Is cursing Hazrat Sayyiduna Ameer Muawiya (RA) a Sunnah of the Companions?

By: Sahibzada and Successor of Faqih Millat and Khalifa Rafiq Millat Hazrat Maulana Mufti Azhar Ahmad Amjadi Misbahi Azhari may God bless him and grant him peace.

Fazil Jamia Azhar Sharif, Egypt, Department of Hadith, MA.

Sadar-ul-Madrasin and Mufti Center for Tarbiat Afta and Foundation Trust Falah Millat, Ojhaganj, Basti.

Question: Hazrat Saeed bin Jubayr Radi says, We were with Abdullah bin Abbas Radi in the field of Arafat, Abdullah bin Abbas Radi Allahu anhu asked, O Saeed, I don’t hear people saying Talbiyah- I said that they are afraid of Muawiyah, then Hazrat Abdullah Ibn Abbas Radi Allahu Anhu came out of the tent and said, “Labik Allah, Labik---- Even if Muawiya’s nose becomes dusty, O Allah, curse him.” left Kitab Sunan Al-Kabri Bayhaqi Jad 6 page 352.

Translation: Hafiz Sanaullah Deobandi

Revision: Maulana Iftikhar Ahmed Deobandi

The text of the hadith recorded in the screenshot of Sunan al-Kabar Bayhaqi:

Abu al-Hasan Muhammad bin Al-Husayn al-Alawi told us, Abdullah bin Muhammad bin al-Hasan bin al-Sharqi told us, Ali bin Saeed al-Naswi told us, Khalid bin Mukhlid told us, Ali bin Saleh told us, on the authority of Maysara bin Habib al-Nahdi, on the authority of Al-Manhal bin Amr, on the authority of Saeed bin Jubayr, he said: We were with Ibn Abbas in Arafa, and he said: O Saeed, do I not listen to people? Scarcity: Yakhafun Muawiya. So Ibn al-Abbas came out of the city and said: O Allah, O Allah, O Allah, O Allah! (Hasan-Nasai 2006-Ibn Khuzimah 2830)

    Peace be upon you and may God have mercy on you. Mufti Sahib Qibla, consider this fitna and provide a research answer. This epidemic is going to spread as soon as Muharram comes.

Al-Mustafti: (Maulana) Raisuddin Azhari.

In the name of Allah, the Merciful

Al-Jawb and peace be upon you, may God's mercy and blessings be upon you. The authenticity and text of the hadith recorded in Imam Bayhaqi's book 'Sunan al-Kubri' is as follows: Abu al-Hasan Muhammad bin Al-Hussein al-Alawi told us, Abdullah bin Muhammad bin al-Hasan bin al-Sharqi told us, Ali bin Saeed al-Naswi told us, Khalid bin Mukhlid told us, Ali bin Salih told us, on the authority of Maysara bin Habib al-Nahdi, on the authority of Al-Manhal bin Amr, on the authority of Saeed bin Jubayr. Scarcity: Yakhafun Muawiya. So Ibn al-Abbas came out of the city and said: O Allah, O Allah, O Allah, O Allah!(Al-Sunan al-Kubri, Imam Bayhaqi, Bab al-Talbiyyah on the Day of Arafat, Vol. 10 p. 59, Volume: 9521, i: Center for Hajr Research and Studies in Arabic and Islamic Studies)

One of the narrators of this hadith of Sunan Al-Kubri is Khalid bin Mukhlid. This hadith has been narrated in different ways, but its center is Khalid bin Mukhlid. He himself is the one who spoke to him. Imam Ibn Hajar Asqalani summarized the words in the ceremony of al-Thazeeb, although he has described him as Saduq. Rather, some have described him as a person who curses people very much and shows it openly because of his bad religion.

It is in Tahshib al-Tahzeeb: “Abdullah ibn Ahmad said on the authority of his father, “Abu Hatim writes his hadeeth, and he said al-Ajri on the authority of Abu Dawud Saduq, but he is a Shia,” and Uthman al-Darmi said on the authority of Ibn Mu’een, “What is wrong, and Ibn Adi said, “He is one of the most numerous, and I have it, God willing.Ibn Udi said, after I examined the ahadith, I did not find in his hadith a denial of what he had mentioned, and perhaps it was an illusion from him or an attack on his memorization. In al-Ihalb or al-Musaqib, that is, in the third place, not in the al-Nun, and Abu al-Walid al-Baji said in Rizal al-Bukhari on the authority of Abu Hatim that he said to Khalid bin Mukhlid and writes his hadith, and al-Mizan to al-Zahbi said, Abu Ahmad writes his hadith and does not refer to it. Habban fi al-Thaqat..

It is in the Taqarib al-Tahzeeb: "Khalid Ibn Mukhlid Al-Qatwani bifath al-Qaf and al-Ta'a Abu Al-Haytham al-Bajli Mowlah al-Kufi Saduq Yashi'a and his family members min kabar al-xaha."

And the Shias are heretics, even though they are Taqqa, many critics have declared their tradition as absolutely rejected, but according to the Muhadditheen and critics, it is preferable that the Taqqa heretical narrators narrate hadith in support of their religion; So at that time, that hadith of his will not be acceptable and he has mentioned here the curses on Hazrat Ameer Mu'awiya (RA) and his Companions, which is in accordance with their innovation and religion; Therefore, this tradition of theirs will not be acceptable, and by protesting against it, trying to open the door of cursing these gentlemen and calling them haters of Ameerul Momineen, Hazrat Ali Karam, Allah Ta'ala, the Most Merciful, is invalid and rejected..

Al-Ravi’s teaching is: “(Al-Saba’a from disbelief in innovation), which is the same as in the Sharh of Al-Muhazb for the author: Al-Massim, and denying the knowledge of Al-Jaziyat. It was said: Waqayl Khalq al-Qur’an, it was written by Al-Shafi’i, and Al-Balqini’s choice and the prohibition of ta’awil al-Bayhaqi to it with the disbelief of grace, because al-Sha’fi’i said that in the right of Hafs al-Fird when it came down to the neck, and this is a rejection of ta’awil. (Lim Hathaj Beh Balatafaq) It was said: The claim of agreement is prohibited, but it was said: It is absolutely acceptable. Waqeel: It is acceptable if I believe that Harmat al-Kaabh is forbidden, and Sahih Sahib “Al-Mashul”.Shaykh al-Islam said: Al-Habiq, he does not reject every unbeliever with his innovation; Because every sect claims that its opposition is original, and its opponents become disbelievers.

(Waman lim yakfir) against him. (Qil: La Hathaj Be Mutlaka), and Wasbah Al-Khatib Lamalek; Because in the novel, he is promoting the matter, and it is in remembrance; And because he is a transgressor in his innovation, even if he is a transgressor, he is like a transgressor without interpretation, just like the unbeliever, the transgressor, etc. (Waqeel: It is necessary for a believer not to be disbelieved in the support of his religion, or for the people of his religion) unless he is a supplicant or not, and he does not accept it if it is established. (Wahki) This is the saying (An al-Shafi'i), the story of him Al-Khatib in "Al-Aqiq"; Because he said: I accept the testimony of Ahl al-Hawwa except al-Khattabiya, because they will show the testimony by force in favor of them. He said: This was also narrated by Ibn Abi Laila, Wal-Thawri, and Wal-Qazi Abi Yusuf.(Waqeel: He had to do it if he did not call for his heresy, nor would he have to call for it if he did call for it) to her, because the embellishment of her heresy has the capacity to tolerate the distortion of the narrations and to adjust it to what is required by the religion. (And this is) the saying (He is al-Zhahr al-Adl and saying many or the most) from the scholars.

Also, for this reason, reasoning about the justification of curses on Hazrat Ameer Muawiya (RA) and his companions from this hadith is invalid and dead; Because there is a narrator in the chain of the same tradition of Sunan Al-Kubri: Abdullah bin Muhammad bin Hasan bin Sharqi, although his narrations are correct, but he was used to drinking intoxicants; That is why critics have spoken about him.

It is in Mizan al-Atidal: “Abdullah bin Muhammad bin Al-Sharqi, Abu Muhammad, brother of al-Hafiz, Abi Hamid. (Meezan al-Etdal, Imam Dhahbi, Volume 2 p. 494, Number: 4664, Ti: Dar al-Marafah, Beirut)

This narrator was used to drinking intoxicants, and a woman who came to him for the treatment of a sick person, suggested drinking alcohol for that patient.

The language of Al-Mizan is: “Abdullah bin Muhammad bin Al-Sharqi Abu Muhammad, the brother of al-Hafiz, Abi Hamid, and his hearings are authentic from the likes of Al-Zahli and his class, but he spoke to him for his addiction to drinking alcohol, and he said, “The ruler in history had a disagreement in the morning with Ayyub Al-Rahawi, the physician Abdullah Ibn Tahir, so he was one of the people of Nisabur at his time in the knowledge of medicine.I heard al-Hasan bin al-Tabari al-Waraq saying, “I was reciting the ahadith of Abdullah ibn Hashim to Abdullah ibn al-Sharqi, so a woman came forward and asked him from Aliil, so he looked at the evidence, and he said, ‘I have not asked you this wine. He said, "You ignorant people, you ask me about medicine, so I answered them with what I have from knowledge, and they ask me to teach them what I have heard from hadith, so I teach them."Abu Ali al-Hafiz, Abu Bakr bin Ishaq, Abu Muhammad bin Sa’d, Ahmad bin Al-Hadr al-Shafi’i, and the congregation said, “I saw him and did not hear him die before thirty-three hundred years.” (Lan al-Mizan, Imam Ibn Hajar Asqalani, Volume 3 p. 341, Number: 1396, i.: Mussisat al-Alami, Beirut)

Also, this narrator did not stop drinking intoxicants till death; The critics blamed him for this and for this reason his brother, Allama, Thaqa, Hafiz Khurasan Abu Hamid bin Sharqi, wanted people not to listen to the tradition from his brother. 

It is in Seer Al-Ilam al-Nabalah: “Zikr al-Hakim said that he saw him and he was a shaykh in long black hair, and the Companions of the Muhabar were among his hands. He said: And there was one time in the science of medicine. He said: And he did not pray to drink until death. So he did that to him and his brother did not hear him. (Sir al-Ilam al-Nabula, Imam Dhahbi, vol. 11 p. 368, No.: 2867, i: Dar al-Hadith)

Drinking intoxicants is forbidden and a great sin, and a person who is addicted to it is a great criminal. There are strict promises about such a person in Hadith Tayyaba.

In the Musnad of Ahmad: “Our hadith was Ahmad bin Abdul Malik, and Abdul Jabbar bin Muhammad, said: Our hadith was Ubaidullah, that is, Ibn Amr, on the authority of Abdul Kareem, on the authority of Qays bin Habtar, on the authority of Ibn Abbas, on the authority of the Messenger of Allah, may God bless him and grant him peace, who said: ((Indeed, Allah has forbidden wine, liquor, and wine)) and he said: ((All intoxicants are prohibited)). Beirut)

It is in the hadith Sharif: Narrated Abu Bakr bin Abi Shaiba, and Muhammad bin Al-Sabah, said: Narrated Muhammad bin Sulaiman bin Al-Asbahani, on the authority of Suhail, on the authority of Abiyyah, on the authority of Abu Hurairah, who said: The Messenger of God, may God bless him and grant him peace, said:

The second hadith is in the holy hadith: Hisham bin Ammar said: Hadith Sulaiman bin Utaba said: Yunus bin Maysara bin Halbas said: Narrated Yunus bin Maysara bin Halbas, on the authority of Abi Idris, on the authority of Abi Al-Darda, on the authority of the Prophet, may God bless him and grant him peace, who said: ((He who is intoxicated will not enter Paradise)) (Sunan Ibn Majah, Chapter Madman al-Khamr, Vol.

Also, the jurists say, the one who drinks even a drop of wine will be prohibited and Nabeez will drink; So the limit will be set on the intoxication.

It is in Al-Dur al-Mukhtar and Tanweer Al-Absaar: “(One Muslim) ......... (Natiq) Fila Yahad Akhrs llal Subhah (Muklaf), Obedient (Drinking wine even if it is a drop), Without restraint, Sugar (or Sugar from wine), Ma bah yafti (voluntarily) Scholar with Harma, Truth or Hikama Bekuneh in Darna”. (Al-Dar al-Mukhtar and Tanweer Al-Absaar with Rid al-Muhthar, Kitab al-Hudood, Chapter Hadd al-Sharb al-Muharram, Vol. 4 p. 37, I: Dar al-Fikr, Beirut)

Drinking an intoxicating substance is forbidden, the person who drinks it is a perpetrator of the forbidden, the perpetrator of the forbidden, the transgressor and the tradition of the transgressor is not acceptable.

It is in Al-Ravi's teaching: "(Ajjam al-Jamahir min Imamat al-Hadith wal-Fiqh) Ali (that it is necessary for him), i.e. from the one who hastij barwaitah, (that there should be justice) for him.

Wafsir al-Adl (for a Muslim to be mature and sane), do not accept an unbeliever, and a madman according to consensus, and from one who breaks his madness, and it is effective at the time of its occurrence, even if it does not affect before, said Ibn al-Samiani, and there is no child on the right. Waqeel accepts al-Musees if he does not try to lie to him.

(Al-Hujrat: 49, verse: 6) And he said: {And witness the righteous among you} (Al-Talaq: 65, verse: 2) And in the hadith: Shahadat)) Narrated by al-Bayhaqi in al-Mudkhal. (The training of al-Ravi, Imam Jalal al-Din Suyuti, the third and twenty-fourth chapter: the quality of acceptance of narration) and rejection (and what is related to it) of min al-Jarh and modification, vol. 1 p. 352, i: Dar Tayyaba)

It has been mentioned above that the narrator of this hadith is Khalid bin Mukhlid, according to his authority, Imam Nasa'i in his Sunan, Imam Ibn Hibban in his Sahih, and Imam Hakim in his Mustadrak have rejected this hadith, but none of them said these words of curse and taunt: "And despite the breath of Mu'awiya, may God be with him."  have not been mentioned, so in contrast to a narrator who is addicted to drinking an intoxicating substance, he will accept the narrations of narrators who have not mentioned cursing.

It is in Sunan al-Nasa’i: Narrated by Ahmad bin Uthman bin Hakim al-Awdi, who said: Narrated by Khalid bin Mukhlid, said: Narrated by Ali bin Saleh, narrated by Maysara bin Habib, narrated by Al-Manhal bin Amr, narrated by Saeed bin Jubayr, said: “I was with Ibn Abbas, at Arafat, and he said: “Why don’t I listen to the people?” I said: They are afraid of Mu'awiya, so Ibn Abbas came out, of Man Fustatah, and he said: "Allah loves you, and they have abandoned the Sunnah from hatred of Ali." (Sunan Al-Nasa'i, Talbiyyah Barafa, Vol. 5 p. 253, Volume: 3006, I: Maktab Al-Mahabbat al-Islamiyya, Aleppo)

It is Sahih Ibn Khuzimah: Sana Ali bin Muslim, Sana Khalid bin Mukhlid, Sana Ali bin Salih, on Maysara bin Habib, on Al Manhal bin Amr, on the authority of Saeed bin Jubayr, who said: “Kina with Ibn Abbas in Arafa. He said: They are afraid of Mu'awiya, he said: So Ibn Abbas came out of Fustatah, and he said: Oh God, please, for they have abandoned the Sunnah out of hatred for me. Abu Bakr said: The news of the Prophet, may God bless him and grant him peace, is that he did not descend until he reached Al-Jumrah, stating that he was speaking at Arafat. (Sahih Ibn Khuzimah, Chapter Istahbab Talbiyyah Bar-Arafat, Vol. 4 p. 260, Volume: 2830, I: Al-Muktab al-Islami, Beirut)

It is in Al-Mustadrik: Ishaq bin Muhammad bin Khalid al-Hashimi told us in Kufa, Sana Ahmad bin Hazim bin Abi Gharza al-Ghafari, Sana Khalid bin Mukhlid al-Qatwani, and Abu Saeed Abd al-Rahman bin Ahmad al-Muzain, Sana Muhammad bin Ishaq al-Imam, Sana Ali bin Muslim, Sana Khalid bin Mukhlid, Sana Ali bin Mashar, An-Maisarah bin Habib, An-Al-Manhal bin Amr, An-Saeed bin Jubayr said: With knowledge, he said to me: O Sayyid, why don't I listen to people? He said: They are afraid of Mu'awiya. He said: So Ibn Abbas came out of Fustatah, and he said: "O Allah, please, for they have left the Sunnah out of hatred for Ali, may God be pleased with him." This Hadith is Saheeh on the condition of the Sheikhs, and they did not leave it.(Al-Mustadrak Ali al-Sahiheen, Imam al-Hakim, Volume 1 p. 636, Volume: 1706, T: Dar al-Kitab al-Ulamiya, Beirut)

And to recite Talbiyah in Arafat, or not to recite it, this is a different issue for Umm al-Mu'minin Hazrat Aisha Siddiqa, may Allah be pleased with her, when she went to Arafat after the Fall; So they did not read Talbiyah there and Hazrat Ameer Muawiya (RA) adopted this, but the opinion of Hazrat Ibn Abbas (RA) was against him; That is why these gentlemen used to recite Talbiyah in Arafat.

And Imam al-Hakim and Imam al-Nasa’i narrated from Hazrat Ibn Abbas (RA) that about Ameer Mu’awiyah (RA) and his followers, that these people abandoned the Sunnah and did not recite talbiyah in Arafat due to hatred of Ameer al-Mu’min, Hazrat Mawli Ali, may Allah be pleased with him.

Al-Mhaya is in Kashf al-Asrar al-Muta’: Tell us, Malik, tell us Abd al-Rahman bin Al-Qasim, that Aisha used to leave the prayer if she rested to the end. Malik told us, and in one version: Muhammad said: Bana, and in another version: I, told us, and in another version: He said: Abd al-Rahman bin Al-Qasim, i.e.: Ibn Muhammad bin Abi Bakr al-Siddiq Al-Taymi, that is, Aba Muhammad al-Madani, a reliable trust.On the authority of his father, Abi al-Qasim, that Aisha, the wife of the Prophet, peace be upon him, and may God be pleased with her, used to leave prayer if she rested.

Abu Abd al-Malik said: And the meaning of that, and God knows best, is that Talbiyyah is the answer, for it answers to the acceptance of the prayer at the end of the prayer, and then after that, the praise and praise for what is in between - may God bless him and grant him peace - as Al-Zurqani said.

Ali al-Qari said: This shows the conflict between the Companions and Muawiya chose this narration. Contrary to Ibn Abbas and others, and as for what al-Hakim and Nasa’i mentioned on the authority of Ibn Abbas, on the authority of Mu’awiya or his followers, they abandoned the Sunnah from hatred against him, especially those of him who were from the side of Al-Shabaa. (Al-Mahiya fi Kashf Asrar al-Muta’, Uthman bin Saeed Kumakhi, (1171 AH) Bab Mati Taktaq al-Talbiyyah, Vol. 2 p. 269, i: Dar al-Hadith, Cairo, Egypt)

    The conclusion is that in the tradition of Sunan al-Kubri, the mention of curses on Hazrat Ameer Muawiyah (RA) and his followers is not acceptable; Because there is a narrator in its chain of transmission, Khalid bin Mukhlid, who is a Shia, and when a Shia narrates in support of his religion; So their tradition is not acceptable.Also, for this reason, this hadith will not be acceptable; Because in the chain of transmission of the hadith mentioned in the same book, there is a narrator, Abdullah bin Muhammad bin Hasan bin Sharqi, he was used to drinking intoxicants, only he has mentioned cursing and taunting, but Khalid bin Mukhlid is the authority of the current several ways of this hadith, and with his chain of transmission, Imam Nasa’i, Imam Ibn Habban and Imam Hakim have rejected the hadith in question in their own books, but no one has mentioned the aforementioned cursing and taunting on him, which It becomes very clear that the slanderous tradition of the narrator Ibn Sharqi is not acceptable.

    When it became known that the tradition of cursing and malice is not acceptable; So a Rafizi, using this tradition as an argument, says that "cursing (Hazrat Amir) Mu'awiya by name is a noble Sunnah of the Companions".  Or to accuse them out of malice is permissible, all this is false, rejected and discredited, but to curse them even without naming them is not permissible, but is forbidden and sinful, and to curse them in any way, this is not the Sunnah of the Companions, but the way of the Rafizi.

    Note: Ignoring the sources of Shia narrators that this hadith has come from in different ways, and the lack and excess in their text, and its acceptability and non-acceptability, in particular, without warning the researcher about such a hadith, by writing a hadith hasan, quoting Nasa'i and Ibn Khuzimah, is a deviance from the Muhaddith and a reprehensible act, which cannot be commended in any way. And Allah knows best.

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