SURAH AL-BAQARAH (AYAH 151 to 160)

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ{2:151}

[Q2:151] kamaaa arsalnaa feekum Rasoolam minkum yatloo 'alaikum aayaatina wa yuzakkeekum wa yu'alli mukumul kitaaba wal hikmata wa yu'allimukum maa lam takoonoo ta'lamoon.

[Q2:151] Even as We have sent among you a Messenger from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know.

[Q2:151] (Nikmat berkiblatkan Kaabah yang Kami berikan kepada kamu itu), samalah seperti (nikmat) Kami mengutuskan kepada kamu seorang Rasul dari kalangan kamu (iaitu Muhammad), yang membacakan ayat-ayat Kami kepada kamu, dan membersihkan kamu (dari amalan syirik dan maksiat), dan yang mengajarkan kamu kandungan Kitab (Al-Quran) serta Hikmat kebijaksanaan, dan mengajarkan kamu apa yang belum kamu ketahui.

TO FULFIL THE PRAYER OF IBRAHIM (BAQARAH 2:129), ALLAH (SWT) SENT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS A MESSENGER,

1.        to make known His commands and signs,

2.        to educate and refine the people,

3.        to teach them the book and the wisdom and that which they did not know, AND

4.        establish the sacred house built by Ibrahim and Ismail (Baqarah 2:125) as a sanctuary (duly purified by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali ibne Abi Talib), AND

5.        show the true qiblah towards which all the devotees must turn their faces.

THE JOURNEY IN THIS LIFE IS FROM DARKNESS INTO LIGHT, FROM IGNORANCE TO KNOWLEDGE. AN OPEN HEART WILL RECEIVE THAT KNOWLEDGE IF IT IS DIRECTED TO THE MESSAGE AND THE MESSENGER.

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(2:151) just as (you have found from this: that) We sent the Messenger to you from among you, who recites to you Our Revelations; who purifies your lives; who instructs you in the Book and in Wisdom and teaches you those things that you did not know.

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ {2:152}

[Q2:152] Fazkurooneee azkurkum washkuroo lee wa laa takfuroon.

[Q2:152] Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.

[Q2:152] Oleh itu ingatlah kamu kepadaKu (dengan mematuhi hukum dan undang-undangKu), supaya Aku membalas kamu dengan kebaikan; dan bersyukurlah kamu kepadaKu dan janganlah kamu kufur (akan nikmatKu).

IF YOU REMEMBER ALLAH (SWT), AVOIDING OTHER THAN HE, YOU ARE IN THE MIDST OF REALITY. ALLAH (SWT), reality, will reflect the remembrance - IF THE SINCERE SEEKER REMEMBERS ALLAH (SWT), ALLAH (SWT) REMEMBERS HIM.

¥  FORGETFULNESS CAN NEVER BE ATTRIBUTED TO THE ALL-PERFECT. His remembrance refers to His special favours and bounties bestowed on those who remember Him.

To be grateful [shukr] is the key to the fulfilment and application of remembrance which neutralises desires and generates joy of inner contentment - deep and peaceful.

The opposite of this condition is Kufr- the falling over hurdles on the road of disobedience.

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(2:152) So remember ' Me and I will remember you, and give thanks to Me and be not ungrateful.

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ {2:153}

[Q2:153] Yaaa ayyuhal laazeena aamanus ta'eenoo bissabri was Salaah; innal laaha ma'as-saabireen.

[Q2:153] O’ you who believe! Seek assistance through patience and prayer; surely ALLAH (SWT) is with the patient.

[Q2:153] Wahai sekalian orang-orang yang beriman! Mintalah pertolongan (untuk menghadapi susah payah dalam menyempurnakan sesuatu perintah Tuhan) dengan bersabar dan dengan (mengerjakan) sembahyang; kerana sesungguhnya ALLAH (SwT) menyertai (menolong) orang-orang yang sabar

Refer to the commentary of verse 45 of this surah.

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(2:153) O Believers, *153 seek help with fortitude and Salat, for Allah is with those who show fortitude. *154

*153. Since the ummah has been invested with world leadership, a set of necessary directives is now provided for its guidance. Before laying down these directives it seemed necessary to caution the Muslims that the office which had been conferred on them was indeed no bed of roses. On the contrary, it was a great and perilous responsibility. Once they undertook it, they would be subjected to all kinds of afflictions, put to all kinds of trials and tribulations and made to bear all kinds of deprivation. If, however, the Muslims persisted along the path of God despite the perils they would be rewarded with God's favour in full measure.
*154. To acquire the strength that is needed to bear this heavy burden of responsibility the believers should do two things: they should develop patience and they should strengthen themselves by devoting themselves to Prayer.
Later we shall encounter elaborations which will show that 'patience' is a word embracing a whole set of moral virtues of the utmost importance. 'Patience' is indeed an indispensable key to success. Likewise, we shall later have occasion to note in some detail how Prayer prepares the Muslims, both as individuals and as a collective body, to carry out their mission. 

وَلَا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِنْ لَا تَشْعُرُونَ {2:154}

[Q2:154] Wa laa taqooloo limai yuqtalu fee sabeelil laahi amwaat; bal ahyaaa'unw wa laakil laa tash'uroon.
[Q2:154] And do not speak of those who are slain in ALLAH (SWT)'s way as dead; nay, (they are) alive, but you do not perceive.

[Q2:154] Dan janganlah kamu mengatakan (bahawa) sesiapa yang terbunuh dalam perjuangan membela Ugama ALLAH (SwT) itu: orang-orang mati; bahkan mereka itu orang-orang yang hidup (dengan keadaan hidup yang istimewa), tetapi kamu tidak dapat menyedarinya.

THOSE, WHO DIE AND GIVE THEMSELVES FULLY FOR THE SAKE AND IN THE WAY OF ALLAH (SWT), ARE NOT DEAD. They are alive, attached and closely connected with the ever-living ALLAH (SWT).

It is reported that verse 154 was revealed for the Muslims who were slain in the battle of Badr. IN THOSE DAYS THE NEW CONVERTS TO ISLAM, LIKE THE DISBELIEVERS, THOUGHT THAT DEATH MEANS LOSS OF LIFE FOR EVER.

°          Fisabilillah means "in the way of ALLAH (SWT)" or "for the cause of truth".

°          "The way of the devils" means "for the cause of falsehood" (Nisa 4:76).

°          Sale's interpretation of fisabilillah (wars fought against non-Muslims to propagate Islam) is a deliberate distortion.

THERE IS NO COMPULSION IN RELIGION (Baqarah 2:256), THEREFORE, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) went to war only when it was forced upon him.

Ä  All the created beings are given the opportunity to prove their potential, THEREFORE, everyone is tried with *something of fear, *hunger, and *loss of possessions and *children. Those who have attained the highest spiritual maturity **through personal virtues, **ability to exercise patience, **with faith and reliance upon ALLAH (SWT), [*]face the trials successfully and [*]reach the highest stations nearest to ALLAH (SWT).

EACH INDIVIDUAL OCCUPIES A DIFFERENT STATUS ACCORDING TO [*] THE DEGREE OF FAITH AND [*] PATIENCE HE EMPLOYS TO ENCOUNTER THE TEST AND TRIAL.

Some souls are not considered fit to be tried. IT IS THEIR MISFORTUNE. The exemption may be to let their infidelity or hypocrisy grow to its full scope for which there is a painful punishment. (Ali Imran 3:178).

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THE TWELVE HOLY IMAMS OCCUPY THE HIGHEST STATUS NEAR ALLAH (SWT) WITH REFERENCE TO THE FAITH IN AND RELIANCE UPON ALLAH (SWT), PERSONAL VIRTUES AND ABILITY TO EXERCISE PATIENCE. For the cause of truth, in the way of ALLAH (SWT), they gladly suffered every kind of misery, hardship and calamity of the utmost severity throughout their lives.

     Only once in the history of the world all kinds of trials, mentioned in this verse (155), to the maximum conceivable degree, have been happily and triumphantly endured and coped with by Imam Husayn and his family and friends in the desert of Karbala. No less was the situation of the other holy Imams under the tyrannical rule of the Ummawi and Abbasi rulers.

THE SOUL OF EVERY CONSCIOUS BEING WILL TASTE DEATH (Ali Imran 3:185), THEREFORE, THIS VERSE does not refer to the departure of the soul from the body. IT REFERS to a particular state of blissful life which the souls of the non-Muslims are deprived of.

Ø  The term "life" and "death" has also been used in the Qur’an to signify "knowledge" and "ignorance" (Ya Sin 36:70), or "belief" and "disbelief" (An-am 6:123) respectively.

The life the soul lives after its departure from the body can be termed as “death” IF IT is more painful and miserable than the life of this world when it was in the body, BECAUSE it has been deprived of the bliss it enjoyed here. AND IF the life of the hereafter is more blissful than here, the life of this world should be described as “death”.

r  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has rightly observed:

This world is a prison for the believer and a paradise for the disbeliever.

r  A poor Jew once asked Imam Hasan to tell him how could his poverty be a paradise and Imam's plenty be a prison?

The Imam replied:

"If you would know the miseries awaiting the disbelievers, and the blessings in store for the believers in the life of hereafter, you will then agree that even your present plight is a paradise compared to those miseries, and my affluence here is a prison for me as compared to the blessings that will be bestowed on me there."

“Life” and “death” should be understood in the sense of “gain” and “loss” in the various stages man passes through, as described by the Qur’an in verse 154 of this surah.

In verse 3:169 of Ali Imran it is advised not to think that those who are slain in the way of ALLAH (SWT) are dead, BECAUSE they are alive, getting sustenance from their Lord. It means that they are in direct communion with their cherisher and sustainer.

»    The term shahid, in the Qur’an, refers to this state of existence.

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(2:154) And do not say of those who are slain in the way of Allah, "they are dead." In fact, they are alive but you do not perceive that life. *155

*155. The word 'death' as well as its general concept has a depressing effect. People have therefore been instructed not to refer to martyrs who laid down their lives for God as 'dead', since this might lead to the dissipation of the spirit which enables people to struggle and make sacrifices in God's cause. Instead, people have been instructed to bear in mind that anyone who lays down his life for God has in fact attained immortality. As well as being a statement of fact this also helps to arouse and sustain courage. 

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ {2:155}

[Q2:155] Wa lanablu wannakum bishai'im minal khawfi waljoo'i wa naqsim minal amwaali wal anfusi was samaraat; wa bashshiris saabireen.

[Q2:155] And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,

[Q2:155] Demi sesungguhnya! Kami akan menguji kamu dengan sedikit perasaan takut (kepada musuh) dan (dengan merasai) kelaparan, dan (dengan berlakunya) kekurangan dari harta benda dan jiwa serta hasil tanaman. Dan berilah khabar gembira kepada orang-orang yang sabar:

(see commentary for verse 154)

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(2:155) We will surely put you to trial by involving you in fear and hunger and by causing loss of property, life and earnings. And give good tidings to those who remain steadfast in these trials:

الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ {2:156}

[Q2:156] Allazeena izaaa asaabathum museebatun qaalooo innaa lillaahi wa innaaa ilaihi raaji'oon.

[Q2:156] Who, when a misfortune befalls them, say: Surely we are ALLAH (SWT)'s and to Him we shall surely return.

[Q2:156] (Iaitu) orang-orang yang apabila mereka ditimpa oleh sesuatu kesusahan, mereka berkata: “Sesungguhnya kami adalah kepunyaan ALLAH (SwT) dan kepada ALLAH (SwT) jualah kami kembali.”

THIS IS THE ATTITUDE OF A FAITHFUL WHEN A MISFORTUNE BEFALLS HIM OR HE SUFFERS A LOSS.

µ  IT IS THE SUMMARY OF ALL THAT WHICH ISLAM TEACHES.

±  We are His.

±  We unconditionally submit to His will.

±  We shall return to Him. He is our destination.

WHOSO MAKES HIS LIFE A TRUE EXPRESSION OF THIS DESCRIPTION BECOMES HIS PRIME FAVOURITE FOR HIS GRACE, BLESSINGS AND GUIDANCE.

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who stands first and foremost in submission to ALLAH (SWT) is the ideal model of this expression which has further been elaborated in verse 3:163 of Ali-Imran.

It is reported that when Ali ibne Abi Talib heard the news of the martyrdom of Hamza, his and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s dearest uncle, in the battle of Uhad, he said: “INNA LILLAHI WA INNA ILAYHI RAJI-UN” And afterwards ALLAH (SWT) revealed these words to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in this verse.

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(2:156) when a misfortune comes to them, they say, "We are Allah's and we shall certainly return to Him,'' *156

*156. 'SAYING' DOES NOT SIGNIFY THE MERE MAKING OF A STATEMENT. IT MEANS A STATEMENT WHICH IS ACCOMPANIED BY A DEEP CONVICTION IN ONE'S HEART: 'To Allah do we belong.' This being so, a man is bound to think that whatever has been sacrificed for God has in fact attained its legitimate end, for it has been spent in the way of the One to whom all things truly belong.
'And it is to Him that we are destined to return' refers to the fact that man will not stay forever in this world and will return, sooner or later, to God. And if man is indeed destined to return to God why should he not return to Him having spent his all, having staked his life for His sake? This alternative is preferable to the pursuit of self-aggrandizement and then meeting death either by sickness or accident.

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ {2:157}

[Q2:157] Ulaaa'ika 'alaihim salawaatun mir Rabbihim wa rahma; wa ulaaa'ika humul muhtadoon.

[Q2:157] Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course.

[Q2:157] Mereka itu ialah orang-orang yang dilimpahi dengan berbagai-bagai kebaikan dari Tuhan mereka serta rahmatNya; dan mereka itulah orang-orang yang dapat petunjuk hidayahNya.

THOSE WHO FACE MISFORTUNES WITH A SMILE, KNOWING THAT IT IS THE LORD'S WAY OF TEACHING PATIENCE AND UNDERSTANDING, ARE THE FOLLOWERS OF THE RIGHT PATH. The Lord prays for and blesses them - salawat is the word for ALLAH (SWT)'s blessings.

r  In view of the extraordinary merits, achievements and excellence, mentioned in the commentary of verse 1:7 of al Fatihah, AND verses 2:2 to 5 and 2:30 to 39 and 2:124 of al Baqarah, and other verses of the Qur’an,

r  Only the holy Ahlul Bayt of Muhammad al Mustafa can be joined with him for receiving ALLAH (SWT)'s salawat (see verse 33:56 of al Ahzab).

THEREFORE, every true faithful says: "ALLAHUMMA SALLI ALA MUHAMMADIN WA ALI MUHAMMAD".

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(2:157) Their Lord will bestow great blessings and mercy upon them; such are the people who are rightly guided.

إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا ۚ وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ {2:158}

[Q2:158] Innas Safaa wal-Marwata min sha'aaa'iril laahi faman hajjal Baita awi'tamara falaa junaaha 'alaihi ai yattawwafa bihimaa; wa man tatawwa'a khairan fa innal laaha Shaakirun'Aleem.

[Q2:158] Surely the Safa and the Marwa are among the signs appointed by ALLAH (SWT); so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely ALLAH (SWT) is Grateful, Knowing.

[Q2:158] Sesungguhnya “Safa” dan “Marwah” itu ialah sebahagian daripada Syiar (lambang) ugama ALLAH (SwT); maka sesiapa yang menunaikan ibadat Haji ke Baitullah atau mengerjakan Umrah, maka tiadalah menjadi salah ia bersaie (berjalan dengan berulang-alik) di antara keduanya. Dan sesiapa yang bersukarela mengerjakan perkara kebajikan, maka sesungguhnya ALLAH (SwT) memberi balasan pahala, lagi Maha Mengetahui.

SAFA AND MARWA ARE TWO CLUSTERS OF ROCKS BETWEEN WHICH THE PILGRIMS RUN BACK AND FORTH DURING HAJJ. 

v  They are the scene of Hajirah's running to and fro in search of water, after being left alone with Ismail in the blistering heat and wilderness of Makka. Please see the commentary of verses 125 and 126 of this surah.

Before the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had purified and perfected the rituals of hajj, [*] Usaf, an idol, was kept on Safa, and [*] Nu-allah, another idol, was kept on Marwah, therefore, people did not like to go to these rocks. Through this verse, the said stigma has been removed and running between the two rocks has been made an obligatory function of the hajj.

–  Sha-a-irillah means signs of ALLAH (SWT), which remind a person of ALLAH (SWT) or a representative of ALLAH (SWT) - a prophet or an imam, whose remembrance itself would be an act of virtue or devotion to ALLAH (SWT). It is in this sense that the followers of Muhammad and Ali Muhammad give respect to alams, tazias, zarihs, associated with the holy Imams.

ALLAH (SWT) IS GRATEFUL (SHAKIR) MEANS APPRECIATION OF GOOD DEEDS AND LIBERAL REWARDING IN RETURN.

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(2:158) Indeed Safa and Marwah are among the emblems of Allah: it is, therefore, no sin for him, who performs Hajj or `Umrah *157 to the House of AIIah, to run between the two hills; *158 and Allah knows and appreciates him who does any good with a willing heart. *159

*157. The pilgrimage to the Ka'bah along with a set of other rites on certain fixed dates of Dhu al-Hijjah is known as hajj. Pilgrimage at other times is known as 'Umrah. 
*158. Safa and Marwah are the names of two hillocks near the Holy Mosque in Makka. To run between these two hillocks was among the rites which God had taught Abraham in connection with hajj. Later, when Pagan Ignorance prevailed in Makka and the neighbouring regions, altars were built for Isaf at Safa and for Nai'lah at Marwah, and people began to circumambulate them. After the advent of the Prophet, when the light of Islam had spread to the people of Arabia, Muslims came to doubt whether running between Safa and Marwah was one of the original rites of Pilgrimage or was merely an invidious religious innovation of the Age of Ignorance. If it was in fact such, they feared they might be committing an act of polytheism.
Moreover, we learn from a Tradition transmitted from 'A'ishah that even in pre-Islamic times the oeople of Madina were not favourably disposed to this practice. Although they believed in al-Manat they did not believe in Isaf and Nai'lah. For these reasons, it was necessary, at the time of the change of the qiblah, to dispel popular misconceptions about this rite. It seemed necessary to tell people that running between these two hillocks was part of the original rites of Pilgrimage and that the sanctity, of Safa and Marwah, far from being an invidious innovation of the people of the Age of Ignorance, stemmed from the revealed Law of God.
*159. It is best that one should perform this ritual obligation with wholehearted devotion. But if devotion is lacking one is not thereby exempt from fulfilling one's obligation. One must perform this ritual if only out of a sense of duty. 

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ {2:159}

[Q2:159] Innal lazeena yaktumoona maaa anzalnaa minal baiyinaati walhudaa mim ba'di maa baiyannaahu linnaasi fil kitaabi ulaaa'ika yal'anuhumul laahu wa yal'anuhumul laa 'inoon.

[Q2:159] Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom ALLAH (SWT) shall curse, and those who curse shall curse them (too).

[Q2:159] Sesungguhnya orang-orang yang menyembunyikan apa yang telah Kami turunkan dari keterangan-keterangan dan petunjuk hidayah, sesudah Kami menerangkannya kepada manusia di dalam Kitab Suci, mereka itu dilaknat oleh ALLAH (SwT) dan dilaknat oleh sekalian makhluk.

THOSE WHO WITHHOLD what has been revealed to them of the book,

r  BE THEY JEWS (who knew the truth about the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) - refer to verse 40, 75 to 79, 89 to 91, 101, 105, 109 and 124 of this surah; and the holy Kabah - Psalms 118:22 and Matthew 21:42) or

r  BE THEY THE MUSLIM HYPOCRITES (who know the true interpretation and application of verses – Ahzab 33:33; Shura 42:23; Nisa 4:54 and 59; Ali Imran 3:61 and 103; Tawbah 33:19; Rad 13:43, Hud 11:17; and Ma-idah 5:3, 55, 67 in connection with the event of Ghadir Khum) ARE CURSED BY ALLAH (SWT) AND BY THE ANGELS AND BY THOSE WHO FOLLOW HIS RIGHT PATH.

In verses 4:86 and 87 of al Nisa ALSO THE ANGELS AND THE BELIEVERS JOIN ALLAH (SWT) TO CURSE THE WICKED.

IN VERSE 33:56 OF AL AHZAB, ALLAH (SWT) AND HIS ANGELS BLESS THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD); AND ALLAH (SWT) COMMANDS THE BELIEVERS TO SEND BLESSINGS ON HIM.

UNLESS we [1] join ALLAH (SWT) AND [2] His angels to curse the enemies of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), our asking ALLAH (SWT) for sending blessings on him will be incomplete.   

          THEREFORE, the followers of Muhammad and Ali Muhammad bless the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt and curse their enemies. JUSTICE DEMANDS THAT WE IDENTIFY THE DEVIL AS A DEVIL, AND CURSE HIM EVEN IF HE IS DISGUISED IN THE GARB OF A MUSLIM LIKE YAZID AND OTHERS.

CURSING AND EXPRESSION OF DISLIKE AND DISGUST FOR ANY EVIL OR EVILDOER IS ESSENTIAL TO REMAIN ON GUARD AGAINST WICKEDNESS, as has been made clear in the above-noted verse and verse 1:7 of al Fatihah, THEREFORE, tabarra has been prescribed as one of the fundamentals of the religion.

µ  The Jews were most vehemently cursed by Musa for not observing all his commandments (Deut 28:15-68).

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(2:159) Indeed Allah curses, and the cursers, too, curse those who conceal the clear teachings and guidance We have sent down, after We have made these plain in the Book for the guidance of all mankind. *160

*160. The biggest failure of the Jews was that they kept the teachings contained in the Book of God confined to a limited class of people, the rabbis and professional theologians, instead of spreading them. They did not allow this knowledge to filter through even to the Jewish masses let alone the non-Jewish peoples of the world. Later, when errors and corruptions spread among them owing to widespread ignorance the Jewsish theologians made no serious effort to root them out. Moreover, in order to maintain their hold on the Jewish masses they lent their tacit approval to every corrupting deviation from the true faith that gained currency.
The Muslims are being admonished to refrain from this kind of behaviour. The nation which has been charged with the guidance of the entire world is duty-bound to do its utmost to radiate true guidance, rather than keep it under lock and key as a miser hoards his money.

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ {2:160}

[Q2:160] illal lazeena taaboo wa aslahoo wa baiyanoo fa ulaaa'ika atoobu 'alaihim; wa Anat Tawwaabur Raheem.
[Q2:160] Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.

[Q2:160] Kecuali orang-orang yang bertaubat, dan memperbaiki (amal buruk mereka) serta menerangkan (apa yang mereka sembunyikan); maka orang-orang itu, Aku terima taubat mereka, dan Akulah Yang Maha Penerima taubat, lagi Maha Mengasihani.

THOSE WHO RECOGNISE FALSEHOOD AND CONDEMN IT, UNDOUBTEDLY REVERT TO THE PATH OF REALITY THROUGH REPENTANCE AND TRUE SUBMISSION ALLAH (SWT) IS EVER-AVAILABLE FOR THOSE WHO TURN AWAY FROM THEIR NAFS. 

As a consequence of this real repentance, they will be mending their way of life that is, unifying their intentions and actions along the path that will bring them the promised bliss and mercy.

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(2:160) I, however, will forgive those of them who repent of it, mend their ways and make own what they were concealing: for I am very generous in accepting repentance and showing mercy.