The “Sabb al-Ali” Tradition: Muawiyah (RA) and Historical Evidences
This infamous incident in Islamic history is known as “Sabb al-ʿAlī” (cursing ʿAlī RA). During the Umayyad period, particularly under the rule of Muʿāwiyah (RA), a practice was reportedly established in mosques from the pulpits to curse or revile ʿAlī (RA) — a recognized, though controversial, event in Islamic history.
However, there is significant disagreement on this matter, especially between Shia and Sunni perspectives. Viewed objectively, the reality is as follows:
Historical Evidence and Sources
Most historians, both Shia and Sunni, mention this practice, which continued for approximately 60–65 years (from Muʿāwiyah to ʿUmar ibn ʿAbdul ʿAzīz). ʿUmar ibn ʿAbdul ʿAzīz (RA) eventually ended this practice.
| Perspective | Position | Main Sources / Examples |
|---|---|---|
| Shia View | Muʿāwiyah himself, along with his governors (e.g., Muʿgīrah ibn Shubā, ʿIyād ibn Abīh), initiated the practice of cursing ʿAlī (RA) from the pulpit. This was a form of political propaganda and aimed at suppressing ʿAlī’s supporters. | Ṣaḥīḥ Muslim (hadith of Saʿd ibn Abī Waqqās), al-Ṭabarī, Ibn ʿAsīr, Umm Salama’s letters; the practice ended as part of the peace treaty with Ḥasan (RA). |
| Sunni Mainstream | Most modern Sunni scholars deny this practice or say: “No clear evidence,” “exaggerated,” or “political slander.” However, some Sunni scholars (e.g., Maududi, some explanations of Ibn Ḥajar) acknowledge it. | Ibn Kathīr, Ibn Taymiyya: “Most narrations are weak or false,” but some sources (al-Ṭabarī, al-Balādhurī) mention governors participating. |
| Neutral / Modern Historians | The practice existed, and Muʿāwiyah was involved (either by direct order or approval). It served as a political tool to suppress ʿAlī’s supporters and legitimize Umayyad rule. | Wikipedia (Umayyad tradition of cursing ʿAlī), Wilferd Madelung, Hugh Kennedy, etc. |
1. The Most Famous Hadith (Ṣaḥīḥ Muslim)
Narrated from Saʿd ibn Abī Waqqās (RA):
Muʿāwiyah asked Saʿd:
“What prevents you from cursing Abū Turāb (ʿAlī)?”Saʿd replied:
“The Messenger (SAW) spoke three things about him… I will never curse him.”Reference: Ṣaḥīḥ Muslim, Hadith No. 2404 (International No. 6370), Book: Virtues of the Companions.
From this hadith, many understand that at the time others were cursing, and Muʿāwiyah was surprised that Saʿd did not participate.
Analysis:
- One group of scholars (e.g., Imam Nabawī) argues that Muʿāwiyah did not directly order Saʿd to curse; he was asking why Saʿd was not participating. It’s possible he wanted to hear Saʿd’s praise of ʿAlī (RA) directly.
- Another group (e.g., Ibn Ḥajar al-ʿAsqalānī and modern historians) considers the question as a form of rebuke. That is, the practice had become common, and the purpose of the question was to challenge Saʿd for not participating.
2. Historical Sources (al-Ṭabarī & Ibn ʿAsīr)
Historical books describe that this practice continued for a long time.
- Taʾrīkh al-Ṭabarī (Vol. 5, pp. 253–254): It is mentioned that when Muʿāwiyah (RA) appointed Muʿgīrah ibn Shubā as the governor of Kūfah, he instructed him to criticize ʿAlī (RA) and praise ʿUthmān (RA).
- Ibn ʿAsīr (al-Kāmil fī al-Tārīkh): Also mentions that Umayyad governors would criticize ʿAlī (RA) from the pulpit.
3. Reform by ʿUmar ibn ʿAbdul ʿAzīz (RA)
The clearest evidence that this practice existed is the reform by the later caliph ʿUmar ibn ʿAbdul ʿAzīz (RA).
Reference: al-Bidāya wa’l-Nihāya (Ibn Kathīr), Vol. 9, pp. 201–202.
Description: Ibn Kathīr reports that when ʿUmar ibn ʿAbdul ʿAzīz became caliph, he stopped the criticism of ʿAlī (RA) in sermons. Instead, he instructed that the following verse be recited:
“Indeed, Allah commands justice, the doing of good, and giving to relatives…” (Surah An-Nahl: 90)
To this day, reciting this verse at the end of Friday sermons comes from this reform.
4. Sunni Scholars’ Subtle Explanation & Position
The Sunni community does not deny this historical fact, but they provide explanations to preserve Muʿāwiyah’s (RA) honor:
- Ijtihādī Dispute: They state it was the peak of political conflict. At that time, it was considered a political denunciation, not a personal insult.
- Direct Order vs. Approval: Many scholars believe Muʿāwiyah may not have issued a direct written order to curse, but when his governors did it, he did not stop them, which counts as indirect approval.
- Imam Nabawī’s View: He emphasizes that, as Muʿāwiyah (RA) was a Sahabi, it is obligatory to hold a good view of him, so the hadith must be interpreted in a way that does not contradict his status as a companion.
Current Sunni Position
The senior scholars of our madhhabs (Hanafi, Shafi‘i, Maliki, Hanbali)—such as Ibn Taymiyyah, Ibn Kathir, Nabawi, and Al-Albani—state:
- If such events did occur, they were ijtihādī mistakes or political errors.
- However, cursing or reviling Muʿāwiyah (RA) as a companion is prohibited (haram).
- Remaining silent regarding the fitnah is considered best.
Summary: Historically, this practice did exist, and many sources note that it began during Muʿāwiyah’s rule. However, in mainstream Sunni thought, it is not considered a direct order from Muʿāwiyah or is regarded as weak. Shia sources consider it an undeniable fact.
Conclusion:
The act of criticizing or cursing ʿAlī (RA) on Umayyad pulpits continued for nearly 60 years after Muʿāwiyah (RA).
However:
- It was a political tool, not a religious prescription.
- Whether Muʿāwiyah (RA) personally cursed ʿAlī (RA) is uncertain, but the practice existed under his administration.
- Sunni position: We view this as an unfortunate historical episode and an ijtihādī mistake of the companions.
We love ʿAlī (RA) and also respect Muʿāwiyah (RA) as a companion. Our duty is to pray for both without disputing their historical differences.