A Brief Biography Hazrat Ameer Muawiya Ibn Abi Sufyan

A Brief Biography Hazrat Ameer Muawiya Ibn Abi Sufyan

 

Sayyiduna Mu’awiyah Ibn Abi Sufyan
city
Human beings possess love for many things. Naturally one possesses a love for his/her family members and loved ones but simply through attaining this loved one cannot be a Muslim. In order to be a Muslim, one will have to possess immense love amongst the creation for the final Messenger, the Holy Prophet Muhammad, and this love will have to be more than love for all other creatures as the beloved be said,

– لا يؤمن احدكم حتى اكون احب اليه من والده وولده والناس أجمعين
“None of you can be a true believer until I do not become more beloved to him than
his parents, his children and entire humanity.” (Al-Bukhari, Muslim, Mishkaah-tul-Masaabeeh Page 12)

In order for one to love Allah’s Rasool one has to love those who are beloved to him such as the companions. It is impossible for someone to truthfully claim to love someone but detest those who are beloved to him. The Messenger of Allah said in regards to his companions,
الله الله في أصحابي لا تتخذوهم غرضا بعدي فمن احبهم فبحبي احبهم ومن
ابغضهم فببغضی ابغضهم ومن آذاهم فقد آذانی ومن آذانی فقد آذى الله ومن اذي
– الله يوشك ان ان يأخذه
“Fear Allah in regards to my companions, do not make them targets (of criticism.)
Whosoever loved them, loved them out of love for me and whosoever hated them, he
did so due to hatred for me. Whoever offended them has offended me and whoever
offended me has offended Allah and whoever offended Allah it is near that Allah
shall seize him.” (At-Tirmidhi)

In the aforementioned Hadeeth, it is absolutely clear that love for the companions is necessary if one possesses true love for the Messenger of Allah te. If one possesses hatred for the companions are in then it is through hatred for the Messenger of Allah that he holds this hatred.

There are people who claim to love Rasoolullah disebut they detest the companions especially Sayyiduna
Mu’awiyah Ibn Abi Sufyan They publicly insult Sayyiduna Mu’awiyah and disrespect him with their many criticisms towards his character. This is why it is necessary for Muslims to analyze the life of this great companion des and recognize his status.

His Name and Lineage

His name was Mu’awiyah and his Kunniyyah was Abu Abdul Rahman. He was Mu’awiyah son of Abu Sufyan son of Sakhr son of Harb son of Ommayyah son of Abd Shams son of Abd Manaaf.

His maternal lineage was thus; Mu’awiyah son of Hind daughter of Utbah son of Rabee’ah son of Abd Shams son of Abd Manaaf.

Rasoolullah’s lineage met with Abd Manaaf after four generations as The Holy Messenger was the son of Abdullah who was the son of Abdul Muttalib son of Hashim son of Abd Manaaf.

Thus Sayyiduna Mu’awiyah came from a similar lineage to the Holy Prophet and thus he is from the relatives of the best of all creation Sayyiduna Mu’awiyah thus he is also the brother-in-law
of the Messengers as the sister of Sayyiduna Mu’awiyah is Umm-ul-Mu’mineen Sayyidah Umm Habeebah Bint Abi Sufyan , the blessed wife of the Holy Prophet. Maulana Jalaluddin Ar-Rumi in his Mathnawi has described Sayyiduna Mu’awiyah as being the maternal uncle of the believers (as he is the brother of the mother of the believers).

Sayyiduna Mu’awiyah’s acceptance of Islam is mentioned by Mufti Ahmad Yaar Khan An-Na’eemi as having taken place on the day of the Hudaibiyyah Truce in

 Sayyiduna Musawiyah Ibn Abi Sufyan kelime 6 A.H, but due to the fear of the disbelievers, Sayyiduna Mu’awiyah did not express his faith until the Fath of Makkah when he announced his faith openly. As for the narrations that he accepted Islam on the day of the Conquest of Makkah, these narrations are in regards to his expression of faith.

This is similar to the Islam of Sayyiduna Abbas ekons who had secretly accepted Islam on the day of the Battle of Badr but out of caution, he didn’t express his faith until the Conquest of Makkah.

Some people have counted Sayyiduna Abbas amongst those Muslims who accepted Islam during the conquest whilst in actual fact, he is from amongst the early Muslims. His participation in the Battle of Badr alongside the disbelievers was due to compulsion.

The Messenger of Allah ordered the Muslims not to kill Sayyiduna Abbas as he had been led to the battlefield forcefully.

The fact that Sayyiduna Mu’awiyah ibn accepted Islam during the Sulah of Al-Hudaibiyyah is verified by a Hadeeth mentioned by Imam Ahmad which is narrated by Imam Baaqir Ibn Zain-il-Aabideen Ibn Hussain with. Imam Baaqir states that he was told by Sayyiduna Abdullah Ibn Abbas ba that Sayyiduna
Mu’awiyah et mentioned to him that he (Sayyiduna Mu’awiyah) cut the blessed hair of the Messenger, when the Messenger was coming out of the state of Ihraam.

Furthermore, in a Hadeeth mentioned in Al-Bukhari through Taa’us, it is narrated by Sayyiduna Abdullah Ibn Abbas del that the person who cut the blessed hair of the Messenger than was Sayyiduna Mu’awiyah. It is apparent that this cutting of the hair took place during the ‘Omrah-tul-Qadha’ which took place in 7 AH, a year after the truce of Al-Hudaibiyyah.

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This is due to the fact that during the Hujjah-tul-Widaa’, the Messenger of Allah vetes performed Hajj-ul-Qiraan and the performers of this type of Hajj shave their heads or cut their hair on 10th Dhul-Hijjah in Mina whilst the
narration is mentioning how Sayyiduna Mu’awiyah cut the blessed hair of the Messenger on Mount Safa. Another point to consider is the fact that Sayyiduna Rasoolullah got his blessed hair shaved during Hujjah-tul-Widaa’ not trimmed and at that time, the person who shaved the enlightened hair was Abu Talhah ala.

Certainly, Sayyiduna Mu’awiyah cut the blessed hair during the ‘Omrah-tul-Qadha which took place prior to the conquest of Makkah as he did not do so during the Hajj of the Messenger and thus it is evident that Sayyiduna Mu’awiyah had accepted Islam before the Conquest of Makkah. (Ameer Mu’awiyah par aik nazar
Page 47)

A Strange Incident In Regards To His Mother Al-Kharaa’itee mentions in ‘Hawaatif’ with reference to Hameed Ibn Wahb that Faakah Ibn Mugheerah Al-Qurayshi was married to Hind Bint Utbah Ibn Rabec’ah Faakah had designed a parlor where there was no restriction in terms of entry. Coincidentally, Faakah and his wife were once sat in the parlor when Faakah had to leave in order to deal with some important matter and he left his wife, Hind by herself in the parlor. During that time, a man entered but as soon as he saw a woman sat in the parlour alone, he exited the parlour. At the time, when this man
was about to leave the parlour, Faakah returned and he saw the man leaving. Faakah
was enraged and he asked his wife who the man was who had j…

 

Sayyiduna Musawiyah Ibn Abi Sufyan
was about to meet was sometimes mistaken in his judgements. If he committed
a similar mistake, it would leave her with a tainted record and a bad name around
entire Arabia. Utbah promised that he would test the clergyman before placing the
matter before him. Utbah then spoke something into the ear of his horse which
excited it. Whilst the horse was excited, Utbah placed a small grain of wheat in
the hole of the animal’s penis and thereafter covered it with the foreskin. This was
done in order to test the clergyman. When the travellers eventually reached the
clergyman, he welcomed them and sacrificed a camel in order to serve them. In
the dining area, Utbah informed his host that they were in Yemen in order to solve
a dispute but before they could place the judgement before him, they desired that
he should inform them of the actions that they had committed in order to test him.
Before they could ask in regards to the matter, they desired that the clergyman let
them know about their action. The fortune-teller said that they had placed a grain of
wheat in a horse. The clergyman was asked by Utbah to clarify what he wished to
say and he received the reply that they had placed a grain of wheat into the hole of
the horse’s penis. Utbah confirmed that the priest was correct and now he explained
the situation that they had come to resolve. The priest approached many women
who were sat down and he would reach certain women and command them to stand
after placing his hand on their shoulders until eventually, he reached Hind and he
placed his hand on her shoulder and said, “You are pure and chaste. You didn’t
commit adultery and you shall conceive a king whose name shall be Mu’awiyah.”
Upon hearing this, Faakah held the hand of his wife, Hind but she jerked him and
said that he should remain away from her and she swore that if it was written in
her destiny that she would be a mother of a king just as the priest had said then
that child of hers would certainly not be fathered by Faakah. Hind separated from
Faakah and later she married Abu Sufyan who fathered Sayyiduna Mu’awiyah
(Taareekh-ul-Khulafaa Page 135)

Blessing of  Companions of Allah’s Messenger

Sayyiduna Mu’awiyah  was a companion of Allah’s beloved and this station of companionship was attained by those fortunate Muslims who were blessed to see the Messenger of Allah in the state of faith and they departed from this world as believers.

Their status is so high that a person of the Ummah cannot become equal to them even through worship and devotion.

Allah has mentioned so many virtues of the companions in the Qur’an. Allah stated in regards to the companions,

وکلا وعد الله الحسنى
“And to all Allah has promised the reward of paradise.’
(Al-Qur’an Surah 57:10)

In Surah Tawbah (9) Verse no.100 Allah states,

رضي الله عنهم ورضوا عنه واعد لهم جنت تجري من تحتها الأنهار خلدين فيها
ابدا ذلك الفوز العظيم
‘Allah is pleased with them and they are pleased with Allah. For them He has
prepared gardens under which rivers flow; they dwell therein forever. This is
a great success.’ (Al-Qur’an Surah 9:100)

Furthermore Allah states,

اولائك هم الصدقون
‘They are truthful.’ (Al-Qur’an Surah 59:8)

فاولاءك هم المفلحون
‘Those they are successful.” (Al-Qur’an Surah 59:9)

اولائك هم المؤمنون حقا لهم درجات عند ربهم ومغفرة ورزق کریم
‘They are true believers. For them are graded with their Lord and
forgiveness and an honorable provision.’ (Al-Qur’an Surah 8:4)

اولائك مبرئون مما يقولون لهم مغفرة واجر عظیم
“They are free from what they are saying. For them are forgiveness and
honorable provision.’ (Al-Qur’an Surah 24:26)

Just as the aforementioned verses of the Holy Qur’an portray the virtue of all the other companions, also prove the virtues of Sayyiduna Mu’awiyah iba.

The Companions and the Ahaadeeth

The Messenger of Allah said,

– اکرموا اصحابی فانهم خياركم
“Honour my companions for they are the best amongst you.”
(Mishkaah-tul-Masaabeeh Page 554)

He is also said,

اصحابی کالنجوم فبايهم اقتدیتم اهتديتم
“My companions are like stars. Whoever amongst them shall gain guidance.” (Mishkaah-tul-Masaabeeh Page 554)

The best of all creation stated,

– لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه
“Do not swear at my companions for even if one of you was to spend the gold equivalent
to (Mount) Uhud, that cannot equate even a half bushel (that the Companions spent).
(Al-Bukhari
, Muslim, Mishkaah-tul-Masaabeeh Page 553)
287

 

Furthermore, the Messenger stated,

– لا تسبوهم لعن الله من سبهم
“Do not swear at them, may Allah curse the one who swears at them.”
(Ash-Sharf-ul-Mu’abbad Page 102)

Rasoolullah stated that Allah had chosen him and for him, Allah had chosen companions and from amongst the companions, Allah appointed ministers, Ansaar and princes.

فمن سبهم فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه صرفا ولا
– عدلا
“Whoever swore at them then upon him is the curse of Allah, the angels and entire
humanity. Allah shall neither accept his obligatory nor voluntary acts.” (Ash-Sharf-
ul-Mu’abbad Page 102)

The Messenger of Allah advised his followers, saying,

– اذا رأيتم الذين يسبون اصحابی فقولوا لعنة الله على شركم,
“When you see those who are swearing at the companions, say “Allah’s curse is
upon your wickedness.” (Mishkaah-tul-Masaabeeh Page 554).

Al-Mustafa is said,
– اذا ذكر اصحابی فأمسكوا
–
“When my companions are recollected withhold yourselves” i.e. do not criticise them. (Ash-Sharf-ul-Mu’abbad Page 103)

 

Sayyiduna Abdullah Ibn Omar de states that one should not swear at the companions, for their worshipping Allah for one second during the night is more worthy than a normal Muslim’s entire lifetime of worship. (Ash-Sharf-ul-Mu’abbad Page 102)

Those who claim to love Allah’s Messengers should take heed from the aforementioned Ahaadeeth and refrain from criticizing the companions as this shall surely hurt the Messenger of Allah and it shall make those unfortunate people worthy of Rasoolullah’s curse.

Companions and the statements of the Leading Scholars

Sayyiduna Alqamee writes that the Messenger of Allah is made it compulsory upon us that we should maintain silence in regards to the differences that occurred between the companions when . As for the battles and divisions that took place and caused the martyrdom of many companions, our hands have been protected from this bloodshed.

Therefore, we should not contaminate our tongues by criticizing the Companions were. It is our belief that the companions are all worthy of reward in regards to these matters because their actions were based upon their Ijtihaad (interpretative judgements). In terms of those matters which are resolved according to independent opinion by a Mujtahid (a person qualified to form legislative judgements), even if the Mujtahid is mistaken in his judgements, he is worthy of reward. (Barakaate-Aale Rasool Page 279)

Allamah Manaawi la writes that if an infidel zealously pursues the companions and denies the blessings gifted to them by Allah then that is a sign of his ignorance, deprivation and lack of faith. This is due to the fact that if defects are to be found in the characters of the companions then that will effect the foundation of Islam as it is through the companions when that faith has reached us. When the narrators are believed to be defective then the verses of the Holy Qur’an and the Ahaadeeth shall become targets for those who wish to taunt Islamic beliefs.

Such a situation will destroy the people and shatter the fundamentals of the Islamic religion. The revelation has ceased and therefore, it is essential that the preachers of Islam are pious, God-fearing and just. (Barakaate-Aale Rasool Page 281)

Allamah Ibn Hajar Al-Makki writes that it is incumbent upon the Muslims to
respect and revere the companions and the family members of Allah’s beloved
It is essential that the Muslims be pleased with these blessed personalities,
recognising their virtues and rights by remaining silent in regards to their differences
and divisions. None of the Companions committed any action that they believed to
be Haraam but moreover they are all Mujtahidoon. Thus as Mujtahidoon, they are
all rewarded. The one who reached the truth through his Ijtihaad gains 10 Thawaab
(rewards) whilst the companion who was mistaken in his Ijtihaad receives 1 reward.
Retribution, admonition and defects are things from which the Companions are
pure. Ibn Hajar Al-Makki says to the reader of his words that he/she should consider
this accurately as otherwise the person who disrespects those who are beloved to
Allah shall tumble and his destruction shall be horrific. (Barakaate-Aale Rasool
Page 281)
Allamah Al-Luqaani elan writes in the commentary of ‘Jawharah’, ‘Sharh Al-
Kabeer that the matters which formed the basis of division amongst the companions
were extremely doubtful matters. Due to the cloud of doubt that was casting over
these matters, there were differences in Ijtihaad amongst the companions and the
companions now existed in three groups. The first group had reached the conclusion
that the people within this group were on the truth whilst their opponents were
rebellious. According to the Ijtihaad of these people, it was necessary for them
to defend their beliefs and raise arms against their opponents and therefore, they
raised their arms. The people who were of the opinion that their opponents were
rebellious were not permitted to keep aloof from aiding a just leader in order to fight
their
opponents.
The second group of people was those who were viewed to be rebellious by their
opponents from the first group but who actually believed the first group to be
rebellious and thus they viewed themselves to be on the truth and were prepared to
face the first group on the battlefield.
The third type of people as those who became doubtful in regards to the
circumstances and they were astonished. This group of people could not give
preference to either side and therefore, they separated from the other two groups.
For these people, separation from the issue was obligatory as it is not permissible to
Sayyiduna Musawiyah Ibn Abi Sufyan eine
wage war
(especially against a fellow Muslim) without it becoming evident that the
the only solution is war and that the people being fought against are deserved of being
fought against
In conclusion, the companions are all excusable and worthy of reward. This is why
the people of truth and reliable personalities are agreed that all the companions
in their entirety are just and fair. Their narrations and their witness statements are
acceptable. (Barakaute-Aale Rasool Page 282)

Allamah Ibn As-Subki te writes in ‘Jawaami-ul-Jawaami’ in regards to those who
swear at the companions, explaining how courageous these people are in disobeying
Allah and His Rasool and how little consideration these people have for the
religion of Islam. Have these impure individuals assumed that the companions where
are worthy of being sworn at whilst they themselves are so pure that they are worthy
of praise? This is obviously ridiculous. By Allah, stones should be placed in these
people’s mouths. When these people have believed that the companions on the neare
worthy of being sworn at, it is our belief about them that they are worthy of being
burnt if not worse. (Barakaate-Aale Rasool Page 283)
It is stated in a Hadeeth,
– من سب اصحابی فعليه لعنة الله والملائكة والناس أجمعين
in D
“Whoever swore at my companions, upon him is the curse of Allah, the angels and
all human beings.” In his commentary upon this Hadeeth, Imam Al-Manaawi states
that this command is inclusive of those companions who participated in hostilities
because their decisions were formed upon the basis that they were Mujtahidoon.
Swearing at them is a major sin and affiliating them with misguidance and disbelief
is infidelity (Kufr). (Barakaate-Aale Rasool Page 283)

A Qadhi Ayaadh le states in Ash-Shifa that swearing at the companions and diminishing their status is Haraam and the one who commits this action is accursed.
Imam Malik met states that the person who accuses one of the companions of
being misguided, shall be killed whilst the one who swears at them shall be severely
punished. (Barakaate-Aale Rasool Page 283)
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Imam Jalaluddeen As-Suyuti ehe writes in his pamphlet, Algaam-ul-//!r that the
one who swears at the companions is a fasiq (disobedient) and in regards to this,
there is the consensus of the scholars. This ruling of him being a faaniq is in the
situation when he accepts that swearing at the companions and is not permissible. If
however, a person believes that it is permissible to swear at the companions, he is a
kaafir (disbeliever). The minimal definition of this defamation is that the perpetrator
is disobedient and he has committed an act which is disobedience and Haraam. If
someone believes a Haraam act to be permissible then that person shall be guilty
of Kufr. This is because the Haraam acts such as swearing at the companions have
been explicitly condemned in the Shari’ah. (Barakaate-Aale Rasool Page 282)
Allamah Sa’d-ud-Deen At-Tafaazaani writes that the people of truth have
unanimously agreed that in all circumstances, Sayyiduna Alia was on the truth,
– والتحقيق انهم كلهم عدول
“And the reality is that all (the companions) are just.” Their actions were based
upon their interpretive judgements as they were all Mujtahidoon and therefore none
of them acted in contradiction to justice.” (Ash-Sharf-ul-Mu’abbad Page 104)
It is necessary for the Muslim Ummah to act upon the aforementioned statements of
the great scholars of Islam who are the shining stars of guidance and pillars of religion.
Muslims should not embroil themselves with disobedience and sin by criticising
Sayyiduna Mu’awiyah 2 or any other companion of the Messenger * which
can result in the destruction of their afterlife,
do
The Virtues of Sayyiduna Mu’awiyah.
HE
As a companion of the Messenger as well as a relative of the beloved
Sayyiduna Mu’awiyah’s virtues are quite obvious but he has been blessed with
many other virtues that are apparent in the Ahaadeeth. Sayyiduna Irbaadh Ibn
Saariyah elite narrates that the Messenger of Allah said,
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اللهم علم معاوية الكتاب والحساب وقه العذاب
رواه أحمد في مسنده
_”0 Allah, teach Mu’awiyah knowledge of the book and arithmetic and preserve
him from the fire of Hell.” (Musnad Imam Ahmad, An-Nihaayah Page 14 by
Sayyidunu Abdul Azeez Al-Farhaarwee who wrote the commentary of Sharh-ul-
Aqaa ‘id-An Nasafi
, Nibraas)
Sayyiduna Abdul Rahman Ibn Abi ‘Ameerah Al-Madani (companion of
Rasoolullah
narrates that the Messenger of Allah dengan said in regards to
Sayyiduna Mu’awiyah,
(
– اللهم اجعله هاديا مهديا واهد به الناس
رواه الترمذي
“O Allah, make Mu’awiyah a rightly guided person who is a guide. Grant
guidance to people through him.” (Mishkaah-tul-Masaabeeh Page 579)
The Holy Prophet’s prayers are definitely accepted and therefore it is established
that Sayyiduna Mu’awiyah ek is on the correct path and he guides others towards
this path. Describing such a personality with derogatory terms and criticising him is
surely a way of gaining the displeasure of Allah and His beloved one
Ibn Abi Shaybah narrates in ‘Al-Musannif’ and At-Tibraani narrates in ‘Mu’jam-
ul-Kabeer’ from Abdul Malik Ibn Omair kit that Sayyiduna Mu’awiyah once
recollected how the Messenger said to him,
– يا معاوية اذا ملكت فاحسن
bits
minis
-EAP
beint duo baina
“O Mu’awiyah, when you rule (the people) then do good.” (Taareekh-ul-Khulafaa
Page 132)
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Caution
A mistaken narration is infamous amongst the common folk that the
Messenger this once saw Sayyiduna Mu’awiyah lifting Yazeed upon his shoulders
.
Upon which the Messenger said that a dweller of paradise was carrying a dweller
of the Hellfire. This narration is incorrect because Yazeed was born approximately
five years after the demise of the Holy Messenger in the year 25 AH. (Swaanih
Karbala)
One should be aware that Sayyiduna Mu’awiyah was amongst those personalities
who were the scribes of revelation and Sayyiduna Mu’awiyah also wrote letters for
the beloved ones. The Mufti of Haramain, Ahmad Ibn Abdillah Ibn Muhammad At-
Tibri writes in ‘Khulaasat-us-Siyar that the Messenger of Allah tes had 13 scribes;
1) Sayyiduna Abu Bakr As-Siddeeq eten
2) Sayyiduna Omar Ibn Al-Khattaab veel
3) Sayyiduna Othman Ibn Affan Helena
4) Sayyiduna Ali Ibn Abi Taalib
5) Sayyiduna Amir Ibn Fuhairah nila
6) Sayyiduna Abdullah Ibn Arqam
Sodo gole
7) Sayyiduna Obay Ibn Ka’ba
8) Sayyiduna Thaabit Ibn Qais Bin Shamaasti
gacha
9) Sayyiduna Khalid Ibn Sa’eed Ibn Al-Aasia
10) Sayyiduna Hanzalah Ibn Rabee’ Al-Aslami
11) Sayyiduna Zaid Ibn Thaabit kan
Tisdale
12) Sayyiduna Shur Hubail Ibn Hasanah
13) Sayyiduna Mu’awiyah Ibn Abi Sufyan
ballos
Amongst the aforementioned scribes, Sayyiduna Mu’awiyah and Sayyiduna Zaid
carried out this duty more than the others. Allamah Al-Qastalani lakini has stated in
his commentary on Al-Bukhari that Sayyiduna Mu’awiyah had been the scribe
of revelation for the Holy Prophet Muhtese. (An-Nihaayah Page 16)