In a hadith, it is mentioned that Hazrat Muawiyah bin Abi Sufyan (may Allah be pleased with him) ordered Hazrat Saad (may Allah be pleased with him), saying: What prevents you from speaking ill of Abut-Turab (Hazrat Ali, may Allah be pleased with him)? He replied: As long as I remember the three things that the Messenger of Allah ﷺ said about him, I will never speak ill of him. (Then Hazrat Saad bin Abi Waqqas mentioned three virtues of Sayyidina Ali).
Reference: Sahih Muslim: 2404, Sunan al-Tirmidhi: 3724
. Based on this hadith, the personality of Sayyidina Muawiyah (may Allah be pleased with him) is criticized, claiming that he incited people to curse Sayyidina Ali (may Allah be pleased with him).First Point
Before understanding the answer to this doubt, it is obligatory upon every Muslim to always keep in mind some agreed-upon beliefs of Muslims regarding the Companions:
◄ It is the unanimous belief of Muslims that all the Companions are just, meaning all the Companions were at the highest level of piety, fear of Allah, and pure character.
◄ It is also agreed that the Companions were not infallible from mistakes (free from errors), rather it was possible for them to commit sins. Being free from error is exclusive only to the Prophets.
◄ Muslims guard their hearts and tongues regarding the Companions and avoid all kinds of negative feelings and attitudes towards them.
◄ Regarding the wars that took place among the Companions, the stance of Muslims is to keep silent on this matter and they believe that these fights were the result of ijtihad (independent reasoning), and Allah Almighty has declared His pleasure and forgiveness for the Companions.
Reference: Majmoo' al-Fatawa Ibn Taymiyyah: 3/152–156
Second Point
Muslims are commanded that if they hear something about a believer or a righteous person that may harm their honor, they should think well of them and interpret the matter in a good sense. Allah Almighty explained this etiquette in the context of the incident of slander. When the Mother of the Believers, Aisha (may Allah be pleased with her), was falsely accused, Allah Almighty rebuked the Muslims and said:
﴿لَّوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا هَٰذَا إِفْكٌ مُّبِينٌ﴾
Reference: An-Nur : 12
Translation: When you heard it, why did the believing men and believing women not think good of themselves and say, "This is an obvious falsehood"?
Imam Suyuti says under this verse:
فِيْهِ تَحْرِيْمُ ظَنِّ السُّوْءِ … وَأَنَّ مَنْ عُرِفَ بِالصَّلَاحِ لَا يُعْدَلُ بِهِ عَنْهُ لِخَبَرٍ مُحْتَمَلٍ.
It explains the prohibition of having bad suspicion... and that a person known for righteousness should not be removed from this opinion based on a possible report.
Reference: Al-Ikleel fi Istinbat at-Tanzeel by Suyuti, p. 190
When this etiquette is for an ordinary Muslim, then the Companions of the Prophet, who are the most virtuous group of this Ummah, have a greater right that any statement about them which diminishes their status should be interpreted in a good sense.
Third Point
In light of the previous point, the requirement of good opinion regarding the Companions is that Sayyiduna Muawiyah رضي الله عنه's statement should be interpreted or explained in such a way that the respect due to the Companionship is not harmed. Imam Nawawi states a general rule in this regard:
قَالَ الْعُلَمَاءُ الْأَحَادِيثُ الْوَارِدَةُ الَّتِي فِي ظَاهِرِهَا دَخَلٌ عَلَى صَحَابِيٍّ يَجِبُ تَأْوِيلُهَا قَالُوا وَلَا يَقَعُ فِي رِوَايَاتِ الثِّقَاتِ إِلَّا مَا يُمْكِنُ تَأْوِيلُهُ.
Scholars say that for those ahadith whose apparent words seem to diminish the status of a Companion, interpretation is necessary, and there is no narration from trustworthy narrators whose interpretation is impossible.
Reference: Sharh al-Nawawi ala Muslim: 15/175
Fourth Point
If we consider the words of the Hadith, Hazrat Muawiyah (may Allah be pleased with him) did not command Saad bin Abi Waqqas (may Allah be pleased with him) to insult Sayyiduna Ali (may Allah be pleased with him), but only asked him why he did not criticize him. The reason for asking Sayyiduna Saad bin Abi Waqqas this question was because he was among those companions who had distanced themselves from the battles between Sayyiduna Ali and Muawiyah (may Allah be pleased with them) and were not aligned with either party. Since both parties considered themselves to be right, both desired that people support their stance as much as possible and refute the opposing party. In this context, Sayyiduna Muawiyah asked Saad why, while refuting Sayyiduna Ali’s position, he did not blame him for not taking retribution from the killers of Sayyiduna Uthman, even though they were among his ranks. Therefore, here "sabb" does not mean abusive language or cursing but rather the refutation of their position
Reference: Sharh al-Nawawi ‘ala Muslim: 15/176
.Fifth Point
Some scholars have interpreted Sayyiduna Muawiyah's question as being asked merely in jest and to know Sayyiduna Saad bin Abi Waqqas's stance. Sayyiduna Muawiyah generally used to ask such questions to know people's opinions
Reference: Al-Intisar lil-Sahab wal-Al li Ibrahim al-Ruhaili, p. 267
. He asked a similar question to Abdullah bin Abbas (may Allah be pleased with him), saying, "You are on the path of Hazrat Ali, aren't you?" To this, Abdullah bin Abbas replied: "I am neither on the path of Ali nor of Uthman, rather I am on the path of the Messenger of Allah ﷺ"
Reference: Sharh Usool I'tiqad Ahl al-Sunnah wal-Jama'ah lil-Lalkai: 1/105
.Sixth Point
One purpose of Sayyiduna Muawiya's question was also mentioned that in fact, there were some young men in Sayyiduna Muawiya's ranks who were unaware of Sayyiduna Ali's status and rank, due to which they used to speak ill of Sayyiduna Ali, while Sayyiduna Muawiya himself acknowledged the virtues of Sayyiduna Ali. Therefore, he wanted the virtues of Sayyiduna Ali to be expressed through the words of a great personality like Saad bin Abi Waqqas so that those young men would desist from their behavior. The evidence for this is that when Sayyiduna Saad bin Abi Waqqas mentioned the virtues of Hazrat Ali, Sayyiduna Muawiya remained silent and did not object; otherwise, if he had been displeased with those virtues, he would not have remained silent.
Reference: Al-Mufhim Lema Ashkal Min Talkhees Kitab Muslim Lil-Qurtubi: 6/278
.Seventh Point
The word "Sabb" is used not only for cursing and foul language but also for stopping someone from doing a wrong deed and for reprimanding and admonishing them. For example, during the Battle of Tabuk, when the Prophet ﷺ told the companions on the way that by the next day they would reach the spring of Tabuk, and after reaching it, no one should drink its water. However, two men drank the water, so the Prophet ﷺ rebuked them for their action and criticized them. For this, the word (فسبَّهما النبی صلی الله عليه وسلم) was used.
Reference: (Sahih Muslim: 706)
Similarly, Imam Nawawi has titled a chapter: (من لعنه النبی صلی الله عليه وسلم أو سبه): Upon whom the Prophet ﷺ has sent a curse or insulted, under which there is a narration from Hazrat Aisha رضي الله عنها that two men came to the Messenger of Allah ﷺ, they discussed a matter with him, which made him angry, and in his anger he (لَعَنَهما وسَبَّهُما), sent a curse upon them, criticized and commented on them, and reproached and admonished them.
Reference: (Sahih Muslim: 2600)
Eighth Point
How can Hazrat Muawiyah رضي الله عنه insult and abuse Hazrat Ali رضي الله عنه, while he acknowledges his virtues and excellences? When Hazrat Ali رضي الله عنه passed away and Hazrat Muawiyah رضي الله عنه wept over his death, his wife asked: You fight him and yet you weep? Hazrat Muawiyah رضي الله عنه replied: I pity you, you do not know how much knowledge, jurisprudence, and virtue people have been deprived of.
Reference: (Tarikh Dimashq: 59 / 142, Al-Bidaya wa'l-Nihaya: 11/429)
And when Dirar al-Sudai narrated the virtues and merits of Hazrat Ali رضي الله عنه in the presence of Hazrat Muawiyah, Hazrat Muawiyah burst into tears and said: (رحم اللهٌ أبا الحسن، كان والله كذلك): May Allah have mercy on Abu al-Hasan (Ali ibn Abi Talib), he possessed virtues and qualities
Reference: (Al-Isti'ab by Ibn Abdul Barr: 3/1108)
Ninth Point
If it is accepted that Sayyiduna Muawiyah's real intention was indeed to provoke with harsh words, then there is nothing surprising or extraordinary in that. When swords have been drawn between two parties, and many lives have been lost, what significance does speaking ill or provoking with words hold beyond being a minor matter? Undoubtedly, the drawing of swords is more dreadful and regrettable than verbal abuse, in which both parties were involved. But as has been mentioned, all these battles were based on Ijtihad (independent reasoning), in which the one who is correct in Ijtihad receives two rewards and the one who errs receives one reward, so after that, there is no room left for cursing or insulting any party. Imam Ibn Taymiyyah says:
وَأَمَّا مَا ذَكَرَهُ مِنْ لَعْنِ عَلِيٍّ، فَإِنَّ التَّلَاعُنَ وَقَعَ مِنَ الطَّائِفَتَيْنِ كَمَا وَقَعَتِ الْمُحَارَبَةُ … وَالْقِتَالُ بِالْيَدِ أَعْظَمُ مِنَ التَّلَاعُنِ بِاللِّسَانِ، وَهَذَا كُلُّهُ سَوَاءٌ كَانَ ذَنْبًا أَوِ اجْتِهَادًا: مُخْطِئًا أَوْ مُصِيبًا، فَإِنَّ مَغْفِرَةَ اللَّهِ وَرَحْمَتَهُ تَتَنَاوَلُ ذَلِكَ.
As far as the matter of cursing Sayyiduna Ali is concerned, cursing was done by both parties just as wars took place between both parties. Fighting with hands is a greater matter than verbal cursing, and all these things, whether sins or correct ijtihad or mistakes, Allah's forgiveness encompasses all of them
Reference: Minhaj al-Sunnah al-Nabawiyyah by Ibn Taymiyyah: 4/468
.Final Word
From reading the biography of Sayyiduna Muawiyah, it is evident that he was extremely intelligent and wise; in fact, his wisdom and patience were widely praised in Arabia. Insulting or causing someone to be insulted is against ethics and patience, especially when it is done through a noble personality like Saad bin Abi Waqqas. When such behavior cannot be expected from an ordinary sensible person, why would someone who is a paragon of forbearance and patience want to bear the burden of a foolishness that an ordinary person does not exhibit?
Reference: أنساب الأشراف 4/ 148، سير أعلام النبلاء للذهبي 2/453، الآداب السلطانية والدول الإسلامية لمحمد بن علي بن طباطبا المعروف بابن الطقطقي (المتوفى: 709هـ) ، ص 109، الانتصار للصحب والآل لإبراهيم الرحيلي ص : 268
