

In another narration: When he wanted to kill him, he said: ‘Turn him towards the Qiblah of the Christians.’ So he said:

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

Wherever you turn, there is the Face of Allah. (al Baqarah 115)

He said: ‘Throw him onto the ground.’ He said:

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ

From it We created you, and into it We shall return you, and from it We shall bring you out another time. (Taha 55)

He said: ‘Slaughter him, for I will not tolerate his use of Allah’s verses after today.’ He said: ‘O Allah, do not give him power over anyone after me.’

Abu Nuʿaym mentioned much speech here about the killing of Saʿid ibn Jubayr, and the best of it is this. And Allah knows best.

We have mentioned the manner in which he killed him. Strange reports were narrated about the manner of his killing, most of which are not authentic.” (al Bidayah wa al Nihayah by Ibn Kathir, 9/117)

The rejection in the story is very clear. Among the ways of rejection in it are:

The statement of Awn ibn Abi Shaddad: “It reached me.” Who informed him? The intermediary is unknown.
The story of the lioness and lion. Where is taking the means?

It came in the biography of Saʿid ibn Jubayr that he moved between lands, fleeing from the oppression of al Hajjaj, until he said: “By Allah, I fled until I became shy before Allah.”

Imam al Dhahabi said in al Siyar, commenting on the words of Saʿid ibn Jubayr: “I say: his hiding lasted long. The rising of the reciters against al Hajjaj was in the year 82AH, and they did not catch Saʿid until 95AH, the year in which Allah removed al Hajjaj.” (Siyar Aʿlam al Nubala by al Dhahabi, 4/338)

Is it reasonable that Saʿid ibn Jubayr fled from al Hajjaj for thirteen years and took the means, then a matter mentioned in the story came to him and he did not do it? This is very far.

The question of al Hajjaj to Saʿid ibn Jubayr about the fourth Khalifah, Ali ibn Abi Talib, when he said to him: “What do you say about Ali? Is he in Paradise or in the Fire?” He said: “If I entered it and saw its people, I would know.”

This seeks to establish the accusation against al Hajjaj that he was a Nasibi. This may have been from the action of the Rafidah. Imam Ibn Kathir rejected this accusation against al Hajjaj in al Bidayah wa al Nihayah, as has already been mentioned under the heading “Al Hajjaj Was A Punishment From Allah.” So refer back to it.

Presenting the lute and flute before Saʿid ibn Jubayr.

Is Al Hajjaj Ibn Yusuf To Be Cursed?

Some people curse al Hajjaj ibn Yusuf whenever his name is mentioned. Is this action from the Sharia in any way?

Shaykh al Islam Ibn Taymiyyah said: “For this reason, the people of knowledge preferred regarding one who was known for oppression and the like, while he was a Muslim and had apparent righteous deeds, such as al Hajjaj ibn Yusuf and those like him, that none of them be cursed individually. Rather, they say as Allah the Exalted said:

أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

Unquestionably, the curse of Allah is upon the oppressors. (Hud 18)

So they curse those whom Allah and His Messenger cursed generally, such as the saying of the Prophet ﷺ: ‘Allah cursed wine, the one who presses it, the one who asks for it to be pressed, its seller, its buyer, the one who serves it, the one who drinks it, the one who carries it, the one to whom it is carried, and the one who consumes its price.’ But they do not curse the specific person.

This is like what is established in Sahih al Bukhari and elsewhere: a man was called Himar, and he used to drink wine. The Prophet ﷺ used to lash him. He was brought to him once, so a man cursed him. The Prophet ﷺ said: ‘Do not curse him, for he loves Allah and His Messenger.’ (Sahih al Bukhari 6780)

That is because cursing is from the door of threat. A general threat is not applied with certainty to a specific person because of one of the mentioned reasons, such as repentance, good deeds that erase sins, calamities that expiate, accepted intercession, and other things.” (Majmuʿ al Fatawa by Ibn Taymiyyah 27/475)

Fatwas Of The People Of Knowledge On Al Hajjaj Ibn Yusuf

As for cursing al Hajjaj ibn Yusuf, it should be left, based on the fact that a specific wicked person is not cursed specifically, either as a matter of prohibition or dislikedness. If someone says: Was he not oppressive? Did he not kill the Sahabah? Then why should we not curse him? We answer with what Shaykh al Islam Ibn Taymiyyah said: “When we mention oppressors such as al Hajjaj ibn Yusuf and those like him, we say as Allah said in the Qur’an: ‘Unquestionably, the curse of Allah is upon the oppressors.’ We do not like to curse anyone specifically. Some ulama cursed him, meaning Yazid ibn Muʿawiyah, and this is a madhhab in which ijtihad is valid, but that statement is more beloved to us and better…”

https://www.islamweb.net/ar/library/content/22/459/%D9%81%D8%B5%D9%84-%D8%A7%D9%81%D8%AA%D8%B1%D9%82-%D8%A7%D9%84%D9%86%D8%A7%D8%B3-%D9%81%D9%8A-%D9%8A%D8%B2%D9%8A%D8%AF-%D8%A8%D9%86-%D9%85%D8%B9%D8%A7%D9%88%D9%8A%D8%A9-%D8%AB%D9%84%D8%A7%D8%AB-%D9%81%D8%B1%D9%82

As for mentioning his faults, oppression, and wickedness, there is no problem in mentioning that, even though he had good deeds and conquests.

Al Dhahabi wrote his biography and said: “Allah destroyed al Hajjaj in Ramadan in the year 95AH, while he was a mature man. He was oppressive, tyrannical, a Nasibi, vile, and a shedder of blood…” So we insult him and do not love him. Rather, we hate him for Allah, and that is among the strongest bonds of iman. He has good deeds drowned in the sea of his sins, and his affair is with Allah. End quote.

Al Hajjaj was not from the rebellious group. Rather, he was the ruler over Iraq and the entire East on behalf of Amir al Muʿminin Abd al Malik ibn Marwan.

And Allah knows best.

The mufti: The Fatwa Centre under the supervision of Dr. Abd Allah al Faqih.

https://www.islamweb.net/ar/fatwa/39213/%D9%84%D8%B9%D9%86-%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D8%AC-%D9%88%D8%B0%D9%83%D8%B1-%D9%85%D8%AB%D8%A7%D9%84%D8%A8%D9%87-%D9%88%D8%B9%D9%8A%D9%88%D8%A8%D9%87

About The Claim That Al Hajjaj Changed The Mushaf

A Muslim cannot have doubt about the establishment of the Qur’an. Allah the Exalted guaranteed the preservation of the Qur’an, saying:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Indeed, We sent down the Reminder, and indeed, We will preserve it. (al Hijr 9)

The Qur’an was preserved in the chests of the memorizers among the Sahabah, and on palm stalks and pieces of flat stone, until the time of the Khalifah Abu Bakr al Siddiq. In the wars of apostasy, many of the memorizers among the Sahabah were killed, so Abu Bakr feared that the Qur’an would disappear and be lost from the chests of the Sahabah. He consulted the senior Sahabah about gathering the Qur’an completely into one book, so that it would remain preserved from loss. He assigned the task to the mountain of memorisation, Zayd ibn Thabit, and others from the scribes of revelation.

Al Bukhari narrated in his Sahih from Zayd ibn Thabit, who said:

“Abu Bakr sent for me after the killing of the people of al Yamamah, while Umar ibn al Khattab was with him. Abu Bakr said: ‘Umar came to me and said: “The killing has become severe among the reciters of the Qur’an on the Day of al Yamamah, and I fear that killing will become severe among the reciters in other places, so much of the Qur’an will be lost. I think that you should command that the Qur’an be gathered.”

I said to Umar: “How can you do something that the Messenger of Allah ﷺ did not do?” Umar said: “By Allah, this is good.” Umar continued to review this matter with me until Allah opened my chest to it, and I saw in that what Umar saw.’

Zayd said: Abu Bakr said: ‘You are a young, intelligent man, and we do not accuse you. You used to write the revelation for the Messenger of Allah ﷺ, so follow up the Qur’an and gather it.’ By Allah, if they had charged me with moving a mountain from the mountains, it would not have been heavier upon me than what he commanded me of gathering the Qur’an.

I said: ‘How can you do something that the Messenger of Allah ﷺ did not do?’ He said: ‘By Allah, this is good.’ Abu Bakr continued reviewing the matter with me until Allah opened my chest to that which He opened the chest of Abu Bakr and Umar. So I followed up the Qur’an, gathering it from palm stalks, flat stones, and the chests of men, until I found the end of Surat al Tawbah with Abu Khuzaymah al Ansari, and I did not find it with anyone else:

لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ

There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer. (al Tawbah 128)

Until the end of Bara’ah. The scrolls remained with Abu Bakr until Allah caused him to die, then with Umar during his life, then with Hafsah bint Umar.” (Sahih al Bukhari 4986)

Second:

As for al Hajjaj, he did not directly write the Mushaf himself. Rather, he commanded some skilled people with that. Here is the full story:

Al Zarqani said:

“What is known is that the Uthmani Mushaf was not dotted… Whether this or that is correct, the dotting of the masahif, according to the famous view, did not occur except in the era of Abd al Malik ibn Marwan.

He saw that the land of Islam had expanded, Arabs had mixed with non Arabs, non Arabic speech nearly affected the soundness of the language, and confusion in reading the masahif began to press upon the people, until it became hard for the common people among them to distinguish between the letters and words of the noble Mushaf while they were not dotted. At that point, he saw with his sharp judgement that he should step forward to save the matter. He commanded al Hajjaj to take care of this great matter.

Al Hajjaj, in obedience to Amir al Muʿminin, appointed two men to handle this problem: Nasr ibn Asim al Laythi and Yahya ibn Yaʿmar al Adwani. Both were capable and able for what they had been appointed to do, because they combined knowledge, action, righteousness, waraʿ (cautious piety), expertise in the foundations of the language, and the ways of Qur’an recitation. They also shared studying and taking from Abu al Aswad al Duʿali. May Allah have mercy on these two shaykhs, for they succeeded in this effort. They dotted the noble Mushaf for the first time and placed dots on all similar letters, and they committed to not adding more than three dots to any letter. This then spread among the people, and it had a great effect in removing confusion and ambiguity from the noble Mushaf.

It was said that the first to dot the Mushaf was Abu al Aswad al Duʿali, and that Ibn Sirin had a dotted Mushaf dotted by Yahya ibn Yaʿmar. It is possible to reconcile these statements by saying that Abu al Aswad was the first to dot the Mushaf, but on an individual level, then Ibn Sirin followed him, while Abd al Malik was the first to dot the Mushaf officially and generally, in a way that spread among the people, to remove confusion and ambiguity from them in reading the Qur’an.” (Manahil al Irfan by al Zarqani, 1/280–281)

Third:

As for what came in the question from the book al Masahif by Ibn Abi Dawud, here is the narration and the ruling on it:

From Abbad ibn Suhayb, from Awf ibn Abi Jamilah, that al Hajjaj ibn Yusuf changed eleven letters in the Mushaf of Uthman. He said: It was in al Baqarah:

لَمْ يَتَسَنَّ وَانْظُرْ

He did not change with time, so look. (al Baqarah 259)

Without the ha, so he changed it to:

لَمْ يَتَسَنَّهْ

He did not change with time. (al Baqarah 259)

It was in al Maidah:

شَرِيعَةً وَمِنْهَاجًا

A law and a clear way. (al Maidah 48)

So he changed it to:

شِرْعَةً وَمِنْهَاجًا

A law and a clear way. (al Maidah 48)

It was in Yunus:

هُوَ الَّذِي يَنْشُرُكُمْ

He is the One who spreads you. (Yunus 22)

So he changed it to:

يُسَيِّرُكُمْ

He makes you travel. (Yunus 22)

It was in Yusuf:

أَنَا آتِيكُمْ بِتَأْوِيلِهِ

I will bring you its interpretation. (Yusuf 45)

So he changed it to:

أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ

I will inform you of its interpretation. (Yusuf 45)

It was in al Zukhruf:

نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعَايِشَهُمْ

We have divided among them their livelihoods. (al Zukhruf 32)

So he changed it to:

مَعِيشَتَهُمْ

Their livelihood. (al Zukhruf 32)

It was in al Takwir:

وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ

And he is not one to be suspected regarding the unseen. (al Takwir 24)

So he changed it to:

بِضَنِينٍ

Stingy. (al Takwir 24)

And so on. (al Masahif by Ibn Abi Dawud, p. 49)

This narration is very weak, or fabricated, because in it is Abbad ibn Suhayb, and he is abandoned in hadith.

Ali ibn al Madini (d. 234AH) said: “His hadith is gone.” Al Bukhari (d. 256AH), al Nasa’i (d. 303AH), and others said: “Abandoned.” Ibn Hibban (d. 354AH) said: “He was a Qadari caller. Alongside that, he narrates things which, when a beginner in this discipline hears them, he would testify that they are fabricated.” Al Dhahabi said: “One of the abandoned narrators.” (Mizan al Iʿtidal by al Dhahabi, 4/28)

The wording of the narration is rejected and false. It is not reasonable that he would change anything from the Qur’an, and this change would then pass through all copies across the universe. Even some non Muslims who claim that the Qur’an is deficient and incomplete, such as the Rafidah, meaning the Shiʿah, rejected it and criticised its wording.

Al Khu’i said: “This claim resembles the delirium of fevered people and the myths of madmen and children. Al Hajjaj was only one of the governors of Banu Umayyah. He was too weak and too low in rank to affect the Qur’an in any way. Rather, he was more incapable than to change anything from the branches of Islam, so how could he change what is the foundation of the religion and the support of the Sharia? From where would he have the power and influence over all the kingdoms of Islam and beyond, while the Qur’an had spread in them?

How did no historian mention this great event in his history, and no critic in his criticism, despite its importance and the many reasons to transmit it? How did no Muslim of his time transmit it? How did the Muslims overlook this action after the era of al Hajjaj passed and his authority ended?

Suppose he was able to gather all copies of the masahif, and not one copy escaped his power from the far separated regions of the Muslims. Was he able to remove it from the chests of the Muslims and the hearts of the memorisers of the Qur’an, whose number at that time could not be counted except by Allah?” (al Bayan fi Tafsir al Qur’an by al Khu’i, p. 219)

What the questioner نقل from Imam al Sijistani, that he wrote a book called What al Hajjaj Changed In The Mushaf Of Uthman, is not correct. Rather, it is an apparent lie. All that happened is that Imam al Sijistani titled the previous narration about al Hajjaj with his wording: “Chapter: What al Hajjaj ibn Yusuf wrote in the Mushaf.”

Based on this, this narration cannot be relied upon in any way. It is enough to declare it false that it has not been established until now that anyone succeeded in trying to change a single letter. If what was narrated were authentic, it would have been possible to repeat it, especially in eras when Muslims were weak and the plotting of their enemies was intense. Rather, these doubts that are raised are among the proofs of the falseness of these claims, and that the enemies were unable to face the proofs and expression of the Qur’an, so they turned to attacking it.

And Allah knows best.

Islam Question and Answer.

Written by Abd Allah Zuqayl.

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Further Clarification On The Matter Of Al Hajjaj

Among the important matters during scholarly debate is to stay away from emotions. There is no doubt that what al Hajjaj did of bloodshed and striking the Kaʿbah with a catapult does not take him outside the circle of Islam. If that had occurred, the Sahabah would have declared him a disbeliever. Some brothers who commented on the article here quoted some reports proving that some of the Salaf declared al Hajjaj ibn Yusuf al Thaqafi a disbeliever.

We say to them: Do you accept scholarly discussion that is far from emotion and agitation?

If you say yes, then here is the reply.

Among what Ahl al Sunnah wa al Jamaʿah established in the matter of takfir (declaring a Muslim to be a disbeliever) is that the one who commits a major sin is not declared a disbeliever under any circumstance. This matter is one of the foundational principles. I am not in the position of detailing this matter, because it is too well known to need establishing.

We now come to the oppressive tyrant, the shedder of blood, may Allah deal with him according to what he deserves, and look at the reports that came concerning him from the speech of the Salaf. There are reports cursing him, and other reports declaring him a disbeliever and not declaring him a disbeliever. We will quote all the reports that came from both sides. Then, after that, the correct view in the matter will become clear.

The Matter Of Cursing Al Hajjaj Ibn Yusuf Al Thaqafi

أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

Unquestionably, the curse of Allah is upon the oppressors. (Hud 18)

Among those who refused to curse him was Imam Ahmad ibn Hanbal (d. 241AH), may Allah have mercy on him.

Al Khallal narrated in al Sunnah with his chain, saying: Muhammad ibn Ali informed me, saying: Salih narrated to us that he said to his father: “A man has al Hajjaj or someone else mentioned in his presence, so he curses him.” He said: “I do not like that. If he expressed it by saying, ‘Unquestionably, the curse of Allah is upon the oppressors,’ then that is better.” He narrated from Ibn Sirin (d. 110AH) that he said: “Poor Abu Muhammad.” The verifier of al Sunnah said: “Its chain is authentic.” He said about the meaning of Abu Muhammad: “Perhaps he meant al Hajjaj, for his kunyah was Abu Muhammad.” (al Sunnah by al Khallal, 851)

He also narrated: Zakariyya ibn Yahya informed me that Abu Talib narrated to them, saying: Abu Abd Allah said: “Al Hajjaj ibn Yusuf was an evil man.” The verifier said: “Its chain is authentic.” (al Sunnah by al Khallal, 853)

Likewise, it is necessary for the Muslim to avoid cursing and not to accustom his tongue to it.

There is no doubt that there are many people in the Ummah like al Hajjaj, and even worse than him.

Al Khallal narrated in al Sunnah, saying: Al Duri informed us: Shadhan narrated to us: Sufyan al Thawri narrated to us from Ismail ibn Abi Khalid, from al Shaʿbi, who said: “A time will come upon the people when they will invoke mercy upon al Hajjaj.”

The verifier said: “Its chain is authentic. This is correct in the meaning of: ‘No time comes except that what comes after it is worse than it,’ as came from the Prophet ﷺ. How many Hajjajs came to rule over the Muslims after al Hajjaj, whose evil was widespread, and who did more than what al Hajjaj did.” (al Sunnah by al Khallal, 858)

The Matter Of Declaring Al Hajjaj Ibn Yusuf Al Thaqafi A Disbeliever

As for the second matter in this subject, it is the matter of declaring al Hajjaj ibn Yusuf a disbeliever. Reports came from some of the Salaf in which they ruled him to be a disbeliever. On the other side, the actions of the Sahabah came contrary to that, for they prayed behind him and performed Hajj with him. I will mention the reports that came from both groups.

The First View: Those Who Said He Did Not Disbelieve

Some of the Sahabah lived during the rule of al Hajjaj. Among them were Ibn Umar, Anas ibn Malik, and Abd Allah ibn al Zubayr.

They knew the oppression, tyranny, and bloodshed the man had, yet none of them said that al Hajjaj was a disbeliever.

Here are some reports concerning this matter.

Al Hajjaj Ibn Yusuf Leading The Pilgrims While Ibn Umar Was Among Them

Saʿid ibn Jubayr said:

“I was with Ibn Umar when the tip of a spear struck the bottom of his foot, so his foot stuck to the stirrup. I came down and pulled it out. That was in Mina. This reached al Hajjaj, so he came to visit him and said: ‘If only we knew who struck you.’ Ibn Umar said: ‘You struck me.’ He said: ‘How?’ He said: ‘You carried weapons on a day when weapons were not carried, and you brought weapons into the Haram when weapons were not brought into the Haram.’” (Sahih al Bukhari 966)

Ishaq ibn Saʿid ibn Amr ibn Saʿid ibn al As narrated from his father, who said:

“Al Hajjaj entered upon Ibn Umar while I was with him. He said: ‘How is he?’ He said: ‘Well.’ He said: ‘Who struck you?’ He said: ‘The one who commanded that weapons be carried on a day in which carrying them is not permissible.’ He meant al Hajjaj.” (Sahih al Bukhari 967)

It becomes clear from these two hadiths that what al Hajjaj did with Ibn Umar occurred during Hajj in Mina. The reason for this action from al Hajjaj is what came in the other hadith.

Salim said:

“Abd al Malik wrote to al Hajjaj that he should not oppose Ibn Umar in Hajj. So Ibn Umar came, and I was with him, on the Day of Arafah when the sun had passed its zenith. He called out near the tent of al Hajjaj. Al Hajjaj came out wearing a saffron coloured wrap and said: ‘What is the matter, O Abu Abd al Rahman?’ He said: ‘Departure, if you want the Sunnah.’ He said: ‘At this hour?’ He said: ‘Yes.’ He said: ‘Give me time until I pour water on my head, then I will come out.’ He dismounted until al Hajjaj came out. He walked between me and my father. I said: ‘If you want the Sunnah, then shorten the khutbah and hasten the standing.’ He began looking at Abd Allah. When Abd Allah saw that, he said: ‘He has spoken the truth.’” (Sahih al Bukhari 1660)

Al Hafiz Ibn Hajar said in al Fath: “In it is ascribing the action to the one who commanded something by which that action was caused, even if the commander did not intend that. But al Zubayr mentioned in al Ansab that when Abd al Malik wrote to al Hajjaj that he should not oppose Ibn Umar, that was hard upon him. So he commanded a man who had a spear, and it was said that it was poisoned. That man stuck close to him and passed the spear over his foot. He became ill from it for some days, then died. That was in the year 74AH.” (Fath al Bari by Ibn Hajar, 2/528)

In what Ibn Umar did with al Hajjaj, there is also the benefit that Ibn Umar prayed behind al Hajjaj. This came clearly.

Umayr ibn Hani said: “I witnessed Ibn Umar while al Hajjaj was besieging Ibn al Zubayr. The lodging of Ibn Umar was between them both. Sometimes he would attend prayer with these people, and sometimes he would attend prayer with those people.”

Al Allamah al Albani (d. 1420AH) said in al Irwa: “This is an authentic chain upon the condition of the six.” (Irwa al Ghalil by al Albani, 2/303)

Anas Ibn Malik Commands People To Be Patient Over The Harm Of Al Hajjaj

Al Zubayr ibn Adi said:

“We came to Anas ibn Malik and complained to him about what we were suffering from al Hajjaj. He said: ‘Be patient, for no time will come upon you except that the one after it is worse than it, until you meet your Lord. I heard it from your Prophet ﷺ.’” (Sahih al Bukhari 7068)

Anas ibn Malik would answer the questions of al Hajjaj and would not conceal anything from knowledge, despite the man’s harshness, oppression, and his attachment to the slightest suspicion in punishment. This is shown by what came in the hadith:

From Anas:

“Some people had illness, so they said: ‘O Messenger of Allah, give us shelter and feed us.’ When they became healthy, they said: ‘Madinah is unhealthy.’ So he placed them in al Harrah with some camels of his and said: ‘Drink their milk.’ When they became healthy, they killed the shepherd of the Prophet ﷺ and drove away his camels. He sent after them, so their hands and feet were cut, and their eyes were branded. I saw one of them biting the ground with his tongue until he died.”

Sallam said: “It reached me that al Hajjaj said to Anas: ‘Tell me the severest punishment with which the Prophet ﷺ punished.’ So he narrated this to him. This reached al Hasan, and he said: ‘I wish he had not narrated this to him.’” (Sahih al Bukhari 5685)

Al Hafiz Ibn Hajar said in al Fath: “Al Ismaili brought it through another route from Thabit: ‘Anas narrated to me, saying: I never regretted anything as much as I regretted a hadith that I narrated to al Hajjaj.’ Then he mentioned it. Anas only regretted that because al Hajjaj was excessive in punishment, and he would attach himself to the slightest suspicion.” (Fath al Bari by Ibn Hajar, 10/149)

Al Hajjaj Delaying The Prayer Beyond Its Time

Al Hajjaj was known for delaying the prayer. The hadiths came clearly stating that.

Muhammad ibn Amr ibn al Hasan ibn Ali said:

“Al Hajjaj came, so we asked Jabir ibn Abd Allah. He said: ‘The Prophet ﷺ used to pray Zuhr at midday heat, Asr while the sun was bright, Maghrib when it had set, and Isha sometimes early and sometimes later. When he saw them gathered, he would hasten it, and when he saw them slow, he would delay it. Fajr was prayed by them, or the Prophet ﷺ used to pray it, in darkness.’” (Sahih al Bukhari 560. Sahih Muslim 646)

In the wording of Muslim: “Al Hajjaj used to delay the prayers.” (Sahih Muslim 646)

Al Hafiz Ibn Hajar said in al Fath: “It occurred in the narration of Abu Awanah in his Sahih, through the routes of Abu al Nadr from Shuʿbah: ‘We asked Jabir ibn Abd Allah during the time of al Hajjaj, and he used to delay the prayer beyond the time of the prayer.’” (Fath al Bari by Ibn Hajar, 2/50)

Al Hajjaj With Salamah Ibn Al Akwa

Salamah ibn al Akwa entered upon al Hajjaj. He said: “O son of al Akwa, have you turned back on your heels and become a Bedouin?” He said: “No. Rather, the Messenger of Allah ﷺ gave me permission to live in the desert.”

Yazid ibn Abi Ubayd said: “When Uthman ibn Affan was killed, Salamah ibn al Akwa went out to al Rabadah, married a woman there, and she gave birth to children for him. He remained there until a few nights before he died, when he came down to Madinah.” (Sahih al Bukhari 7087. Sahih Muslim 1862)

Al Hafiz Ibn Hajar said in al Fath: “Ibn al Athir said in al Nihayah: ‘When someone returned after his hijrah to his place without excuse, they regarded him as being like an apostate.’ Others said: ‘That was from the harshness of al Hajjaj, as he addressed this noble Sahabi with this ugly address before first asking about his excuse. It is said that he wanted to kill him, so he clarified the way by which he wanted to make him deserving of killing.’” (Fath al Bari by Ibn Hajar)

Al Hajjaj’s Denial Of Laylat Al Qadr

Abd Allah ibn Sharik said: “Al Hajjaj mentioned Laylat al Qadr, and it was as if he denied it. Zirr ibn Hubaysh wanted to throw pebbles at him, but his people stopped him.” (al Musannaf by Abd al Razzaq, 4/253)

Al Hafiz Ibn Hajar said in al Fath: “The ulama differed regarding Laylat al Qadr with much difference. We have gathered from their madhahib more than forty views, as also occurred for us concerning the hour of Jumuʿah. They share in the fact that each of them was hidden so that serious effort would occur in seeking them. The first view: that it was completely and entirely lifted. Al Mutawalli mentioned this in al Tatimmah from the Rafidah, and al Fakihani in Sharh al Umdah from the Hanafis, though it seems to be a mistake from him.

What al Suruji mentioned is that it is the view of the Shiʿah. Abd al Razzaq narrated through the route of Dawud ibn Abi Asim, from Abd Allah ibn Yahnus: ‘I said to Abu Hurayrah: They claim that Laylat al Qadr was lifted.’ He said: ‘Whoever said that has lied.’ And through the route of Abd Allah ibn Sharik, he said: ‘Al Hajjaj mentioned Laylat al Qadr, and it was as if he denied it. Zirr ibn Hubaysh wanted to throw pebbles at him, but his people stopped him.’” (Fath al Bari by Ibn Hajar, 4/309)

After mentioning these reports from the Sahabah and what they found from al Hajjaj, we do not find any of them declaring him a disbeliever, or even hinting at declaring him a disbeliever. If the smallest matter that constituted disbelief had appeared to them from al Hajjaj, they would not have hesitated to declare him a disbeliever, because it is not known from the Sahabah that they concealed the truth and its clarification.

This is Sufyan al Thawri when he was asked about al Hajjaj. What did he say?

Al Lalikai narrated in Sharh Usul Iʿtiqad Ahl al Sunnah wa al Jamaʿah with his chain, saying:

Isa ibn Ali informed us: Abd Allah ibn Muhammad al Baghawi informed us, saying: Abu Saʿid al Ashajj narrated to us, saying: Abu Usamah said: A man said to Sufyan: “Do you testify that al Hajjaj and Abu Muslim are in the Fire?” He said: “No, if they affirmed tawhid.” (Sharh Usul Iʿtiqad Ahl al Sunnah wa al Jamaʿah by al Lalikai, 6/1150)

Written by Abd Allah Zuqayl.

24 Ramadan 1424AH.

The Second View

Before we begin mentioning the second view, we stop with an important matter strongly connected to it.

It is a fitnah (trial) that occurred during that period of the history of Banu Umayyah, namely the fitnah of Ibn al Ashʿath.

Without speaking about this fitnah, the second view may not be understood.

There was between Ibn al Ashʿath and al Hajjaj a battle in a place called Dayr al Jamajim, which ended with the victory of al Hajjaj over Ibn al Ashʿath. I am not intending to go into detail about what occurred between Ibn al Ashʿath and al Hajjaj of wars and fighting. However, the views of the ulama differed, and their positions differed greatly regarding the matter of rebelling against Banu Umayyah and the motives that led to this rebellion against Banu Umayyah.

Among the most important motives that pushed Ibn al Ashʿath and the ulama who were with him to rebel against Banu Umayyah were two matters.

First: the amazing boldness that al Hajjaj had against some limits of the religion and his violation of its sanctities. Those who wrote about this were of three types: two ends and a middle. One side concealed this aspect, and this is not fairness in any way. Another side exaggerated in mentioning al Hajjaj’s violations of the sanctities of the religion, while most of them are not authentic. Alongside this, the insertion of false material from the enemies of al Hajjaj and Banu Umayyah entered the wording of many of these exaggerations, especially books of literature such as al Iqd al Farid by Ibn Abd Rabbih (d. 328AH), which is full of much inserted material against history, and likewise the book al Aghani by al Isfahani (d. 356AH), whose narrations have a clear Shiʿi mark.

For this reason, Ibn al Arabi (d. 543AH) said in al Awasim min al Qawasim about quoting from these books: “Most of those who wrote on historical matters among them were from the people of desires and innovation. In these books there are many reports that belittle the Sahabah and the Salaf, make light of them, invent loose speech and actions from them, and take their aims away from religion to this life, and away from truth to desire.” (al Awasim min al Qawasim by Ibn al Arabi, p. 260)

Imam Ibn Kathir was careful in what he quoted about the life of al Hajjaj, as I mentioned in the first article. I repeat it here because of its importance: “Terrible and ugly words have been narrated from him, whose apparent meaning is disbelief, as we mentioned earlier.

If he repented from them and abandoned them, then so. Otherwise, he remains liable for them. But it is feared that they were narrated from him with some addition against him, for the Shiʿah hated him greatly for many reasons. Perhaps they distorted some words from him and added terrible and ugly things to what they narrated from him.” (al Bidayah wa al Nihayah by Ibn Kathir)

The people of the middle verified and sifted what was transmitted. They relied upon what was established with authentic chains through the famous books of Sunnah and the books whose authors were known for care and precision.

At the head of the religious violations of al Hajjaj was his excess in killing. He is the destroyer whom the Prophet ﷺ informed about, and we already mentioned the hadith about that from Sahih Muslim. This was based on his view that subjects must obey him blindly, and that opposing his command in any matter, big or small, justified killing in his view.

Asim said:

“I heard al Hajjaj while he was on the minbar, saying: ‘Fear Allah as much as you are able, and there is no exception in it. Hear and obey, and there is no exception in it, the Amir al Muʿminin Abd al Malik. By Allah, if I commanded the people to leave through one of the doors of the masjid, but they left through another door, their blood and wealth would be permissible to me.

By Allah, if I seized Rabiʿah for Mudar, that would be permissible for me from Allah. O my excuse concerning Abd Hudhayl. He claims that his recitation is from Allah. By Allah, it is only rajaz from the rajaz of the Bedouins. Allah did not send it down upon His Prophet عليه السلام. And O my excuse concerning these red ones. One of them claims that he throws a stone, then says: “Before the stone lands, something may happen.” By Allah, I will leave them like yesterday that has passed.’

I mentioned that to al Aʿmash, and he said: ‘By Allah, I heard it from him myself.’” (Sunan Abi Dawud 4643. Graded authentic by al Albani in Sahih Sunan Abi Dawud, 3879. Reports with the same meaning also came in Sunan Abi Dawud 4644 and 4645, and al Albani graded them authentic, 3880 and 3881)

Ibn Kathir said in al Bidayah wa al Nihayah about al Hajjaj making light of killing: “Al Hajjaj was Uthmani and Umayyad. He strongly inclined towards them and saw opposition to them as disbelief. Through that, he would make blood permissible, and he did not care about any blame in that.” (al Bidayah wa al Nihayah by Ibn Kathir, 9/131)

Based on his view that obedience to Banu Umayyah was obligatory, it was narrated from him that he placed the rank of Khilafah above the rank of Prophethood. What is the authenticity of the report regarding this matter?

Al Rabiʿ ibn Khalid al Dabbi said:

“I heard al Hajjaj giving a khutbah. He said in his khutbah: ‘Is the messenger of one of you in his need dearer to him, or his Khalifah over his family?’ I said to myself: ‘I owe Allah that I will never pray behind you any prayer. If I find people who fight you, I will certainly fight you with them.’”

Ishaq added in his report: “He fought in al Jamajim until he was killed.” (Sunan Abi Dawud 4642. Al Albani said in Daʿif Sunan Abi Dawud, 1007: weak, stopped)

For this reason, al Hafiz Ibn Kathir was careful when he quoted this speech from him in al Bidayah wa al Nihayah. He said: “If this is authentic from him, then its apparent meaning is disbelief if he intended to prefer the rank of Khilafah over the message, or intended that the Khalifah from Banu Umayyah is better than the Messenger.” (al Bidayah wa al Nihayah by Ibn Kathir, 9/137)

The report was graded weak by al Allamah al Albani, as has passed.

Second: the boldness of al Hajjaj was also in his speaking against the Sahabah, his bad view of the ulama, and his way of dealing with them. We quoted a group of that in the previous topics. Likewise, what he said about the recitation of Ibn Masʿud when he said: “O my excuse concerning Abd Hudhayl. He claims that his recitation is from Allah. By Allah, it is only rajaz from the rajaz of the Bedouins. Allah did not send it down upon His Prophet عليه السلام…”

Imam Ibn Kathir commented in al Bidayah wa al Nihayah: “This is from the boldness of al Hajjaj, may Allah disfigure him, and from his boldness in evil speech and prohibited blood. He only criticised the recitation of Ibn Masʿud because he opposed the recitation according to the Imam Mushaf upon which Uthman gathered the people. The apparent matter is that Ibn Masʿud returned to the saying of Uthman and those who agreed with him. And Allah knows best.” (al Bidayah wa al Nihayah by Ibn Kathir, 9/135)

Severe words were narrated that al Hajjaj said about the noble Sahabi Abd Allah ibn Masʿud. Imam Ibn Kathir mentioned them in al Bidayah wa al Nihayah. Among that are:

From Asim ibn Abi al Najud and al Aʿmash, that they both heard al Hajjaj, may Allah disfigure him, saying that. In it is: “By Allah, if I commanded you to leave through this door, but you left through this door, your blood would become permissible to me. I will not find anyone reciting according to the recitation of Ibn Umm Abd except that I will strike his neck. I will scrape it from the Mushaf, even with a pig’s rib.”

In the chain of this narration is Abu Hisham al Rifaʿi, Muhammad ibn Yazid. Al Bukhari said: “I saw them united upon weakening him.” Al Nasa’i said: “Weak.” Al Tirmidhi said: “I saw Muhammad, Abu Hisham al Rifaʿi.” Ibn Hajar said: “He is not strong.”

From al Aʿmash, saying: “By Allah, I heard al Hajjaj ibn Yusuf say: ‘How strange is Abd Hudhayl. He claims that he recites Qur’an from Allah. By Allah, it is only rajaz from the rajaz of the Bedouins. By Allah, if I had caught Abd Hudhayl, I would have struck his neck.’”

Al Hakim narrated it in al Mustadrak, and Ibn Kathir included it in al Bidayah wa al Nihayah, but Ibn Kathir did not ascribe it to al Hakim. He only said: “In some narrations: ‘By Allah, if I had caught Abd Hudhayl, I would certainly have struck his neck.’” (al Mustadrak by al Hakim, 3/556. al Bidayah wa al Nihayah by Ibn Kathir, 9/135)

In its chain is Ahmad ibn Abd al Jabbar al Utaridi. Abu Hatim said: “He is not strong.” Muttayn said: “He used to lie.” Ibn Adi said: “I saw the people of Iraq united upon weakening him.” Al Dhahabi said: “More than one weakened him.”

From Muslim ibn Ibrahim: al Salt ibn Dinar narrated to us: “I heard al Hajjaj on the minbar of Wasit saying: ‘Abd Allah ibn Masʿud is the head of the hypocrites. If I had caught him, I would have watered the earth with his blood.’” (al Sunnah by al Khallal, 855. al Bidayah wa al Nihayah by Ibn Kathir, 9/135)

In its chain is al Salt ibn Dinar al Azdi. Imam Ahmad ibn Hanbal said: “Abandoned in hadith. The people left his hadith.” Al Hafiz Ibn Hajar said: “Abandoned, Nasibi.”

He, meaning al Salt ibn Dinar, said: “I heard him on the minbar of Wasit reciting this verse:

وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي

And grant me a kingdom that will not belong to anyone after me. (Sad 35)

He said: ‘By Allah, Sulayman عليه السلام was surely jealous.’”

Ibn Kathir also mentioned it, and in its chain is the one already known.

Ibn Kathir commented on these reports, saying: “This is great boldness that leads him to disbelief. May Allah disfigure him, disgrace him, distance him, and keep him far.” (al Bidayah wa al Nihayah by Ibn Kathir, 9/135)

Al Dhahabi said in Tarikh al Islam: “May Allah fight al Hajjaj. How bold he was against Allah. How could he say this about the righteous worshiper Abd Allah ibn Masʿud?” (Tarikh al Islam by al Dhahabi, 6/320)

This is on the assumption that what was transmitted from him is established. After checking their chains, nothing from them is established except his speech about the recitation of Ibn Masʿud.

After mentioning what has passed, a question may arise: Were the violations of al Hajjaj not present before the fitnah of Ibn al Ashʿath?

The answer: yes, but they reached their peak, and among their results was the fitnah of Ibn al Ashʿath. Speech about those violations may become very long. What has been mentioned is enough. The fitnah of Ibn al Ashʿath shows that some of the ulama saw that removing al Hajjaj meant removing his oppression and tyranny, and that it was from the door of commanding good and forbidding evil, especially those who fought al Hajjaj and joined Ibn al Ashʿath. For this reason, the ulama differed regarding participation in the fitnah of Ibn al Ashʿath. Some participated in it, fought, and were killed. Some participated indirectly, only by incitement. A large number of ulama took part in it, and only a small number escaped from it. Imam al Dhahabi said in al Siyar: “Al Ijli said: ‘No one in Basrah escaped the fitnah of Ibn al Ashʿath except him,’ meaning Mutarrif ibn Abd Allah, ‘and Ibn Sirin. No one in Kufah escaped it except Khaythamah ibn Abd al Rahman and Ibrahim al Nakhaʿi.’” (Siyar Aʿlam al Nubala by al Dhahabi, 4/321)

Were it not for fear of making this long, I would have mentioned a list of the names of those who participated in it.

On the other side, there were ulama who refused to participate in the fitnah and fully kept away from it. Some of them even opposed participating in it. But the question that presents itself is:

After this quick presentation of some of the events of the fitnah of Ibn al Ashʿath, we take the statements of those who held that al Hajjaj disbelieved. Reports came from some of the imams of the Salaf clearly declaring him a disbeliever, while others were not clear. Let us stop with them.

From Ibn Tawus, from his father, who said: “I am amazed at our brothers from the people of Iraq. They call al Hajjaj a believer.”

Ibn Abi Shaybah narrated it in al Iman, Ibn Saʿd in al Tabaqat, Abd Allah ibn Ahmad in al Sunnah, al Khallal in al Sunnah, and in his chain is an unknown man, and Ibn Asakir in Tarikh Dimashq. Al Allamah al Albani authenticated the route in Ibn Abi Shaybah in his verification of al Iman by Ibn Abi Shaybah. (al Iman by Ibn Abi Shaybah, 95. al Tabaqat by Ibn Saʿd, 5/540. al Sunnah by Abd Allah ibn Ahmad, 671. al Sunnah by al Khallal, 1165 and 1531. Tarikh Dimashq by Ibn Asakir, 12/188)

Imam al Dhahabi commented in al Siyar, saying: “I say: he is pointing to the Murji’ah among them, those who say that he is a believer with complete iman, despite his oppression, his bloodshed, and his insulting of the Sahabah.” (Siyar Aʿlam al Nubala by al Dhahabi, 5/44)

So Imam al Dhahabi did not understand disbelief from this wording.

From Ibrahim, that when al Hajjaj was mentioned, he would say:

أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

Unquestionably, the curse of Allah is upon the oppressors. (Hud 18)

Ibn Abi Shaybah narrated it in al Iman, al Khallal in al Sunnah, Abd Allah ibn Ahmad in al Sunnah, Ibn Saʿd in al Tabaqat, and Ibn Battah in al Kubra. Al Allamah al Albani authenticated its chain in al Iman by Ibn Abi Shaybah. (al Iman by Ibn Abi Shaybah, 96. al Sunnah by al Khallal, 1165 and 1531. al Sunnah by Abd Allah ibn Ahmad, 671. al Tabaqat by Ibn Saʿd, 6/279. al Ibanah al Kubra by Ibn Battah, 1211)

From Ibrahim, who said: “It is enough for whoever doubts the affair of al Hajjaj. May Allah make him ugly.”

Ibn Abi Shaybah narrated it, and it is in the same previous sources. (al Iman by Ibn Abi Shaybah, 98)

The meaning of his statement “may Allah make him ugly” is: may Allah disfigure him and curse him.

From al Shaʿbi, who said: “I testify that he is a believer in false gods and a disbeliever in Allah,” meaning al Hajjaj.

Ibn Abi Shaybah narrated it in al Iman, al Lalikai in al Iʿtiqad, and Ibn Asakir in al Tarikh. Its wording with al Lalikai is: From al Ajlah, who said: I said to al Shaʿbi: “The people claim that al Hajjaj is a believer.” He said: “They have spoken the truth. He is a believer in jibt and false gods, and a disbeliever in Allah.”

Al Allamah al Albani also authenticated it in al Iman by Ibn Abi Shaybah. (al Iman by Ibn Abi Shaybah, 97. Sharh Usul Iʿtiqad Ahl al Sunnah wa al Jamaʿah by al Lalikai, 1823. Tarikh Dimashq by Ibn Asakir, 12/187)

But al Shaʿbi repented from this statement, as Imam al Dhahabi mentioned in al Siyar. He said: Yusuf ibn Bahlul al Hafiz narrated to us: Jabir ibn Nuh narrated to us: Mujalid narrated to me, from al Shaʿbi, who said: “When al Hajjaj came, he asked me about matters of knowledge, and found me knowing them. So he made me the chief over my people, al Shaʿbiyyin, and an overseer over all of Hamdan, and he assigned a stipend for me.

I remained with him in the best position until the matter of Abd al Rahman ibn al Ashʿath occurred. The reciters of Kufah came to me and said: ‘O Abu Amr, you are the leader of the reciters.’ They continued until I went out with them. I stood between the two ranks, mentioning al Hajjaj and faulting him with things. It reached me that he said: ‘Are you not amazed at this vile man? If Allah gives me power over him, I will certainly make this life narrower upon him than the skin of a camel.’

He said: ‘It was not long before we were defeated. I came to my house, locked myself inside, and remained for nine months. Then he called the people to Khurasan, and Qutaybah ibn Muslim stood and said: “I will take it.” He appointed him over Khurasan, and his caller called: “Whoever joins the army of Qutaybah will be safe.”

A freed slave of mine bought a donkey and provided me with provisions. Then I left and joined the army. I remained with him until we came to Farghanah. One day he sat while lightning had flashed.

I looked at him and said: “O ruler, I have knowledge of what you want.” He said: “Who are you?” I said: “I seek protection in you that you do not ask about that.” He knew that I was among those hiding themselves. He called for a document and said: “Write a copy.” I said: “You do not need that.” I began dictating to him while he looked, until he finished the letter of conquest. He carried me on a mule and sent me some silk. I was with him in the best position.

One night, while I was having dinner with him, suddenly the messenger of al Hajjaj came with a letter in which it said: “When you look at this letter of mine, the writer of your letter is Amir al Shaʿbi. If he escapes you, I will cut your hand and foot and remove you.” He said: He turned to me and said: “I did not know you until now.

Go wherever you wish on earth. By Allah, I will certainly swear to him every oath.” I said: “O ruler, someone like me cannot remain hidden.” He said: “You know best.” He sent me to him and said: “When you reach the green palace of Wasit, put chains on him, then bring him in to al Hajjaj.”

When I came near Wasit, Ibn Abi Muslim met me and said: “O Abu Amr, I think you are too valuable to be killed. When you enter upon the ruler, say this and say that.” When I was brought in to him and he saw me, he said: “No welcome and no ease. You came to me while you were not among the noble ones of your people and not a chief, then you did such and such, then you rebelled against me.” I was silent. He said: “Speak.” I said: “May Allah rectify the ruler. Everything you said is true. But after you, we applied sleeplessness to our eyes, took fear as a constant garment, and despite that, we were not righteous pious people, nor were we strong wicked people. This is now the time for you to spare my blood and receive my repentance.” He said: “I have done that.”’”

Al Asmaʿi said: “When al Shaʿbi was brought in to al Hajjaj, he said: ‘So, O Shaʿbi?’ He said: ‘The place became sorrowful for us, and we took fear as a constant garment. We were not, in what we did, righteous pious people, nor strong wicked people.’ He said: ‘May Allah reward you well.’”

Ibn Saʿd said: “Our companions said: Al Shaʿbi was among those who went out with the reciters against al Hajjaj, then he hid for some time. He used to write to Yazid ibn Abi Muslim to intercede for him with al Hajjaj.”

Al Dhahabi, said: “The reciters went out, and they were the people of Qur’an and righteousness in Iraq, against al Hajjaj because of his oppression, delaying the prayer, and combining prayers while resident. That was a weak madhhab of Banu Umayyah, as the Prophet ﷺ informed: ‘There will be rulers over you who cause the prayer to die.’ Abd al Rahman ibn al Ashʿath ibn Qays al Kindi went out against al Hajjaj. He was noble and obeyed, and his grandmother was the sister of al Siddiq. Around one hundred thousand or more gathered around him.

The earth became narrow upon al Hajjaj, and his rule almost vanished. They defeated him several times, and he saw destruction before his eyes, while he was firm and bold, until he became victorious. The group of Ibn al Ashʿath was torn apart, and many people were killed from both groups. Whoever al Hajjaj captured from them, he killed, except the one who admitted disbelief against himself, so he would leave him.” (Siyar Aʿlam al Nubala by al Dhahabi, 4/304–306)

So through the story, al Shaʿbi returned from his statement, repented, and al Hajjaj accepted his repentance.

After these quotations and the clarification of the views, it becomes clear that none of the people of knowledge declared al Hajjaj a disbeliever. Rather, statements came from some of the Salaf, but takfir is not understood from them. As for the one from whom takfir came, he later returned from it and repented from that. There remains an important matter with which we conclude.

Was the fitnah of Ibn al Ashʿath because they saw clear disbelief from him, or was it to remove the oppression and violence of al Hajjaj?

What appears, and Allah knows best, is that they intended to remove the oppression and domination of al Hajjaj over them. They did not intend by their action that he was a disbeliever. For this reason, the ulama mentioned the matter of rebelling against an oppressive and wicked imam, and the ulama differed over it upon two views. Al Hafiz Ibn Hajar said in Tahdhib al Tahdhib in the biography of al Hasan ibn Salih: “Their statement: ‘He held the sword,’ means rebellion with the sword against oppressive imams… This was an old madhhab of the Salaf. But the affair settled upon leaving that, because they saw that it led to what was worse than it.” (Tahdhib al Tahdhib by Ibn Hajar, 2/288)

Written by Abd Allah Zuqayl.

5 Shawwal 1424AH.

A Fabrication Against Al Hajjaj Connected To The Book Of Allah

Among the matters transmitted about al Hajjaj is that he changed eleven letters in the Mushaf of Uthman. What is the authenticity of the report that came concerning that?

From Awf ibn Abi Jamilah, that al Hajjaj ibn Yusuf changed eleven letters in the Mushaf of Uthman. He said: It was in al Baqarah:

لَمْ يَتَسَنَّ وَانْظُرْ

He did not change with time, so look. (al Baqarah 259)

Without the ha, so he changed it to:

لَمْ يَتَسَنَّهْ

He did not change with time. (al Baqarah 259)

It was in al Maidah:

شَرِيعَةً وَمِنْهَاجًا

A law and a clear way. (al Maidah 48)

So he changed it to:

شِرْعَةً وَمِنْهَاجًا

A law and a clear way. (al Maidah 48)

It was in Yunus:

هُوَ الَّذِي يَنْشُرُكُمْ

He is the One who spreads you. (Yunus 22)

So he changed it to:

يُسَيِّرُكُمْ

He makes you travel. (Yunus 22)

It was in Yusuf:

أَنَا آتِيكُمْ بِتَأْوِيلِهِ

I will bring you its interpretation. (Yusuf 45)

So he changed it to:

أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ

I will inform you of its interpretation. (Yusuf 45)

It was in al Muminoon:

سَيَقُولُونَ لِلَّهِ ۝ سَيَقُولُونَ لِلَّهِ ۝ سَيَقُولُونَ لِلَّهِ

They will say, “To Allah.” They will say, “To Allah.” They will say, “To Allah.” (al Muminoon 85, 87, 89)

All three of them, so he made the last two:

اللَّهُ ۝ اللَّهُ

Allah. Allah. (al Muminoon 87, 89)

It was in al Shuʿara, in the story of Nuh عليه السلام:

مِنَ الْمُخْرَجِينَ

From those driven out. (al Shuʿara 116)

And in the story of Lut عليه السلام:

مِنَ الْمَرْجُومِينَ

From those stoned. (al Shuʿara 167)

So he changed the story of Nuh to:

مِنَ الْمَرْجُومِينَ

From those stoned. (al Shuʿara 116)

And the story of Lut to:

مِنَ الْمُخْرَجِينَ

From those driven out. (al Shuʿara 167)

It was in al Zukhruf:

نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعَايِشَهُمْ

We have divided among them their livelihoods. (al Zukhruf 32)

So he changed it to:

مَعِيشَتَهُمْ

Their livelihood. (al Zukhruf 32)

It was in Muhammad:

مِنْ مَاءٍ غَيْرِ يَاسِنٍ

From water not altered. (Muhammad 15)

So he changed it to:

مِنْ مَاءٍ غَيْرِ آسِنٍ

From water not altered. (Muhammad 15)

It was in al Hadid:

فَالَّذِينَ آمَنُوا مِنْكُمْ وَاتَّقَوْا لَهُمْ أَجْرٌ كَبِيرٌ

So those who believed among you and had taqwa will have a great reward. (al Hadid 7)

So he changed it to:

وَأَنْفَقُوا

And spent. (al Hadid 7)

It was in al Takwir:

وَمَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ

And he is not one to be suspected regarding the unseen. (al Takwir 24)

So he changed it to:

بِضَنِينٍ

Stingy. (al Takwir 24)

Ibn Abi Dawud brought it in al Masahif. (al Masahif by Ibn Abi Dawud, 142 and 348)

In the chain of the narration is Abbad ibn Suhayb al Basri. Al Dhahabi mentioned him in al Mizan and said: “One of the abandoned narrators… Ibn al Madini said: ‘His hadith is gone.’ Al Bukhari, al Nasa’i, and others said: ‘Abandoned.’ Ibn Hibban said: ‘He was a Qadari caller. Alongside that, he narrates things which, when a beginner in this discipline hears them, he would testify that they are fabricated.’” (Mizan al Iʿtidal by al Dhahabi, 2/367, no. 4122)

Shaykh Abd Allah al Judayʿ said in al Muqaddimat al Asasiyyah fi Ulum al Qur’an about the report: “This is a lie. The Mushaf of Uthman during the time of al Hajjaj had spread across the lands of Islam. Al Hajjaj was not able to change a single letter from the Book of Allah while the Uthmani masahif had already reached all regions, and the people had copied their masahif from them. The reciters at that time, whom the people returned to in recitation, were present. If al Hajjaj changed a letter in one Mushaf, then by Allah, he would not have been able to do that in all those masahif. Even if he terrified many people at that time through his oppression and tyranny, he was not able to silence the entire Ummah of Muhammad ﷺ and distort the Qur’an before the eyes of all Muslims. Then suppose that this occurred from al Hajjaj. Where are the transmitters? Why did they not agree upon transmitting it? Why did it come only through the route of Abbad ibn Suhayb, a man from the abandoned and ruined narrators? How could that be, when the chains proving the falseness of this story regarding the writing of those letters have been established? Something like this does not deserve more length than what I have mentioned, because its corruption is clear.” (al Muqaddimat al Asasiyyah fi Ulum al Qur’an by Abd Allah al Judayʿ, p. 161, marginal note)

What Was Ascribed To Him Of Exaggeration Regarding Uthman

A report came that al Hajjaj was Uthmani and exaggerated regarding him. Let us look into it.

Awf said:

“I heard al Hajjaj giving a khutbah, saying: ‘The likeness of Uthman with Allah is like the likeness of Isa ibn Maryam عليه السلام.’ Then he recited this verse, reading it and explaining it:

إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا

When Allah said: O Isa, I will take you and raise you to Myself, and purify you from those who disbelieved. (Al Imran 55)

He was pointing with his hand to us and to the people of Sham.” (Sunan Abi Dawud 4641. Al Albani said in Daʿif Sunan Abi Dawud, 1006: weak, stopped)

The author of Awn al Maʿbud commented on the hadith: “The purpose of al Hajjaj in comparing Uthman, may Allah be pleased with him, to Isa عليه السلام was to show the greatness of Uthman’s status and those who followed him from the rulers of Banu Umayyah and those who followed them from Sham and Iraq, and to lower others. Meaning, the likeness of Uthman is like the likeness of Isa عليه السلام, and the likeness of his followers is like the likeness of his followers. Just as Allah the Exalted placed the followers of Isa عليه السلام above those who disbelieved, likewise He made the followers of Uthman, may Allah be pleased with him, from the people of Sham and Iraq above others, in that He placed the Khilafah among them and removed it from others, so they became dominant over others.

Al Sindi said: ‘Perhaps he made this gesture at the statement of Allah the Exalted, “And placing those who follow you,” and he intended by this that the people of Sham followed Uthman, so Allah raised them and placed the Khilafah among them. Others followed Ali, so Allah lowered them and removed the Khilafah from them.’ End quote.” (Awn al Maʿbud by al Azimabadi)

The Insight Of Al Hajjaj’s Father Regarding His Son

The father of al Hajjaj saw something in his son through a story transmitted by al Hafiz Ibn Kathir in al Bidayah wa al Nihayah, quoting it from Ibn Asakir, the author of Tarikh Dimashq. He said:

“Ibn Asakir mentioned in the biography of Sulaym ibn Anz, the judge of Egypt, that he was from the senior Tabiʿin and among those who witnessed the khutbah of Umar ibn al Khattab at al Jabiyah. He was upon a great level of asceticism and worship, and he used to complete the Qur’an three times every night in prayer and outside prayer.

The point is that al Hajjaj was with his father in Egypt in its main masjid. Sulaym ibn Anz passed by them. The father of al Hajjaj stood up to him, gave him salam, and said to him: ‘I am going to Amir al Muʿminin. Do you have any need with him?’ He said: ‘Yes. Ask him to remove me from the position of judge.’ He said: ‘Glory be to Allah. By Allah, I do not know any judge today better than you.’ Then he returned to his son al Hajjaj. His son said to him: ‘O my father, do you stand for a man from Tajib while you are Thaqafi?’

He said to him: ‘O my son, by Allah, I think the people receive mercy through this man and those like him.’ He said: ‘By Allah, there is none more harmful to Amir al Muʿminin than this man and those like him.’ He said: ‘Why, O my son?’ He said: ‘Because this man and those like him gather the people around them and narrate to them about the life of Abu Bakr and Umar. So the people belittle the life of Amir al Muʿminin and do not see it as anything beside their lives. Then they remove him, rebel against him, hate him, and do not see obedience to him. By Allah, if any of the matter came into my hand, I would certainly strike the neck of this man and those like him.’ His father said to him: ‘O my son, by Allah, I think Allah the Mighty and Majestic created you as one destined for misery.’”

Ibn Kathir commented on the story, saying: “This shows that his father had standing with the Khalifah, and that he had correct insight, because he saw in his son what his affair later came to.” (al Bidayah wa al Nihayah by Ibn Kathir, 9/119)

Author

ISHAQ. K

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Summary

Al Hajjaj’s Basic State In Islam

The Authentic Condemnation Of Al Hajjaj

His Oppression Was Real, But Reports Still Need Verification

His Good Deeds Do Not Remove His Crimes

How Ahl Al Sunnah View Him

Cursing Him By Name Should Be Left

Mentioning His Faults Is Permissible

The Sahabah Did Not Declare Him A Disbeliever

His Major Sins Do Not Equal Disbelief

Sufyan Al Thawri’s Careful Position

Reports Of Takfir Are Not The Settled Position

The Fitnah Of Ibn Al Ashʿath Was About Removing Oppression

Claims Of Kufr Like Speech Need Strong Proof

The Claim That He Changed The Mushaf Is False

The Weak Report About Exaggerating Uthman

The Final Balanced Position

End of Summary

Brief Introduction To Al Hajjaj

His Birth

His Shaykhs, His Seeking Of Knowledge, And His Upbringing

His Students

Praise For Him And The Praise Of The Ulama

His Death

Article Taken From

Al Hajjaj Ibn Yusuf Al Thaqafi In The Scale Of Ahl Al Sunnah Wa Al Jamaʿah

117. Al Hajjaj ibn Yusuf al Thaqafi (d. 95AH)

Who Is The Destroyer Mentioned In The Hadith?

Benefits From The Story

Al Hajjaj Ibn Yusuf Al Thaqafi Was A Punishment From Allah

A Rejected Story

Is Al Hajjaj Ibn Yusuf To Be Cursed?

Fatwas Of The People Of Knowledge On Al Hajjaj Ibn Yusuf

About The Claim That Al Hajjaj Changed The Mushaf

Further Clarification On The Matter Of Al Hajjaj

The Matter Of Cursing Al Hajjaj Ibn Yusuf Al Thaqafi

The Matter Of Declaring Al Hajjaj Ibn Yusuf Al Thaqafi A Disbeliever

The First View: Those Who Said He Did Not Disbelieve

Here are some reports concerning this matter.

Al Hajjaj Ibn Yusuf Leading The Pilgrims While Ibn Umar Was Among Them

Anas Ibn Malik Commands People To Be Patient Over The Harm Of Al Hajjaj

Al Hajjaj Delaying The Prayer Beyond Its Time

Al Hajjaj With Salamah Ibn Al Akwa

Al Hajjaj’s Denial Of Laylat Al Qadr

The Second View

A Fabrication Against Al Hajjaj Connected To The Book Of Allah

What Was Ascribed To Him Of Exaggeration Regarding Uthman

The Insight Of Al Hajjaj’s Father Regarding His Son

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