Hazrat Muawiyah (RA): When He Accepted Islam & His Virtues

The Life and Virtues of Hazrat Muawiyah ibn Abi Sufyan (RA)

Question: When did Hazrat Muawiyah (RA) become a Muslim? Are his virtues and merits not proven by authentic hadiths? Did the Prophet (ﷺ) curse him? Also, what were the opinions of the Companions and Tabi’in about him? And what services did he perform for Islam?

Answer

Alhamdulillah:

In today’s series, we will study, Insha’Allah:

• When did Muawiyah (RA) become a Muslim?
• What were his significant achievements?
• Are his virtues and merits not proven by authentic hadith?
• Did the Prophet (ﷺ) curse him?
• What was the opinion of the Companions about him?

Until now, we have examined the criticisms leveled against Hazrat Muawiyah (RA). We have read the answers to all the objections against him. Now, we will mention the positive aspects of his personality that people have suppressed due to their animosity (bughd) towards him.

In the last two or three series, we have examined in great detail the objections raised against Hazrat Muawiyah (RA). In the analysis of the narrations, we have clarified who fabricated these narrations against him and for what purpose. Unfortunately, due to these narrations, the positive aspect of his biography has gone into the background, and it seems as if his entire life was spent in political maneuvering, civil wars, and conspiracies. It would be appropriate to also present the narrations related to the biography of Hazrat Muawiyah (RA) so that it can be estimated what the true personality of this esteemed Companion was and whether there remains even the slightest possibility of attributing the character described in those fabricated narrations to him.

Early Life and Acceptance of Islam

Regarding the early life of Hazrat Muawiyah, it is well-known that he was the son of the chief of the Quraysh, Hazrat Abu Sufyan (RA). He was born five years before the declaration of Prophethood (Bi’that). At the time of the Hijrah (migration) of the Prophet, he was an eighteen-year-old youth. Islam had entered the house of his father, Abu Sufyan, in the very early years. Hazrat Muawiyah’s elder sister, Sayyida Umm Habibah (RA), was among the Companions who accepted Islam at the very beginning. She has the honor of migrating twice, once to Abyssinia and the second time to Madinah. Certainly, the faith, da’wah (invitation), and sacrifice of Sayyida must have had an effect on her other siblings. This is why we see that although Hazrat Abu Sufyan led the disbelievers in the Battle of Uhud and the Battle of the Trench, there is no trace of Hazrat Muawiyah and his elder brother Yazid (RA) on that occasion. Regarding Hazrat Abu Sufyan’s (RA) opposition to Islam, it is also clearly known that it did not have the same vileness as that of Abu Jahl and Abu Lahab, and he never caused personal harm to the Messenger of Allah (ﷺ). Even in the 13 years of Meccan life, no harm came to the Messenger of Allah (ﷺ) from him.

Hazrat Muawiyah (RA) apparently accepted Islam at the time of the Conquest of Makkah, but he had already embraced the faith at the time of the Treaty of Hudaybiyyah.

This is also supported by the hadith narrated by Ibn Asakir:

Anas bin Malik (RA) narrates that one day after the Asr prayer, I went to the Messenger of Allah (ﷺ). He was at the house of Sayyida Umm Habibah (RA) at that time. He said: “Anas! Go to Fatimah’s house.” He gave me four bananas and said: “One is for Hasan, one is for Husain, and two are for Fatimah. Then come back to me.”

When I returned, Umm Habibah submitted: “O Messenger of Allah! You give preference to those of your Companions from the common Quraysh who gave allegiance (bai’ah) to you under the tree (at Hudaybiyyah) and they also boast over my brother (Muawiyah).” He said: “No one should boast over another. Muawiyah also gave allegiance just as the others did.”

Then the Messenger of Allah (ﷺ) went out, and I was with him. He sat at the door of the mosque. Abu Bakr, Umar, Uthman, Ali, and many people gathered. The Messenger of Allah said: “Abu Bakr!” He replied: “I am present, O Messenger of Allah.” He asked: “Do you remember who was the first person to give me allegiance under the tree?” He replied: “I did, O Messenger of Allah! And then Umar and Ali bin Abi Talib.” Uthman raised his head, so the Messenger of Allah (ﷺ) said: “Abu Bakr! When Uthman was absent, I was Uthman (his representative). When Uthman was absent, I was Uthman (his representative).” Abu Bakr laughed, so Uthman submitted: “O Messenger of Allah! Ali, Talhah, Zubayr, Sa’d, Sa’id, Abdur Rahman bin Awf, and Abu Ubaidah bin al-Jarrah were also there.”

The Prophet (ﷺ) asked: “And who else?” He replied: “All these people were there, and we were there.” He (ﷺ) asked: “Where did Muawiyah go?” They replied: “He was not present with us.” The Messenger of Allah said: “By the One Who sent me as a true Prophet, Muawiyah bin Abi Sufyan also certainly gave allegiance just as you all did.” Abu Bakr submitted: “We have no knowledge of this, O Messenger of Allah.”

He said: “At that time, he was in Allah’s grasp. Abu Bakr, Umar, Uthman, Ali, Talhah, Zubayr, Sa’d, Sa’id, Abdur Rahman bin Awf, Abu Ubaidah bin al-Jarrah, and Muawiyah bin Abi Sufyan were in that same grasp. They gave allegiance just as you all did and showed goodwill just as you all did. Allah has forgiven them just as He has forgiven you, and He has made them deserving of Paradise just as He has made you.”

(Ibn Asakir. 59/105)

This narration shows that at the time of Bai’at al-Ridwan (the Pledge of Ridwan), Hazrat Muawiyah gave allegiance to the Messenger of Allah (ﷺ) in some way. Either he was present secretly, or he sent a message through someone that his heart was with him, or Allah Himself informed the Messenger of Allah (ﷺ) through revelation (wahi) about those people of Makkah who were with Islam in their hearts.

When Sayyida Umm Habibah’s (RA) husband became a Christian in Abyssinia, and she was living a life of hardship, when the Messenger of Allah (ﷺ) learned of this, he sent her a marriage proposal. The King of Abyssinia, Najashi (RA), performed her nikah (marriage) and sent her to Madinah. This is the same time when faith (iman) entered the heart of Hazrat Muawiyah (RA). Hazrat Abu Sufyan and his wife Hind (RA) were also very impressed by this event, and after this marriage, they never opposed Islam. At the time of the Conquest of Makkah, this entire family embraced Islam. After this, Hazrat Abu Sufyan and his sons participated in the Battle of Hunayn on behalf of the Muslims. The Messenger of Allah (ﷺ) appointed him as the governor of Najran. On the other hand, Hazrat Muawiyah (RA) permanently moved to Madinah, and the Messenger of Allah (ﷺ) appointed him as his Katib (scribe/secretary). Like Hazrat Zaid bin Thabit (RA), he used to stay in the service of the Prophet (ﷺ) permanently and would write down the Qur’an.

Virtues and Merits (Fada’il wa Manaqib)

Companion, son of a Companion, Scribe of the Revelation (Katib-e-Wahi) and Trustee of the Revelation, maternal uncle of the believers, our leader (Sayyiduna) and beloved (Mahbubuna) Abu Abdur Rahman, Muawiyah bin Abi Sufyan bin Harb, Qurashi, Umayyad, possessed countless virtues and merits (fada’il wa manaqib).

The Tabi’ Tabi’i, Abu Usamah Hammad bin Usamah (rahimahullah) (d. 201H) was asked whether Sayyiduna Muawiyah (RA) was more virtuous or Umar bin Abdul Aziz (rahimahullah)? He replied:

أصحاب رسول الله صلى الله عليه وسلم لا يقاس بهم أحد

“No one can be compared to the Companions of the Messenger of Allah (ﷺ).”

[Al-Shari’ah lil-Ajurri: 2011, Jami’ Bayan al-‘Ilm wa Fadlihi li-Ibn ‘Abd al-Barr: 229/2, wa sanaduhu sahih]

The Mother of the Believers, Sayyida Aishah (RA), says:

ما زال بي ما رأيت من أمر الناس فى الفتنة، حتٰي إني لـأتمنٰي أن يزيد الله عز وجل معاوية من عمري فى عمره

“Seeing the condition of the people during the fitna (tribulation), I always wished that Allah Almighty would add my lifespan to the lifespan of Muawiyah (RA).”

[Al-Tabaqat li-Abi ‘Uruba al-Harrani, p. 41, wa sanaduhu sahih]

Many virtues of Sayyiduna Muawiyah (RA) are proven from authentic hadiths. The greatest virtue and merit is the honor of being a Sahabi (Companion). Even if nothing else were proven, this virtue alone is sufficient, because a specific, distinct virtue is not proven for every single Companion. In authentic hadiths, the specific virtues of only a few Companions are mentioned. This does not mean that the rest of the Companions had no virtue. Therefore, just being a Companion is sufficient for virtue.

The greatest virtue among the virtues of Sayyiduna Muawiyah (RA) is his being a Companion of the Messenger of Allah (ﷺ). This is a general virtue; besides this, several of his special virtues are also proven from authentic hadiths.

Some people, to deny the virtue of Sayyiduna Muawiyah (RA), use the story of Imam Nasa’i’s (rahimahullah) martyrdom as evidence, in which it is mentioned that Imam Nasa’i (rahimahullah) denied any specific virtue of Sayyiduna Muawiyah (RA). However, this incident is not proven with an authentic chain (sanad). Its chain contains “majhul” (unknown) and unreliable narrators. Therefore, such baseless narrations have no credibility.

Similarly, this statement is attributed to Imam Ishaq bin Rahwayh (rahimahullah):

لا يصح عن النبى صلى الله عليه وسلم فى فضل معاوية بن أبي سفيان شيئ

“Nothing is proven from the Prophet (ﷺ) regarding the virtue of Muawiyah bin Abi Sufyan (RA).”

(Tarikh Dimashq li-Ibn ‘Asakir: 105/59)

(Siyar A’lam al-Nubala’ lil-Dhahabi: 132/3)

But this statement could not be proven, because the tawthiq (authentication) of Ya’qub bin Yusuf bin Ma’qil, the father of Abu al-Abbas al-Asamm, (Abu Fadl, Nishapuri) is not found in its chain. In some books, the link of Abu al-Abbas al-Asamm’s father has been dropped from this chain.

Let us look at the virtues of Sayyiduna Muawiyah (RA) in the light of authentic hadiths.

Sayyiduna Muawiyah (RA) and the Scribing of Revelation

The Prophet (ﷺ) was asked:

ومعاوية، تجعله كاتبا بين يديك؟

“Will you appoint Muawiyah (RA) as a scribe before you?” He (ﷺ) replied: “Yes.”

(Sahih Muslim: 304/2, H: 2501)

In one narration, it is:

وكان يكتب الوحي

“He used to write the revelation.”

(Dala’il al-Nubuwwah lil-Bayhaqi: 243/6, wa sanaduhu sahih)

The Tabi’ Tabi’i, Shaykh al-Islam, Mu’afi bin ‘Imran (rahimahullah) (d. 185/186 H) says:

معاوية، صاحبه، وصهره، وكاتبه، وأمينه علٰي وحي الله

“Sayyiduna Muawiyah (RA) was the Companion of the Messenger of Allah (ﷺ), his brother-in-law, his scribe, and his trustee over the revelation of Allah.”

[Tarikh Baghdad lil-Khatib: 209/1, Tarikh Ibn ‘Asakir: 208/59, Al-Bidayah wa al-Nihayah li-Ibn Kathir: 148/8, wa sanaduhu sahih]

Hafiz Ibn Asakir (rahimahullah) (499-571 H) states:

وأصح فى فضل معاوية حديث أبي جمرة عن ابن عباس، أنه كان كاتب النبى صلى الله عليه وسلم منذ أسلم

“The most authentic hadith regarding the virtue of Muawiyah (RA) is the hadith of Abu Jamrah from Ibn Abbas (RA), that he was the scribe of the Prophet (ﷺ) since he accepted Islam.”

[Al-Bidayah wa al-Nihayah li-Ibn Kathir: 128/8]

Imam Abu Mansur Ma’mar bin Ahmad, Asbahani (rahimahullah) (d. 428 H) states:

وأن معاوية بن أبي سفيان كاتب وحي الله وأمينه، ورديف رسول الله صلى الله عليه وسلم، وخال المؤمنين رضي الله عنه

“And Sayyiduna Muawiyah (RA) has the honor of being the scribe and trustee of Allah’s revelation, of riding behind the Messenger of Allah (ﷺ) on the same mount, and of being the maternal uncle of the believers.”

[Al-Hujjah fi Bayan al-Mahajjah lil-Imam Qawwam al-Sunnah Abi al-Qasim Isma’il bin Muhammad al-Asbahani: 248/1, wa sanaduhu sahih]

Allamah Ibn Qudamah Maqdisi (rahimahullah) (d. 620 H) states the creed (aqidah) of the Muslims thus:

ومعاوية خال المؤمنين، وكاتب وحي الله، وأحد خلفاء المسلمين

“And Sayyiduna Muawiyah (RA) is the maternal uncle of the believers, the scribe of Allah’s revelation, and one of the Caliphs of the Muslims.”

[Lum’at al-I’tiqad, p. 33]

Command of the First Naval Fleet and Jihad fi Sabilillah (Struggle in the path of Allah)

The noble saying of the Messenger of Allah (ﷺ) is:

أول جيش من أمتي يغزون البحر، قد أوجبوا

“The first army from my Ummah that will wage naval jihad, they have made (Paradise/forgiveness) obligatory for themselves.”

[Sahih al-Bukhari: 410/1, H: 2924]

The commentator of Sahih Bukhari, Hafiz Ibn Hajar (rahimahullah) (773-852 H), states:

وقوله : قد أوجبوا، أى فعلوا فعلا، وجبت لهم به الجنة

“His (ﷺ) saying: ‘they have made obligatory,’ means they performed a righteous deed by which Paradise became obligatory for them.”

[Fath al-Bari: 103/6]

Sayyiduna Anas (RA) narrates:

دخل رسول الله صلى الله عليه وسلم على ابنة ملحان، فاتكأ عندها، ثم ضحك، فقالت : لم تضحك يا رسول الله؟ فقال : ناس من أمتي يركبون البحر الـأخضر فى سبيل الله، مثلهم مثل الملوك على الـأسرة

“The Messenger of Allah (ﷺ) visited the daughter of Milhan (Sayyida Umm Haram (RA)) and reclined there. (He fell asleep in this state) then he (woke up and) smiled. Sayyida Umm Haram (RA) asked: ‘O Messenger of Allah! Why are you smiling?’ He (ﷺ) said: ‘Some people from my Ummah will travel on the green sea for the sake of jihad. They will be like kings on thrones.’”

[Sahih al-Bukhari: 403/1, H: 2877, 2878, Sahih Muslim: 141-142/2, H: 1912]

It is in Sahih Muslim that the honor, leadership, and virtue of this naval jihad also fell to the lot of Sayyiduna Muawiyah (RA). There is a consensus (ijma’) and agreement of the Ummah on this matter that the first army that waged naval jihad, its commander was Sayyiduna Muawiyah (RA). This hadith adds to his merits and virtues. It is proven that he certainly obtained the guarantee of Paradise.

The Imam of Andalusia, Allamah, Ibn Abd al-Barr (rahimahullah) (368-463 H) states:

وفيه فضل لمعاوية رحمه الله، إذ جعل من غزا تحت رايته من الـأولين، ورؤيا الـأنبياء، صلوات الله عليهم، وحي

“In this hadith, there is a virtue for Muawiyah (rahimahullah), because the Prophet (ﷺ) (by divine revelation) declared those who waged jihad under his banner to be among the first. And the dreams of the Prophets (peace be upon them) are revelation (wahi).”

[Al-Tamhid lima fi al-Muwatta’ min al-Ma’ani wa al-Asanid: 235/1]

The Supplications of the Messenger of Allah (ﷺ) for Sayyiduna Muawiyah (RA)

Sayyiduna Abdur Rahman bin Abi Umayrah (RA) narrates that the Prophet (ﷺ) said about Sayyiduna Muawiyah (RA):

اللهم اجعله هاديا مهديا، واهده، واهد به، ولا تعذبه

“O Allah! Make him a guide (hadi) and rightly-guided (mahdi). Guide him, and guide (people) through him, and protect him from punishment.”

[Musnad al-Imam Ahmad: 216/4, Sunan al-Tirmidhi: 3842, wa qala: Hasan Gharib, Al-Tarikh al-Kabir lil-Bukhari: 240/5, Al-Ahad wa al-Mathani li-Ibn Abi ‘Asim: 1129, Al-Shari’ah lil-Ajurri: 1914, wa al-siyaq lahu, Tarikh Baghdad lil-Khatib: 207-208/1, wa sanaduhu Hasan]

Sayyiduna Ibn Abbas (RA) narrates:

كنت ألعب مع الصبيان، فجاء رسول الله صلى الله عليه وسلم، فتواريت خلف باب، قال : فجائ، فحطأني حطأة، وقال : ’اذهب، وادع لي معاوية‘، قال : فجئت، فقلت : هو يأكل، قال : ثم قال لي : ’اذهب، فادع لي معاوية‘، قال : فجئت، فقلت : هو يأكل، فقال : ”لا أشبع الله بطنه “

“I was playing with children when the Messenger of Allah (ﷺ) came. I hid behind a door. He (ﷺ) came and patted me between the shoulders (affectionately) and said: ‘Go and call Muawiyah for me.’ I came to Muawiyah (RA) and he was eating. He (ﷺ) again told me: ‘Go and call Muawiyah for me.’ I went again, and he was still eating. Upon this, the Messenger of Allah (ﷺ) said: ‘May Allah not fill his belly.’”

[Sahih Muslim: 325/2, H: 2604]

This hadith expresses the virtue of Sayyiduna Muawiyah (RA). It does not prove any disparagement of Sayyiduna Muawiyah (RA), because this statement of the Messenger of Allah (ﷺ) was not intended as a curse, but rather as humor or a figure of speech (takia kalam). In Arabic speech, the use of such phrases as humor or a figure of speech is common. Even basic students of Arabic language and literature are aware of this.

The famous lexicographer and commentator of Sahih Muslim, Hafiz Yahya bin Sharaf al-Nawawi (rahimahullah) (631-676 H), states:

إن ما وقع من سبه ودعائه ونحوه، ليس بمقصود، بل هو مما جرت به عادة العرب فى وصل كلامها بلا نية، كقوله : ”تربت يمينك“، ”وعقرٰي حلقٰي‘، وفي هٰذا الحديث : ”لا كبرت سنك“، وفي حديث معاوية : ”لا أشبع الله بطنه“، ونحو ذٰلك، لا يقصدون بشيئ من ذٰلك حقيقة الدعاء

“Indeed, what has been narrated of his (ﷺ) cursing, supplication (against someone), etc., is not intended, but rather it is from the custom of the Arabs in their speech, spoken without intention (of the literal meaning), such as his saying: ‘May your right hand be covered in dust’ (تربت يمينك), and ‘May you be barren and your throat afflicted’ (عقرٰي حلقٰي), and in this hadith: ‘May your age not increase’ (لا كبرت سنك), and in the hadith of Muawiyah: ‘May Allah not fill his belly’ (لا أشبع الله بطنه), and similar expressions. They do not intend the reality of the supplication (curse) by any of this.”

[Sharh Sahih Muslim: 152/16]

The famous lexicographer, Abu Mansur, Muhammad bin Ahmad, al-Azhari (d. 370 H), regarding such phrases, quotes the authoritative lexicographer Abu ‘Ubayd as saying:

وهٰذا علٰي مذهب العرب فى الدعائ على الشيئ من غير إرادة لوقوعه، لا يراد به الوقوع

“This is in accordance with the way of the Arabs in supplicating against something without intending for it to happen; the actual occurrence is not intended.”

[Tahdhib al-Lughah: 145/1]

The commentator of Sahih Bukhari, Allamah Ibn Battal (rahimahullah) (d. 449 H), says about a similar phrase:

هي كلمة لا يراد بها الدعائ، وإنما تستعمل فى المدح، كما قالوا للشاعر، إذا أجاد، : قاتله الله، لقد أجاد

“This is a phrase by which a curse is not intended. It is only used for praise, just as the Arabs say to a poet when he excels: ‘May Allah fight him (قاتله الله), he has indeed excelled.’”

[Sharh Sahih al-Bukhari: 329/9]

This hadith from Sahih Muslim supports this very meaning and concept. It is narrated from Sayyiduna Anas (RA):

“…Sayyida Umm Sulaym (RA), who was the mother of Sayyiduna Anas (RA), had a girl. The Messenger of Allah (ﷺ) saw this girl and said: ‘Is this you? You have grown up. May your age not increase (لا كبرت سنك).’ Hearing this, the girl ran to Sayyida Umm Sulaym crying. Sayyida Umm Sulaym (RA) asked: ‘Daughter! What happened to you?’ She replied: ‘The Messenger of Allah (ﷺ) has cursed me that my age may not increase. Now my age will never increase.’ Sayyida Umm Sulaym (RA) quickly went, dragging her shawl on the ground, and met the Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) asked: ‘Umm Sulaym! What happened to you?’ She submitted: ‘O Prophet of Allah! Have you cursed my girl?’ He (ﷺ) asked: ‘What is the matter?’ She submitted: ‘The girl says that you cursed her that her age may not increase.’ Upon this, the Messenger of Allah (ﷺ) smiled and said: ‘Umm Sulaym! Do you not know that I have taken a condition from my Lord and supplicated that I am a human being; I get pleased and angry just like humans do. Therefore, for whomever I curse, and he is not deserving of it, then make that curse a source of purification and purity from sins for him, and also make that curse a means of proximity to You on the Day of Resurrection.'”

[Sahih Muslim: 2603]

Now, someone tell me, did the Messenger of Allah (ﷺ) say these words to that girl out of any displeasure or anger, which became a cause of worry for the girl and Sayyida Umm Sulaym (RA)? And does any disparagement of the girl prove from these words? The Messenger of Allah (ﷺ) himself clarified that these words were not intended as a curse, and such words certainly, at times, become a cause of worry for the listener. Therefore, he also supplicated to Allah that Allah Ta’ala should make such words a source of reward and proximity to Him for the addressees.

Imam Muslim (rahimahullah) narrated these words of the Messenger of Allah (ﷺ) about Sayyiduna Muawiyah (RA) immediately after this hadith: “May Allah not fill his belly” (لا اشبع الله بطنه).

Thus, these words are a source of proximity to Allah and a source of merit and virtue for Sayyiduna Muawiyah (RA). This is the understanding of the scholars of Ahl al-Sunnah wa Ahl al-Haqq.

That is why Hafiz Ibn Kathir (rahimahullah) says about this hadith:

فركب مسلم من الحديث الـأول، وهٰذا الحديث فضيلة لمعاوية

“Imam Muslim (rahimahullah) combined the first hadith with this hadith. Thus, this hadith proves a virtue for Muawiyah.”

[Al-Bidayah wa al-Nihayah: 119-120/8]

The advocate of the Companions, commentator of Sahih Muslim, Hafiz al-Nawawi (rahimahullah) (631-676 H), states:

وقد فهم مسلم رحمه الله من هٰذا الحديث أن معاوية لم يكن مستحقا للدعائ عليه، فلهٰذا أدخله فى هٰذا الباب، وجعله غيره من مناقب معاوية، لأنه فى الحقيقة يصير دعاء له

“Imam Muslim (rahimahullah) understood from this hadith that Muawiyah (RA) was not deserving of a curse against him. That is why he included this hadith in this chapter. Other scholars besides Imam Muslim have also included this hadith among the manaqib (virtues) of Muawiyah (RA), because, in reality, these words of the Prophet (ﷺ) became a supplication (dua) for him.”

[Sharh Sahih Muslim: 156/16]

This was about the words that were issued from the tongue of the noble Prophet (ﷺ) as praise or a figure of speech, whereas the matter goes even further than this. Even for those Companions for whom the Messenger of Allah (ﷺ), due to human nature, made a real curse, Allah Ta’ala made that curse a source of mercy for them because of the supplication of the Messenger of Allah (ﷺ).

As it is narrated in Sahih Muslim from Sayyiduna Abu Hurayrah:

اللهم ! إنما أنا بشر، فأيما رجل من المسلمين سببته، أو لعنته، أو جلدته، فاجعلها له زكاة ورحمة

“O Allah! I am only a human. So, any man from the Muslims whom I insult, or curse, or flog, make it a source of purification (zakat) and mercy for him.”

[Sahih Muslim: 89/2601]

In one narration (Sahih Muslim: 91/2601), the words are:

“O Allah! Verily, Muhammad (ﷺ) is a human; he gets angry as humans do. I have taken a promise from You, which You will not break. It is that for whichever believer I cause pain, or insult, or flog, make these things an expiation for his sins, and make them a means of proximity to You on the Day of Resurrection.”

It is narrated from Sayyida Aishah (RA):

“Two men came to the Messenger of Allah (ﷺ) and said something to him; I could not understand what they said. Due to their words, he (ﷺ) became angry. He insulted them and cursed them. When they both left, I submitted: ‘O Messenger of Allah! Would anyone have received as much pain as they have received?’ He (ﷺ) asked: ‘What do you mean?’ I submitted: ‘You insulted them and cursed them.’ He (ﷺ) said: ‘Are you not aware of the condition I have placed with my Lord? I have placed this condition with my Lord that, O Allah! I am a human. Therefore, whichever Muslim I curse or insult, make it a source of purification from sins and reward for him.’”

[Sahih Muslim: 2600]

It is proven that even if the Messenger of Allah (ﷺ) cursed a Companion in anger, that too became a source of reward, forgiveness, and proximity to Allah for that Companion. Let alone the fact that there is no proof of the Messenger of Allah (ﷺ) being angry with Sayyiduna Muawiyah (RA).

Even if, for the sake of argument, it is accepted that the Messenger of Allah (ﷺ) said these words in anger due to the delay of Sayyiduna Muawiyah (RA), then too, in light of the hadiths we have mentioned, these words are a clear proof of the virtue, merit, and proximity to Allah of Sayyiduna Muawiyah (RA).

The context of this hadith also indicates the virtue and merit of Sayyiduna Muawiyah (RA). In Musnad al-Tayalisi (2869, wa sanaduhu sahih), the words of this same hadith are:

إن رسول اللہ صلى اللہ عليه وسلم بعث إلٰي معاوية، يكتب له

“The Messenger of Allah (ﷺ) sent for Sayyiduna Muawiyah (RA), to write the revelation for him.”

Meaning, this hadith proves that Sayyiduna Muawiyah (RA) was a Scribe of the Revelation, which, by the consensus (ijma’) of the Ummah, is a great virtue, merit, and honor.

That is why Hafiz Ibn Asakir (rahimahullah) (499-571 H) says about this hadith:

وأصح ما روي فى فضل معاوية

“This is the most authentic narration reported regarding the virtue of Muawiyah.”

[Tarikh Dimashq: 106/59, Al-Bidayah wa al-Nihayah li-Ibn Kathir: 131/8]

The famous scholar, Allamah Nasiruddin al-Albani (rahimahullah) (1332-1420 H) states:

وقد يستغل بعض الفرق هٰذا الحديث، ليتخذوا منه مطعنا فى معاوية رضي الله عنه، وليس فيه ما يساعدهم علٰي ذٰلك، كيف؟ وفيه أنه كان كاتب النبى صلى الله عليه وسلم؟

“Some deviant sects exploit this hadith to find fault with Muawiyah (RA), but there is nothing in it that supports them in this. How can it? When it mentions that he was the scribe of the Prophet (ﷺ)?”

[Silsilat al-Ahadith al-Sahihah wa Shay’ min Fiqhiha wa Fawa’idiha: 82]

Even after so many clarifications, if someone does not accept this hadith as evidence for the virtue and merit of Sayyiduna Muawiyah (RA), then there is no one more unjust (zalim) and ignorant (jahil) than him.

Sayyiduna ‘Irbad bin Sariyah al-Sulami (RA) narrates, I heard the Messenger of Allah (ﷺ) saying about Sayyiduna Muawiyah (RA):

اللهم ! علمه الكتاب والحساب، وقه العذاب

“O Allah! Teach him the Book (Tafsir of the Qur’an) and reckoning (hisab), and protect him from the punishment.”

[Musnad al-Imam Ahmad: 127/4, Al-Shari’ah lil-Ajurri: 1970-1973, wa sanaduhu Hasan]

Imam Ibn Khuzaymah (1938) and Imam Ibn Hibban (7210) have declared this hadith “Sahih” (authentic).

Its narrator, Harith bin Ziyad al-Shami, is “Hasan al-Hadith” according to the majority (jamhur) of scholars.

Hafiz al-Dhahabi (rahimahullah) says:

للحديث شاهد قوي

“This hadith has a strong shahid (supporting narration).”

[Siyar A’lam al-Nubala’: 124/3]

What was the opinion of his contemporaries about Hazrat Muawiyah?

Here we are recording a few opinions expressed by the contemporaries of Hazrat Muawiyah (RA) or those close to him:

Once, Hazrat Muawiyah (RA) was spoken ill of in front of Hazrat Umar (RA), so he said: “Do not speak ill of this young man of the Quraysh, who laughs when angered (meaning he is extremely forbearing and patient). Whatever he possesses cannot be obtained from him against his will. If one wants to obtain something from his head, it can only be obtained from beneath his feet.”

Hazrat Umar (RA) also said: “You people praise Caesar and Khosrow and their politics and good administration, while Muawiyah is present among you.”

(Tabari. 4/1-133)

Hazrat Ali (RA) said: “O people! Do not despise the governorship of Muawiyah. If you lose him, you will see heads falling from their shoulders just as the colocynth (hanzal) fruit falls from its tree.”

(Ibn Abi Shaybah. Al-Musannaf. 14/38850, Ibn Abi al-Hadid. Sharh Nahj al-Balaghah. 12/40)

Hazrat Qabisah bin Jabir (RA) says: “I have not seen any man who is more forbearing (halim) than Muawiyah, more worthy of leadership (siyadat) than him, more dignified than him, more soft-hearted than him, and more generous in matters of goodness than him.”

(Ibn Asakir. 59 / 178, 191)

The personality of Hazrat Muawiyah (RA) has become proverbial in forbearance (hilm) and self-control. He himself, stating his principle, says: “Where my whip works, I do not use my sword. Where my tongue works, I do not use my whip. If there is even a relationship like a raw thread between me and the people, I do not let it break. When people pull, I give slack, and when they give slack, I pull.”

(Ibn Asakir. 59/173)

Ibn Abi Mulaykah (Tabi’i) narrates:

قيل لابن عباس : هل لك فى أمير المؤمنين معاوية؟ فإنه ما أوتر إلا بواحدة، قال : أصاب، إنه فقيه

“It was said to Ibn Abbas (RA): ‘What do you say about the Commander of the Faithful, Muawiyah? He only prayed one rak’ah of Witr.’ He replied: ‘He did correctly. Verily, he is a Faqih (jurist).’”

[Sahih al-Bukhari: 351/1, H: 3765]

In another narration, it is:

أوتر معاوية بعد العشاء بركعة، وعنده مولي لابن عباس، فأتي ابن عباس، فقال : دعه، فإنه قد صحب رسول الله صلى الله عليه وسلم

“Muawiyah (RA) prayed one rak’ah of Witr after Isha. A mawla (freed slave) of Ibn Abbas was with him. He came to Ibn Abbas (RA) (and mentioned this), so he (Ibn Abbas) said: ‘Leave him, for indeed he has been a Companion of the Messenger of Allah (ﷺ).’”

[Sahih al-Bukhari: 351/1, H: 3764]

Sayyiduna Sa’d bin Abi Waqqas (RA) states:

ما رأيت أحدا بعد عثمان أقضٰي بحق من صاحب هٰذا الباب، يعني معاوية

“I have not seen anyone after Uthman (RA) who judged more according to the truth than the owner of this door (meaning Muawiyah).”

[Tarikh Dimashq li-Ibn ‘Asakir: 161/59, wa sanaduhu Hasan]

Sayyiduna Ibn Umar (RA) states:

ما رأيت أحدا بعد رسول الله صلى الله عليه وسلم أسود من معاوية

“I have not seen anyone after the Messenger of Allah (ﷺ) who was more aswad (possessed more grandeur/sovereignty) than Muawiyah.”

[Tarikh Dimashq li-Ibn ‘Asakir: 173/59, wa sanaduhu Hasan]

Sayyiduna Abu Darda (RA) says:

ما رأيت أحدا بعد رسول الله صلى الله عليه وسلم، أشبه صلاة برسول الله صلى الله عليه وسلم أميركم هٰذا، يعني معاوية

“I have not seen anyone after the death of the Messenger of Allah (ﷺ) whose prayer more closely resembled the prayer of the Messenger of Allah (ﷺ) than this Amir (leader) of yours, meaning Muawiyah.”

[Al-Fawa’id al-Muntaqat lil-Samarqandi: 67, wa sanaduhu sahih]

Rabi’ bin Nafi’, Abu Tawbah, al-Halabi says:

معاوية ستر لأصحاب النبى صلى الله عليه وسلم، فإذا كشف الرجل الستر اجترأ علٰي ما وراءه

“Sayyiduna Muawiyah (RA) is a curtain (protection) for the Companions of the Prophet (ﷺ). When a person removes the curtain, he dares to (attack) what is behind it.”

[Tarikh Baghdad lil-Khatib: 209/1, Tarikh Dimashq li-Ibn ‘Asakir: 209/59, wa sanaduhu Hasan]

Imam Muhammad bin Shihab al-Zuhri (rahimahullah) says:

عمل معاوية بسيرة عمر بن الخطاب سنين، لا يخرم منها شيئا

“Sayyiduna Muawiyah (RA) acted upon the sirah (way/conduct) of Sayyiduna Umar bin al-Khattab (RA) for years, not deviating from it in the slightest.”

[Al-Sunnah li-Abi Bakr al-Khallal: 683, wa sanaduhu sahih]

The esteemed Tabi’i, Abu Muslim al-Khawlani (rahimahullah), addressed Sayyiduna Muawiyah (RA) saying:

أما بعد ! فلا والله، ما أبغضناك منذ أحببناك، ولا عصيناك منذ أطعناك، ولا فارقناك منذ جامعناك، ولا نكثنا بيعتنا منذ بايعناك، سيوفنا علٰي عواتقنا، إن أمرتنا أطعناك، وإن دعوتنا أجبناك، وإن سبقتنا أدركناك، وإن سبقناك نظرناك

“After this! By Allah, we have not hated you since we began to love you, nor have we disobeyed you since we came into your obedience, nor have we separated from you since we united with you, nor have we broken our allegiance since we pledged it to you. Our swords are on our shoulders; if you command us, we will obey you, and if you call us, we will answer you. If you go ahead of us, we will follow you, and if we go ahead, we will wait for you.”

[Masa’il al-Imam Ahmad bi-Riwayah ibnihi Abi al-Fadl Salih: 330, wa sanaduhu Hasan]

Sayyiduna Miswar bin Makhramah (RA) informed them that he went to Sayyiduna Muawiyah (RA) as a messenger. Sayyiduna Muawiyah (RA) fulfilled his task, then called him aside and asked: ‘Miswar! What about your criticism of rulers?’ Miswar said: ‘Leave this matter and treat us well based on our current conduct.’ Sayyiduna Muawiyah (RA) said: ‘No, by Allah! You must speak what is in your heart and state my faults according to your view.’ Miswar says that he vented all his feelings. Sayyiduna Muawiyah (RA) said: ‘No human (except the Prophets) is infallible. O Miswar! Do you give any weight to the reforms we have implemented regarding the public’s affairs? A good deed is counted tenfold. Do you count the mistakes and overlook the good deeds?’ Miswar said: ‘No, by Allah! We only mention the mistakes that are visible.’ Sayyiduna Muawiyah (RA) said: ‘We acknowledge every mistake we have made. But O Miswar! Have you not made any such mistake regarding your own special people, for which you would fear your own destruction if Allah did not forgive it?’ Miswar said: ‘Absolutely, we have made such mistakes.’ Sayyiduna Muawiyah (RA) said: ‘Then why do you hope for forgiveness for yourself more than for me? By Allah! I strive for reform more than you do, and if I were given the choice between obeying Allah and disobeying Him, I would surely prefer obedience to Allah Ta’ala. We are followers of a religion according to which Allah Ta’ala accepts deeds, rewards good, and punishes evil, though He also forgives whomever He wills. For whatever good deeds I have done, I hope for a reward many times over, and I keep in mind those matters which neither I nor you can enumerate, such as establishing the system of Salah (prayer) among Muslims for the pleasure of Allah, Jihad in the path of Allah, implementation of the system revealed by Allah, and other similar matters which, even if I mentioned them, you would not be able to count. Reflect on this.’ Miswar says: ‘I realized that Muawiyah (RA) had defeated me (my thoughts) by stating all this.’ ‘Urwah says that after this, whenever Sayyiduna Muawiyah (RA) was mentioned in the presence of Sayyiduna Miswar (RA), he would pray for his forgiveness.”

(Tarikh Baghdad lil-Khatib: 223/1, wa sanaduhu sahih)

It is narrated from Ibrahim bin Maysarah al-Ta’ifi (rahimahullah) that Umar bin Abdul Aziz (rahimahullah) never struck (punished) any person except for one man who had cursed Muawiyah (RA); he had him flogged several times. (Tarikh Dimashq 145/62, wa sanaduhu sahih)

Hazrat Muawiyah (RA)’s Significant Achievements

During the time of Hazrat Abu Bakr Siddiq (RA), when the army was dispatched to Syria, both sons of Hazrat Abu Sufyan, Yazid and Muawiyah (RA), were officers in that army. Both brothers performed extraordinary feats there. Hazrat Abu Bakr appointed Hazrat Yazid bin Abi Sufyan as the governor of Syria and made Hazrat Muawiyah (RA) his deputy. Hazrat Umar (RA) retained them in these posts. In 19 AH/640 CE, Hazrat Muawiyah conquered the famous Roman military cantonment “Caesarea.” The following year, his brother Yazid died after contracting the plague, so Hazrat Umar (RA) appointed Hazrat Muawiyah in his place. This was the time when Rome was slipping from Caesar’s grasp. Hazrat Muawiyah inflicted successive defeats on the forces of the Roman Empire and conquered all of Syria.

As we know, Hazrat Umar (RA) was seldom satisfied with his governors and would frequently transfer them. It was Hazrat Muawiyah’s (RA) extraordinary performance that led Hazrat Umar to keep him appointed as the governor of such an extraordinary and sensitive province. Hazrat Uthman (RA) retained him in his post, and due to his good governance, other regions were also placed under his governorship. During the time of Hazrat Uthman, Hazrat Muawiyah conquered thirty percent of modern-day Turkey and played a key role in the demise of the great Eastern Roman Empire, which had maintained its hold on Asia and Africa for many centuries. As a result of his continuous attacks, the Caesar of Rome, who once ruled over three continents, was now confined to only a small part of modern-day Turkey.

This is why, when the famous Western author Michael Hart compiled his list of the 200 most influential persons in history, he ranked Hazrat Muawiyah (RA) as the third Muslim after the Messenger of Allah (ﷺ) and Hazrat Umar (RA).

(Hart, Michael H. The 100: A Ranking of the Most Influential Persons in History. P. 510. New York: Carol Publishing Group Edition (1993).)

Hazrat Muawiyah established the first naval force in Islamic history, which ended Caesar’s control over the Mediterranean Sea. He established a great shipbuilding industry on the Mediterranean coasts, which armed the Islamic world with 1700 warships in its initial years. This initiated the dominance of Muslims over the world’s most important seas, which lasted for eleven hundred years. He conquered the islands of Cyprus, Rhodes, and later Sicily, which is an important part of modern-day Italy. Thus, Muslims’ feet first reached Europe through Hazrat Muawiyah (RA). The administration of all these areas was such that its example is not found in other conquered territories of the Islamic world. Rebellions in his regions were almost non-existent, whereas, in contrast, Iraq, Iran, Khorasan, Egypt, etc., frequently experienced revolts. These are the qualities of Hazrat Muawiyah (RA) that are acknowledged by both opponents and supporters.

As we have mentioned in previous series, during the time of Hazrat Ali (RA), Hazrat Muawiyah (RA) remained as an autonomous ruler, but he acknowledged the virtue and perfections of Hazrat Ali (RA). His only difference was that the rebel movement should be given exemplary punishment, or that Hazrat Ali should not stand in Hazrat Muawiyah’s way in taking action against them. You can see all these details in the previous series. It was Hazrat Ali’s son, Hasan (RA), who united the Muslim Ummah by pledging allegiance to Hazrat Muawiyah. Regarding Hazrat Ali’s (RA) will, we have already mentioned those narrations which show that Hazrat Ali himself had instructed him to do so.

When Hazrat Muawiyah (RA) became the Caliph, he resumed the series of jihad against the Roman Empire. The situation at that time was that the Caesar of Rome was not content with his small government in Turkey and wanted to re-establish his rule in Asia and Africa. He had launched military campaigns against Syria several times. Hazrat Muawiyah (RA) prepared two armies to confront the Romans, which were known as the winter and summer armies. If you study the era of Hazrat Muawiyah in Tarikh al-Tabari, at the beginning of every year, Tabari writes that in this year, so-and-so waged the winter campaign and so-and-so waged the summer one. Hazrat Muawiyah’s offensives continued not only in the West but also in the East.

Here we are presenting Muawiyah (RA)’s military campaigns in the form of a timeline:

27-28 AH / 648-649 CE

Conquest of Cyprus

32 AH / 653 CE

(Campaign towards) Constantinople (Istanbul)

33 AH / 653 CE

Conquest of Aftrantiya, Malatya, and some areas of Rome

35 AH / 655 CE

Campaign of Dhi Khushub

42 AH / 662 CE

Campaign of Sijistan (area shared between modern-day Afghanistan and Pakistan)

43 AH / 663 CE

Conquest of Sudan

44 AH / 664 CE

Conquest of Kabul

45 AH / 665 CE

Conquest of parts of Libya and Algeria

46 AH / 666 CE

First attack on Sicily

50-51 AH / 670-671 CE

First campaign to Constantinople

54 AH / 674 CE

Conquest of Bukhara

54 AH / 674 CE

Second campaign to Constantinople

56 AH / 676 CE

Conquest of Samarkand

Hazrat Muawiyah (RA) was not only an expert in military planning and operations, but he also possessed an extraordinary mind for administrative and scholarly matters. The postal system established by Hazrat Umar (RA) achieved extraordinary development during the time of Hazrat Muawiyah (RA). You could say it was a communication revolution of that era. The detail of this system was that a network of postal stations (checkpoints) was set up between different cities. A postman would ride a fast-moving horse carrying the mail. A bell was attached to the horse, which would ring as it ran. Hearing its sound, people would give way to the horse, and hearing the same sound, the postman at the next station would get ready. As soon as the first postman arrived, the next postman would take the mail from him and set off on his horse. This same process continued at the third, fourth, and subsequent stations. In this way, mail would reach from one city to another in a very short time. Another department related to mail was also an invention of Hazrat Muawiyah, and that was the department for preparing and affixing seals on letters. This seems very insignificant in today’s age, but it was because of this that forgery in very important government letters and documents was eliminated. (Tabari. 4/1-133)

This certainly must have caused a great loss to the rebel movement, as they possessed great skill in the art of forgery.

This communication system played an extraordinary role in the stability of Hazrat Muawiyah’s (RA) empire. You have read that the intelligence system of Governor Ziyad bin Abi Sufyan (RA) was such that if even a rope was stolen in Afghanistan, he would get to know about it in Basra. This is why, during these entire twenty years, the rebel movement did not get a chance to raise its head, and when they did try to rise up after the death of Hazrat Mughirah bin Shu’bah (RA), they were easily crushed. The frustration that this helplessness created among the rebels, they channeled it into the form of propaganda against Hazrat Muawiyah (RA).

Hazrat Muawiyah (RA) initiated extraordinary projects not only in the political field but also in the scholarly field. He had a special interest in science. This is why he specifically had the scientific books of the Greeks translated. The result of this was that such a great scientist was born in his own family whose ability was acknowledged even by the people of the West. His grandson, Khalid bin Yazid bin Muawiyah, had an extraordinary passion for chemistry and medicine (in other words, biochemistry) and he has been declared the first chemical scientist of the Muslim world.

We are including here the opinions of a few scholars about him.

Ibn Khallikan writes:

“Abu Hashim Khalid bin Yazid bin Muawiyah bin Abi Sufyan al-Umawi. He was the most famous in the technical sciences among the Quraysh, and his discourse exists in the industries of chemistry and medicine. He was a great expert in these sciences, and his treatises are proof of his knowledge and intelligence. He acquired these sciences from a monk, Maryanos (Marianus) the Roman monk. He has three treatises, one of which describes his dealing with Maryanos the monk, how he learned these sciences from him.”

(Ibn Khallikan (608-681 AH/1212-1282 CE). Wafayat al-A’yan. Personality No. 212. 2/224. Beirut: Dar Sadir)

Link…..!!!

http://majles.alukah.net

(ac. 22 Aug 2012)

This scholarly project of Khalid was not just his personal inclination but was an endeavor of a collective nature.

The famous British medical historian Edward G. Browne writes:

“John of Damascus, whose title was Chrysorrhoas and Arabic name was Mansur, was greatly favored by the first Umayyad Caliph, Mu’awiya. The desire for knowledge of Greek wisdom among the Arabs first arose with the Umayyad prince, Khalid b. Yazid b. Mu’awiya, who had a passion for alchemy (chemistry). According to the Fihrist (Ibn al-Nadim’s famous book which contains an introduction to thousands of books up to that era), which is the oldest and best source of our information on this matter that has reached us, Khalid gathered Greek philosophers in the land of Egypt and ordered them to translate the Greek and Egyptian works on this subject into the Arabic language. The author of the Fihrist says that in Islamic (history), these were the first books that were translated from one language to another. The famous alchemist Jabir ibn Hayyan, known in medieval Europe as Geber, also worked with this same prince.”

(Browne, Edward G. MB, FRCP. Arabian Medicine. P. 15. London: Cambridge University Press (1921))

Link______””

http://archive.org/details/arabianmedicineb00browiala (ac. 12 Aug 2012)

From this, it can be estimated that the movement to learn the sciences of the conquered nations gained speed during the time of Hazrat Muawiyah (RA). Then, thanks to these very sciences, the Muslims of that era laid the foundation upon which the magnificent edifice of the Banu Umayyah, Banu Abbas, and then the Ottoman Empire stood for 1200 years.

What was the extent of Hazrat Muawiyah’s love for the Prophet (ﷺ)?

The love that Hazrat Muawiyah (RA) had for the Messenger of Allah (ﷺ) can be gauged from the fact that Hazrat Abu Darda (RA) says: “I have not seen anyone so similar in the manner of praying to the Messenger of Allah (ﷺ) as Muawiyah was.”

(Haythami. Majma’ al-Zawa’id. Book of Manaqib, Ma Ja’a fi Mu’awiyah bin Abi Sufyan. Hadith 19520)

It is narrated from Umm ‘Alqamah (Marjanah) that Muawiyah bin Abi Sufyan (RA) came to Madinah and asked (Sayyida) Aishah (RA) for the shawl and hair of the Messenger of Allah (ﷺ). Then he wore the shawl and dipped the hair in water, then drank that water and also poured it on his body.

(Tarikh Dimashq 106/62 wa sanaduhu Hasan, Marjanah wath-thaqaha al-‘Ijli wa Ibn Hibban)

The Messenger of Allah (ﷺ) once gave Hazrat Muawiyah (RA) a shirt to wear. This shirt was preserved with him. On another occasion, he had preserved the cut nails of the Prophet (ﷺ) in a small vial. When the time of Hazrat Muawiyah’s death drew near, he willed that he should be shrouded in that same shirt and that the blessed nails should be ground and sprinkled on his eyes and mouth. Regarding his personal wealth, he willed that half of it should be deposited in the Bayt al-Mal (public treasury).

(Tabari. 4/1-131)

Summary of Hazrat Muawiyah’s (RA) Era

The era of Hazrat Muawiyah (RA) was a continuation of the Rightly-Guided Caliphate, during which he performed many great achievements while keeping the Islamic world united.

The accusations leveled against Hazrat Muawiyah by the rebels had no reality, and he was innocent of all those slanders.

Hazrat Muawiyah kept the rebel movement suppressed, and no major fitna (tribulation) or corruption arose during his era.

Hazrat Muawiyah gave government positions to the most deserving people, who established peace in the regions from Afghanistan to Libya. He did not let the Roman Empire rise again and played the most important role in its downfall.

The opinion of the contemporary Companions of Hazrat Muawiyah (RA) about him was extremely positive.

(And Allah Ta’ala knows best what is correct.)

Reference: https://alfurqan.info/problems/818