“Brother Abdoeragmaan Maantjie Ernest. Let me clarify to you something about the “scribe story”. 1 – Imams al Dhahabi and Ibn- Hajar confirm that Muawiya did not write any Quraan for the Prophet Sallalaahu Alaihi Wassallam but only some letters to arab chiefs. 2. This also was not by the personal appointment of the Prophet Sallalaahu Alaihi Wassallam. Rather< as Imam Muslim narrated, Abu Sufyan and family accepted Islam (after the conquest of Makkah), they were ignored and boycotted by the sahaba, so in order to regain some prestige, Abu Sufyan requested 3 favours from the Prophet Sallalaahu Alaihi Wassallam. One of them was that he use Muawiya to write for him. The Prophet Salllalaahu Alaihi Wassallam acceded to this request, due to his never saying no to anyone, and because were extremely few in Makkah then, 3. Once the Prophet Sallalaahu Alaihi Wassallam called him to duty, so he refused to come, saying that he was busy eating. He was called 3 time and all 3 times he gave the same response. Upon the 3rd time, the Prophet Sallalaahu Alaihi Wassallam said “may his stomach never be filled”. This was narrated by Muslim. Ibb Kathir stated that he used to eat 7 times a day after that and say : “I don’t get full. I just get tired. “Note that believers are ordered to respond to the Prophet Sallalaahu Alaihi Wassallam’s call even if they are praying (as was one sahabi was ordered to leave his salaah for the Nabi’s call.) 4. There were 3 men amongst those who actually wrote the Quraan (not letters) for the Nabi Sallalaahu Alaihi Wassallam and became Murtads after that. This is well known in Sirah. So lets not exaggerate matters about Muawiyah. He was not from the Muhajirin and the Ansaar, but from the Tulaqa (Kuffar enemies freed by the Prophet Sallallaahu Alaihi Wassallam after the conquest) and the Mu’allafati Qulubuhum (freed kuffaar who outwardly accepted Islam but whose hearts still needed to be attached to Islam. There is a reason why the Sahaba and all Sunni Ulama who came after them did not consider him among the Khulafa al-Rashidin. I don’t agree with the Rafidis in cursing him (even though he used to curse our master Ali, or calling him a kaafir. But equating him with Ali or any of the Senior Sahabah is ridiculous. Sufficient to say, one of the 10 MubashSharah bil Jannah, Sa’ad bin Abi Waqqas would address him as “King” and refuse to call him “Amir al Mu’minin”.”
All praise is due to Almighty Allah I, countless blessings on Rasoolullah r and on his blessed companions t, who are shining and guiding light of correct path.
Prophet Muhammad r is Almighty Allah’s most beloved Prophet and Allah I chose the best people on the face of earth to be his beloved’s companions. Allah I mentioned them in His Final and Most Glorious Book – Qur’an – and gave them the esteemed title of “Sahabah.”
This blessed group was fortunate to see, listen and hear the last Prophet r of Almighty Allah. They got the blessed company of the Holy Prophet r, studied the Qur’an directly from him r, prayed behind him r, performed Hajj with him r and were with him r till his last breath. After the physical departure of Prophet r, this blessed Jamaat of Sahabah t continued his mission and spread Islam across the globe.
The Qur’an and Sunnah clearly speak about their high ranks and their acceptance in the Court of Almighty Allah and the Prophet r. The Qur’an says:
‘The vanguard (of Islam) – the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well-pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.” [at- Taubah : 100] The Holy Prophet r said:
Narrated Abu Sa’id t: The Prophet r said, “Do not abuse my companions for if any one of you spent gold equal to Uhud (in Allah’s Cause) it would not be equal to a Mud or even a half Mud spent by one of them.”(Sahih Bukhari: Book 62, Hadith #23)
The Holy Prophet r also said about his companions t that:
The Messenger of Allah r said: “(Fear) Allah! (Fear) Allah regarding my Companions! Do not make them objects of insults after me. Whoever loves them, it is out of love of me that he loves them. And whoever hates them, it is out of hatred for me that he hates them. And whoever harms them, he has harmed me, and whoever harms me, he has offended Allah, and whoever offends Allah, [then] he shall soon be punished.” (Sunan Tirmizi: Book 49, Hadith #4236)
There are numerous books written on Hazrat Ameer Mu’awiyah t which explain the virtues of him and answer the allegations levelled against him, details can be found there. I would be writing quite briefly but with solid evidences about Hazrat Ameer Mu’awiyah t and answers to allegations made on him by an ignorant Shaykh.
Statement 1: Ameer Muawiyah didn’t write Qur’an, did not belong to Ansar or Mujahir Sahaba but Tulaqa Kuffar and belonged to the Muallafati Qulubuhum group.
The discussion of “Mutlaq” and “Muqayyad” is one of the very first things taught in Usul ul-Fiqh classes. Even a lower grade student of Madarsa who has studied “Usul ush-Shashi”, the first book on Usul ul-Fiqh, knows these terms well.
The term “Mutlaq” means “unconditional” and its hukm is that a thing which is termed unconditional from the Qur’an cannot be controlled and constrained by “Khabr-e-Wahid” and “Qiyas.”
The Qur’an says regarding the companions of Holy Prophet r that:
“Those who spent and fought before the victory are not upon a level (with the rest of you). Such are greater in rank than those who spent and fought afterwards. Unto each hath Allah promised well. And Allah is informed of what ye do.” [Al-Hadeed: 10]
In this verse Almighty Allah says:
I.e. Allah I has promised good to ALL the Sahabah t. Here is no distinction between the Mujahir or Ansaar Sahabah t, instead it is an unconditional statement which takes into consideration all the companions irrespective of their ranks and conditions.
So when the Qur’an has made it unconditional, who can make it conditional and remove Hazrat Ameer Muawiyah t from this group? This clearly shows the illiteracy and lack of knowledge of Islamic science of the so called Shaykh. Until and unless the so-called Shaykh gives respect and honour to all the blessed companions of the Prophet r there is no use of adding “Madani” or opening “Madani” institute.
Ameer Mu’awiyah t accepted Islam on the day of Treaty of Hudaybiyyah but didn’t reveal it due to the fear of the Kuffar of Makkah. Hence, he cannot be termed as Muallafati Qulubuhum. He revealed his Islam on the day of the conquest of Makkah just like Hazrat Abbas t who accepted Islam on the day of Battle of Badr but revealed it on the day of the conquest of Makkah.
Imam Ibn Hajar Haytami t writes : He accepted Islam after the Treaty of Hudaybiyyah as per what is narrated by Waqdi, and others have said that he accepted Islam on the day of Treaty of Hudaybiyyah and hid his Islam from his parents and revealed it on the day of the conquest of Makkah. (Tatheer ul-Jinan: al-fasalul Awaal fi Islami Muawiyah).
The ignorant Shaykh’s illiteracy can be seen again by his statements that since Ameer Mu’awiyah t was neither from the Muhajir nor from Ansar and he belonged to the group of Muallafati Qulubuhum he shouldn’t be respected.
Where in the Qur’an and Ahadith is it mentioned that a companion who is either Ansar or Mujahir or doesn’t belong to Muallafati Qulubuhum is the only real Sahabi? We have proved clearly from the verse of Holy Qur’an that Almighty Allah has promised good for all Sahabah Ikraam without any condition and the Prophet r also explained the virtues of his companions t without these conditions, though there are a few specific virtues of the Ansar and the Muhajir companions.
Though the majority of the ‘Ulema say that Ameer Mu’awiyah t was Katib-e-Wahiy but even if we suppose that Ameer Mu’awiyah t was not Katib-e-Wahiy, belonged to the group of Muallafati Qulubuhum and was not a Mujahir or an Ansar , still he is a Sahabi by the consensus of Scholars and all the virtues applicable for other Sahabahs t will apply to him too.
Another allegation, that the Holy Prophet r did not personally appoint Ameer Mu’awiyah t but accepted the request of Abu Sufyan, does not support the Shaykh’s heinous intentions again as the Prophet r for whom the Qur’an says:
“Nor doth he speak of (his own) desire.” [Quran 53:3] would appoint a man unfit for writing Wahy or even letters just because of a newly converts (Abu Sufyan) request for his son (Ameer Muawiyah)? A true momin would never believe this baseless claim.
Imam ul-Muhaddithin, Imam Bukhari t in his Sahih Bukhari, the most authentic book after the Qur’an, has written a separate chapter on the virtues of Ameer Mu’awiyah t in his Sahih titled:
“Chapter: Narration about Mu’awiya t book”
“Book of Virtues of Companions of the Prophet r”. In this chapter Imam Bukhari t has narrated Ahadith which mention that he is not just a Sahabi but most learnt (Faqeeh) Sahabi.
Narrated Ibn Abu Mulaika t: Mu’awiyah offered one rak’a witr prayer after the ‘Isha prayer, and at that time a freed slave of Ibn ‘Abbas was present. He (i.e. the slave) went to Ibn ‘Abbas (and told him that Mu’awiyah offered one rak’a witr prayer). Ibn ‘Abbas said, “Leave him, for he was in the company of Allah’s Messenger r.” (Sahih Bukhari: Book 62, Hadith #111)
Narrated Ibn Abu Mulaika t: Somebody said to Ibn ‘Abbas, “Can you speak to the chief of the believers Mu’waiyah, as he does not pray except one rak’a as witr?” Ibn ‘Abbas replied, “He is a Faqih (i.e. a learned man who can give religious verdicts).” (Sahih Bukhari : Book 62, Hadith #112)
Imam Tirmizi t narrated another Hadith on the virtue of Ameer Mu’awiyah t as below:
Narrated ‘Abdur-Rahman bin Abu ‘Umairah t – and he was one of the Companions of the Messenger of Allah r: from the Prophet r, that he said to Mu’awiyah t: “O Allah, make him a guiding one, and guide (others) by him.”
Even after these Ahadith if someone says that Ameer Mu’waiyah is not a Sahabi or he shouldn’t be respected then either he is blind and if not blind then he is surely insane.
Statement 2 : The Prophet r called Ameer Mu’awiyah t three times but he refused to come and said that he is eating so Prophet r cursed him.
The so called “Madani” shows his “tafdeeli” traits by misinterpreting the
Hadith regarding Hazrat Ameer Mu’awiyah t. He said that Prophet r called him thrice but every time he refused to come as he was eating.
Let us look at the actual Hadith text as narrated by Imam Muslim t in his Sahih:
Ibn Abbas t reported: I was playing with children that Allah’s Messenger r happened to pass by (us). I hid myself behind the door. He (the Prophet r) came and patted my shoulders and said: “Go and call Mu’awiyah.” I returned and said: He is busy in taking food. He again asked me to go and call Mu’awiya to him. I went (and came back) and said that he was busy in taking food, whereupon he r said: “May Allah not fill his belly!” (Sahih Muslim: Book 45, Hadith #125)
This Hadith clearly shows that Prophet r asked Ibn Abbas t to call Ameer Mu’awiyah t. He went to Ameer Mu’awiyah and came back saying that he was busy taking food. Where in the Hadith is it mentioned that Ibn Abbas t told Ameer Mu’awiyah t that the Prophet r called him and Ameer Mu’awiyah t said “I’m eating and I can’t come”? It is just that when Ibn Abbas t came to call Ameer Mu’awiyah t, he saw him eating so he went back and told Prophet r that he was busy taking food.
The Holy Prophet’s r statement that, “May Allah not fill his belly!” is not a curse as the enemies of Ameer Mu’awiyah t try to prove from this Hadith. Instead, it is a blessing and prayer for Ameer Mu’awiyah t.
In the same chapter, Imam Muslim t narrates another Hadith in which the Prophet r said that whomsoever he cursed or scolded will be source of blessing on the Day of Judgement.
Abu Huraira t reported Allah’s Apostle r as saying O! Allah! I make a covenant with Thee against which Thou wouldst never go. I am a human being and thus for a Muslim whom I give any harm or whom I scold or upon whom I invoke curse or whom I beat, make this a source of blessing, purification and nearness to Thee on the Day of Resurrection. (Sahih Muslim : Book 45, Hadith #117)
This can also be proved from another Hadith in the same chapter where the Prophet r apparently cursed an orphan girl that she shouldn’t advance in years. Later when Umme Sulaim t came asked Prophet r regarding this, he said that this will be a source of purification, purity and nearness to (Allah) on the Day of Resurrection.
Anas b. Malik t reported that there was an orphan girl with Umm Sulaim t (who was the mother of Anas t). Allah’s Messenger r saw that orphan girl and said: O, it is you, you have grown young. May you not advance in years! That slave-girl returned to Umm Sulaim r weeping. Umm Sulaim r said: O daughter, what is the matter with you? She said: Allah’s Apostle r has invoked curse upon me that I should not grow in age and thus I would never grow in age, or she said, in my (length) of life. Umm Sulaim t went out wrapping her head-dress hurriedly until she met Allah’s Messenger r. He r said to her: Umm Sulaim, what is the matter with you? She said: Allah’s Apostle, you invoked curse upon my orphan girl. He said: Umm Sulaim, what is that? She said: She (the orphan girl) states you have cursed her saying that she might not grow in age or grow in life. Allah’s Messenger r smiled and then said: Umm Sulaim, don’t you know that I have made this term with my Lord. And the term with my Lord is that I said to Him: 1 am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses temper, so for any person from amongst my Ummah whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification and purity and nearness to (Allah) on the Day of Resurrection. (Sahih Muslim: Book 45, Hadith #124) Imam Nawawi t writes under this Hadith:
Imam Muslim t understood from this that Ameer Mu’awiyah is not fit for his supplication so he wrote the Hadith in this chapter, but other ‘Ulema have take this Hadith as a virtue of Ameer Mu’awiyah because in reality it was the Prophet’s r supplication for him. (Sharah Sahih Muslim)
The Qur’an has asked to keep Husn-e-Zan with Muslims but it’s an irony that so-called Scholar couldn’t keep Husn-e-Zan for a Sahabi, one among the highest ranked Muslims? This is surely a trait and sign of “tafdiliyat.” May Allah I bless us with the respect of all Sahabah t. Aameen
Statement 3: Sa’d bin abi Waqqas t would never call him Ameer ulMo’mineen but with the title “King”.
The Shaykh says that Sa’d bin abi Waqqas t would always call him a King but not Amir ul-Mo’mineen. Again this doesn’t prove anything against Ameer Mu’awiyah t as he called him a King not a munafiq, faajir or faasiq or anything lower than a Muslim. “King” too is a high title. If Ameer Mu’awiyah t was unjust and not righteous he would have directly called him that way and wouldn’t have addressed him by the title of “King”.
We cannot imagine a person like Sa’d bin abi Waqqas t, who belongs to
Ashra-e-Mubashshara, to be afraid of speaking truth. He called Ameer Mu’awiyah t “King” because of the Prophet’s r Hadith that Khilafah will be only for 30 years and later it would be Kingship. With Hazrat Ali r thirty years of Khilafah were completed (some ‘Ulema have added Imam Hasan’s r years of Khilafat also) and the era of Ameer Mu’awiyah r was of kingship hence Sa’d bin abi Waqqas r called him a “King”.
The Messenger of Allah r said: “Al-Khilafah will be in my Ummah for thirty years, then there will be kingship after that.” (Sunan Tirmizi : Book 33, Hadith #69)
Imam-e-Ahle Sunnah Imam Ahmad Rida t writes:
Hazrat Ameer Mu’awiyah t is the first king of Islam and the first emperor of the Kingdom of the Prophet r. The verse of Torah points towards it that: “He will born in Makkah and will migrate to Madinah and rule over Shaam”. So even though he is the emperor of a kingdom, but whose kingdom is this? This is the Kingdom of Muhammad r, the Messenger of Allah. (Fatawa Ridawiyah, Vol. 29, pg. 357) Imam Ahmad Rida t writes:
Whosoever, due to his support for Ameer Mu’awiyah t, may Allah forbid, rejects the precedence, priority, greatness and perfection of Hazrat Ali t is a Nasibi and Yazidi and whosoever forgets the companionship and relationship of Ameer Mu’awiyah t with the Prophet r due to love of Hazrat Ali t is a Shia Zaidi. (Fatawa Ridawiyah, Vol. 10, pg. 199) Allamah Shabuddin Khifaji t writes in Sharah Shifa:
Who curses Ameer Mu’awiyah, is a dog from the dogs of hell. (Nasim urRiyaz, al-Bab us-Salis)
O Shaykh! Beware of the consequences of your jealousy and disrespect towards Ameer Mu’awiyah. If I call your father by name you will get offended and you are calling a Faqeeh Sahabi by his name? Repent before its too late and you are seized of your Knowledge and Imaan, al-ayazu billah.
I would like to end this Fatwa by the last will of Hazrat Ameer Mu’awiyah t which is narrated by Imam Azeezuddin t in his book “Asad ulGabbah”:
When he (Ameer Mu’awiyah t) reached his deathbed, he requested that he should be shrouded in the shirt which was given to him by the Prophet r and it should be placed near his body. And he had some clippings of nails of the Prophet r, so he asked them to be grounded and placed over his eyes and mouth. And he said: do this and leave me to the Most Merciful.
May Allah bless us with love of the Prophet r, his progeny t and his blessed companions t and protect us from disdaining and disrespecting them and raise us with them on the Day of Judgement. Aameen
Servant of Ulema
Faqeer Qadiri Muhammed Kashif ul-Ansari al-Ridawi
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