This excerpt is taken from A Research Review of Mirza Muhammad Ali Engineer's Objections and Issues, authored by Haroon bin Shabbir Ahmad, may Allah preserve him, and revised by Fazilat al-Sheikh Maulana Muhammad Rafiq Tahir, may Allah preserve him.
Explanation of "La Ashba'a Allahu Batnahu" / Understanding of Imam Muslim and other Imams:
After these objections, in the same and related videos, Mirza Sahib objects to Sayyiduna Muawiyah رضي الله عنه and criticizes Ahl al-Sunnah, saying that in the narration where it is mentioned that Hazrat Muawiyah رضي الله عنه used to write down the revelation, you people narrate only half of it, tell half the truth and hide half, and the verses of the Qur'an about concealing the truth apply to us. But these statements have no connection with reality. We not only narrate these things but also inform about their correct meaning as explained by the Muhaddithin. However, your approach is completely opposite. Observe the complete hadith from Sahih Muslim:
عَنِ ابْنِ عَبَّاسٍ، قَالَ: كُنْتُ أَلْعَبُ مَعَ الصِّبْيَانِ، فَجَاءَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَوَارَيْتُ خَلْفَ بَابٍ قَالَ: فَجَاءَ، فَحَطَأَنِي حَطْأَةً، وَقَالَ: اذْهَبْ وَادْعُ لِي مُعَاوِيَةَ۔ قَالَ: فَجِئْتُ، فَقُلْتُ: هُوَ يَأْكُلُ. قَالَ: ثُمَّ قَالَ لِيَ: اذْهَبْ فَادْعُ لِي مُعَاوِيَةَ. قَالَ: فَجِئْتُ، فَقُلْتُ: هُوَ يَأْكُلُ. فَقَالَ: ”لَا أَشْبَعَ اللَّهُ بَطْنَهُ“۔
"Ibn Abbas رضي الله عنهما narrated that I was playing with children when the Messenger of Allah صلى الله عليه وسلم came, I hid behind the door, he came and patted me and said: Go, bring Muawiyah to me. I went and came back to the Prophet صلى الله عليه وسلم and said: He is eating. He again said to me: Go, bring Muawiyah. I went and came back saying: He is eating. The Prophet صلى الله عليه وسلم said: 'May Allah not fill his stomach.'"
Reference: (Sahih Muslim:2604)
Now Mirza Sahib narrated the complete hadith and made it famous that I have narrated the full truth which your clerics and teachers hide and do not tell you. You should be grateful to me that through me you are learning the truth, and he said: Let no one curse me; whoever wants to curse, curse Imam Muslim and ruin his own faith who wrote this book and told the truth to the Ummah! But believe me, this is the engineering of this engineer and mere deception; you are committing fraud in the name of these Imams and books. It is absolutely true that Imam Muslim رحمه الله conveyed the truth to us, but Mirza Sahib, taking the name of Imam Muslim, has misused it and does not even narrate the correct meaning of this hadith as explained by Imam Muslim رحمه الله.
Mirza Sahib, in his video "Mas'alah 157 Part a," while talking about hiding the truth, says: "What Imam Muslim wrote in his book, we must show the understanding of Muslim, not of our clerics!" (Duration 21:58). In one video he says:
"I believe that today this platform of ours, by the grace of Allah, is serving the knowledge of Hadith. If Imam Muslim رحمه الله were alive today, he would certainly give first grade to our platform because we have conveyed Imam Muslim's methodology — which the Muhaddithin compiled in one place — to the common Muslims."
Imam Muslim became Shiah? 8:35
But has this engineer ever explained what Imam Muslim رحمه الله's understanding is regarding this hadith of Sahih Muslim? Absolutely not! Rather, by narrating Muslim's hadith, he stands against Imam Muslim himself!
So, a request to Mirza Sahib's blind followers: sometimes open Sahih Muslim yourself and see why Imam Muslim narrated this hadith? If anyone reads this entire chapter of Sahih Muslim from beginning to end, Mirza Sahib's falsehood (fabrication) becomes clear. Accordingly, in Sahih Muslim, this hadith is under the chapter:
مَنْ لَعَنَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، أَوْ سَبَّهُ، أَوْ دَعَا عَلَيْهِ، وَلَيْسَ هُوَ أَهْلًا لِذَلِكَ، كَانَ لَهُ زَكَاةً وَأَجْرًا وَرَحْمَةً
"The statement that if the Prophet صلى الله عليه وسلم cursed someone or spoke ill of him or prayed against him and he was not deserving of it, then it will be a means of purification, reward, and mercy for him."
Under this chapter, the first hadith Imam Muslim رحمه الله narrated is:
عَنْ عَائِشَةَ قَالَتْ: دَخَلَ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلَانِ، فَكَلَّمَاهُ بِشَيْءٍ لَا أَدْرِي مَا هُوَ، فَأَغْضَبَاهُ، فَلَعَنَهُمَا وَسَبَّهُمَا، فَلَمَّا خَرَجَا قُلْتُ: يَا رَسُولَ اللهِ، مَنْ أَصَابَ مِنَ الْخَيْرِ شَيْئًا مَا أَصَابَهُ هَذَانِ. قَالَ: وَمَا ذَاكِ ؟ قَالَتْ: قُلْتُ: لَعَنْتَهُمَا وَسَبَبْتَهُمَا. قَالَ: أَوَمَا عَلِمْتِ مَا شَارَطْتُ عَلَيْهِ رَبِّي ؟ قُلْتُ: اللَّهُمَّ إِنَّمَا أَنَا بَشَرٌ، فَأَيُّ الْمُسْلِمِينَ لَعَنْتُهُ أَوْ سَبَبْتُهُ، فَاجْعَلْهُ لَهُ زَكَاةً وَأَجْرًا ۔
"Umm Jamil Aisha رضي الله عنها narrated: Two men came to the Messenger of Allah صلى الله عليه وسلم, and they said something I do not know. The Prophet صلى الله عليه وسلم became angry and cursed them and spoke ill of both. When they left, I said that no good befell them. He said: Why? I said: You cursed them and spoke ill of them. The Prophet صلى الله عليه وسلم said: 'You do not know what condition I made with my Lord. I said: O Allah! I am only a human being, so whoever I curse or speak ill of among the Muslims, make it a means of purification from sins and reward for him.'"
Then this hadith was narrated:
"Abu Hurairah رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said: 'O Allah! I am only a human being, so whoever I speak ill of or curse or whip among the Muslims, make it a means of purification and mercy for him.'"
Reference: (Sahih Muslim:2601)
And then the same hadith was narrated with different chains including the addition that it becomes a means of forgiveness and closeness to You on the Day of Judgment. Then this hadith narrated from Hazrat Anas رضي الله عنه was mentioned:
كَانَتْ عِنْدَ أُمِّ سُلَيْمٍ يَتِيمَةٌ - وَهِيَ أُمُّ أَنَسٍ - فَرَأَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْيَتِيمَةَ، فَقَالَ: آنْتِ هِيَهْ؟ لَقَدْ كَبِرْتِ، لَا كَبِرَ سِنُّكِ. فَرَجَعَتِ الْيَتِيمَةُ إِلَى أُمِّ سُلَيْمٍ تَبْكِي، فَقَالَتْ أُمُّ سُلَيْمٍ: مَا لَكِ يَا بُنَيَّةُ؟ قَالَتِ الْجَارِيَةُ: دَعَا عَلَيَّ نَبِيُّ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ لَا يَكْبَرَ سِنِّي، فَالْآنَ لَا يَكْبَرُ سِنِّي أَبَدًا، أَوْ قَالَتْ: قَرْنِي. فَخَرَجَتْ أُمُّ سُلَيْمٍ مُسْتَعْجِلَةً تَلُوثُ خِمَارَهَا حَتَّى لَقِيَتْ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ لَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَا لَكِ يَا أُمَّ سُلَيْمٍ؟ فَقَالَتْ: يَا نَبِيَّ اللهِ، أَدَعَوْتَ عَلَى يَتِيمَتِي قَالَ: "وَمَا ذَاكِ يَا أُمَّ سُلَيْمٍ؟" قَالَتْ: زَعَمْتُ أَنَّكَ دَعَوْتَ أَنْ لَا يَكْبَرَ سِنُّهَا، وَلَا يَكْبَرَ قَرْنُهَا. قَالَ: فَضَحِكَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ قَالَ: "يَا أُمَّ سُلَيْمٍ، أَمَا تَعْلَمِينَ أَنَّ شَرْطِي عَلَى رَبِّي، أَنِّي اشْتَرَطْتُ عَلَى رَبِّي، فَقُلْتُ: إِنَّمَا أَنَا بَشَرٌ، أَرْضَى كَمَا يَرْضَى الْبَشَرُ، وَأَغْضَبُ كَمَا يَغْضَبُ الْبَشَرُ، فَأَيُّمَا أَحَدٍ دَعَوْتُ عَلَيْهِ مِنْ أُمَّتِي بِدَعْوَةٍ، لَيْسَ لَهَا بِأَهْلٍ، أَنْ يَجْعَلَهَا لَهُ طَهُورًا وَزَكَاةً وَقُرْبَةً، يُقَرِّبُهُ بِهَا مِنْهُ يَوْمَ الْقِيَامَةِ"۔
"Hazrat Umm Salim رضي الله عنها had an orphan girl, and she was also called Umm Anas. The Messenger of Allah صلى الله عليه وسلم saw her and said: Are you the same? You have grown so much; may your age not increase! The girl returned crying to Umm Salim رضي الله عنها, who asked: Daughter! What happened to you? She said: The Prophet صلى الله عليه وسلم prayed against me that my age should not increase, now my age will never increase, or he said: Now my time will never be long. Umm Salim رضي الله عنها quickly wrapped her dupatta and went to the Messenger of Allah صلى الله عليه وسلم. He asked: Umm Salim! What is the matter? Umm Salim رضي الله عنها said: O Prophet of Allah! Did you pray against my orphan girl? The Prophet صلى الله عليه وسلم asked: Umm Salim, what happened? Umm Salim رضي الله عنها said: She says you prayed that her age should not increase and her time should not be long. (Hazrat Anas رضي الله عنه said) Then the Messenger of Allah صلى الله عليه وسلم smiled and said: 'Umm Salim! Do you not know what condition I made with my Lord? I said (O Allah!) I am only a human being; just as a human is happy, I am happy, and just as humans get angry, I get angry. So if any person of my Ummah for whom I prayed against and he was not deserving of it, then make that prayer a means of purification, sanctification, and such closeness on the Day of Judgment that brings him near to You.'"
Reference: (Sahih Muslim:2603)
Then following this, there is the hadith narrated by Abdullah ibn Abbas رضي الله عنهما, which they throw to criticize Sayyiduna Muawiyah رضي الله عنه, who is accused of low thinking. Mirza Sahib says that scholars have hidden the truth, Imam Muslim narrated the truth, but before you is Imam Muslim رحمه الله who presents this hadith in favor of Sayyiduna Muawiyah رضي الله عنه, that according to him Sayyiduna Muawiyah رضي الله عنه has an excuse (which will be explained later), so he deserved the prayer of the Prophet صلى الله عليه وسلم that if I curse someone and he is not deserving of it... The noble Imams have derived this from Imam Muslim's style.
Imam Abu Zakariya al-Nawawi رحمه الله said in his commentary:
وَقَدْ فَهِمَ مُسْلِمٌ رَحِمَهُ اللهُ مِنْ هَذَا الْحَدِيثِ أَنَّ مُعَاوِيَةَ لَمْ يَكُنْ مُسْتَحِقًّا لِلدُّعَاءِ عَلَيْهِ فَلِهَذَا أَدْخَلَهُ فِي هَذَا الباب وجعله غيره من مناقب معاوية لانه فِي الْحَقِيقَةِ يَصِيرُ دُعَاءً لَهُ ۔
"Imam Muslim رحمه الله's understanding of this hadith is that Hazrat Muawiyah رضي الله عنه was not deserving of the curse, therefore Imam Muslim رحمه الله mentioned this hadith under this chapter, and other noble Imams have counted it among the virtues of Hazrat Muawiyah رضي الله عنه because in reality this is a prayer for him (i.e., the prayer that the Messenger of Allah صلى الله عليه وسلم made with Allah)."
Reference: (Sharh al-Nawawi ala Muslim:156/16)
Imam Hamidi (d. 488 AH) رحمه الله said under this hadith of Sahih Muslim:
جعل مسلم بن الْحجَّاج رَحْمَة الله عَلَيْهِ هَذَا الحَدِيث فِي مُعَاوِيَة رَحْمَة الله عَلَيْهِ من فضائله، لِأَنَّهُ أخرج مُتَّصِلا بِهِ الْأَحَادِيث فِي دُعَائِهِ عَلَيْهِ السَّلَام عَن سبه ۔
"Imam Muslim bin al-Hajjaj رحمه الله counted this hadith among the virtues of Hazrat Muawiyah رضي الله عنه because he mentioned it after the connected hadiths in which the Prophet صلى الله عليه وسلم prayed for those whom he spoke ill of (and they were not deserving of it)."
Reference: (Al-Jami' bayn al-Sahihayn:135/2)
A similar statement was made by Ibn Hubayrah (d. 560 AH) رحمه الله.
Reference: (Al-Ifsah 'an Ma'ani al-Sihah:259/3)
Allama Ibn al-Arabi رحمه الله also said that this hadith of Ibn Abbas رضي الله عنهما was brought by Imam Muslim رحمه الله in favor of Sayyiduna Muawiyah رضي الله عنه.
Reference: (Al-Masalik:106/5)
Also, Imam Ibn Kathir رحمه الله narrated this hadith in favor of Sayyiduna Muawiyah.
Reference: (Al-Bidayah:120/8)
So tell me, who hides the truth, Mirza Sahib or the noble scholars? The fraud Mirza Sahib committed in the name of Imam Muslim and truthfulness is before you; he presents this hadith in favor of Sayyiduna Muawiyah رضي الله عنه, but this engineer presents it against him to defame him. Mirza Sahib! Imam Muslim رحمه الله indeed conveyed the truth to the Ummah, but what are you giving the Ummah in his name?
Now, whether the phrase "May Allah not fill his stomach" is in his favor or condemnation depends on whether Sayyiduna Muawiyah رضي الله عنه was deserving of it or not? Because the Prophet صلى الله عليه وسلم said this phrase considering the apparent situation, and from the previous hadiths of Sahih Muslim, it is clear that sometimes due to human nature, such words come from the Prophet صلى الله عليه وسلم that the Sahabah consider them as real curses. In the same video, Mirza Sahib himself said that "Not every word of the Prophet صلى الله عليه وسلم is revelation, for example, his ijtihadi mistakes on which Allah corrected him." Anyway, we do not use words like mistake or error for the Prophet صلى الله عليه وسلم, but our point is only that the Prophet صلى الله عليه وسلم said this phrase according to the apparent situation, that I am calling him and he is eating, but what is the matter that according to Imam Muslim this is not a curse but a virtue?
Consider this hadith of Sahih Muslim carefully; Abdullah ibn Abbas رضي الله عنهما went with the message, but there is no evidence that Abdullah ibn Abbas رضي الله عنهما met Sayyiduna Muawiyah رضي الله عنه and gave him the message directly. Rather, the words of the narration are: "فَجِئْتُ، فَقُلْتُ هُوَ يَأْكُلُ" meaning I went and said to the Prophet صلى الله عليه وسلم: He is eating. He did not say that Muawiyah رضي الله عنه said I am eating or I will come after eating! In Dala'il al-Nubuwwah's narration it is: "فَقِيلَ: إِنَّهُ يَأْكُلُ" meaning Ibn Abbas رضي الله عنهما says "I was told that Muawiyah رضي الله عنه is eating." Now who said this? Did he give the Prophet's message that Ibn Abbas رضي الله عنهما brought to Sayyiduna Muawiyah رضي الله عنه or not? There is no explicit statement. So it is possible that Sayyiduna Muawiyah رضي الله عنه did not know, or he had some other excuse. This is why the Muhaddithin narrate it in favor of Sayyiduna Muawiyah رضي الله عنه and defend him.
This engineer deliberately distorts the translation of this hadith every time, meaning the original words of Abdullah ibn Abbas رضي الله عنهما are that I was told that he (i.e., Muawiyah رضي الله عنه) is eating, but Mirza Sahib translates it as Muawiyah رضي الله عنه said I am eating or Muawiyah رضي الله عنه said I will come after eating, etc., all to fulfill his false objectives so that negative thoughts about Sayyiduna Muawiyah رضي الله عنه spread among people, and remember all this is done while performing the duty of truthfulness.
Regarding this, Mirza Sahib also raises a big objection that in the hadith of Hazrat Anas رضي الله عنه, the glad tidings and prayer are for the person against whom the Prophet صلى الله عليه وسلم prayed but who was not deserving of that prayer; if he was deserving, then it would remain a curse. So to declare Hazrat Muawiyah رضي الله عنه deserving of it, he presents a strange logic, saying that "May Allah not fill his stomach," so this prayer would be proven only if when Muawiyah ate a little, his stomach was filled. Meaning: the words are of a curse, so if it were a prayer, the result should have been the reverse, right? And in this context, before presenting the evidence, Mirza Sahib's reverse formula needs to be engineered. Look! The words of the hadith have already been explained that if I curse or speak ill of any person from my Ummah, and he is not deserving of it, then (O Allah) make it a means of purification, mercy, forgiveness of sins, and closeness to You! Now consider Mirza Sahib's reverse formula; is there anything in the hadith that if he is not deserving of the curse, then it becomes a prayer and such that the result is completely opposite to the curse? There is no such thing in the hadith nor has any Muhaddith explained it so. Rather, the hadith only says that the curse becomes atonement and a means of Allah's mercy and closeness. It does not say that if he is not deserving of the curse, then the curse does not affect him; rather, it is possible that he suffers the harm of the curse but since it is a hardship, this hardship becomes mercy for him and a means of closeness to Allah on the Day of Judgment. And the hadith does not say at all that if the curse is fulfilled exactly, it means he was deserving of it. Therefore, Mirza Sahib's reverse formula and interpretation of the hadith are wrong. The hadith under discussion is found in Musnad Ahmad:7311,8199,9070,9074,9802,15294..., Musannaf Ibn Abi Shaybah:6/71, Musnad Hamidi:1071, Sahih Bukhari:6361, Sahih Muslim:2600,2601,2602,2603 and Sunan al-Darimi:2/406, Abi Awana:11338 to 11360, Sunan al-Kubra by Bayhaqi:7/61, Tarikh Dimashq:4/89 but none contains words supporting Mirza Sahib's logic; rather, the words of the hadith negate it. Therefore, "May Allah not fill his stomach" is a prayer in favor of Sayyiduna Muawiyah رضي الله عنه, meaning it is the prayer of atonement, mercy, and closeness to Allah that the Messenger of Allah صلى الله عليه وسلم made. As Imam Abu al-Abbas al-Qurtubi (d. 656 AH) رحمه الله said in his explanation:
فحصل له من دعاء النبي صلى الله عليه وسلم الكفارة والرحمة والقربة إلى الله تعالى التي دعا بها النبي صلى الله عليه وسلم ۔
"So (because of this curse) Hazrat Muawiyah رضي الله عنه obtained the atonement, mercy, and closeness to Allah which the Prophet صلى الله عليه وسلم prayed for from Allah."
Reference: (Al-Mufhim:589/6)
So, opposing the understanding of Imam Muslim رحمه الله and other Muhaddithin, this engineer proved that Hazrat Muawiyah رضي الله عنه was deserving of the curse, and the reverse law he invented has no proof in the hadith. Since this condition is not proven from the hadith that if he is not deserving of the curse, then the opposite result will come, otherwise the curse will be accepted as is, so your insistence that Sayyiduna Muawiyah رضي الله عنه was cursed or not is useless, and neither have the Muhaddithin derived the result you state. Mirza Sahib presented the first evidence:
جَرِيرٌ، عَنْ مُغِيرَةَ، عَنِ الشَّعْبِيِّ، قَالَ: أَوَّلُ مَنْ خَطَبَ جَالِسًا مُعَاوِيَةُ، حِينَ كَبِرَ وَكَثُرَ شَحْمُهُ وَعَظُمَ بَطْنُهُ ۔
"Imam Shu'bi رحمه الله said that the first person who sat and gave a sermon was Muawiyah رضي الله عنه when he was old and his fat and belly had increased."
Reference: (Musannaf Ibn Abi Shaybah:35735)
Mirza Sahib has repeatedly stated the principle that a narration with 'an' (from) by a mudallis (one who conceals the identity of his source) is weak, a narration with 'an' by a mudallis is weak! But this is the fundamental principle of Mirza Sahib's falsehood that to promote his dirty objectives, he repeatedly violates his own stated principles; otherwise, he could never insult the Sahabah. At one place he says one thing, at another place he contradicts himself, and this is not occasional but you will see this hypocritical behavior under every objection of Mirza Sahib. So it is stated that the narrator Mughirah (bin Muqsim) in its chain is a mudallis and here the narration is given with the phrase 'an', and Hafiz Ibn Hajar رحمه الله counted them among the third category of mudallis.
Reference: (Tabaqat al-Mudallisīn:107)
Their tadlis (concealment) is harmful even from Sufyan al-Thawri and A'mash, etc. So when Mirza Sahib declares the narration from Sufyan al-Thawri and A'mash with 'an' as weak, then what about this Mughirah bin Muqsim? But unfortunately, this engineer does not hesitate to narrate weak narrations against the Sahabah رضي الله عنهم in cooperation with the Rafidah, even those narrations which are weak according to his own stated rules, and he keeps repeating without evidence that the narrations in favor of Hazrat Muawiyah رضي الله عنه are weak, weak, weak.
The second evidence Mirza Sahib gives in this regard is the same narration from Dala'il al-Nubuwwah which he presents saying that you people narrate half hadiths, and scholars hide the truth like Jews and deserve curse, and he says I will tell you the whole hadith. In this narration, one narrator after telling the story says: "فما شبع بطنه" then after that, Muawiyah رضي الله عنه's stomach was not filled.
Reference: (Dala'il al-Nubuwwah:243/6)
But it is stated that the meaning the engineer derives from this is not correct. Observe the understanding and requests of the Muhaddithin regarding this hadith:
Imam Muslim, may Allah have mercy on him:
From the style of Imam Sahib and the explanations of other Imams and commentators, you have understood the purpose behind Imam Muslim, may Allah have mercy on him, including this hadith at this place in Sahih Muslim. He has presented it in favor of Hazrat Muawiyah, may Allah be pleased with him. He does not consider Hazrat Muawiyah, may Allah be pleased with him, deserving of this curse, which proves that the addition made by the narrator, which Mirza Sahib interprets, is completely false, and the reverse formula you have fabricated also has no truth. Although Hazrat Muawiyah, may Allah be pleased with him, had to endure this curse, it is wrong to say that he deserved it!
So at least Mirza Sahib should not oppose Imam Muslim while you consider him your most favourite Imam. Our purpose is to bring Engineer Sahib’s followers out of the same deception that Engineer Sahib sells the nonsense of the Rawafid in the name of Imam Muslim and Sahih Muslim. You often quote hadiths from Sahih Muslim and say that Imam Muslim, may Allah have mercy on him, wrote in the introduction of Sahih Muslim that he is writing this book for the common people, but you all say not to narrate these hadiths. However, the narrations from Sahih Muslim which Mirza Sahib presents against the Companions, may Allah be pleased with them, are not interpreted by Imam Muslim, may Allah have mercy on him, and other Imams in the way you derive. Rather, their views regarding these hadiths are completely contrary to your false views. This mentioned issue is a clear example of that. Therefore, we do not say to hide these hadiths, rather our demand is only that these hadiths be understood and explained according to the understanding of those very Muhaddithin.
Imam Bayhaqi, may Allah have mercy on him:
Imam Bayhaqi's style and understanding regarding this hadith is the same as that of Imam Muslim, may Allah have mercy on them both. When he mentioned this hadith in Dala'il al-Nubuwwah, immediately after it he narrated the hadith in which the Messenger of Allah, peace be upon him, made a condition with Allah that if I speak ill of someone or curse them and they are not deserving of it............ Although this hadith has no other relevance to the chapter there, what does Imam Bayhaqi want to convey? That Hazrat Muawiyah, may Allah be pleased with him, was not deserving of that curse but was excused, and through this he received the supplication of the Messenger of Allah, peace be upon him.
When Mirza Sahib narrates this tradition to criticize Hazrat Muawiyah, he deceitfully says that now call Imam Muslim and Imam Bayhaqi also Rafidhi, as they have narrated these traditions! Mirza Sahib wants to give the impression that if the muhaddithin have narrated all this, then what crime am I committing? Whereas there is a world of difference between the conduct of the muhaddithin and your attitude. Imam Muslim and Bayhaqi present this hadith in favor of Hazrat Muawiyah, defending him strongly, while you use these very narrations to criticize him and always give a negative impression about him. So how can Imam Muslim and Imam Bayhaqi be called Rafidhi when they are actually refuting you and the Rafidah?
Imam Nawawi, may Allah have mercy on him:
أَنَّ مَا وَقَعَ مِنْ سَبِّهِ وَدُعَائِهِ وَنَحْوِهِ لَيْسَ بِمَقْصُودٍ بَلْ هُوَ مِمَّا جَرَتْ بِهِ عَادَةُ الْعَرَبِ فِي وَصْلِ كَلَامِهَا بِلَا نِيَّةٍ كَقَوْلِهِ تَرِبَتْ يَمِينُكَ وعَقْرَى حَلْقَى وَفِي هَذَا الْحَدِيثِ لَا كَبِرَتْ سِنُّكِ وَفِي حَدِيثِ مُعَاوِيَةَ لَا أَشْبَعَ الله بَطْنَه ونحو ذلك لا يقصدون بشيء مِنْ ذَلِكَ حَقِيقَةَ الدُّعَاء ۔
"This phrase that has been transmitted from the Messenger of Allah, peace be upon him, regarding (some companions) or something similar, in reality, it is not intended as a curse upon them. Rather, these are among the expressions that the Arabs utter as a figure of speech without the intention of cursing, such as the Messenger of Allah, peace be upon him, saying about a companion 'تَرِبَتْ يَمِينُكَ' (may your right hand be dusty), and saying to one of his wives 'عَقْرَى حَلْقَى' (O barren one, O head-shaker), and in this hadith the Messenger of Allah, peace be upon him, saying 'لَا كَبِرَتْ سِنُّكِ' (may your life not be long), and in the hadith of Hazrat Muawiyah, may Allah be pleased with him, his saying 'لَا أَشْبَعَ اللهُ بَطْنَهُ' (may Allah not fill his stomach), and there are other examples like these. None of these are intended as curses."
Reference: (Sharh al-Nawawi ala Muslim:152/16)
Allama Qadi Iyad, may Allah have mercy on him:
Has also said something with the same meaning.
Reference: (Ikmal al-Muallim:75/8)
Allama Abu Abdullah al-Maziri, may Allah have mercy on him:
Has also written in the commentary of Sahih Muslim that this phrase is not intended as a curse.
Reference: (Al-Muallim bifa'id Muslim:297/3)
Imam Ibn Athir (Abu al-Sa'adat) may Allah have mercy on him:
He narrated in the virtues of Muawiyah رضي الله عنه first the supplication of the Prophet صلى الله عليه وسلم in favor of him رضي الله عنه: "O Allah, make Muawiyah a guide and rightly guided, and through him grant guidance to the people," and then brought the hadith under discussion in Sahih Muslim regarding the virtues of Muawiyah رضي الله عنه.
Reference: (Jami' al-Usul:108/9)
Imam Ibn Kathir may Allah have mercy on him:
He said: In this hadith is the virtue of Hazrat Muawiyah رضي الله عنه, and this statement is based on the supplication of the Messenger of Allah صلى الله عليه وسلم: "If I curse anyone or supplicate against anyone and he is not deserving of it, then it becomes a means of forgiveness, mercy, purity, and nearness to Allah for him."
Reference: (Al-Bidayah:120/8)
These views were also expressed by Imam Al-Dhahabi may Allah have mercy on him at various places
Reference: (Siyar A'lam al-Nubala:130/14 and 123/3, Tadhkirat al-Dhahabi:195/2)
.Imam Ibn Athir (Abu al-Hasan) may Allah have mercy on him:
He also mentioned this hadith in the virtues of Muawiyah رضي الله عنه.
Reference: (Asad al-Ghabah:434/4)
Allama Al-Albani may Allah have mercy on him said:
Some sects use this hadith to criticize Hazrat Muawiyah (may Allah be pleased with him), but there is nothing in it that supports their intentions, and how could there be, when this hadith actually proves that Hazrat Muawiyah (may Allah be pleased with him) was the scribe of revelation. That is why Imam Ibn Asakir (may Allah have mercy on him) said that this hadith is the most authentic hadith regarding the virtues of Hazrat Muawiyah (may Allah be pleased with him). So it is clear that the curse mentioned here is not intended as a curse, but it is one of those expressions that Arabs used to say with emphasis without the intention of cursing, just as the Prophet Muhammad (peace be upon him) would say to one of his wives "عَقْرَى حَلْقَى" (O barren one, O head-shaker), and say about someone "تَرِبَتْ يَمِينُكَ" (May your right hand be dusty).
Reference: (السلسلۃ الصحیحۃ:82)
The position of the hadith scholars regarding this hadith is very clear: the phrase "May Allah not fill his stomach" is not a condemnation of Hazrat Muawiyah (may Allah be pleased with him), rather it indicates his virtue because through it he became deserving of the supplication of the Prophet Muhammad (peace be upon him) which he made a condition with Allah. Some scholars count this phrase among the sayings of the Prophet Muhammad (peace be upon him) and the Arabs that outwardly seem like curses but are not intended as curses; rather, the Arabs used them as emphatic expressions in speech. It is clear that the understanding of the engineer regarding this hadith is completely opposite to that of the hadith scholars. Now the decision is in your hands: whose interpretation is reliable and acceptable regarding a hadith, that of an engineer or that of the hadith scholars?
Due to these matters, the Rafidah and Mirza Sahib are not pleased with Hazrat Muawiyah (may Allah be pleased with him), while Allah and His Messenger are pleased and happy with Sayyiduna Muawiyah (may Allah be pleased with him). Allah the Exalted has generally declared all the Companions (may Allah be pleased with them) as "Razi Allah Anhum" (pleased with them), and has promised them goodness and well-being. The Prophet (peace be upon him) saw Sayyiduna Muawiyah (may Allah be pleased with him) and the other companions in his army in a dream, and upon waking, he smiled and expressed great happiness, and said about them that they have made Paradise obligatory upon themselves.
Reference: (Sahih al-Bukhari:6263, 2924)
This is clear evidence that the Prophet Muhammad (peace be upon him) was also pleased with Sayyiduna Muawiyah (may Allah be pleased with him). Now if some disbeliever, innovator, Rafidi, or even an engineer is not pleased with these personalities, it will not affect their status and rank even by an iota.
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