Chapter Four

Chapter Three
January 19, 2016
Chapter Five
January 19, 2016

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Chapter 4

The Virtues and Merits of Muawiyah

 

There are many proofs that establish his virtue and merit, these proofs can be divided into two categories:

 

General Texts

These are the proofs that have established the virtues of the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam in general; no doubt Muawiyah radiya Llahu ‘anhu is included among them since there is nothing to warrant his exclusion from those merits.

 

Ibn Taymiyyah has written in his Fatawa (4/459):

 

The greatest army to go out with the Prophet salla Llahu ‘alayhi wa sallam was during the expedition of Tabuk, they were so large in number that it is difficult to count them. However no fighting occurred during this expedition. And those mentioned are included in the verse of the Qur’an:

 

لَا يَسْتَوِيْ مِنْكُمْ مَّنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَۚ أُولئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِيْنَ أَنْفَقُوْا مِنْۢ بَعْدُ وَقَاتَلُوْاۚ وَكُلًّا وَّعَدَ اللّٰهُ الْحُسْنَىٰۚ وَاللّٰهُُ بِمَا تَعْمَلُوْنَ خَبِيْرٌ

Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah , with what you do, is Acquainted.[1]

 

Indeed those Tulaqa’ from the Muslims who accepted Islam at the Conquest, they are the ones who spent [in the way of Allah] and fought. Indeed Allah has promised for them Paradise; as they fought and spent during the campaign of Hunayn and al Ta’if. They are also included in the verse of the Qur’an where Allah says:

 

وَالسَّابِقُوْنَ الْأَوَّلُوْنَ مِنَ الْمُهَاجِرِيْنَ وَالْأَنْصَارِ وَالَّذِيْنَ اتَّبَعُوْهُمْ بِإِحْسَانٍ رَّضِيَ اللّٰهُ عَنْهُمْ وَرَضُوْا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِيْ تَحْتَهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا أَبَدًاۚ ذٰلِكَ الْفَوْزُ الْعَظِيْمُ

And the first forerunners [in the faith] among the Muhajirin and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.[2]

 

Ibn al Qayyim has stated in al Manar al Munif (93):

 

Muawiyah is included in that which is authentic regarding the virtues of the Sahabah and the virtues of Quraysh.

 

Specific Texts

There are numerous texts which indicate the virtue and merit of Muawiyah radiya Llahu ‘anhu. What follows are some of the textual evidences as well as statements from the early generation of Muslims.

 

Umair ibn Sa’d said:

 

Do not mention Muawiyah except in a good manner for indeed I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying: “O Allah, make him a guide, rightly-guided and guide [others] through him.”

 

This narration has been narrated by al Bukhari in al Tarikh al Kabir (5/240), Ahmed in his Musnad (17929), al Tirmidhi in his Jami’ (3843), Ibn Sa’d in al Tabaqat (7/417), al Tabarani in al Awsat (656), and Musnad al Shamiyyin (2198), Ibn Abi ‘Asim in al Ahad wa al Mathani (3129), Abu Nuaim in al Hilyah (8/358), and Akhbar Asbihan (1/180), al Ajurri in al Shari’ah (1914,1915) and al Khatib al Baghdadi in his Tarikh (1/207).[3]

 

Muslim narrates in his Sahih (2604) from Ibn ‘Abbas radiya Llahu ‘anhu who reported:

 

I was playing with children when Allah’s Messenger salla Llahu ‘alayhi wa sallam happened to pass by (us). I hid myself behind the door. He came and patted my shoulders and said: “Go and call Muawiyah. I returned and said: “He is busy in taking food.” He asked me to go again and call Muawiyah to him. I went (and came back) and said that he was busy in taking food, whereupon the Nabi salla Llahu ‘alayhi wa sallam said: “May Allah not fill his belly!”

 

Ibn ‘Asakir has stated in his Tarikh (59/106):

 

This is the most authentic of what has been narrated on the virtues of Muawiyah radiya Llahu ‘anhu.

 

Al Nawawi has stated on his commentary on Sahih Muslim (16/156):

 

Muslim has understood from this narration that Muawiyah radiya Llahu ‘anhu did not deserve to be prayed against, so that is why he included it under this chapter; and others have taken it as a virtue of Muawiyah radiya Llahu ‘anhu since it is – in reality – a supplication for him.[4]

 

Al Dhahabi has stated in Tadhkirat al Huffaz (2/699):

 

Perhaps this is a merit for Muawiyah radiya Llahu ‘anhu since the Messenger salla Llahu ‘alayhi wa sallam has also said: “O Allah, whoever I have cursed or spoken harshly to; make that a means of purification and mercy for them.”

 

Ibn Kathir, in al Bidayah wa al Nihayah (11/402) has stated:

 

Muawiyah radiya Llahu ‘anhu has benefitted from that supplication in this world and the next.

 

Al Bukhari (2636) and Muslim (5925) narrate by way of Anas ibn Malik radiya Llahu ‘anhu, from his maternal aunt, Umm Haram bint Malhan radiya Llahu ‘anha who said:

 

The Prophet salla Llahu ‘alayhi wa sallam once slept in my house near to me and got up smiling. I said, “what makes you smile?” He replied, “some of my followers who were presented to me sailing on this green sea like kings on thrones.” I said, “O Messenger of Allah salla Llahu ‘alayhi wa sallam, ask Allah to make me one of them.” So the Prophet salla Llahu ‘alayhi wa sallam supplicated to Allah for her and went to sleep again. He did the same (i.e. got up and told his dream) and Umm Haram repeated her question and he gave the same reply. She said, “supplicate to Allah to make me one of them.” He said, “you are among the first group.”

 

Later on it happened that she went out with her husband ‘Ubadah ibn al Samit radiya Llahu ‘anhu [for jihad] and it was the first time the Muslims undertook a naval expedition, led by Muawiyah radiya Llahu ‘anhu. When the expedition came to an end and they were returning to al Sham, an animal was presented to her to ride, but the animal let her fall and thus she passed away.

 

Al Bukhari (2766) narrates by way of Thowr ibn Yazid — from Khalid ibn Ma’dan that ‘Umair ibn al Aswad al ‘Ansi told him that he went to ‘Ubadah ibn al Samit while he was staying in his house at the coast of Hims with [his wife] Umm Haram. ‘Umair said:

 

Umm Haram informed us that she heard the Prophet salla Llahu ‘alayhi wa sallam saying, “the first army from my followers who will undertake a naval expedition have made [Paradise] compulsory [upon themselves].” Umm Haram added, I said, “O Messenger of Allah salla Llahu ‘alayhi wa sallam, will I be amongst them?” He replied, “you are amongst them.” The Prophet salla Llahu ‘alayhi wa sallam then said, “the first army amongst my followers who will invade the city of Caesar will be forgiven.” I asked, “will I be one of them, O Messenger of Allah salla Llahu ‘alayhi wa sallam?” He replied, “no.”

 

This narration contains within it a great merit and virtue for Muawiyah ibn Abi Sufyan radiya Llahu ‘anhu since the first naval expedition that was undertaken by this ummah was under the command of Muawiyah radiya Llahu ‘anhu; and the first to undertake a naval expedition was Muawiyah radiya Llahu ‘anhu, during the reign of ‘Uthman ibn ‘Affan radiya Llahu ‘anhu.[5]

 

Ibn Hajar says in al Fath (6/120):

 

Al Muhallab said: “In this hadith there is a merit of Muawiyah since he was the first to undertake a naval expedition.”

 

He says further al Fath (6/121):

 

The statement, “they have made it compulsory,” means they have done such an action, on account of which Paradise has been made compulsory for them.

 

Al Munawi says in Fayd al Qadir (3/83):

 

… meaning they have done such an action that made Paradise compulsory for them; or they have brought upon themselves forgiveness and mercy.

 

Abu Dawood (5229) narrates by way of Thowr — from Rashid ibn Sa’d — from Muawiyah radiya Llahu ‘anhu who said that he heard the Messenger of Allah salla Llahu ‘alayhi wa sallam say:

If you search for the faults of the people, you will corrupt them, or will nearly corrupt them.

 

Abu al Darda’ said:

 

These are the words which Muawiyah himself heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam, and Allah benefited him by them.

 

Ibn Kathir mentions in al Bidayah wa al Nihayah (11/417):

 

Meaning that he had an overall good reputation, pardoning nature, forgiving, very concealing [of others’ flaws]; may Allah have mercy on him.

 

Among His Merits is That He Was a Scribe of the Prophet salla Llahu ‘alayhi wa sallam

The narration appears in Sahih Muslim (2501) from Ibn ‘Abbas radiya Llahu ‘anhu who reported:

 

The Muslims neither looked to Abu Sufyan (with respect) nor did they sit in his company. He, Abu Sufyan, said to the Messenger of Allah salla Llahu ‘alayhi wa sallam: “O Messenger of Allah, grant me three things.” He replied in the affirmative. He said: “I have with me the most beautiful and the best of the Arab (women) Umm Habibah, daughter of Abu Sufyan, marry her,: whereupon he said, “yes.” He then said, “accept Muawiyah to serve as your scribe.” Nabi salla Llahu ‘alayhi wa sallam said, “yes.” He then said, “make me the commander (of the Muslim army) so that I should fight against the unbelievers as I fought against the Muslims,” and once again the Nabi said, “yes.”[6]

 

Ahmed has narrated in his Musnad (1/291) as well as Abu Dawood al Tayalisi (2746) by way of Abu ‘Awanah – who said – Abu Hamzah narrated to us that he heard Ibn ‘Abbas radiya Llahu ‘anhu saying:

 

I was a young boy running around with the other children when the Messenger of Allah salla Llahu ‘alayhi wa sallam happened to approach us from behind us, I assumed that he did not seek anyone but me so I ran and hid behind a door of a house and I did not realise until suddenly he embraced me. He patted me between my shoulders and said, “go and call Muawiyah for me,” and he [Muawiyah] was his [the Prophet salla Llahu ‘alayhi wa sallam] scribe, so I ran and said: “respond to the call of the Messenger of Allah salla Llahu ‘alayhi wa sallam as he needs you.”

 

The chain is fair[7], on account of Abu Hamzah al Qassab ‘Imran ibn Abi ‘Ata’ al Asadi, who is trustworthy, although he has a few oversights in his narrations. The essential part of this narration is found in Sahih Muslim (2604), with the same wording except for the phrase, “he was his scribe,” by way of Shu’bah, from Abu Hamzah, from Ibn ‘Abbas radiya Llahu ‘anhu.

 

In Musnad al Bazzar (2491) by way of ‘Abdullah ibn al Harith — from ‘Abdullah ibn Malik al Zubaidi — from ‘Abdullah ibn ‘Amr who said:

 

The Messenger of Allah salla Llahu ‘alayhi wa sallam sent for Muawiyah and he was his scribe.

 

‘Abdullah ibn Malik al Zubaidi has been corroborated by Zuhayr ibn al Aqmar as it appears in al Siyar (3/123). Al Imam Ahmed said:

 

Muawiyah was the Prophet’s salla Llahu ‘alayhi wa sallam scribe, his Companion, his brother-in-law, and one whom he trusted with revelation.[8]

Ibn Taymiyyah reproduced the statement of Ibn al Mutahhar in Minhaj al Sunnah (4/427):

 

They called him a scribe of Wahi even though he did not write a word of Wahi …” This is a statement devoid of any evidence. What is the proof that he did not write a single word of Wahi, and that he only used to write letters.

 

He further states (4/442):

 

He was one of the scribes of revelation.

 

Ibn Kathir states in al Bidayah wa al Nihayah (11/397):

 

Muawiyah accompanied the Prophet salla Llahu ‘alayhi wa sallam, and recorded the revelation in his presence along with the other scribes.

 

In al Sunnah (2/434) al Khallal writes:

 

Ahmed says regarding those who claim that they do not consider Muawiyah a scribe for the recording of Wahi, and do not consider him to be the uncle of the believers, and that he usurped the position of leadership through the sword: “This is an evil statement. Such people are to be avoided, their company abandoned and their affair made clear to the people.”[9]

 

Among His Merits is That He is the Uncle of the Believers[10]

Abu Ya’la states in Tanzih Khal al Mu’minin (106):

 

The brothers of the wives of the Prophet salla Llahu ‘alayhi wa sallam are referred to as the uncles of the believers. By that we do not mean biological relationship. What is meant is that they share the same status as an uncle in terms of reverence and respect.

 

Al Khallal narrates in al Sunnah (3/434) with an authentic chain from Abu Bakr al Marrudhi who said that he heard Harun ibn ‘Abdullah saying to Abu ‘Abdullah (Ahmed ibn Hanbal) that a letter had come to him from Raqqah about a group of people who say that they do not consider Muawiyah radiya Llahu ‘anhu to be the uncle of the believers, so he became angry and said:

 

What do they object to about this? They [deserve] to be ostracized until they repent!

 

Ahmed is quoted in al Sunnah (2/433) when asked whether Muawiyah radiya Llahu ‘anhu is the uncle of the believers; and Ibn ‘Umar radiya Llahu ‘anhu the uncle of the believers?

Yes, Muawiyah is the brother of Umm Habibah bint Abi Sufyan, the wife of the Prophet salla Llahu ‘alayhi wa sallam and their relative. Likewise Ibn ‘Umar is the brother of Hafsah, the wife of the Prophet salla Llahu ‘alayhi wa sallam and their relative.[11]

Among his merits is that ‘Umar radiya Llahu ‘anhu appointed him over al Sham, and he remained in that position until ‘Uthman radiya Llahu ‘anhu became the khalifah, and he endorsed his nomination and kept him in his position for the duration of his khilafah. It suffices that one appointed by ‘Umar radiya Llahu ‘anhu and then ‘Uthman radiya Llahu ‘anhu to govern over al Sham for a period that lasted twenty years and his performance of his duties with excellence, no incapacity, inaptitude or deceit was ever known from him.[12]

 

Ibn Hajar al Haythami states in Tathir al Janan (20):

 

The agreement of both ‘Umar ibn al Khattab and ‘Uthman ibn ‘Affan, and they are such noble personalities in terms of virtue, companionship of the Prophet salla Llahu ‘alayhi wa sallam, and theirs is the highest example of piety, religiousness, fear of Allah, fine opinion, excellence in judgement of character, deep insight, that their appointment of Muawiyah over al Sham is the greatest evidence of the virtue of Muawiyah and his deserving of that position. What merit could possibly be beyond this? Add to that the fact that ‘Umar praised him and nominated him to govern in Damascus, al Sham, until the end of his khilafah; likewise the nomination of ‘Uthman. It should suffice you to recognise the status of Muawiyah to know the extent to which ‘Umar I had given him governorship and that he recalled Sa’d ibn Abi Waqqas who was far superior to Muawiyah; yet Muawiyah was given such a lengthy term in office without being dismissed. This ought to speak volumes for Muawiyah and his good governance that no complaints or shortfalls were perceived in his time as governor, as ‘Umar would never have appointed him if he lacked competence, or he would have dismissed him if he sensed the inability to lead. Many of the different communities complained of their governors to ‘Umar and ‘Uthman, and they were replaced — even though they held a lofty status. As for Muawiyah, he remained over the region of al Sham for such a long period without complaints, nor accusation of injustice or transgression. Consider this so that your belief will increase and so that you will be safe from foolishness, stubbornness and false-accusation.

 

Al Dhahabi said in his Siyar (3/132):

 

It should suffice you that this is an individual who has been appointed by ‘Umar and then ‘Uthman over a province — which is a frontier — and he excels in his duties and responsibilities, and his people are pleased with his generosity and forbearance even though some may have experienced some inconvenience at his hand on occasion; and likewise that he should continue as a king, even though there were others from the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam who excelled over him in virtue and piety. This is the man who ruled and led the world with his ingenious intellect, unsurpassed forbearance, bountiful generosity, subtle cunningness and tactful decisions. He also has those matters for which he will stand before Allah to account for. He was extremely beloved by his people; he was a governor over al Sham for twenty years, then he became the khalifah for twenty years. During this period no one dared to lampoon him in his kingdom, to the contrary all nations drew close to him and he ruled over the Arabs and non-Arabs. His kingdom spanned over Arabia, Egypt, al Sham, Iraq, Khurasan [Central Asia], Persia, al Jazirah, Yemen and al Maghrib [the Western Islamic regions] and other places as well.

 

Among His Merits is That He Was the Best of Monarchs

Ibn Taymiyyah says in his Fatawa (4/478), “by consensus,” see also Siyar A’lam al Nubala’ (3/159). Ibn Abi al ‘Izz al Hanafi states in his commentary of al Tahawiyyah (2/302): “He was the best monarch of the Muslims.” See also al Bidayah wa al Nihayah (11/399) and Tafsir Ibn Kathir (2/15).

 

The Praise of the Earliest Muslims for Muawiyah

Al Bukhari narrates (3765) that a complaint came to Ibn ‘Abbas [about Muawiyah] praying one rak’ah [unit of prayer] of witr [odd-numbered evening prayer] and he [Ibn ‘Abbas] said:

 

Indeed he is a jurist.

 

Al Tabarani narrates in Musnad al Shamiyyin (283), Abu Nuaim in al Hilyah (8/275) by way of Sa’id ibn ‘Abdul ‘Aziz — from Ismail ibn ‘Abdullah — from Qais ibn al Harith — from al Sunabihi — from Abu al Darda’ who said:

 

I have not seen anyone whose prayer resembles the prayer of the Messenger of Allah salla Llahu ‘alayhi wa sallam than your leader — meaning Muawiyah.

 

It was said to Qais, “how does his prayer compare to that of ‘Umar radiya Llahu ‘anhu and he responded, “I do not consider it except to resemble it closely”

 

The narrators are all reliable. Al Haythami said in al Majma’ (9/357):

 

Al Tabarani has narrated it, and its narrators are the narrators of the Sahih, save Qais ibn al Harith al Madhhajji and he is reliable.

 

Al Lalaka’i narrates in Sharh Usul I’tiqad Ahlus Sunnah (2781), al Khallal in al Sunnah (2/442), and Ibn ‘Asakir (59/173) by way of Jabalah ibn Suhaim who said:

 

I heard Ibn ‘Umar saying: “I have not seen anyone after the Messenger of Allah salla Llahu ‘alayhi wa sallam more tactful in leadership than Muawiyah,” it was said to him, “what about your father?” and he responded, “my father – may Allah have mercy on him – was superior to Muawiyah. However, Muawiyah was more tactful in leadership than him.”

 

This has been corroborated by narrations from al Khallal (2/442-443), Ibn ‘Asakir (59/174), al Tarikh al Kabir of al Bukhari (7/327) abridged by way of Nafi’ — from Ibn ‘Umar. See also al Siyar (3/153). Therefore, it is fair.

 

Ma’mar has related in his Jami’ (20985 from the printed Musannaf of ‘Abdur Razzaq), al Khallal (2/440), Ibn ‘Asakir (59/175) from Wahb (and in some sources) Hammam ibn Munabbih, who heard Ibn ‘Abbas radiya Llahu ‘anhu saying:

 

I have not seen any person who appeared to have been created for the role of kingship more than Muawiyah. People would come to him from far and wide; and he was never miserly, stingy, harsh or temperamental.[13]

 

Al Baladhuri has also narrated it (5/54) in Ansab al Ashraf by way of Abu ‘Abdullah al Hanafi, from a man, from Ibn ‘Abbas radiya Llahu ‘anhu.

 

Ibn ‘Asakir (59/211) as well as al Ajurri, al Shari’ah (5/2466), narrate that a man from Marw [Merv] asked ‘Abdullah ibn al Mubarak whether Muawiyah radiya Llahu ‘anhu was superior or ‘Umar ibn ‘Abdul ‘Aziz, so Ibn al Mubarak responded:

 

The dust that entered the nostrils of Muawiyah while with the Messenger of Allah salla Llahu ‘alayhi wa sallam is better than ‘Umar ibn ‘Abdul ‘Aziz. Muawiyah prayed behind the Prophet salla Llahu ‘alayhi wa sallam who said, “may Allah hear [accept the prayer of] one who praises Him” and Muawiyah said, “our Rabb, to you is all praise.”

 

Al Ajurri narrates in al Shari’ah (5/2466), al Lalaka’i in Sharh alSunnah (2785), Ibn ‘Asakir (59/209) as well Al Khatib al Baghdadi in his Tarikh (1/209) by way of Rabah ibn al Jarrah al Mowsili – who said – I heard a man asking al Mu’afa ibn ‘Imran how does ‘Umar ibn ‘Abdul ‘Aziz compare with Muawiyah radiya Llahu ‘anhu; and he became extremely angry and said:

 

None can be compared to the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam; Muawiyah is his companion, his brother-in-law, his scribe and one entrusted with the Wahi from Allah.

 

Al Ajurri narrates in al Shari’ah (5/2465) and Ibn ‘Abdul Barr in Jami’ Bayan al ‘Ilm wa Fadlihi (2/185) – with a similar narration – with an authentic chain from Abu Usamah, Hammad ibn Usamah that it was said to him, “who was better, ‘Umar ibn ‘Abdul ‘Aziz or Muawiyah?” so he responded:

 

None can be compared with the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam; the Messenger salla Llahu ‘alayhi wa sallam said, “the best generation is my generation.”

 

Al Khallal narrates in al Sunnah (2/434), with an authentic chain from Abu Bakr al Marrudhi who said that he asked Abu ‘Abdullah [Ahmed ibn Hanbal], ‘which of the two were superior: Muawiyah or ‘Umar ibn ‘Abdul ‘Aziz?’ and he responded:

 

We do not compare anyone with the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam. The Prophet salla Llahu ‘alayhi wa sallam said, “the best generation is my generation, the one I have been sent amongst them.”[14]

 

Al Khallal narrates in al Sunnah (2/435), with an authentic chain from al Mu’afa that he was asked whether Muawiyah was superior or ‘Umar ibn ‘Abdul ‘Aziz. So he said:

 

Muawiyah was better than six hundred of the like of ‘Umar ibn ‘Abdul ‘Aziz.

 

Al Khallal narrates in al Sunnah (2/438), al Ajurri in al Shari’ah (5/2465), and Ibn ‘Asakir (59/172) from Mujahid who said:

 

Had you seen Muawiyah you would have said this is the Mahdi.

 

Al Khallal narrates in al Sunnah (2/444), from al Zuhri, who said:

 

Muawiyah worked under ‘Umar ibn al Khattab for many years without any detraction.[15]

 

Al Lalaka’i narrates in Sharh Usul I’tiqad Ahlus Sunnah (8/1532), al Khallal in al Sunnah (2/432), from ‘Abdul Malik ibn ‘Abdul Hamid al Maymuni:

 

I asked Ahmed ibn Hanbal, “did the Prophet salla Llahu ‘alayhi wa sallam not say, ‘every relation of lineage and marriage shall end except mine?’” he said, “certainly.” I asked, “does this apply to Muawiyah?” He said, “yes, he has a relation through marriage and blood.” He said, “I heard Ahmed saying what is with them and Muawiyah, we ask Allah for safety.”

 

Al Khallal narrates in alSunnah (2/438) by way of Abu Bakr ibn ‘Ayyash, from Abu Ishaq:

 

I have not seen anyone like him after him – referring to Muawiyah.[16]

 

Abu Dawood al Tayalisi said that Yazid ibn Tahman al Raqqashi narrated to us – who said – Muhammad ibn Sirin said:

 

Muawiyah, if he narrated from the Prophet salla Llahu ‘alayhi wa sallam anything would not be suspected [of misrepresentation].

 

Abu Dawood also mentions this in his Sunan (4123). See also Tarikh Dimashq (59/167) and al Bidayah wa al Nihayah (11/437).

 

How beautiful is what al Khatib narrates in Tarikh Baghdad (1/208) and Ibn ‘Asakir in Tarikh Dimashq (58/168) by of Ibn Shihab al Zuhri — from’Urwah ibn al Zubair — from Miswar ibn Makhramah that he once went to Muawiyah radiya Llahu ‘anhu and said:

 

When I entered upon him — the narrator says I think he said I made salam — he asked me, “what has come of your accusing the leaders, O Miswar?” I said, let us leave that aside; or let us discuss what I have come here for.” He said, “you shall speak what is on your chest.” Miswar said, “I did not leave anything with which I could fault him except that I told him about it.” Then he said, “I do not absolve myself from sins. Do you have sins that you fear destruction for yourself if Allah does not forgive you?” I said, “yes.” He said, “what makes you more deserving of hope in Allah’s forgiveness than me? I swear by Allah, that which I take responsibility for with regards to resolving peoples disputes, upholding the penalties, engaging in jihad in the path of Allah, and the great matters which you cannot count, is much more than what you have taken up on yourself. And I am upon a religion in which Allah accepts the good deeds and pardons the errors. And I swear by Allah, that whenever presented with a choice between Allah and others besides him I have always chosen Allah over anyone besides Him!” Miswar said, “I reflected upon what he said and realised that he had proven his point to me in this discussion.” ‘Urwah says, “I did not hear Miswar after remembering Muawiyah except that he would pray for him.”

 

‘Abdur Razzaq narrates it in his Musannaf (7/207) from Ma’mar — from al Zuhri — from Humaid ibn ‘Abdur Rahman — from al Miswar — this chain is authentic.

 

Ibn ‘Abdul Barr states in al Isti’ab (671):

 

This narration is from the most authentic of what is narrated from Ibn Shihab. Ma’mar narrates it from him along with a group of those who narrate from him.

 

Shu’ayb also narrates a similar narration from Ibn al Zuhri — from Urwah — from al Miswar.[17]

 

Al Baladhuri narrates in Ansab al Ashraf (5/53) by way of ‘Abdul Hamid ibn Jafar — from ‘Abdur Rahman ibn al Miswar ibn Makhramah — from his father.[18] He narrates it at another place in his book (5/42) with a different chain.

 

Abu Zur’ah narrates in his Tarikh (1/189) with his chain to al Awza’i – who said:

 

A number of companions witnessed the khilafah of Muawiyah; among them Usamah, Sa’d, Jabir, ibn ‘Umar, Zaid ibn Thabit, Maslamah ibn Makhlad, Abu Sa’id, Rafi’ ibn Khadij, Abu Umamah, Anas ibn Malik, and many others whose numbers are greater than double of what we have mentioned. They were lanterns of guidance, and vessels of knowledge. They witnessed the revelation of the Book, and took its interpretation and explanation from the Messenger salla Llahu ‘alayhi wa sallam. There were also those from the generation of the Tabi’in [who followed them in excellence], the likes of Miswar ibn Makhramah, ‘Abdur Rahman ibn al Aswad ibn ‘Abd Yaghuth, Sa’id ibn al Musayyib, ‘Urwah ibn al Zubair, ‘Abdullah ibn Muhayriz among many others who did not desist from maintaining the unity of the ummah of Muhammad salla Llahu ‘alayhi wa sallam.

 

Statements of the Earliest Muslims Regarding Those Who Revile Muawiyah

The earlier Muslims were very harsh in their condemnation of anyone who cursed Muawiyah radiya Llahu ‘anhu, to the extent of excommunicating such people and avoiding their company, as well as not praying behind such people and making an example out of them. These are some of the texts bearing their statements in this regard.

 

Al Ajurri in al Shari’ah (5/2468), Ibn ‘Asakir in his Tarikh (59/206) narrate by way of Qatadah — from Hassan when some people had testified that Muawiyah radiya Llahu ‘anhu and his companions are in the Fire, He said:

 

May Allah curse them, what gives them the idea that he is in the Fire?

 

Ibn ‘Asakir (59/206) narrates by way of Muhammad ibn ‘Abdul Malik in Abi al Shawarib – who said – Bishr ibn al Fadl narrated to us — from Abu al Ashhab who said that it was said to Hassan that some people curse Muawiyah and Ibn al Zubair. He responded:

 

May the curse of Allah be upon those who are swearing and cursing them!

 

Abu Towbah al Halabi, al Rabi’ ibn Nafi’ said:

 

Muawiyah ibn Abi Sufyan is the veil covering the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam. So, any man who lifts this veil will be bold [to attack] that which is behind the veil.[19]

 

Waki’ ibn Jarrah said:

 

Muawiyah is like the door knocker, whoever moves it we accuse him of what lays beyond [i.e. the rest of the Sahabah].[20]

 

Likewise, ‘Abdullah ibn al Mubarak said:

 

Muawiyah, according to us, is a test. Whoever looks at him strangely, we accuse them of the entire community. I mean by that the Sahabah of the Messenger salla Llahu ‘alayhi wa sallam.[21]

 

Ibn ‘Asakir narrates in Tarikh Dimashq (59/211) with his chain to Ibrahim ibn Maysarah who said:

 

I have not seen ‘Umar ibn ‘Abdul ‘Aziz lash anyone except a person who swore Muawiyah. He would lash him.

 

Al Khallal narrates in al Sunnah (2/447) with his chain to Ahmed ibn Hanbal that he was asked, “can we write [hadith] from a person who said that Muawiyah died upon something other than Islam; or that he was a disbeliever?” he replied, “No…” then he said, “none of the companions of the Prophet salla Llahu ‘alayhi wa sallam shall be declared a disbeliever.”

 

Al Qadi ‘Iyad mentions in al Shifa (2/267):

 

Malik said, “whoever curses the Prophet salla Llahu ‘alayhi wa sallam should be killed; and whoever curses any of his companions ought to be disciplined.” He also said: “Whoever curses any of the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam, Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, Muawiyah, ‘Amr ibn al ‘As; if it is said they were upon misguidance or disbelief such a person should be killed; and if they curse them on reasons other than this they should be dealt with in the most severe manner.”

 

Al Khallal relates in al Sunnah (2/434):

 

Ahmed says regarding those who claim that they do not consider Muawiyah a scribe for the recording of Wahi, and do not consider him to be the uncle of the believers, and that he usurped the position of leadership through the sword: “This is an evil statement. Such people are to be avoided, their company abandoned and their affair made clear to the people.”[22]

 

Al Khallal relates further in al Sunnah (2/448):

 

Muhammad ibn Musa narrated to me saying that he heard Abu Bakr ibn Sindi — a relative of Ibrahim al Harbi — saying that he heard [or was present] when a man asked Ahmed ibn Hanbal, “O Abu ‘Abdullah, I have an uncle who has mentioned that he ridicules Muawiyah. Sometimes I dine with him.” Ahmed ibn Hanbal immediately said, “do not eat with him.”[23]

 

Al Khallal narrates in al Sunnah (2/432) from ‘Abdul Malik ibn ‘Abdul Hamid al Maymuni who said:

 

I asked Ahmed ibn Hanbal, “did the Prophet salla Llahu ‘alayhi wa sallam not say, ‘every relation of lineage and marriage shall end except mine?’” he said, “Certainly.” I said, “[Does] this apply to Muawiyah?” He said, “Yes, he has a relation through marriage and blood.” He said: “I heard Ahmed saying what is with them and Muawiyah, we ask Allah for safety.”

 

Al Khallal narrates in al Sunnah (2/447), and Ibn ‘Asakir (59/210) with the chain to Ahmed ibn Hanbal who was asked if a person ridicules Muawiyah or ‘Amr ibn al ‘As will such a person be referred to as a Rafidi? He replied:

 

None has the audacity to say anything about them except that he harbours evil. No one ridicules any of the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam except that he has evil residing within him. The Prophet salla Llahu ‘alayhi wa sallam said: “The best of generations is my generation.”[24]

 

In the Masa’il of Ibn Hani’ al Naysapuri (1/60) he said that he heard Abu ‘Abdullah being asked about a person who curses Muawiyah radiya Llahu ‘anhu, shall people pray behind such a person. He responded:

No! Such a person does not deserve to be prayed behind and no dignity is lost in doing so.[25]

In the Su’alat of al Ajurri (2/51) he says:

 

I heard Abu Dawood saying, “Bishr ibn al Harith [the famous ascetic known as Bishr al Hafi] would not speak to Sulaiman ibn Harb on account of him having said something [negative] about Muawiyah.”

 

Al Khallal writes in al Sunnah (2/448) that Ahmed ibn Hanbal was asked about a person who swears Muawiyah whether such a person may be the Sultan [Muslim leader]. He said:

 

It is more deserving that it is passed on to someone else.

 

Ibn Taymiyyah writes in Majmu’ al Fatawa (35/58) in response to a question regarding someone who curses Muawiyah radiya Llahu ‘anhu what ought to be done to such a person? He responded:

 

All praise belongs to Allah. Whoever curses any of the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam like Muawiyah ibn Abi Sufyan, or ‘Amr ibn al ‘As and the likes of them, or those who are more virtuous in rank like Abu Musa al Ash’ari or Abu Hurairah and the likes of them; or those who are yet superior to them in rank like Talhah, Zubair, ‘Uthman, ‘Ali, or Abu Bakr or ‘Umar, or Aisha [the mother of the believers], or others besides them from the Sahabah, then such a person is deserving of some kind of retribution or punishment according to the unanimous view of the scholars of the religion. The scholars only disputed over whether such a person ought to be punished by death or what is less than death.[26]

 

 

NEXT⇒ Chapter Five


[1] Surah al Hadid: 10

[2] Surah al Towbah: 100

[3] This is an authentic hadith and the discussion on its authenticity has appeared earlier in this treatise.

[4] See also Usd al Ghabah (1027) by Ibn al Athir.

[5] See al Fath (11/75)

[6] There is a superficial problem in that the Prophet salla Llahu ‘alayhi wa sallam married Umm Habibah while she was in Abyssinia. A number of scholars have provided an explanation that removes any confusion. Among them: Ibn al Qayyim in Jala’ al Afham (272), al Nawawi in his commentary of Muslim (16/91) and Ibn Kathir in al Bidayah wa al Nihayah (4/146).

[7]  Al Dhahabi has authenticated this chain in Tarikh al Islam under the biography of Muawiyah (309).

[8]  See also al Shari’ah of al Ajurri (5/2466), Sharh Usul I’tiqad Ahlus Sunnah (2785) by al Lalaka’i, Tarikh Baghdad (1/233) and Tarikh Dimashq (59/208).

[9]  This chain is authentic.

[10]  See Ansab al Ashraf (5/21), Lum’at al I’tiqad (155), Minhaj al Sunnah (4/369) and al Bidayah wa al Nihayah (11/396)

[11]  The chain is authentic.

[12]  See Tanzih Khal al Mu’minin (106)

[13]  The chain is authentic.

[14]  See also al Sunnah of al Khallal (2/434-435)

[15]  This chain is authentic.

[16]  This chain is authentic.

[17]  See Minhaj al Sunnah (4/385)

[18]  In the published version it appears as ‘Abdul Hamid — from Ja’far and this is an error.

[19]  Narrated by al Khatib in his Tarikh (1/209), and Ibn ‘Asakir in Tarikh Dimashq (59/209), see also alBidayah wa alNihayah by Ibn Kathir (11/450)

[20]  Ibn ‘Asakir in Tarikh Dimashq (59/210)

[21]  Ibn ‘Asakir in Tarikh Dimashq (59/211)

[22]  This chain is authentic.

[23]  This chain is sound.

[24]AlBidayah wa alNihayah (11/450)

[25]  See Tabaqat alHanabilah (1/285)

[26]  See also alIsti’ab (450) and Tarikh Dimashq (16/213)