Sayyiduna Mu'awiyah, May Allah Be Well Pleased With Him

Sayyidunā Muʿāwiyah h
Dispelling distortions of History
Moulānā Muḥammad Ẓafar Iqbāl
WWW.MAHAJJAH.COM
Contents
Preface 11
Foreword by Shaykh al-Ḥadīth Moulānā Salīm Allāh Khān Sahib 16
Foreword by Moulānā Aslam Shaykhpūrī 17
Foreword by Hadhrat Moulānā Zāhid al-Rāshidī 19
Introduction
Sayyidunā Muʿāwiyah - Dispelling distortions of History 31

The Status of the Ṣaḥābah in the Noble Qurʼān 38
The Status of the Ṣaḥābah in ḥadīth 41
Prohibition against maligning the Ṣaḥābah 43
The Ṣaḥābah in their own words 47
Prohibition against maligning the Ṣaḥābah in light of ʿaqīdah 48
The Ṣaḥābah and Imām Abū Ḥanīfah 50
The Ṣaḥābah do not need accreditation 51
The probability of sin falls under divine wisdom 52
The accusation of Banū Umayyah being the most hated tribe 73

Clarification 74
Who is responsible for adding Banū Umayyah to this narration? 77
Dirāyah (explanation) 79
Non-marital associations and virtues 82
Sayyidunā ʿAlī al-Murtaḍā and the Banū Umayyah 88
Summary of the Discussion 89
Allegations of not holding any virtue 91

Clearing the misconception 91
Does the lack of authenticity give credibility to such claims? 93
A few aḥādīth on the virtues of Sayyidunā Muʿāwiyah 100
Commentary from Ibn Kathīr regarding the above narrations 102
Additional Corroboration 102
Further Corroboration 103
The comment of Ḥāfiẓ Jalāl al-Dīn al-Suyūṭī 105
Another angle 106
The reference of Ibn Taymiyyah 108
The allegation of Bidʿah 113

Argument one 113
Definition of bidʿah 117
Argument two 121
Scrutiny of the reference- Futūḥāt al-Makkiyyah 128
Accusation of Committing a Sin 131

1. Muʿāwiyah’s behavior with ʿAlī 140
The conduct of Sayyidunā ʿAlī 144
2. Errors in political affairs cannot be termed as an error in ijtihād 146
One Question 152
3. Failing to understand ijtihād 153
1. Imām Abū al-Ḥasan al-Ashʿarī 155
2. Imām Abū Isḥāq al-Isfarāʼinī 155
3. Ḥāfiẓ Ibn Ḥazam al-Andalusī 156
4. Imām al-Ghazzālī 156
5. Allāmah Ibn al-Athīr al-Jazrī 157
6. Allāmah Qurṭubī al-Mālikī 157
7. Imām Muḥiyy al-Dīn al-Nawawī 158
8. Ḥāfiẓ Imād al-Dīn ibn al-Kathīr 158
9. Ḥāfiẓ Ibn Taymiyyah 159
10. Allāmah al-Taftāzānī 159
11. Allāmah Ibn al-Khaldun al-Maghribī 160
12. Ibn Ḥajar al-ʿAsqalānī 160
13. Allāmah Ibn al-Humām 160
14. Ibn Ḥajar al-Makkī 161
15. Mujaddid Alf-e Thānī 161
16. Allāmah al-Khaffājī 162
17. Mullā ʿAlī Qārī 162
18. Allāmah ʿAbd al-ʿAzīz al-Farhārawī 162
19. Moulānā Rashīd Aḥmad Ghanghohī 163
20. Moulānā Sayyid Ḥusayn Aḥmad Madanī 163
21. Muftī Muḥammad Shafī’ 163
22. Khawājah Shams al-Dīn Siyālwī 164
Closing statement 165
The ijtihād of Muʿāwiyah and ʿAlī 166
The reference of Moulānā ʿAbd al-Raḥmān Jāmī V 169
Shīʿah insertions in the books of the Ahl al-Sunnah 171
The harms caused to the monumental works of the Ahl al-Sunnah 172
Are the books of the esteemed Sufīyyah free from discrepancies? 174
The causes of un-Islamic ideas being mixed into Islamic Taṣawwuf 176
The reason for the interpolation in the books of the sūfiyyah 179
The condition of Moulānā Jāmī’s V books 181
A few examples of interpolation in Shawāhid al-Nubuwwah 182
The status of Moulānā Jāmī V 185
Our stance 188
Basic principles to protect oneself from Shīʿah conspiracies by Moulānā Nānotwī 189
Principle 1 190
Principle 2 190
Principle 3 190
Principle 4 191
Principle 5 191
Principle 6 192
Conclusion 193
Reference to Maudūdī 195
The contentious Orientalist ‘masterpiece’ of Maudūdī 198
Several references of Maudūdī’s ‘liberal’ approach 199
Was Maudūdī a Deobandī? 206
The accusation of poisoning Sayyidunā Ḥasan 209

1. Al-Bidāyah wa al-Nihāyah 209
2. Tārīkh al-Ṭabarī 210
3. Tārīkh Ibn al-ʿAsākir 210
4. Sirr al-Shāhādatayn 212
5. Tārīkh Ibn al-Athīr al-Jazrī 212
6. Tārikh al-Khamīs 212
7. Shawāhid al-Nubuwwah 213
8. Al-Iṣābah fi Tamīz al-Ṣaḥābah 213
9. Ḥayāt al-Ḥayawān 214
10. Murūj al-Dhahab 214
Points to ponder 216
11. Tuḥaf al-ʿUqūl 217
12. Al-Istīʿāb 217
1.) Ḥāfiẓ Ibn Taymiyyah al-Ḥarrānī 218
2.) Ḥāfiẓ Shams al-Dīn al-Dhahabī 218
3.) Allāmah ʿAbd al-ʿAzīz al-Farhārawī 219
The accusation of an illusory truce 223

1. The truce was fulfilment of the glad tidings of Rasūlullāh H 223
2. Sayyidunā Muʿāwiyah’s kindness towards the Ahl al-Bayt 224
3. The stipends Sayyidunā Muʿāwiyah designated for the Ahl al-Bayt 224
4. The Banū Hāshim participate in the campaigns of jihād 228
5. The Ahl al-Bayt adhered stringently to the conditions of the treaty 230
6. Addressing Sayyidunā Muʿāwiyah with the title of Amīr al-Muʼminīn 231
Summary 231
The claim that the khilāfah of Muʿāwiyah was not worthy of being followed 235
Is a Kingship condemned in Islam? 245
The khilāfah of Sayyidunā Muʿāwiyah 247
1. Sayyidunā ʿAbd Allāh ibn ʿAbbās 247
2. Sayyidunā ʿAlī 248
3. Sayyidunā Ḥasan 248
4. Sayyidunā ʿAbd Allāh ibn ʿUmar 249
5. Sayyidunā Saʿd ibn Abī Waqqās 249
6. Kaʿb al-Aḥbār 250
7. Imām Abū Isḥāq 250
8. Imām Mujāhid 250
10. Ḥāfiẓ Ibn Kathīr 251
11. Ḥāfiẓ al-Dhahabī 251
Argument 1 252
Argument 2 254
Argument 3 256
The al-Khulafāʼ al-Rāshidīn are four 261

1. Imām al-Ṭaḥāwī 261
2. Imām Abūl Ḥasan al-Ashʿarī 261
3. Imām Abū Bakr al-Bāqillānī 262
4. Shaykh ʿAbd al-Qādir al-Jilānī 262
5. Ḥāfiẓ Ibn al-ʿAsākir 263
6. Ḥāfiẓ Ibn al-Kathīr 264
8. Ḥāfiẓ Ibn al-Humām 264
9. Shāh Walī Allāh Muḥaddith Delhwī 265
10. Moulānā Qāsim Nānotwī 265
11. Muftī Kifāyat Allāh 265
12. Moulana ʿAbd al-Shakūr Lakhnawī 266
Aḥādīth pertaining to following the Rightly Guided Khulafāʼ 266
1. Ḥāfiẓ Ibn ʿAbd al-Barr 267
2. Ḥāfiẓ Jalāl al-Dīn al-Suyūṭī 267
3. Abū Bakr ibn al-ʿArabī 267
4. Imām Sharf al-Dīn Muḥammad al-Ṭībī 268
5. Mullah ʿAlī Qārī 268
6. ʿAbd al-Raḥmān Mubārakpūrī 268
7. Allāmah Shams al-Ḥaqq Azīmābādī 269
8. Moulānā Idrīs Khāndhlāwī 269
Sayyidunā Muʿāwiyah as a scribe of waḥī 275

1. Ḥāfiẓ Ibn Ḥazm al-Andalusī (d. 456 A.H) 276
2. Ḥāfiẓ Abū Bakr ibn al-Khatīb al-Baghdādī (d. 463 A.H) 276
3. Ḥāfiẓ Ibn Ḥajr al-ʿAsqalānī (d. 852 A.H) 276
4. Ḥāfiẓ Shams al-Dīn al-Dhahabī (d. 748 A.H) 277
5. Allāmah ʿAlī ibn Burhān al-Dīn al-Ḥalbī 277
6. Ḥāfiẓ Ibn al-Kathīr (d. 774 A.H) 277
7. Ḥāfiẓ Aḥmad Ibn Ḥajr al-Ḥaythamī al-Makkī (d. 974 A.H) 277
8. Imām Shihāb al-Dīn al-Qasṭalānī (d. 923 A.H) 278
9. Allāmah Shihāb al-Dīn al-Khaffājī (d. 1099 A.H) 278
10.Ḥāfiẓ Ibn al-ʿAsākir (d. 1383 A.H) 279
11. Moulānā ʿAbd al-Shakūr Lakhnawī (d. 1383 A.H) 279
12. Allāmah ʿAbd al-Ḥayy al-Kattānī (d. 1382 A.H) 279
13.Allāmah Muḥammad al-Khiḍrī 279
14. Muftī Taqī ʿUthmānī 280
15.Allāmah Sayyid Maḥmud Aḥmad Razwī Barelwī 280
16. Dr. ʿAbd al-Raḥmān ʿĪsā (Teacher at Jāmiʿah Imām Muḥammad ibn Saʿūd) 280
17.Khatīb Tabrezī (d. 743 A.H) 281
18. Imām Abū Isḥāq al-Shāṭbī 281
19. Shāh Muʿīn al-Dīn Nadwī 282
20. Aḥmad Yār Khā Gujarati Barelwī 282
21. Muḥammad ibn ʿAlī ibn Ṭabā Ṭabā’ī ibn Ṭaqṭaqī 282
Closing remarks 284

A good dream about the people of Ṣiffīn 290
The dream of Abū Maysarah 291
The dream of ʿUmar Ibn ʿAbd al-ʿAzīz 291
A final word 295
Preface
The heart of this unworthy author is ever-grateful to the Ultimate Awarder of all
bounty and my tongue ceaseless with His praise and glorification, as Allah through
His grace and Mercy, has awarded me the opportunity to defend the honour and
enumerate the virtues of an esteemed Ṣaḥābī, recorder of waḥī (revelation), blood-
relative of Rasūlullāh H, uncle of the Ummah; Sayyidunā Muʿāwiyah ibn Abī
Sufyān I. In an effort to malign and discredit the noble status of this Ṣaḥābī,
not only were the lines of fairness crossed― which is normally expected from
people of reason and intellect― but even the limits of integrity and humanity
trampled upon.
Sayyidunā ʿAlī I and Sayyidunā Muʿāwiyah I are amongst those

personalities who have been treated extremely harshly in light of historical
narration; their honour and status becoming blurred through the clouds of
exaggeration and derision. Each party scrutinises these personalities through
eyes of prejudice which their ideologies, beliefs and viewpoints bind them to.
As a result, these two personalities have been depicted to be standing on two
divergent paths, with opposing beliefs and motives. Each party, relying upon
his own (limited) research and personal standards, raising one and discrediting
another, asserting that this is the true reflection, despite how distant the true
picture might be from it.
It is in these conditions that I have lifted my pen to enumerate the virtues

of Sayyidunā Muʿāwiyah I and dispel the accusations against him. I
have endeavoured to save myself from becoming ensnared by the thorns of
exaggeration and derision, and to traverse this path unscathed to the shore was
no easy task at all. Nevertheless, this unworthy author, with firm reliance on
Allah and seeking His favour, embarked on this journey. In order to ensure safe
passage, I undertook that I would not leave the hands of the pious predecessors
but still, if any viewpoint might seem to divert from their own then I retract that
beforehand.
11
Sayyiduna Muawiyah I - Dispelling Distortions of History
The discourse at times took a lengthy course and the reason for it, I cannot help
but mention. In reply to the efforts of the Rawāfiḍ in criticising and refuting
the Ṣaḥābah, the industrious youth and young scholars of the Ahl al-Sunnah
wa l-Jamāʿah (in fact even a few of those known to be scholars of repute) began
pointing out (unfounded) faults of Sayyidunā ʿAlī I and Sayyidunā Ḥusayn
I, considering this to be a great scholarly service to the Ahl al-Sunnah wa
l-Jamāʿah. In reply to this faux pas, another group, also ascribing themselves to the
Ahl al-Sunnah wa l-Jamāʿah, (instead of replying to the unfounded accusations
against these two saints and revealing the holes in the research of the latter)
resorted to attacking Sayyidunā Muʿāwiyah I and Abū Sufyān I on
account of the misdeeds of Yazīd, assuming this to be the most appropriate reply
to the latter’s attack on Sayyidunā ʿAlī I and Sayyidunā Ḥusayn I. Over
time, this difference of opinion became opposition, inclination became prejudice,
and slowly members of the Ahl al-Sunnah wa l-Jamāʿah were described as being
partial either to the Rawāfiḍ1 or the Nawāṣib2, whereas the Ahl al-Sunnah wa
l-Jamāʿah have always been opposed to both groups; since they belittle the
beloveds of Rasūlullāh H, bringing pain to him, which could lead to one
losing his īmān. What difference will remain between us and the Rawāfiḍ and
Nawāṣib, if so called members of the Ahl al-Sunnah wa l-Jamāʿah today were to
begin acting in the same manner?
The Ahl al-Sunnah wa l-Jamāʿah have always differed with both the Rawāfiḍ and
Nawāṣib, and the senior scholars of the Ummah always took care not to become
ensnared by the thorns of either sect, maintaining respect for both the Ṣaḥābah
and the Ahl al-Bayt. The pious scholars replied to the accusations of both parties in
such a substantiated manner that the entire Ummah expressed their gratitude to
their invaluable services. How audacious is it that when replying to the Rawāfiḍ a
tone is taken seeming to oppose the Ahl al-Bayt or when replying to the Nawāṣib
a tone is taken seeming to criticise the Ṣaḥābah? Such leanings to Rāfiḍiyyah and
1 Rawāfiḍ is a term that pejoratively denotes the Shīʿah.

2 Nawāṣib refers to those who harbour hatred for Sayyidunā ʿAlī I.
12
Preface
Nāṣibiyyah, which some of the scholars have adopted in their writings today, is
extremely lamentable.
In essence, despite their affiliation to the Ahl al-Sunnah wa l-Jamāʿah, both

these groups are a far cry from the collective substantiated standpoint of the
Ahl al-Sunnah wa l-Jamāʿah. Fairness and equality is the distinguishing feature
of the Ahl al-Sunnah: we do not exaggerate with the Rawāfiḍ nor deride like
the Nawāṣib. We do not differentiate between the Ṣaḥābah and the Ahl al-Bayt;
regarding respect for both as compulsory and belittling any one of them worthy
of lament and distances one from the Ahl al-Sunnah wa l-Jamāʿah.
It is with a grieved heart and utmost concern that I extend my hand to both
parties, pleading that for Allah’s sake, re-examine your stance. Ponder for a
moment over your criticism of the Ahl al-Bayt or Ṣaḥābah (even if not a Shīʿah):
whose resolve do you strengthen and whose foundation do you uproot and
most of all whose blessed heart are you causing pain to. Rasūlullāh H
loved both his Ahl al-Bayt and his Ṣaḥābah, who were first hand witnesses to
his nubuwwah and risālah, the first to testify to his mission and propagate it
with him, who fought alongside him and defended him, and who were proofs
of his firm resolve and reformatory success. It is the unique honour of the Ahl
al-Sunnah wa l-Jamāʿah that we serve the Ṣaḥābah and the Ahl al-Bayt. If the
Ṣaḥābah are “Stars of Guidance” then the Ahl al-Bayt are the “Ark of Success and
Salvation”. They are all the fragrant flowers of the same garden of Rasūlullāh
H, whose status might differ but between whom we do not discriminate,
be they big or small, or late or early bloomers with īmān. The entire Ummah of
the past regarded following in their footsteps as a means of eternal fortune and
success and the entire Ummah in the future is dependent upon the path they laid.
If any unfortunate individual were to adopt a path other than theirs then he will
not attain the objective.
13
May Allah Ta’ālā grant us a place at their feet, fill our hearts with true love for
them, grant us the ability to follow them, as loving them and obeying them is the
true success in this world and hereafter.
Whatever I wished to say regarding the extremities and overzealous approach of

these two groups has been said and I have high hopes in both parties that they
will read this book with a level-head and ponder over its contents. If they fail to
do so then we appeal to Allah:
O Rabb! They have failed to understand, they have not understood my

words
You grant them a heart capable of understanding what my tongue could

not make them understand
As for the hastiness in which this book was compiled, I present my humble
and sincere apology before the fair-minded and just scholars of this Ummah. I
acknowledge that the use of language is a delicate issue and requires utmost care,
therefore if this humble author might make sense then accept it and understand
it to be a feat from the pious predecessors of this Ummah, but if some error is
noted then please bring it to my attention.
I wish to express my gratitude to the honourable Muḥaddith Moulānā Salīm

Allāh Khān, Shaykh al-Ḥadīth Moulānā Zāhid al-Rāshidī, Respected brother Amīr
ʿUthmānī, Moulānā Aslam Shaykhpurī (may we continue to benefit from them),
who took out precious time to read through the work of this unworthy author
and encouraged me with my effort. In addition, they took the time to increase
the value of this book with words of praise and approval. May Allah Ta’ālā accept
their good opinion of me and allow it to be true. I would also wish to thank my
friend- Sulaymān ʿĀmir and brother Ghul Muḥammad who assisted me in editing
this book, may Allah Ta’ālā reward them with the best of rewards.
In conclusion, and not for the last time, we ask Allah Ta’ālā to accept this small
14
Preface
effort in His court, make it a means of attaining the pleasure of Allah for the
author, his parents and asātidhah, and allow it to serve the purpose for which it
was written. If this book removes those doubts that have arisen on account of lack
of knowledge, lingering in the heart of one with true īmān and increases his love
and admiration for the Ṣaḥābah, then the effort will have been fruitful. If however,
this effort (which is no achievement of the author but rather a reproduction of
what is contained in the books of our seniors) successfully defends the honour
of the Ṣaḥābah, especially the doubts and allegations made against Sayyidunā
Muʿāwiyah ibn Abī Sufyān I, then there can be no greater exhilaration. And if
on account of this effort, the author is granted a place at the feet of the Ṣaḥābah
and Ahl al-Bayt then it would have achieved its ultimate goal. Lastly, to those who
attack and criticise the Ṣaḥābah and Ahl al-Bayt, I say:
O enemies of the Ṣaḥābah and Ahl al-Bayt! Your efforts to remove the
honour of those, who are the lanterns of Rasūlullāh H, from the hearts
of the Ummah is a fruitless task...
These are lanterns which cannot be extinguished with a breath of air.
Servant of the Ṣaḥābah and Ahl al-Bayt
Muḥammad Ẓafar Iqbāl (May Allah forgive him)
15
Foreword
by Shaykh al-Ḥadīth Moulānā Salīm Allāh Khān Sahib
‫بسم الله الرحمن الرحيم‬
‫الحمد لله الذى رضى لنا باالسالم دينا و بخير االنام و صفوة خلقه نبيا و بصحابه نبيه اعوانا و انصارا و‬
‫الصالة و السالم على سيد الرسل و خاتم النبياء محمد المصطفى و المجتبى و على اله و صحبه الذين‬
‫اختارهم الله تعالى لصحبة نبيه و اقامة دينه من جميع امته و بعد‬
Respected Muḥammad Ẓafar Iqbāl, may Allah Ta’ālā increase his efforts and virtue,
has compiled this book entitled- Sayyidunā Muʿāwiyah- Dispelling distortions of
history. The author has not only fulfilled the right of research but has explained
the necessity of honouring the Ṣaḥābah and loving them in such a manner that it
will leave the fair-minded reader with no option but to acknowledge its veracity.
It is impossible to enumerate the excellence of this book in a few words, but

one can say that this book is irrefutable and no comprehensive discourse of this
nature existed before it. May Allah Ta’ālā grant it acceptance, make it a means
of salvation for the author and allow multitudes of people to derive benefit from
this book.
Salīm Allāh Khān

Principal of Jāmiʿah Fārūqiyyah Karachi
Head of Wafāq al-Madāris al-ʿArabiyyah Pakistan
12 Dhu l-Ḥ1425
23 January 2005
16
Foreword
by Moulānā Aslam Shaykhpūrī
What great foresight was Rasūlullāh H blessed with that he was able to
discern that such malicious people will arise who will make his pure and noble
Ṣaḥabah targets of criticism. Instead of pondering over their own mistakes and
weaknesses, they will search for faults amongst the first group of the pious
predecessors. This is why Rasūlullāh H said with great emphasis:
Fear Allah! Fear Allah regarding my Ṣaḥābah! Do not make them a target
for your criticism after me.
All of the qualities and character described by the Noble Qurʼān, all of the glad
tidings mentioned, apply first to the Ṣaḥābah and then to others. If the Qurʼān
addresses such people as true believers, pious, Allah-fearing, praying through
the night, humble, and generous, promising them a grand reward, forgiveness,
guidance, mercy, and Jannah then all of this before applying to the esteemed and
illustrious Fuqahā, Muḥaddithīn and Mufassirīn; it first applies to the Ṣaḥābah. If,
Allah forbid, they were void of īmān and guidance then no person on this earth
attained īmān and guidance.
The oppressed Ṣaḥābī, who is most often the target of such criticisms, was
the recorder of waḥī (revelation), Amīr al-Muʼminīn Sayyidunā Muʿāwiyah ibn
Abī Sufyān I. It should have been more fitting to present his twenty years
of khilāfah and rule of the Ummah, the glorious conquests he achieved and
progression which he led, that should be remembered with honour. It would have
been more fitting to discuss his prowess and genius, īmān and character but sadly
the opposite has occurred. Instead such filth has been flung at his person that
one shudders to think of the sheer audacity. If it were to have been an outsider
then it would have been expected but such allegations have come from within
our camp that one even feels ashamed to take their names. This attack was not
limited to this one Ṣaḥābī only, who has a blood-relative of Rasūlullāh H,
but it spilled over to the entire tribe of Banū Umayyah, such that all of them
17
are depicted to be tyrannical oppressors and wicked usurpers. Those who have
distorted the pages and narrations of history did not bother to even consider
that they were biting the very hand who had sustained them, since the lands
in which they live were brought under the banner of Islam either directly or
indirectly by the Banū Umayyah. It was under their rule that the Islamic borders
were expanded to Africa, Europe and Asia, with distant lands glimmering with
the light of Islam. Whatever expansions continued in these lands later also took
place under the rule of the Banū Umayyah.
The respected Moulānā Ẓafar Iqbāl (May Allah Ta’ālā increase his status) in this
book has refuted all those allegations posed by those who might claim to be of
the Ahl al-Sunnah and lovers of the Ṣaḥābah, but whose words and writings fail
to support their claim. Many people have faltered when lifting their pen against
Sayyidunā Muʿāwiyah I such that many a time, they even cause people to
doubt and turn against Sayyidunā ʿAlī I. This is why Moulānā was extremely
cautious in his refutation of such allegations, never straying from the path of
fairness nor his use of language becoming degrading in any way. The respected
author not only has control of his pen and tongue but also of the topic at
hand, which is why his book succeeds in pacifying and convincing the reader.
Whoever will read this book without prejudice will find himself agreeing with
me entirely.
The lowly servant of the Ṣaḥābah

Muḥammad Aslam Shaykhpūrī
18
Foreword
by Hadhrat Moulānā Zāhid al-Rāshidī
‫نحمده تبارك و تعالى و نصلى و نسلم على رسوله الكريم و على اله و اصحابه و اتباعه اجمعين‬
Amīr al-Muʼminīn Sayyidunā Muʿāwiyah ibn Abī Sufyān I is amongst those

noble personalities of Islam who expanded the borders and rule of Islam, rendering
great services and sacrifices. His twenty years of khilāfah, which was unique in
its own right, was the principle reason for the great conquests and spread of
Islam that occurred later. He was a Ṣaḥābī of Rasūlullāh H, a recorder of
waḥī, blood-relative of Rasūlullāh H, renowned as one of the great political
leaders of the Arab world. His tolerance, forbearance, and political insight were
always acknowledged. The manner in which he steered the entire Ummah for
twenty years is a glorious chapter in the history of Islam. In addition to being a
leader and a politician, he was also a Mujtahid, whose status was acknowledged
by the senior Ṣaḥābah as well. It is a well-known fact that when a Mujtahid applies
his mind to a ruling then it has the possibility of being correct or incorrect. A few
of his rulings might not have been accepted by his contemporaries and in such
instances he has the same right as all those who hold a contrary view. However,
some people have made these differences of opinion an object of criticism and
in fact a reason for rejection and abuse. This continues to this very day, which
opposes both knowledge and fair-handedness, resulting in Sayyidunā Muʿāwiyah
I becoming one of the most oppressed personalities of Islamic history.
The allegations then move from Sayyidunā Muʿāwiyah I to the entire tribe of
Banū Umayyah, whereas the rule of the Banū Umayyah has the honour of having
raised the banner of Islam until the borders of Africa, Europe, and Asia, spreading
far and wide. It was under their leadership that the empires of Rome and Persia
were brought to their knees, making the Arabs a force to be reckoned with. The
manner in which Sayyidunā Muʿāwiyah I enforced the laws and teachings of
Islam in accordance with the Sunnah of Rasūlullāh H can be easily gauged
from the following narration in Tirmidhī:
19
On one occasion the Romans signed a temporary cease fire with Muʿāwiyah
I. As the time period drew to a close, Muʿāwiyah I left Damascus
with his army for the Roman borders thinking that his troops will be
ready to advance from the border as soon as the agreement terminates.
As they were on route, the Ṣaḥābī of Rasūlullāh H- ʿAmr ibn ʿAbasah
I, came speeding after them. He informed Muʿāwiyah I about the
ḥadīth of Rasūlullāh I that if you have any agreement (of cease fire)
with another nation then as long as the agreement is in place, you should
not even advance your soldiers. As soon as Muʿāwiyah I heard this, he
not only stopped advancing but ordered his troops to return to Damascus
as well.
Similarly, Ṭabrānī V and Abū Ya’lā V have reported another incident, with
their chain of narration, regarding which Al-Haythamī V (in Majmaʿ al-Zawāʼid
vol. 5 page 236) has said: “The narrators are all reliable”. The incident is as
follows:
Muʿāwiyah I contrary to his normal routine said one Friday in his

khutbah (sermon): “The distribution of the spoils of war and public treasury
is subject to my discretion; I will give to whomsoever I please and will hold
back from whoever I please.” After saying this no one gave any reply. The
next week he said the same and again no one replied. However, on the third
week when he repeated this, a person stood from the crowd said: “Never!
The spoils of war and pubic treasury belong to all of the Muslims, whoever
will become an obstacle between us and it, his fate will be decided with the
sword.” After the ṣalāh, Muʿāwiyah I summoned the man before him.
Assuming that Muʿāwiyah I might treat him harshly, others arrived in
the court to intercede on his behalf. When they reached the court, they
found that Muʿāwiyah I had seated the man alongside him, thanking
him for what he had said. Muʿāwiyah I then said to them: “I heard
Rasūlullāh H say that such leaders will come who will say whatever
they please and none will object to them. Such leaders will be disfigured
into apes and thrown into Jahannam. It was with this in mind that I said
20
Foreword
this in the khutbah, intending to see whether anyone will object or not.
When no one objected, I became exceedingly worried and so I repeated it
again the second week but again no one objected and my worry increased.
But today when I repeated it for the third time, this man objected to me
giving me solace that I am not amongst those rulers. He has given me life
and may Allah also grant him life.”
Such a person, with such a personality, who commands his troops to return after
hearing one ḥadīth, who is so concerned of the warning of Rasūlullāh H
that he acts in the manner mentioned above, is it not but defamation to accuse
him of altering the Qurʼān and Sunnah? Allah forbid! They have indeed left the
realms of fairness.
It is with this that my good friend- Moulānā Muḥammad Ẓafar Iqbāl, lifted
his pen in defence of Sayyidunā Muʿāwiyah I. He has studied in detail the
allegations made against Sayyidunā Muʿāwiyah I and proved many of them
to be baseless accusations, a result of deep hatred and prejudice against him.
Some of the allegations pertain only to issues of jurisprudence but the accusers
overlook the status of Sayyidunā Muʿāwiyah I as a Mujtahid and malign him
for his opinions.
May Allah Ta’ālā reward Ẓafar Iqbāl; abundantly and grant him the ability to
continue rendering services in this field.
Abū ʿAmmār Zāhid al-Rāshidī

Secretary General of Pakistan religious council
10 March 2005
21
Introduction
‫بسم الله الرحمن الرحيم‬

‫و صلى الله على النبي الكريم‬
There is a general principle without which no individual will be able to

comprehend our system of accreditation, in other words the procedure by which
recognition and status is granted. This principle is quite simple to understand,
whenever an individual or entity is linked to Ḥaqq (divine truthfulness), then this
individual will not merely be praised on account of his personal attributes but
rather because of the connection he shares with that divine link of truthfulness.
To put it differently, it is incumbent upon every individual to link himself to

Rasūlullāh H in order to attain complete salvation. This link is the defining
basis of recognition. Undoubtedly, the Ahl al-Bayt and the noble Ṣaḥābah were
unending fountains of righteousness but the defining characteristic, which
raised them to the highest platform of excellence, was the link they shared with
the beloved of Allah Ta’ālā- Sayyidunā Muḥammad H, an honour enjoyed
by them alone.
Most certainly, their personal attributes will contribute to their lofty prestige
but it is not the fundamental criteria of recognition. Likewise, individual
shortcomings will not degrade their lofty status. The principle one is required to
understand is that there is no achievement that will surpass the status of being
a Ṣaḥābī, and there is no shortcoming except disbelief which will degrade the
status of a Ṣaḥābī.
Sadly, there are multiple factions who have shunned this fundamental principle
and are treading farther away from the teachings of Nabī H. Leave aside
the misguided sects, from amongst the Ahl al-Sunnah itself one will find such
people who have disregarded the unquestionable status of the noble Ṣaḥābah.
23
Amongst these people are those who have veiled their intentions beneath the
shroud of taṣawwuf (Sufism), wherein the eminent Ṣaḥābī- Sayyidunā ʿAlī I,
holds a pivotal position.
These individuals possess such extreme love for Sayyidunā ʿAlī I that in
their ecstasy to prove their devotion to him, they fail to differentiate between
extremism and apathy; more so when it pertains to Sayyidunā Muʿāwiyah I.
In their minds hatred for Sayyidunā Muʿāwiyah I is a prerequisite for loving
Sayyidunā ʿAlī I, and these dogmatic dialogues are an integral part of their
so-called spiritual gatherings, which in most instances contradict the teachings
of the Qurʼān and Sunnah. Spiritual gatherings of this nature provide no benefit
to the mentor or the disciple and stray far from the principles of Islam.
The dervishes who conduct these gatherings have no interest in the spiritual
elevation of their disciples. Their only interest is to create a circle of devotees,
who will ‘worship’ and revere them. In order to achieve this, they misuse the
name of Sayyidunā ʿAlī I, around whom a trail of legendary tales have
been fabricated. The truth however is that these tales are baseless and mere
concoctions of their wandering imaginations. These tales have no relation to the
venerable personality of Sayyidunā ʿAlī I. Just as the tales regarding Nabī ʿĪsā
S, which the overzealous Christians fabricated, are fictitious, so too are the
fanciful tales regarding Sayyidunā ʿAlī I, which are mere deceptions fed to
the uninformed.
In accordance with their limited logic and understanding they declare that if
anyone from amongst the Ṣaḥābah had a disagreement with Sayyidunā ʿAlī I
then it will be sufficient to cast that Ṣaḥābī out of the fold of Islam. On the other
hand, disagreements with Sayyidunā Abū Bakr I and Sayyidunā ʿUmar I
bear no consequence. The reason for this delusion is that they have attached
certain attributes to Sayyidunā ʿAlī I that can only be attributed to Allah
Ta’ālā or are specific to our Nabī Muḥammad H.
24
Introduction
The noble Ṣaḥābah are all equal as far as their status as a faction is concerned
and it is justified for a Ṣaḥābī to disagree with another. These disagreements can
be correct or incorrect as well. When a Ṣaḥābī can question the erudite Ṣaḥābī-
Sayyidunā ʿUmar I, on a particular ruling of mehr (dowry) then why is it
wrong for Sayyidunā Muʿāwiyah I to question the decision of Sayyidunā ʿAlī
I regarding the murderers of Sayyidunā ʿUthmān I?
It is incumbent to first establish whether Sayyidunā Muʿāwiyah I had the right

to raise questions regarding the murder of Sayyidunā ʿUthmān I? Was this
not a religious matter as well? Was it irreligious to probe this matter further? The
most that one may prove is that they both disagreed on the basis of their ijtihād
(analytical reasoning) as to how this issue - the murder of the khalīfah - should
be handled? Yes, they may have erred in the process and for that they will still be
rewarded, which is the established stance of the Ahl al-Sunnah wa l-Jamāʿah. Alas!
Only if Sayyidunā Muʿāwiyah I was given the responsibility of rounding up
and punishing all those who were involved in the murder of Sayyidunā ʿUthmān
I, then today many of the current matters of distrust and division would not
exist and the conquests of Islam which ensued during the khilāfah of Sayyidunā
ʿUthmān I would not have ceased. Undoubtedly, the martyrdom of Sayyidunā
ʿUthmān I had broken the spirit of the Ummah, which neither Sayyidunā ʿAlī
I nor Sayyidunā Muʿāwiyah I could mend.
When I came across the book- Sayyidunā Muʿāwiyah– Dispelling distortions of

History, I was overcome with a deep sense of gratitude that by the grace of Allah,
Muḥammad Ẓafar Iqbāl had fulfilled a necessary requisite of love for Rasūlullāh
H and Islam.
May Allah Ta’ālā reward him abundantly for undertaking this initiative and
ensuring its completion. May Allah raise him amongst the ranks of His most
righteous servants.
I have not had the honour of meeting brother Muḥammad Ẓafar Iqbāl personally,
but I do know that he was a devoted acquaintance of the esteemed Moulānā Yūsuf
25
Ludhiyānwī Shāhīd V. He also benefited greatly from the august personality of

Moulānā Salīm Allāh Khān and is amongst those who benefitted from the company
and teachings of Allāmah Khālid Maḥmūd. He frequents the gatherings of many
notable scholars and Allah Ta’ālā has also blessed him with astute knowledge and
those qualities necessary for the understanding of dīn.
The great Mufassir of the Qurʼān- Moulānā Aḥmad ʿAlī Lahorī V once said:
There are two features which are of utmost necessity for the protection of
īmān and steadfastness on dīn. These two features are: (1) Concern for the
Hereafter (2) reliance on the pious predecessors.
The reliance of brother Ẓafar Iqbāl is evident from his book. Allah willing, his
concern for the hereafter is commendable as well. I say this because the one
who treads in the footsteps of the pious predecessors will not be void of concern
for the hereafter. I have personally heard from my elders that the one who
disregards the teachings of the pious predecessors will indeed become a slave of
his carnal desires and will only focus on earning the pleasures of this mundane
world. Such an individual always gives preference to worldly achievements over
the hereafter. May Allah Ta’ālā forgive all our shortcomings and may Allah Ta’ālā
keep us steadfast on the path of the pious.
The purpose of the book before you is to answer a number of blasphemous and
baseless allegations levelled against Sayyidunā Muʿāwiyah I. The allegations
are of such a contentious nature that no Muslim will ever tolerate it. A few of
the baseless accusations levelled against Sayyidunā Muʿāwiyah I that will be
clarified in this book are as follows:
The Banū Umayyah harboured extreme hatred for the Banū Hāshim.
The narrations regarding the status and virtues of Sayyidunā Muʿāwiyah

I are unauthentic.
26
Introduction
Sayyidunā Muʿāwiyah I initiated many innovations during his

khilāfah.
Waging war against Sayyidunā ʿAlī I was an unforgivable mistake

perpetrated by Sayyidunā Muʿāwiyah I.
Sayyidunā Muʿāwiyah I murdered Sayyidunā Ḥasan I by poisoning

him
The peace treaty which took place between Sayyidunā Muʿāwiyah I and
Sayyidunā Ḥasan I was illusory.
The khilāfah of Sayyidunā Muʿāwiyah I is not worthy of being

followed.
Sayyidunā Muʿāwiyah I was the scribe of a few letters of Rasūlullāh

H and not a scribe of waḥī.
The general criticism levelled against the Banū Umayyah and those specifically
directed towards Sayyidunā Muʿāwiyah I arise on account of the
misconception that praising or acknowledging Sayyidunā Muʿāwiyah I and
the Banū Umayyah is tantamount to slurring the Ahl al-Bayt. In other words, love
and respect for the Ahl al-Bayt can only be true if one condemns and vilifies the
Banū Umayyah and Sayyidunā Muʿāwiyah I along with them.
Moulānā Ẓafar Iqbāl has remarkably highlighted the errors of such bias and
has meticulously proven the achievements and status of many individuals from
the Banū Umayyah. Often the dogmatist, in his mistaken hereditary prejudice,
embarks on a relentless mission of vilifying Sayyidunā Muʿāwiyah I, such
that it becomes necessary to remind him that whether the vilification is directed
towards Sayyidunā ʿAlī I or Sayyidunā Muʿāwiyah I, it demands refutation;
a principle applicable to each and every Ṣaḥābī.
27
The three aḥādīth regarding the Banū Umayyah and Yazīd often cited by the
opponents of Sayyidunā Muʿāwiyah I in actuality proves that they are bereft
of the necessary knowledge and aptitude required in the science of aḥādīth. If they
possessed any knowledge, then they would never have depended on the reports
of Al-Ḥākim al-Nishāpūrī. On the other hand, Moulānā Ẓafar Iqbāl scrutinised all
of the material and has methodically proven their unreliability.
The majority of the aḥādīth which make mention of manāqīb (virtues and merit)
are not on the level of ṣaḥīḥ (authentic). Likewise, the extent of work that the
Muḥaddithīn have carried out in scrutinising the authenticity of the narrations
pertaining to Sayyidunā ʿAlī I has not been carried out for any other Ṣaḥābī.
In simple words, the amount of inaccuracies which the scholars of Islam have
discovered in the chapters pertaining to the virtues of Sayyidunā ʿAlī I is of
such an extent that deniability is no more a choice in this matter. In spite of this,
the scholars of Islam have never said that the status of Sayyidunā ʿAlī I is not
proven. Why is the same sentiment and principle not applied with Sayyidunā
Muʿāwiyah I?
Furthermore, Moulānā Ẓafar Iqbāl has accurately discredited the narration used
to substantiate the claim that Sayyidunā Muʿāwiyah I was an innovator. In
this light, the elucidation of Moulānā Muḥammad Nāfīʿ is of such a calibre, that
hopefully it will be a means of success and guidance for all the opponents of
Sayyidunā Muʿāwiyah I.
A common argument raised against Sayyidunā Muʿāwiyah I was that he

initiated or incited the poisoning of Sayyidunā Ḥasan t. Moulānā Ẓafar Iqbāl has
refuted any and all misunderstandings in this regard.
Regarding the era of Sayyidunā Muʿāwiyah I, the scholars are of the opinion
that it does not form part of that khilāfah classified as the Khilāfah al-Rāshidah,
but it does not mean that it was an era void of benefit to Islam and unworthy
of being followed. Moulānā Ẓafar Iqbāl also clarified the various doubts and
allegations regarding the khilāfah of Sayyidunā Muʿāwiyah I.
28
Introduction
Amongst the common errors, the opponents of Sayyidunā Muʿāwiyah I make

in building their case against him, is the allegation that Sayyidunā Muʿāwiyah
I was not a scribe of waḥī, but rather only a scribe for a few epistles of Nabī
H. Moulānā Ẓafar Iqbāl once again refutes this allegation and presents
an array of authentic and reliable narrations as well as commentaries which
resolve this matter once for all. Through the grace of Allah, I firmly believe that
allegations such as these hold no value against the pioneers of knowledge such
as Ibn Ḥazam V, Al-Khaṭīb al-Baghdādī V, Ibn Ḥajar al-ʿAsqalānī V and
Al-Dhahabī V and their likes.
In short, the author- Moulānā Ẓafar Iqbāl has shunned and dismantled all the
baseless criticisms that the sceptics dare to present against Sayyidunā Muʿāwiyah
I. The presentation of indexes and academic style is a reminder of the works
of the earlier scholars and this is what truly makes this book a masterpiece.
In conclusion, I would like to commend the disapproval that these sceptics might
voice at times against Shī’asm, especially, when one considers the conditions
surrounding them, whereby it is extremely difficult if not impossible to voice
such sentiments, but at the same time one will realise that they too are guilty
of the same crime as the Shīʿah. Sadly, in this day and age giving precedence
to Sayyidunā ʿAlī I has become a fundamental belief within certain sects, at
times their fanaticism leading to deviation. It is because of this belief that much
blood has been spilled over the course of history and closing this door has become
a sharʿī (religious) requirement. This matter is of such a grave nature that some
individuals have elevated Sayyidunā ʿAlī I above the rest of the ambīyā.
Indeed, it is a pre-requisite of īmān to love and respect the noble family of Nabī
H, but at the same time one must be careful, not to use this love for personal
gain, as to do so will be an act of treachery and enmity against Islam.
29
Nonetheless, I am extremely pleased with Moulānā Ẓafar Iqbāl for preparing this
manuscript in defence of Sayyidunā Muʿāwiyah I, which will (Allah-willing)
be of great benefit to one and all. May Allah Ta’ālā reward him abundantly for his
efforts and bless him with success in all his endeavours.
Jāwid Amīr ʿUthmānī

Iqbāl Academy
Lahore
30
Sayyidunā Muʿāwiyah I - Dispelling distortions of History
All praise is due to Allah, who is sufficient and may peace be upon His selected
servants.
Allah Taʿālā attributed that religion to the Ṣaḥābah, which He completed upon
Rasūlullāh H and He was pleased with as a religion for prosperity:
‫َا ْل َی ْو َم َا ْك َم ْل ُت َل ُك ْم ِد ْین َُك ْم َو َات َْم ْم ُت َع َل ْی ُك ْم نِ ْع َمتِ ْی َو َر ِض ْی ُت َل ُك ُم الاْ ِ ْسلاَ َم ِد ْینًا‬
Today I have perfected your religion for you, and I have completed My
favour upon you, and I am pleased with Islam for you as a religion.1
The history of Islam begins with the Ṣaḥābah of Rasūlullāh H. Their virtues
and excellence were acknowledged by the previous ambīyā, and the earlier
nations would enhance their faith by recounting the praises heaped upon them:
ِ‫ک َم َث ُل ُه ْم ِفی ال َّت ْو ٰرىةِ َو َم َث ُل ُه ْم ِفی الاْ ِن ِْج ْیل‬

َ ِ‫ٰذل‬
This is their description in the Torah and their description in the Injīl...2
The dīn of Islam cannot advance a single step if the Ṣaḥābah are removed from
the history of Islam.
‫ أن الله تبارك و تعالى اختارني‬: ‫عن عويم بن ساعدة رضي الله عنه ان رسول الله صلى الله عليه و سلم قال‬
‫ فمن سبهم فعليه لعنة الله و المالئكة و‬، ‫ فجعل لي منهم وزراء و أنصارا و أصهارا‬، ‫و اختار لي اصحابا‬
‫ (هذا حديث صحيح اإلسناد و لم يخرجاه و‬. ‫ ال يقبل منه يوم القيامة صرف و ال عدل‬، ‫الناس اجمعين‬
) ‫قال الذهبي رحمة الله عليه صحيح‬
Uwaym ibn Sāʿidah I narrates that Rasūlullāh H said: “Verily Allah

selected me and chose Ṣaḥābah for me. He made for me among them some
1 Sūrah al-Māʼidah: 3
2 Sūrah al-Fatḥ: 29
31
as ministers, some as assistants and some as relatives through marriage.

So whosoever swears at them, may the curse of Allah, the angels and all
the people be upon him. On the Day of Resurrection, no good deed will be
accepted from him, be it compulsory or optional.” 1
Sayyidunā ʿAbd Allāh ibn Masʿūd I narrates:
‫ ثم نظر في‬، ‫إن الله نظر في قلوب العباد فاختار محمدا صلى الله عليه و سلم فبعثه برسالة و انتخبه بعلمه‬
‫ و ما رآه المؤمنون حسنا فهو عند‬، ‫ فجعلهم أنصار دينه و وزراء نبيه‬، ‫ فاختار له أصحابا‬، ‫قلوب الناس بعده‬
‫ و ما رآه المؤمنون قبيحا فهو عند الله قبيح‬، ‫الله حسن‬
Allah glanced at the hearts of His servants and chose Muḥammad H,

He then sent him with His message and selected him with His knowledge.
Thereafter, Allah glanced at the hearts of mankind and He selected
companions for him. Allah made them the supporters of His religion and
the ministers of His Rasūl H. Whatever the believers collectively
consider as good, is also good in the sight of Allah, and whatever the
believers collectively consider as inappropriate, is also inappropriate in
the sight of Allah. 2
It is understood from the aforementioned narrations that just as Allah selected

Rasūlullāh H from among the entire creation, likewise the most blessed
people and the most fortunate souls from all of mankind were chosen for the
companionship of Rasūlullāh H. Apart from the ambīyā these people are
the most superior from the entire creation in their nobility, excellence, honour,
qualities, status and rank. If there existed any other people in the creation more
superior than the Ṣaḥābah, Allah would have chosen them for the companionship
and friendship of Rasūlullāh H.
Reviling them, disrespecting and hurling scorn at the Ṣaḥābah not only derides their
companionship with Rasūlullāh H but scoffs at the selection made by Allah.
1 Ṣaḥīḥ according to Al-Dhahabī, Mustadarak al-Ḥākim vol. 5 pg. 632

2 Musnad Abū Dāwūd al-Ṭayālisī pg. 33
32
Similar is the case of the Ahl al-Bayt; together with enjoying kinship with
Rasūlullāh H, they are included among the Ṣaḥābah, as they too had the
honour of remaining in the company of Rasūlullāh H, if they were amongst
those who lived during his lifetime. It is obligatory to respect the Ṣaḥābah, and
likewise it is essential to hold the Ahl al-Bayt in high regard.
Allāmah Khālid Mahmūd writes:
Just as it is an essential component of the beliefs of a true Muslim to revere

the Ṣaḥābah and the al-Khulafāʼ al-Rāshidīn, likewise whosoever reviles
the Ahl al-Bayt does not deserve to be considered part of the Ahl al-Sunnah
wa l-Jamāʿah.1
Mujaddid Alf-e Thānī V (d. 1034 A.H) writes:
How is it possible to assume that the Ahl al-Sunnah wa l-Jamāʿah do not

adore the Ahl al-Bayt, whereas love for the Ahl al-Bayt is considered to be
a component of īmān, and attaining an easy death is dependent upon deep
admiration for them. Love for the Ahl al-Bayt is a hallmark of the Ahl al-
Sunnah wa l-Jamāʿah, yet our adversaries are unaware of this reality and
they are ignorant of the concept of moderate love for the Ahl al-Bayt. They
have adopted one extreme in this matter of love, while others have adopted
another extreme by considering everybody else to be out of the fold of Islam.
They do not realise that between the two extremes is the moderate path
that the Ahl al-Sunnah wa l-Jamāʿah have adopted. This is the essence
of truth and the correct stance. May Allah appreciate their endeavours.2
According to the Ahl al-Sunnah wa l-Jamāʿah there is no separation between

the Ṣaḥābah and the Ahl al-Bayt. Wherever the word Ṣaḥābah appears in our
discussion, the Ahl al-Bayt are included in it.
1 Ahl al-Bayt al-Kirām, pg. 4

2 Maktūbāt Imām-e Rabbānī, journal 2, letter 36
33
The teachings and guidance imparted by Rasūlullāh H prepared the

Ṣaḥābah to become the role models and guides for the entire world. They were the
link between the message of nubuwwah and the Ummah. The Ṣaḥābah imbibed
within themselves the magnificence and effulgence of Rasūlullāh H to such
an extent that their lives became a component of the life of Rasūlullāh H.
It is impossible to entirely mention the blessed life of Rasūlullāh H without
mentioning the lives of the Ṣaḥābah, for the reason that the Ṣaḥābah are the
testimony to Rasūlullāh’s H mentorship.
After understanding their excellence, it would be appropriate to recognize the

status of the Ṣaḥābah in light of the standards set by the Noble Qurʼān and Sunnah.
Our misfortune has been such that we have begun to look at the Ṣaḥābah and their
differences in the mirror of the disputes and circumstances of worldly political
leaders. Whereas very often worldly leaders are willing to destroy the wellbeing
of people in this world and ākhirah as well, merely for the sake of power.
According to the Ahl al-Sunnah wa l-Jamāʿah, the Ṣaḥābah are the foundation of
īmān and Islam. It is a matter of belief for the Ahl al-Sunnah wa l-Jamāʿah that the
differences which arose between the Ṣaḥābah, even if it led to war between them,
were not based upon the aspiration for power. Each faction fought against the
other on the premise of protecting and elevating Islam. All these personalities
held the view that the stance of the opposing group was also based upon sound
religious judgement. Thus, although each faction would consider the opinion
or assumption of the other to be incorrect, they would not consider them to be
imposters or disbelievers.1
Additional details of this will be discussed in its appropriate place. This is the
unanimous view of the Ahl al-Sunnah wa l-Jamāʿah. In all the books of ʿaqāʼid
(beliefs), this topic has been discussed in a dedicated chapter: “The noble status
and recognition of the Ṣaḥābah”. Hence their status cannot be ascertained and
determined by a cursory glance at historical narration.
1 Maktūbāt Imām-e Rabbānī letter: 96
34
Whilst discussing the importance and the position of the subject of History, Muftī
Muḥammad Shafī’ V (d. 1396 A.H) mentions:
It is inappropriate to determine the character and status of the Ṣaḥābah

solely on the basis of historical narration. In their role as the link between
the message of nubuwwah and the Ummah, these individuals enjoy
a special position in light of the Noble Qurʼān and Sunnah. Historical
narrations do not have the same position as the Noble Qurʼān and Sunnah
and thus the status of the Ṣaḥābah cannot be raised or lowered simply
based upon historical narration. By no means is it implied that history
cannot be relied upon completely and is useless. The reality is that there
are variant degrees of credibility. The status of credibility which Islam has
afforded to the Noble Qurʼān and to mutawātir aḥādīth1, when compared
to general aḥādīth and historical narration is not of the same standing.
Likewise, the sayings of the Ṣaḥābah do not hold the same weight as the
words of Rasūlullāh H. By the same token, the degree of reliability of
historical narrations is not the same as that of the Noble Qurʼān, Sunnah
or authentically established sayings of the Ṣaḥābah. If any connotation
implied from a ḥadīth, which is not mutawātir, conflicts with the text
of the Noble Qurʼān, then it will be imperative to find an interpretation
for that connotation. If a suitable interpretation cannot be found then it
will be necessary to discard the connotation which contradicts the text
of the Noble Qurʼān. In a like manner, should any issue, derived from a
historical narration, be inconsistent with the understanding established
from the Noble Qurʼān and Sunnah then the former will be discarded or a
suitable interpretation sought, no matter the strength of authenticity of
the historical narration.2
After a few pages, Muftī Muḥammad Shafī’ V writes:
1 Mutawātir: A ḥadīth reported by such a large number of people that it is inconceivable for them to
have all agreed upon a lie.
2 Maqām-e Ṣaḥābah, pg. 14-15
35
It is the consensus of the entire Ummah that the significance of the

Ṣaḥābah, their status and the differences which arose between them cannot
be concluded as any general topic of history is concluded. The importance
of the Ṣaḥābah is a fundamental component of the science of ḥadīth, as has
been clarified in the introduction of Al-Iṣābah by Ḥāfiẓ Ibn Ḥajar V and
in the introduction of al-Istīʿāb by Ḥāfiẓ Ibn ʿAbd al-Barr V. The scholars
of this Ummah have treated the subject of the status of the Ṣaḥābah,
the varying ranks amongst them and the differences that arose between
them as a separate theme in the science of ʿaqīdah and have dedicated
chapters discussing it in all the books of Islamic creed. In a matter related
to Islamic creed, and upon the basis of which many Muslim factions came
into existence, it is obvious sources such as the Qurʼān, Sunnah and ijmāʿ
(consensus of the Ummah) have to be utilised. If a deduction is to be made
from any narration, it is fundamental that it be analysed according to
the principles of ḥadīth. Simply searching for a source among historical
narrations and relying upon it, is a fundamental error. Even though history
may have been compiled by reliable and authentic scholars of ḥadīth, in
essence it still remains history, and in history it is common practice to
accumulate both the authentic and unauthentic.1
Ibn Ḥajar al-Makkī V (d. 974 A.H) states:
‫و الواجب أيضا على كل من سمع شيئا من ذلك أن يتثبت فيه و ال ينسبه الى أحد منهم بمجرد رؤية في‬
‫ فحينئذ الواجب‬،‫ بل ال بد أن يبحث عنه حتى يصح عنده نسبته الى أحدهم‬،‫كتاب أو سماعه من شخص‬
‫أن يلتمس لهم أحسن التأويالت‬
Whosoever hears anything regarding the differences and

misunderstandings among the Ṣaḥābah, it is incumbent upon him to
enquire regarding that matter. One should not merely apportion fault
to any of them based solely on something read in a book or heard from
another. It is vital to research the matter until it can be correctly attributed.
It will be prudent at this point to seek the most befitting interpretation.2
1 Maqām-e Ṣaḥābah pg. 35-36

2 Al-Ṣawāʿiq al-Muḥriqah pg. 216
36
Ḥāfiẓ Ibn Taymiyyah V (d. 728 A.H) while discussing the beliefs of the Ahl al-
Sunnah wa l-Jamāʿah writes:
‫و يتبرؤون من طريقة الروافض الذين يبغضون الصحابة و يسبونهم و طريقة النواصب الذين يؤذون أهل‬
‫ أن هذه اآلثار المروية في مساويهم منها‬:‫ و يمسكون عما شجر بين الصحابة و يقولون‬،‫البيت بقول أو عمل‬
‫ إما مجتهدون‬،‫ والصحيح منه هم فيه معذورون‬،‫ما هو كذب و منها ما قد زيد فيه و نقص غير عن وجهه‬
‫ وهم مع ذلك ال يعتقدون أن كل واحد من الصحابة معصومعن كبائر‬.‫مصيبون و إما مجتهدون مخطئون‬
‫ و لهم من الفضائل و السوابق ما يوجب مغفرته ما‬،‫ بل يجوز عليهم الذنوب في الجملة‬،‫االثم وصغائره‬
‫حتى انهم يغفر لهم من السيئات ما ال يغفر لمن بعدهم‬، ‫يصدر منهم ان يصدر‬
The Ahl al-Sunnah wa l-Jamāʿah stand exonerated from the methodology

adopted by the Shīʿah, who harbour hatred for the Ṣaḥābah and consider
them as evil. Similarly, we are exonerated from the methodology of the
Nawāṣib, who cause harm to the Ahl al-Bayt verbally or physically. The Ahl
al-Sunnah wa l-Jamāʿah choose to adopt silence regarding the differences
which arose between the Ṣaḥābah. They state that the narrations reported
against the Ṣaḥābah vary; a number of those narrations are fabrications,
while some narrations are such that certain alterations have taken place
to the extent that their correct meaning has been adulterated. Yet there
are also some narrations which are authentic. In these instances, the
Ṣaḥābah are considered excused as they were either accurate in their
ijtihād (analytical reasoning) or they erred even after following the correct
analytical methodology. Similarly, the Ahl al-Sunnah wa l-Jamāʿah do not
hold this belief that the Ṣaḥābah were infallible from committing any
minor or major sin. Essentially there was a probability of them committing
sin. Their virtues and merits are however so immense that it warrants
their forgiveness even if a misdemeanour had to occur from them. In fact,
forgiveness would be extended to them to a degree unachievable by those
after them.1
1 Al-ʿAqīdah al-Wāsiṭiyyah pg. 173
37
Mujaddid Alf-e Thānī V (d. 1024 A.H) states:
The disputes and quarrels which arose between the Ṣaḥābah should be
interpreted in a positive light, and it should be understood to be as distant
as possible from individualistic or sectarian motives. These differences
were essentially premised on analytical deductions and interpretations,
and not upon desires. This is the standpoint of the Ahl al-Sunnah wa
l-Jamāʿah... It is important for us to maintain our beliefs in accordance with
the Ahl al-Sunnah wa l-Jamāʿah and not to lend an ear to the statements
of any simpleton. Founding one’s beliefs and ideologies upon the views of
false people is tantamount to destroying one’s īmān. It is vital to follow the
path of those who will attain salvation, i.e. the Ahl al-Sunnah wa l-Jamāʿah,
so that one can be hopeful of earning salvation.1
The Status of the Ṣaḥābah in the Noble Qurʼān

Take note of the following verses in the Noble Qurʼān:
1)
ِ ‫ُك ْنت ُْم َخ ْی َر ُا َّم ٍة ُا ْخ ِر َج ْت لِلن‬
‫َّاس‬
You are the best of all nations who have been raised for mankind.2
2)
َ ِ‫َو َک ٰذل‬
ِ ‫ک َج َع ْلن ُٰك ْم ُا َّم ًة َّو َس ًطا ِّلت َُك ْو ُن ْوا ُش َهدَ ٓا َء َع َلی الن‬
‫َّاس‬
Thus, We have made you such a group that is moderate in nature so that
you may be witnesses over people.3
The direct addressees of these two verses are the Ṣaḥābah themselves. In the
first verse, they are crowned with the title of the “best of all nations”, classified

2 Sūrah Āl ʿImrān: 110
3 Sūrah al-Baqarah: 143
38
Status of the Ṣaḥābah M
as the role models and guides of the entire Ummah. In the second verse, along
with being praised with the words, “moderate in nature”, a unique honour is
mentioned for them: just as Rasūlullāh H will be a witness for the Ṣaḥābah,
so too will the Ṣaḥābah serve as witnesses and exemplars for those after them.
3)
ً‫الله َو ا َّل ِذ ْی َن َم َع َا ِشدَّ ُٓاء َع َلی ا ْل ُك َّفا ِر ُر َح َم ُٓاء َب ْین َُه ْم ت َٰر ُىه ْم ُر َّک ًعا ُس َّجدً ا َّی ْبت َُغ ْو َن َف ْضلا‬
ُ ‫ُم َح َّمدٌ َّر ُس ْو ُل‬
‫ک َم َث ُل ُه ْم ِفی ال َّت ْو ٰرى ِة َو َم َث ُل ُه ْم ِفی‬ َ ِ‫الس ُج ْو ِد ٰذل‬ ُّ ‫اه ْم ِف ْی ُو ُج ْو ِه ِه ْم ِّم ْن َا َث ِر‬ ُ ‫الله َو ِر ْض َوا ًنا ِس ْی َم‬
ِ ‫ِّم َن‬
‫الز َّراعَ لِ َی ِغ ْی َظ بِ ِه ُم‬ ُّ ‫است َٰوی َع ٰلی ُس ْو ِقه ُی ْع ِج ُب‬ ْ ‫استَغْ َل َظ َف‬ ْ ‫الاْ ِن ِْج ْیلِ َکزَ ْر ٍع َا ْخ َر َج َش ْط َئه َف ٰا َز َره َف‬
‫ت ِم ْن ُه ْم َّمغْ ِف َر ًة َّو َا ْج ًرا َع ِظ ْی ًما‬ ِ ‫الص ِل ٰح‬ّٰ ‫الله ا َّل ِذ ْی َن ٰا َمن ُْوا َو َع ِم ُلوا‬
ُ َ‫ار َو َعد‬ َ ‫ا ْل ُك َّف‬
Muḥammad H is Allah’s Rasūl and those with him are severe against
the kuffār and compassionate among themselves. You will see them
sometimes bowing, sometimes prostrating, seeking Allah’s bounty and
His pleasure. Their hallmark is on their faces because of the effect of
prostration. This is their description in the Torah. Their description in the
Injīl is like that of a plant that sprouts its shoots and strengthens it, after
which it becomes thick and stands on its own stem, pleasing the farmer. So
that the kuffār may be enraged by them. Allah has promised forgiveness
and a grand reward for those of them who have īmān and who do good
deeds.1
In this verse, the phrase “Muḥammad H is Allah’s Rasūl” is a claim and

the phrase “And those with him…” is the proof of that claim. The later phrase
includes the entire assembly of the Ṣaḥābah. Allah presents them as evidence of
Rasūlullāh’s H nubuwwah whilst also attesting to their piety, credibility
and integrity. Whosoever criticizes the Ṣaḥābah not only finds fault in the
nubuwwah of Rasūlullāh H, but rather denies the claim of the Noble Qurʼān.
It is evident from this verse that anybody who harbours anger and fury against
the Ṣaḥābah could only be a disbeliever. It is as if though the very existence of
the Ṣaḥābah was a cause of rage for the disbelievers. Lastly, Allah has promised
39
forgiveness and an immense reward for the Ṣaḥābah on the basis of their faith
and virtuous deeds.
4)
ُ ‫ان َّر ِض َی‬
‫الله َع ْن ُه ْم َو َر ُض ْوا‬ ٍ ‫السبِ ُق ْو َن الاْ َ َّو ُل ْو َن ِم َن ا ْل ُم ٰه ِج ِر ْی َن َوالاْ َ ن َْصا ِر َوا َّل ِذ ْی َن ا َّت َب ُع ْو ُه ْم بِاِ ْح َس‬
ّٰ ‫َو‬
َ ِ‫ّٰت ت َْج ِر ْی ت َْحت ََها الاْ َ ن ْٰه ُر ٰخ ِل ِد ْی َن ِف ْی َها َا َبدً ا ٰذل‬
‫ک ا ْل َف ْوزُ ا ْل َع ِظ ْی ُم‬ ٍ ‫َع ْن ُه َو َا َعدَّ َل ُه ْم َجن‬
And the foremost pioneers of the Muhājirīn (those who migrated from
Makkah to Madīnah) and the Anṣār (the citizens of Madīnah who helped
the Muhājirīn) and also those who followed them exactly in virtue;
Allah is well-pleased with them and they are well-pleased with Him.
He has prepared for them Gardens under which rivers flow, to dwell therein
forever. That is the supreme success.1
In this verse‫ و‬Allah has described two categories of the Ṣaḥābah. The first are
the “Muhājirīn” and the second are “Anṣār”. They have unconditionally been
assured four bounties together with the glad tidings of a “great success”. These
four promises are:
Allah is forever pleased with them.

They are always pleased with Allah.
Jannah (Paradise) has been prepared for them.
They will abide in Jannah forever.
5)
‫الس َفها ُء َو ٰل ِک ْن‬ ُّ ‫َّاس َقا ُل ْوا َا ُنؤْ ِم ُن َک َما ٰا َم َن‬
ُّ ‫الس َفها ُء َالاَ اِن َُّه ْم ُه ُم‬ ُ ‫َو ا ِ َذا ِق ْی َل َل ُه ْم ٰا ِمن ُْوا َک َما ٰا َم َن الن‬
‫لاَّ َی ْع َل ُم ْو َن‬
And when it is said to them (the hypocrites): “Believe as the people

(Ṣaḥābah) have believed,” they say: “Shall we believe as the fools have
1 Sūrah al-Towbah: 100
40
believed?” Verily, they (the hypocrites) are the fools, but they know not.1
This verse declares the īmān of the Ṣaḥābah as being complete as well as being
of the required standard in the sight of Allah. People’s īmān will not be complete
until it is measured on the scale of the īmān of the Ṣaḥābah. The acceptable
standard of īmān is that of the Ṣaḥābah, therefore a person who criticises the
īmān of the Ṣaḥābah is treading the path of the hypocrites. Whosoever considers
the Ṣaḥābah to be foolish and dumb, then in the sight of Allah such a person is in
fact foolish and dumb. Whichever people find fault in the Ṣaḥābah do so out of
their sheer ignorance, shallowness, oblivion and lack of knowledge.
My purpose is not to encompass all the verses concerning the status of the Ṣaḥābah
and it will be sufficient to conclude from what has been mentioned that they are
accepted in the sight of Allah and have been promised Jannah. For those who are
willing to accept, five verses are more than sufficient. As for those not willing to
accept, the entire Qurʼān may be quoted and yet it will still be insufficient.
The Status of the Ṣaḥābah in ḥadīth

Take note of the following aḥādīth:
1)
‫ خير الناس قرني ثم الذين يلونهم ثم‬: ‫عن عبد الله رضي الله عنه أن النبي صلى الله عليه و سلم قال‬
‫الذين يلونهم‬
ʿAbd Allāh I narrates that Rasūlullāh H said: “The best people are
those of my era, then those who are after them and then those who are
after them.”2
2 Bukhārī vol. 1, pg. 515, Muslim vol. 2, pg. 309
41
2)
‫عن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم أكرموا أصحابي فإنهم خياركم‬
ʿUmar I reported that Rasūlullāh H said: “Honour my Ṣaḥābah for

certainly they are the best of you.”1
3)
‫و عن جابر رضي الله عنه عن النبي صلى الله عليه و سلم قال ال تمس النار من رآني أو رأى من رآني‬
Jābir I narrated that Rasūlullāh H said: “The fire of Jahannam will

not touch that Muslim who has seen me nor the one who has seen someone
who has seen me.”2
4)
‫عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم مثل أصحابي في أمتي كالملح في الطعام‬
‫ال يصلح الطعام اال بالملح‬
Anas I reported that Rasūlullāh H said: “The likeness of my Ṣaḥābah

in my Ummah is as the likeness of salt in food. Food is not delicious unless
salt is added to it.”3
5)
‫ فمن أحبهم فبحبي أحبهم و من أبغضهم فببغضي أبغضهم‬...
Whosoever loves my Ṣaḥābah, it is on account of his love for me, and

whosoever has enmity for my Ṣaḥābah, it is on account of his enmity for
me.4
1 Mishkāt, pg. 554

2 Tirmidhī vol. 2 pg. 231, Mishkāt pg. 554
3 Mishkāt pg. 554
42
Prohibition against maligning the Ṣaḥābah

Just as the aḥādīth expound the innumerable virtues of the Ṣaḥābah, so too has
a prohibition been directed against maligning them. Consider the following
narrations:
1)
‫ ال تتخذوهم غرضا من بعدي‬،‫ الله الله في أصحابي‬،‫الله الله في أصحابي‬
Fear Allah! Fear Allah, regarding my Ṣaḥābah! Fear Allah! Fear Allah,
regarding my Ṣaḥābah! Do not make them a target of criticism after me.1
2)
‫ال تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم و ال نصيفه‬
Do not curse my Ṣaḥābah! If any of you were to spend the amount of gold
equivalent to the mountain of Uḥud in charity, you would still not reach
their reward of spending in charity of even a mudd2, nor even half of it.3
3)
‫إذا رأيتم الذين يسبون أصحابي فقولوا لعنة الله على شركم‬
When you see those people who curse my Ṣaḥābah then say to them: “May
the curse of Allah be upon the one who is the more evil between you.”4
Whilst explaining this narration my mentor- Moulānā Yūsuf Ludhiyānwī V,
shared the following gems of knowledge, which are inspired only upon the hearts
of the pious:
a. The word “curse” in this narration does not merely mean using vulgar
1 Ibid vol. 2 pg. 225

2 A measurement of volume equaivalent to approximately 750ml.
3 Muslim vol. 2 pg. 310
43
language but includes any word of scorn which may belittle the Ṣaḥābah
in any way. From this it is understood that it is not permissible to malign
or disrespect the Ṣaḥābah. A person who does so will be accursed and
expelled from the mercy of Allah.
b. Showing contempt towards the Ṣaḥābah causes pain to the blessed heart
of Rasūlullāh H. This is clear from his statement: “Whosoever has
caused harm to them has harmed me”. By causing grief to the blessed
heart of Rasūlullāh H there is a danger of the reward of good deeds
being wiped away.
Allah says in the Noble Qurʼān:
َ ‫َانْ حَ ْت َب َط َا ْع اَم ُل ُك ْم َو َا ْنت ُْم‬

‫ال تَشْ ُع ُر ْو َن‬
Lest your deeds will be wiped off while you do not know.
Thus, vilifying the Ṣaḥābah can very likely be a cause of losing one’s
īmān.
c. Defending the honour of the Ṣaḥābah and responding to the accusations

levelled against them is a religious obligation.
d. Rasūlullāh H did not say that a detailed response should be given

to each and every criticism against the Ṣaḥābah, as this will result in an
endless process of answers and counter answers. However, Rasūlullāh
H said that an all-comprehensive and principled response should be
given which is: “May the curse of Allah be upon the one who is the more
evil between you.”
e. There are two possible meanings of the phrase- “the more evil between
you”. In this phrase, the word “evil” is connected to a personal pronoun
(i.e. you) which would imply: “May the curse of Allah be upon your evil
which is spread all over!” The second possible meaning would be that the
word “evil” denotes a degree of intensity and comparison. This would
44
imply that between yourselves and the Ṣaḥābah whosoever is more evil,
may the curse of Allah be upon them. In this phrase, Rasūlullāh H
has made a subtle inference to those who vilify the Ṣaḥābah. Whosoever
ponders over this will realise that the root of those who disregard the
Ṣaḥābah has been severed. This much is clear that whatever the Ṣaḥābah
may be, in essence they will always be better than you. You may be able
to fly in the air, reach the sky, or live a hundred lives but you will never
reach the status of the Ṣaḥābah. Where will you get such eyes that had
seen the beautiful countenance of Rasūlullāh H? Where will you get
such ears that were honoured to hear the words of Rasūlullāh H?
Where will you get such hearts that were enlightened with the effulgence
of Rasūlullāh H? Where will you get such minds that were inspired
by Rasūlullāh H? Where will you get such hands that touched the
blessed skin of Rasūlullāh H and it remained scented for the rest
of their lives? Where will you get such feet that were blistered in going
towards his blessed company? Where will you get such a place where the
leader of the world was in authority? Where will you get such a gathering
where the goblets of success of both worlds were being served? Where will
you get such an environment where the sensation of ‘it is as if I am seeing
Allah before me’ is always present? Where will you get such a gathering
in which the ambiance was ‘as if though birds are perching on our heads’?
Where will you get that fragrance of ambergris whose breeze scented the
streets and alleys of Madīnah Munawwarah? Where will you get such love
that prevented the lover from sleep just to glance at the beloved? Where
will you get such īmān that lit up the entire world? Where will you get
such actions that were carried out precisely according to the standard
approved by Rasūlullāh H? Where will you get such character that
was beautified by emulating the example of Rasūlullāh H? Where
will you get such a colour that was toned in ‘the colour of Allah’? Where
will you get such demeanour that inspired onlookers to emulate them?
Where will you get such a salāh wherein the imām was the Imām of all the
ambiyā Q? How will you form such a congregation whose leader was
the leader of all the ambiyā Q? You may revile the Ṣaḥābah a hundred
thousand times, but look closely into your hearts and admit: Are you not
45
worse than them? If they are deserving of scorn and rebuke, then are you
not deserving of anger and curses? If you are just and have any trace of
modesty, then search your soul and keep silent regarding the Ṣaḥābah.
Allāmah Ṭībī V quotes a unique poem of Sayyidunā Ḥassān ibn Thābit

I and in the commentary of this narration mentions:
Do you revile Rasūlullāh H when you are not equal to Rasūlullāh

H? May the worst among you two be sacrificed for the one who is
better than you.
f. It is also understood from this narration that one who reviles the Ṣaḥābah
is proud, conceited and vane. If anybody criticises the actions of another,
he implies that the latter is inferior to him in relation to a particular trait.
So if for instance, a person comments that a certain Ṣaḥābī did not fulfil the
demands of justice and equity, it would mean that if this person was in the
same position as that Ṣaḥābī I, he would have fulfilled the requirements
of justice in a better manner, as if though he had a higher calibre of fairness
than that Ṣaḥābī. This is the evil of pride and the lewdness of the ego which
drives one to revile the Ṣaḥābah. This evil requires reformation, which
Rasūlullāh H hints at in this narration.
g. The etiquette of engagement and debate is also explained in this narration.

An opponent should not be directly addressed with the words “May you be
cursed!” Instead it should be said to him: “May the one who is the worst
between you be cursed!” This is such a neutral approach which all will
concur with and there is no possibility for anyone disputing it. It still
remains, who is referred to by the phrase “the one who is the more evil
between you”? The critic? Or the one whom he is criticising? The answer
to this is not difficult and keeping in mind the collective circumstances of
each of the two, any simple minded person will be able to easily conclude
whether the Ṣaḥābah are evil or the foolish critic?
h. In this narration, the instruction is given to the Ummah to- “say to him”,
which implies that Rasūlullāh H did not consider the critic of the
46
Ṣaḥābah to be part of this Ummah. On the contrary, the critic is from an

opposing faction to this Ummah. This is a severe warning to those who vilify
the Ṣaḥābah, similar to other transgressions for which the admonition:
“He is not from us” has been directed.
i. It is also understood from this narration that in the same manner as

Rasūlullāh H was concerned with the honour of the injunctions
of Islam, similarly he was concerned of protecting the honour of the
Ṣaḥābah. The very foundation of Islam rests upon them. The narration
also informs us that those who speak ill of the Ṣaḥābah are like those who
have detracted from Islam. The Ummah has been given the instruction to
rebuke such people. This subject matter is clearly mentioned in several
other narrations as well:1
May the curse of Allah, His Angels and all the people be upon whoever
curses them (the Ṣaḥābah). Allah will not accept any good deed from him
on the Day of Resurrection, be it compulsory or optional.2
The Ṣaḥābah in their own words

Sayyidunā Saʿīd ibn Zayd I, one of the ten Ṣaḥābah who were given the glad
tidings of Jannah, states:
‫و الله لمشهد رجل منهم مع رسول الله صلى الله عليه و سلم يغبر فيه وجهه فيه خير من عمل أحدكم‬
‫عمره و لو عمر عمر نوح‬
“By Allah! The short period of time any companion of Rasūlullāh H
may have spent in his company on a battlefield through which his face
may have been covered in dust, is more valuable than the life’s worship
of any of you (a non-Ṣaḥābī), even if you be granted the lifespan of Nūḥ
S.”3
1 Bayyināt- monthly periodical, Muḥarram 1390 A.H

2 Tafsīr al-Qurṭubī vol. 16 pg. 297-298
3 Abū Dāwūd pg. 639, Musnad al-Aḥmad vol. 1 pg. 187
47
Prohibition against maligning the Ṣaḥābah in light of ʿaqīdah

In addition to the discussion regarding this matter in the Noble Qurʼān and
aḥādīth, the books of ʿaqīdah of the Ahl al-Sunnah wa l-Jamāʿah emphatically
state that the Ṣaḥābah were upright and trustworthy, together with them being
above any form of condemnation. Whoever maligns them, his īmān and Islam is
questionable and such a person is deserving of punishment. All praise be to Allah,
the Ahl al-Sunnah wa l-Jamāʿah (whether they be from the Ḥanafī, Shāfiʿī, Mālikī
or Hanbalī schools of thought) are all unanimous in their belief and there are no
divergences among them.
We should take note of references from the books of ʿaqīdah of the Ahl al-Sunnah
wa l-Jamāʿah, wherein prohibition against maligning the Ṣaḥābah is mentioned.
Make these the principles of your life and at the same time be aware of the
religious verdict regarding those who malign the Ṣaḥābah.
The treatise titled Al-ʿAqīdah al-Ṭaḥāwiyyah is a reliable work of the Ahl al-
Sunnah wa l-Jamāʿah. In it Imām Abū Jaʿfar al-Ṭaḥāwī V (d. 321 A.H) has
concisely compiled the beliefs of the Ahl al-Sunnah wa l-Jamāʿah, in accordance
with the methodology of the scholars of ḥadīth, as well as the statements of the
three Aʼimmah- Imām Abū Ḥanīfah V (d. 150 A.H), Imām Abū Yūsuf V (d.
182 A.H) and Imām Muḥammad V (d. 189 A.H). All the followers of the Ahl al-
Sunnah wa l-Jamāʿah have accepted this exemplary compilation throughout the
generations and it continues to be studied and taught throughout. Even in the
present era, this treatise is taught in Saudi Arabia.
It is stated in this book:
‫ و‬، ‫ و ال نتبرأ من أحد منهم‬، ‫و نحب أصحاب النبي صلى الله عليه و سلم و ال نفرط في حب أحد منهم‬
‫ و بغضهم‬، ‫ و حبهم دين و ايمان و احسان‬، ‫ نذكرهم اال بخير‬،‫نبغض من يبغضهم و بغير الحق ال نذكرهم‬
‫ و من أحسن القول في أصحاب النبي صلى الله عليه و سلم و أزواجه‬... ‫ الى قوله‬... ‫كفر ونفاق و طغيان‬
‫و ذريارته فقد برئ من النفاق‬
48
“…and we love all the Ṣaḥābah of Rasūlullāh H. We do not go to the

extreme in our love for any one of them nor do we discard any of them.
We abhor anyone who harbours hatred or speaks ill about them. We only
refer to them with goodness. Love for them is part of religion, Islam and
piety. Hatred for them is tantamount to disbelief, hypocrisy and evil…
Whosoever speaks well of the Ṣaḥābah of Rasūlullāh H, his wives and
his family is free from hypocrisy.”1
It is narrated from Imām Mālik V (d. 179 A.H):
‫و من شتم أصحابه ادب و قال أيضا من شتم واحدا من أصحاب رسول الله صلى الله عليه و سلم ابا بكر‬
‫او عمر او عثمان او معاوية او عمرو بن العاص فان قال كانوا في ضالل قتل و ان شتم بغير هذا من مشاتمة‬
‫الناس نكاال شديدا‬
Whosoever reviles the Ṣaḥābah should be disciplined. Whosoever says

that any of the Ṣaḥābah, whether it be Abū Bakr I, ʿUmar I, ʿUthmān
I, Muʿāwiyah I or ʿAmr ibn al-ʿĀs I, were misguided should
be executed. Whosoever is vulgar against any of the Ṣaḥābah should be
severely punished.2
Maymūnī reports that he heard Imām Aḥmad ibn Hanbal V say:
‫ ما لهم و لمعاوية رضي الله عنه نسئل الله العافية و قال يا ابا الحسن‬: ‫و قال الميـموني سمعت احمد يقول‬
‫إذا رايت أحدا يذكر أصحاب رسول الله صلى الله عليه و سلم بسوء فاتهمه على االسالم‬
What is wrong with people that they speak ill about Muʿāwiyah I? We
beseech Allah for ease!” Then he said: “O Abū al-Ḥasan! Whenever you see
someone mentioning the Ṣaḥābah inappropriately, you should doubt his
Islam.”3
1 Al-ʿAqīdah al-Ṭaḥāwiyyah pg. 11-12

2 Rasāʼil Ibn ʿĀbidīn al-Shāmī vol. 1 pg. 358
3 Al-Sārim al-Maslūl pg. 573
49
Imām Abū Zurʿah al-Rāzī V (d. 261 A.H) states:
‫إذا رايت الرجل ينتـقص أحدا من أصحاب رسول الله صلى الله عليه و سلم فأعلم أنه زنديق‬
If you see a man condemning any of the Ṣaḥābah, you should know with
certainty that he is a zindīq (renegade).1
Imām Abū Bakr al-Sarakhsī V (d. 483 A.H) writes:
)‫إن الله تعالى أثـنى عليهم في غير موضع من كتاب كما قال تعالى “محمد رسول الله و الذين معه” (االية‬
‫و رسول الله صلى الله عليه و سلم وصفهم بأنهم خير الناس فقال “خير الناس قرني الذين أنا فيهم” و‬
‫فمن طعن فيهم فهو ملحد منابذ لإلسالم دواؤه السيف إن لم يتب‬، ‫الشريعة انما بلغتـنا بنقلهم‬
Certainly Allah has praised the Ṣaḥābah in several instances in the Noble
Qurʼān, for example: “Muḥammad H is the Rasūl of Allah...” Rasūlullāh
H has described them as the “best of people” in his statement: “The
best people are those of the era in which I am.” The laws of Islam have
reached us through their transmission, so whoever reviles them as being
transgressors has turned against Islam. If he does not relent, the only cure
for him is the sword.2
The Ṣaḥābah and Imām Abū Ḥanīfah

Imām Abū Ḥanīfah V (d. 150 A.H) states:
‫و ال نذكر الصحابة اال بخير‬
We only mention the Ṣaḥābah with goodness.3
1 Al-Iṣābah vol. 1 pg. 22

2 Usūl al-Sarakhsī vol. 2 pg. 134
3 Sharḥ al-Fiqh al-Akbar pg. 85
50
The Ṣaḥābah do not need accreditation

It is unanimous and undisputed that the Ṣaḥābah are upright and the most
excellent of this Ummah. Their credibility does not need to be attested to by
any person of this Ummah since Allah, who was All-Aware of their inner-selves,
had confirmed their trustworthiness. Senior scholars have with great clarity
discussed this matter in their books.
Ḥāfiẓ Abū Bakr Al-Khaṭīb al-Baghdādī V (d. 463 A.H) explains:
‫ المطلع على بواطنهم الى تعديل أحد من الخلق‬، ‫فال يحتاج أحد منهم مع تعديل الله تعالى لهم‬
The Ṣaḥābah are not in need of anyone of the creation to declare their
righteousness, when Allah who is aware of their inner-selves has already
done so.1
Ibn al-Athīr al-Jazarī V (d. 630 A.H) writes:
‫و الصحابة يشاركون سائر الرواة في جميع ذلك اال في الجرح و التعديل فانهم كلهم عدول ال يتطرق اليهم‬
‫الجرح ألن الله عز و جل و رسوله زكاهم و عدالهم و ذلك مشهور ال نحتاج لذكره‬
The Ṣaḥābah are similar to other narrators in all aspects except in their
credibility, since all of them were reliable and credible. They cannot be
criticised since Allah and Rasūlullāh H have declared their integrity.
Their authenticity is well-known and needs no elaboration.2
The famous historian, Ibn Khaldūn al-Maghribī V (d. 808 A.H) states:
‫هذا هو الذي ينبغي أن تحمل عليه أفعال السلف من الصحابة و التابعين فهم خيار األمة و‬
‫إذا جعلناهم عرضة القدح فمن الذي يختص بالعدالة و النبي صلى الله عليه و سلم يقول‬
‫خير الناس قرني ثم الذين يلونهم مرتين أو ثالثا ثم يفشوا الكذب فجعل الخيرة و هي العدالة‬
‫مختصة بالقرن األول و الذي يليه فإياك أن تعود نفسك أو لسانك التعرض ألحد منهم‬
1 Al-Kifāyah pg. 47, Al-ʿAwāsim min al-Qawāsim pg. 34, Al-Ṣawāʿiq al-Muḥriqah pg. 210
2 Usd al-Ghābah vol. 1 pg. 14
51
It is only appropriate that the actions of our predecessors- the Ṣaḥābah

and Tābiʿīn, are interpreted with goodness since they were the best of
this Ummah. If we make them the target of criticism, then who will be
distinguished with integrity? Rasūlullāh H has stated: “The best
people are those of my era, and then those who followed them. (He
repeated it twice or thrice.) Then falsehood will become widespread.”
Rasūlullāh H attributed goodness to the first and second (or third)
era, by this he implied their credibility. Beware of harbouring ill-feelings
against any of them or uttering a word of scorn against them.1
The probability of sin falls under divine wisdom

It is clear from the Noble Qurʼān, the aḥādīth and the sayings of the pious
predecessors that the Ṣaḥābah earned the praise of Allah and Rasūlullāh H.
The revelation of Allah is abundant in describing their accomplishments and
qualities and thus they are not in need of endorsement of their credibility from
anyone. When they entered into the fold of Islam, their hearts were illuminated
with the effulgence of revelation from Allah. By token of this, they had elevated
to such a position of purity and integrity that they became a source of envy for
the angels. If any rare misdeed was committed by them, which was almost non-
existent, then too the Divine Wisdom of Allah played a role in this.
Imām Abū Ḥanīfah V (d. 150 A.H) says:
‫ و لوال ما سار علي فيهم ما علم أحد كيف السيرة في‬، ‫ما قاتل أحد عل ًيا إال و علي أولى بالحق منه‬
‫المسلمين‬
Nobody engaged in battle against ʿAlī I except that ʿAlī I was closer
to the truth in that regard. If ʿAlī I did not interact with them in such a
manner then nobody would have known how to react in an instance when
there is a clash between Muslims.2
1 Muqadamah Ibn Khaldūn pg. 218

2 Manāqib Imām-e Aʿẓam vol. 2 pg. 83-84
52
Moulānā ʿĀshiq Ilāhī Mīrthī V while discussing the life of Shāh ʿAbd al-Raḥīm
Raipūrī V in Tadhkirat al-Khalīl writes:
As per his usual habit, one day after ʿAsr salāh, he was sitting on a bedstead
in the patio of the garden, surrounded on all sides by attendants and a
large group of people, some of whom were seated on reed stools. At this
instance, Rao Murād ʿAlī Khān brought up the subject of conflict between
the Ṣaḥābah. People began expressing their opinions, someone said that so-
and-so was wrong and so-and-so should not have acted in such a manner.
When it reached this point, Haḍrat (referring to Shāh ʿAbd al-Raḥīm Raipurī
V) became enraged and broke his silence in a trembling tone, saying:
“O Rao! Listen to my few words. Rasūlullāh H came to this world to
inform the creation of all their necessities relating to their religion as well
as to their worldly life that will arise until the Day of Resurrection. It is
evident that he was granted a very short life span to pass on such a great
message and to accomplish his role of informing the creation of every type
of circumstance and eventuality that would arise. Through the outcome of
these circumstances the world would learn how to conduct themselves in
a particular situation.
In principle, no irrelevant incident occurred during the era of Rasūlullāh

H. These occurrences were of two types. Firstly, there were those
incidents which did not contradict the position of nubuwwah. Secondly,
there were those that were in conflict with the prominent position of
Rasūlullāh H. Rasūlullāh H himself experienced the incidents
which were from the first category, for example, marriage, having offspring,
demise, burial, etc. Through all the incidents of happiness and sadness
which Rasūlullāh H experienced, the world learnt the lessons of how
to behave in these situations. When a relative passes away, for example,
which actions are appropriate and which are not. At the time of birth or
marriage of someone or at any other joyous occasion, what is permissible
and what contradicts the Sunnah.
53
There were also those incidents which would be in conflict with the
prominent position of Rasūlullāh H. If they were to occur with
Rasūlullāh H himself (which they did not) then the position of
Rasūlullāh H would be undermined. For example, if adultery, stealing,
etc, takes place, how should a penalty be executed, or if a conflict breaks
out or an argument based on self-interests was to occur, how should
reconciliation take place. It would be inappropriate if these occurrences
were to happen to Rasūlullāh H himself, while at the same time there
was a need for them to occur.
The Ṣaḥābah presented themselves as servants of this dīn for this very
reason. It was as if they agreed for such occurrences to happen to them,
which were in conflict with the prominent position of Rasūlullāh H.
This was in order for the outcomes of these incidents to be defined so that
Islam could reach its completion. Therefore all such things happened to
the Ṣaḥābah which would serve as a means of guidance to all those to come
after them until the Day of Resurrection. Through these events, every
ordinary person would come to know how to act in such a scenario.
Are there any such courageous and devoted souls willing to endure every
disgrace as honour, and defects as strength, together with bearing the
brunt of criticism, solely for the completion of the religion of Muḥammad
H? It is as if though their actions spoke out:
“Everybody desires fame, honour and prominence, but ask a lover what
is the sweetness of devotion and what is the enjoyment experienced in
enduring disgrace along the path of the beloved.”
Such true lovers sacrificed their honour and self-respect for the sake
of our guidance and reformation. Yet, after thirteen hundred years,
we sit like commissioners over their tribunals to pass a judgement on
them. We find fault with them and spoil our own destiny. What will we
get out of this? If we cannot appreciate these gems of the Sunnah, then
at the least we should keep our mouths silent from criticising them.
54
Rasūlullāh H said: “Fear Allah! Fear Allah, regarding my Ṣaḥābah! Do

make them the target of criticism after me!”
For a long while he continued his speech in this vain, as if though petals
were being sprinkled from his mouth and the listeners were being
captivated by its scent.1
At this point I would like to refer to another related matter, a few years ago while
compiling my treatise on a comparative study between Islam and Shī’asm, in the
course of perusing through various resources for and against Shīʿah doctrines,
I came across references being made to a book by Nasīr al-dīn Nāsar Gholrawī,
entitled Nām wa Nasab. This occurred concurrently with my reading of another
book entitled Sunnī Mowqaf, which is a compilation of the discourses of Moulānā
ʿAlī Sher Haydarī V. I was curious to find out who was this person who has
written a book against Shī’asm entitled Nām wa Nasab.
After purchasing the book I realised that the contents of the book was not
specifically against Shī’asm, but rather a response to the Shīʿah scholar- Najm al-
Ḥasan Karārwī, who made certain allegations against the lineage of Shaykh ʿAbd
al-Qādir al-Jilānī V (d. 561 A.H). Only 119 pages in the eleventh chapter of the
book was related to the subject, whilst the remainder (despite its volume) was
unrelated to the discussion. The book comprises of a total of 946 pages excluding
the pages with illustrations. While reading the book, I realised that the eighth
chapter is specifically written against Shī’asm and in it I read the following
passage:
Regrettably the beliefs of the Ahl al-Sunnah are being influenced by that
of the Shīʿah and Khawārij. Some people of Ahl al-Sunnah have gone to
such an extreme in opposing Shīʿah beliefs that they have become vulgar
and impolite just as the Khawārij. While some Ahl al-Sunnah have become
so obsessive in opposing the Khawārij that they have become impolite like
the Shīʿah. This is because the Khawārij malign the Ahl al-Bayt while the
1 Tadhkirat al-Khalīl pg. 246-248
55
Shīʿah malign the Ṣaḥābah. It is for this reason that in this book the corrupt
beliefs and false perceptions of both have been strongly refuted. The Ahl
al-Sunnah should desist from the beliefs of both the Khawārij and that of
the Shīʿah, and adopt moderation in their love for the Ahl al-Bayt as well
as for the Ṣaḥābah. Admiration for the one should not result in disregard
for the other.1
He mentioned further:
We calmly listen to an array of abusive statements by people. By Allah! We

have not accorded our predecessors a more lower status than this, whose
nobility is enshrined in the Noble Qurʼān and the Sunnah within the limits
and boundaries prescribed by the principles of Islam. The ambiyā of Allah
are after all the ambiyā, but still we should perceive ourselves to be the
slaves of the Ṣaḥābah, which most of the pious auliyā openly did in their
discourses. We have never taken any Ṣaḥābī or pious saint to be infallible.
It is a unanimous fact that only the ambiyā are infallible, however the
Ahl al-Bayt, the Ṣaḥābah and other pious persons of this Ummah are at
times guarded against sin. The difference between infallibility and being
guarded against sin is well-known to people of knowledge. I appeal to those
Muslim brethren who have not adopted the beliefs of the Ahl al-Sunnah to
choose the methodology of the Ahl al-Sunnah. A Sunnī is not someone who
merely adopts certain beliefs of the Ahl al-Sunnah but rather adheres to
all its beliefs, and inclusive in the beliefs of the Ahl al-Sunnah is respecting
the Ahl al-Bayt and honouring the Ṣaḥābah. Detesting the Ahl al-Bayt
is tantamount to the beliefs of the Khawārij and hatred for the Ṣaḥābah
is Shī’asm. Admiration for the Ahl al-Bayt, respect for the Ṣaḥābah and
reverence for the pious is part of Ahl al-Sunnah. Pondering over these
statements, one will realise that the Khawārij have taken to the Ṣaḥābah
but abandoned the Ahl al-Bayt. The Shīʿah have accepted the Ahl al-Bayt
and have rejected the Ṣaḥābah. The refuters of taqlīd and the Wahābī have
mostly taken to the Ṣaḥābah and significantly left out the Ahl al-Bayt.
1 Nām wa Nasab pg. 427
56
Together with this, they have consciously disregarded and denigrated

the pious servants of Allah. Those who espouse the beliefs of the Ahl al-
Sunnah, whether Chistī, Nizāmī, Qādrī, Saharwardī or Naqshbandī, all have
kissed the feet of these devout souls and have afforded them their due
respect.
In the approach of the Ahl al-Sunnah one will find respect for the pious
and for the Aʼimmah, reverence for the Ṣaḥābah as well as admiration for
the family of ʿAlī I and Fāṭimah J. Fellow brothers in faith! Adopt the
approach of the Ahl al-Sunnah. This approach has been transmitted to us,
it is rational and is acceptable in the court of truth (Allah).1
He continues:
In the world of Islam, the Ṣaḥābah are granted the highest esteem and this
extraordinary reverence for them is on account of the honour of being
the close companions of Rasūlullāh H. Honouring them is in reality
honouring the leader of the worlds- Rasūlullāh H.2
Honourable readers! Reading the words of Nasīr al-Dīn brings us great joy
since it seems that he has stood clear from any extremities and has composed
his thoughts regarding the Ahl al-Bayt and Ṣaḥābah in his book. This positive
perception of him did not remain for long as his claims of refuting Shī’asm and
the beliefs of the Khawārij proved to be nothing more than empty. While at one
instance he makes the following supplication:
O Allah! Grant us abundant love and admiration for both, the Ahl al-
Bayt and the Ṣaḥābah. Whatever was the rank of any particular Ṣaḥābī
in the eyes of Rasūlullāh H, grant us that level of admiration
for that Ṣaḥābī. This is Islam. This is obedience. This is īmān.3
1 Ibid pg. 445

2 Ibid pg. 470
57
What he went on to write clearly contradicted this supplication.
Rasūlullāh H himself prevented the Ṣaḥābah from relating to him any

complaint or grievance concerning another Ṣaḥābī. Rasūlullāh H said:
‫ال يـبلغني أحد من أصحابـي عن أحد شيئا فإني أحب أن أخرج إليكم سليم الصدر‬
None of you should complain to me regarding any companion of mine. I

would like to come out to meet you with a clear heart (conscience).1
This was the instruction given to the Ṣaḥābah. Furthermore, Rasūlullāh H

advised the ummah:
‫الله الله في أصحابـي الله الله في أصحابـي ال تتخذوهم غرضا من بعدي‬
Fear Allah! Fear Allah, regarding my Ṣaḥābah! Fear Allah! Fear Allah,
regarding my Ṣaḥābah! Do not make them the target of criticism after
me.2
As for the pious predecessors, Imām Abū Ḥanīfah V (d. 150 A.H), whom Allah
had blessed with such traits which were an embodiment of the grandeur and
dignity of Islam, had witnessed the final years of the era of the Ṣaḥābah. Not only
did he have a deep insight into the lives of these esteemed souls, but he was also
blessed with their company. It was through his efforts that Islamic Jurisprudence
was first consolidated. He was the appropriate purport of the ḥadīth which
signified glad tidings for the person who would even go to the stars in search of
knowledge.3
Concerning the differences which arose among the Ṣaḥābah, Imām Abū
Ḥanīfah V made a very profound, concise, sensible and wise statement.
1 Tirmidhī vol. 2 pg. 252, Abū Dāwūd vol. 2 pg. 311

2 Tirmidhī vol. 2 pg. 225
3 Tabyīḍ al-Ṣaḥīfah by Ḥāfiẓ al-Suyūṭī pg. 20
58
Imām Shams al-Dīn Muḥammad ibn Yūsuf al-Ṣāliḥi al-Dimashqī al-Shāfiʿī (d. 947
A.H) writes:
، ‫ فقال أخاف أن أقدم على الله تعالى بشيء يسألني عنه‬، ‫سئل أبو حنيفة عن علي و معاوية و قتلى صفين‬
‫ فاإلشتغال بذلك‬، ‫ يسألني عما كلفـني‬، ‫و إذا أقامني يوم القيامة بين يديه ال يسألني عن شيء من أمورهم‬
‫أولى‬
Somebody asked Imām Abū Ḥanīfah V concerning ʿAlī I, Muʿāwiyah

I and those who were slain in the Battle of Ṣiffīn. Imām Abū Ḥanīfah V
answered: “I fear to make such an utterance before Allah regarding which

I will be questioned about. When Allah makes me stand before Him on
the Day of Resurrection, He will not question me concerning these people
(i.e. ʿAlī I, Muʿāwiyah I) and those who were slain in the Battle of
Ṣiffīn. However, Allah will question me regarding those aspects which I
am responsible for. It is more appropriate for me to be preoccupied in

preparation for those things.1
Muḥammad ibn Naḍra said regarding ʿUmar ibn ʿAbd al-ʿAzīz V:
‫قال (محمد بن النضر) ذكروا اختالف أصحاب محمد صلى الله عليه و سلم عند عمر بن عبد العزيز فقال‬
‫ أمر أخرج الله أيديكم منه ما تعلمون ألسنـتكم فيه؟‬:
In the presence of ʿUmar ibn ʿAbd al-ʿAzīz V, the differences which arose
among the Ṣaḥābah were mentioned. He said: “It is a matter which Allah
has shielded your hands from, so what do your tongues know about it?”2
He is also reported to have said:
‫تلك دماء كف الله يدي عنها و انا أكره أن أغمس لساني فيها‬
This is such blood which Allah has protected my hands from, so I dislike
1 ʿUqūd al-Jamān pg. 305

2 Ṭabqāt Ibn Saʿd vol. 5 pg. 297
59
that I should soil my tongue with it.1
Imām Shāfiʿī V states:
‫تلك دماء طهر الله عنها أيديـنا فلنطهر عنها ألسنتـنا‬
Allah has kept our hands pure from such blood (which was spilt in the
Battles of Ṣiffīn and Jamal), so we should also keep our tongues clean from
it as well.2
Ibrāhīm al-Nakhaʿī V (d. 95 A.H) states:
‫تلك دماء طهر الله أيدينا منها افـنلطخ ألسنتـنا‬
That is such blood with Allah has kept our hands clean from, are we going
to now pollute our tongues with it?3
Ḥasan al-Baṣrī V (d. 110 A.H) says:
‫ و اختلفوا‬، ‫ و اجتـمعوا فاتبعنا‬، ‫ و علموا و جهلنا‬، ‫قتال شهده أصحاب محمد صلى الله عليه و سلم و غبنا‬
‫فوقـفنا‬
These were battles that the Ṣaḥābah engaged in and we were not present.
They were fully aware of all the circumstances relating to them and we are
ignorant of that. We follow the Ṣaḥābah in whichever matter they were
unanimous. We adopt silence concerning any matters about which they
disputed.4
It is for these reasons that our predecessors did not allow any unnecessary
discussion regarding the disputes of the Ṣaḥābah. However, certain ‘enlightened’

2 Sharḥ al-Mawāqif vol. 8 pg. 374, Maktūbāt Imām-e Rabbānī letter: 251
3 Al-Nāhiyah pg. 6
4 Jāmīʿ al-Aḥkām al-Qur’ān by Imām al-Qurṭubī vol. 16 pg. 1322
60
minds have chosen to ignore the instruction of Rasūlullāh H and the

teachings of the pious predecessors, by bare footedly stepping into the complex
and intricate realm of the differences which arose among the Ṣaḥābah.
The author of Nām wa Nasab, through his own conjecture, in the process of
admiration and defending the Ahl al-Bayt has grossly denigrated and attacked
the honour of Sayyidunā Muʿāwiyah I. Whereas Sayyidunā ʿAlī I, whom
the author passionately admires, has instructed:
‫ال تقولوا إال خيرا‬
Do not utter anything but good (regarding Muʿāwiyah I and his

companions). 1
It seems that the author has to a large extent forgotten the principle that love
demands obedience. It is therefore obligatory upon one who claims to love
Sayyidunā ʿAlī I to also obey him. A poet says:
‫لو كان حبك صادقا الطعته إن المحب لمن يحب مطيع‬
If your love was true, then you would obey your beloved; since a lover is
always obedient to the beloved.
The author of Nām wa Nasab has in no way fallen short with his tongue or pen in
emphasising to follow the pious predecessors, honour the Ṣaḥābah and love the
family of Rasūlullāh H. With regards to his practice, it does not make any
sense why he did not heed his own advice. Why are the standards of give and take
different?
The manner in which Sayyidunā Muʿāwiyah I is denigrated, under the guise

of refuting the Nawāṣib, reveals the level of which one has become tainted in the
hue of the Shīʿah and their clamour. The only difference is that when the Shīʿah
1 Minhāj al-Sunnah vol. 3 pg. 61
61
object to Sayyidunā Muʿāwiyah I they only refer to him as “Muʿāwiyah”, while

the critics, who conceal themselves under the label of the Ahl al-Sunnah, refer to
him as “Muʿāwiyah I”.
The greatest sorrow is that while the author of Nām wa Nasab has considered
the accusations made upon the lineage of Shaykh ʿAbd al-Qādir al-Jilānī V to
go against his religious allegiance and loyalty to his spiritual affiliation, he does
not show the same regard for Sayyidunā Muʿāwiyah I. After five years of
continuous effort he prepared a refutation to those allegations in a dissertation
of 946 pages. We have no objection to this in the least nor does it harm us — if he
had not reviled a Ṣaḥābī of Rasūlullāh H. In fact every Muslim, including
us, would have appreciated his effort and commended him. Conversely, in this
book the author has dedicated an entire chapter in which he has criticised and
maligned Sayyidunā Muʿāwiyah I.
In reality, Sayyidunā Muʿāwiyah I was a Ṣaḥābī while Shaykh ʿAbd al-Qādir

al-Jilānī V was a saint, and no matter how lofty the status of sainthood may be,
it cannot equate to a fraction the status of being a Ṣaḥābī.
Shaykh Mujaddid Alf-e Thānī V (d. 1024 A.H) states:
‫و فضيلة الصحبة فوق جميع الفضائل و الكماالت و لهذا لم يبلغ اويس القرني الذي هو خير التابعين‬
‫مرتبة ادنى من صحبه عليه الصالة و السالم فال تعدل بفضيلة الصحبة شيئا كائنا ما كان فان ايمانهم ببركة‬
‫الصحبة و نزول الوحى يصير شهوديا‬
The excellence of the companionship of Rasūlullāh H supersedes all

other virtues and accomplishments. It is for this reason that Uways al-
Qarnī V, who was the highest ranking Tābiʿī, cannot reach the status of
the lowest ranking Ṣaḥābī. Do not equate anything whatsoever to the status
of the companionship of Rasūlullāh H. Their īmān was on account of
the blessings of their companionship with Rasūlullāh H. As a result of
62
them witnessing the revelation descending they became eye-witnesses.1
Ibn Ḥajar al-Makkī (d. 944 A.H) mentions:
‫ان فضيلة صحبته صلى الله عليه و سلم و رؤيته ال يعدلها شيء‬
The companionship and sight of Rasūlullāh H cannot be equated to

anything.2
Shāh ʿAbd al-Quddūs Ghanghohī V (d. 944 A.H) says:
It is part of our belief that a person who is not a Ṣaḥābī, even though he
may achieve a lofty rank in sainthood and is endowed with great powers
and bounties, will still not reach the status of the Ṣaḥābah. The excellence
of the companionship of Rasūlullāh H is an all-inclusive virtue, whilst
sainthood is a partial virtue. A partial virtue can never be equal to an all-
inclusive virtue.3
Allāmah Khālid Mahmūd states:
It is the belief of the Ahl al-Sunnah that being a Ṣaḥābī is an honour in its
own right that is not based upon any academic excellence or achievement.
Be it the knowledge, piety or achievement of the likes of Imām Abū
Ḥanīfah, Imām Mālik, Junayd al-Baghdādī or Bāyazīd al-Bustāmī s, it
cannot equate to the status of the companionship of Rasūlullāh H.4
Yet some will consider extolling the innocence of a saint as a means of salvation
while deriding a Ṣaḥābī of Rasūlullāh H is deemed acceptable. Is this called
honouring the Ṣaḥābah?

3 Maktūbāt-e Qudsiyyah pg. 50
4 Miʿyār-e Ṣaḥābiyāt pg. 27
63
Shaykh ʿAbd al-Qādir al-Jilānī V (d. 561 A.H) states regarding Sayyidunā
Muʿāwiyah I:
If I were to sit in the pathway of Muʿāwiyah I and the dust from the
hoof of the horse of Muʿāwiyah I were to fall upon me, I would consider
this as a means of my salvation.1
Similarly, Shaykh ʿAbd al-Qādir al-Jilānī V states the following regarding the
differences which arose between the Ṣaḥābah:
‫و اما قتاله رضي الله عنه لطلحة و الزبير و عائشة و معاوية رضي الله عنهم فقد نص اإلمام أحمد رحمه الله‬
‫ َو َنزَ ْعنَا‬: ‫ كما قال عز و جل‬، ‫على اإلمساك عن ذلك و جميع ما شجر بينهم من منازعة و منافرة و خصومة‬
َ ‫َما ِفي ُصدُ و ِر ِهم ِّم ْن ِغ ٍّل إِ ْخ َوا ًنا َع َلى ُس ُر ٍر ُّم َت َقابِ ِل‬
‫ين‬
With reference to ʿAlī I engaging in battle against Ṭalḥah I, Zubayr

I, ʿĀʼishah J and Muʿāwiyah I; Imām Aḥmad ibn Hanbal V has
stated: “It is better to remain silent regarding all the conflicts, arguments
and altercations which occurred between the Ṣaḥābah. On the Day of
Resurrection, Allah will free them from all these differences which
occurred between them, as Allah states: “And We shall remove from their
breasts any deep feeling of bitterness (that they may have). (They will be
like) brothers facing each other on thrones.”2
Sayyidunā Muʿāwiyah I is that Ṣaḥābī concerning whom Shaykh ʿAbd al-Qādir

al-Jilānī V expressed such sentiments that he considered the dust from the
horse of Sayyidunā Muʿāwiyah I to suffice for his good fortune and salvation.
Shaykh ʿAbd al-Qādir al-Jilānī V even prevented the discussion regarding the
differences among the Ṣaḥābah.
1 Imdād al-Fatāwā vol. 4 pg. 133

2 Ghunyat al-Ṭālibīn pg. 77
64
Presently, some foolish people malign Sayyidunā Muʿāwiyah I even after

noting the advice of Shaykh ʿAbd al-Qādir al-Jilānī V concerning him. This is
despite them claiming to have intense love for Shaykh ʿAbd al-Qādir al-Jilānī V.
They are not perturbed at branding Sayyidunā Muʿāwiyah I an innovator.
How then can they hope that their writings would please Shaykh ʿAbd al-Qādir
al-Jilānī V?
Shaykh ʿAbd al-Qādir al-Jilānī V would recite the following couplet at the end
of his supplication:
‫و هل يترك اآلثار من كان مسلما‬ ‫و من يترك اآلثار قد ضل سعيه‬
Whosoever detracts from the footsteps of the pious predecessors, his

efforts are wasted. Is it possible for a Muslim to stray from the footsteps of
the pious predecessors?1
The author of Nām wa Nasab has not presented any newfound research in this
chapter, rather he has pilfered the earlier criticisms from the books of other
likeminded role models of his such as Maudūdī and the Shīʿah. The senior scholars
of Islam have long ago concluded the responses to these criticisms.
The Ṣaḥābah are described in ḥadīth as the “stars of guidance and righteousness”
and the Ahl al-Bayt as the “ark of salvation and success”. In light of what
Rasūlullāh H has said, the Ahl al-Sunnah wa l-Jamāʿah consider admiration
for the Ṣaḥābah and for the Ahl al-Bayt to be indispensable of each other.
The Ahl al-Sunnah are convinced that whoever distances himself from the ark
of the Ahl al-Bayt will be drowned in the sea of misguidance. Similarly, whoever
embarks on the ark of the Ahl al-Bayt but is deprived of the light of guidance
from the stars of the Ṣaḥābah, he too will drown in the ocean of misguidance.
There is darkness in the ocean and the glow of the stars serve as a means of
1 Qalāʼid al-Jawāhir fi Manāqib ʿAbd al-Qādir pg. 41
65
guidance for the traveller.
In his commentary of Mishkāt entitled- Mirqāt, Mullā ʿAlī Qarī V (d. 1040 A.H)
has quoted this statement of Imām Fakhr al-Dīn al-Rāzī V (d. 606 A.H), which is
the mark of distinction of the Ahl al-Sunnah wa l-Jamāʿah:
‫نحن معاشر اهل السنة بحمد الله تعالى ركبنا سفينة محبة اهل البيت و اهتدينا بنجم هدى اصحاب النبي‬
‫صلى الله عليه و سلم فنـرجوا النجاة من اهوال القيامة و دركات الجحيم و الهداية الى ما يوجب درجات‬
‫الجنان و النعيم المقيم‬
All praise is due to Allah, we the Ahl al-Sunnah have boarded the ark of
love for the Ahl al-Bayt and we are guided by the stars of guidance which
are the Ṣaḥābah. Thus, we are hopeful of attaining salvation from the
terrors of the Day of Resurrection and from the trenches of the fire. We
are hopeful of attaining that guidance which will make us deserving of the
stages of Jannah and everlasting favours.1
Ḥāfiẓ Ibn Taymiyyah V (d. 728 A.H) writes:
‫ ليسوا من اهل الجهل و ال من اهل‬، ‫ و يتكلمون بعلم و عدل‬، ‫و أما اهل السنة فيـتولون جميع المؤمنين‬
‫االهواء و يتبرؤن من طريقة الروافض و النواصب جميعا و يتولون السابقين و األولين كلهم و يعرفون قدر‬
‫الصحابة و فضلهم و مناقبهم و يرعون حقوق اهل البيت شرعها الله لهم‬
The Ahl al-Sunnah befriend all the believers and they speak on the strength
of knowledge and justice. They are not from among the ignorant, nor are
they from among those who follow their whims. They are exonerated from
the paths of both, the Rawāfiḍ and the Nawāṣib. They have a high regard
for all the predecessors and acknowledge the lofty position, honour and
virtue of the Ṣaḥābah. Together with all of this, they consider it necessary
to fulfil the rights of the Ahl al-Bayt, as has been established from the
Sharīʿah.2
1 Mirqāt al-Mafātīḥ vol. 10 pg. 553

66
The spiritual mentor of this humble servant- Moulānā Yūsuf Ludhiyānwī V (d.
1421 A.H) said:
I consider it an important component of īmān to have admiration and

respect for all the Ahl al-Bayt and Ṣaḥābah. I regard the slightest disrespect
shown to any of them as a sign of depravation of īmān, even if it be it in
the semblance of inferring. This is my conviction and I would like to be
presented in the court of Allah with this conviction.1
It is worth writing the statements of Imām al-Rāzī V, Ḥāfiẓ Ibn Taymiyyah V

and Moulānā Yūsuf Ludhiyānwī V in gold. In this day and age when maligning
the pious predecessors has become common place, these statements will serve
as a guide for forthcoming generations. May Allah grant us death in such a state
while we still hold fast to these beliefs and actions.
I would like to mention another aspect which requires thought. Namely, whenever
such allegations are refuted with various references, the following assertion is
made:
These are all fictitious fables and poisonous spurts that have been
plagiarized from the books of the Khawārij that no rational person will
accept.2
Why was the same principle not kept in mind when objections against a companion
of Rasūlullāh I were raised? Why do such critics never say:
These are all fabricated tales and poisonous spurts that have been
plagiarized from the books of the Shīʿah that no rational person will
accept.
Why are double-standards adopted between the Ṣaḥābah and the Ahl al-Bayt? A
poet says:
1 Ikhtilāf-e Ummah awr Ṣirāt-e Mustaqīm pg. 24

67
He sits in stringent seclusion behinds screens; but he is not properly

concealed nor does he make an appearance.
It is extremely crucial to rely upon reputable sources, specifically with regards to

Sayyidunā Muʿāwiyah V. There are two reasons for this:
1. A great deal of propaganda against Sayyidunā Muʿāwiyah I had taken root

in his era already. Once someone asked Sayyidunā Muʿāwiyah V: “Why is it that
you have aged so quickly?”, and he responded:
‫ فإن اصبت لم‬، ‫كيف ال و ال ازال ارى رجال من العرب قائماعلى رأسي يلقح لي كالما ما يلزمني جوابه‬
‫احمد و إن أخطأت سارت بها البرود‬
Why should it not be so when there is still an Arab man constantly standing
upon my head who fabricates such things for which I am compelled to
answer? If I do anything correctly nobody acknowledges it, and if I err
then the news travels everywhere?1
2. The Abbasid khilāfah began after the Umayyad khilāfah in the year 132 A.H
(749 CE). Its founder was Abū al-ʿAbbās al-Ṣaffāḥ. He and his successors overthrew
the Umayyad khilāfah, and made the Banū Umayyah a particular target for their
enmity. They even went to the extent of excavating the graves of several leaders
of the Banū Umayyah and selectively assassinated many children of the Umayyad
rulers and their supporters. The well-known Abbasid khalīfah- Ma’mūn al-Rashīd
made a declaration:
‫برئت الذمة ممن ذكر معاوية بخير‬
We cannot be held responsible for anyone who speaks favourably of

Muʿāwiyah.2
1 Al-Bidāyah wa al-Nihāyah vol. 8 pg. 140

2 Duwal al-Islām vol. 1 pg. 129
68
The Shīʿah historian- Masʿūdī, has written about this aspect in his book- Murūj
al-Dhahab:
‫ برئت الذمة من احد من الناس ذكر معاوية بخير او‬: ‫و في سنته اثنـتى عشرة و مائتين نادى منادى المأمون‬
‫قدمه (على احد) من اصحاب رسول الله صلى الله عليه و سلم‬
In the year 212 A.H, the spokesperson of Maʼmūn announced: “The

government is not responsible for any person who mentions Muʿāwiyah
with praise or considers him superior in rank to any other Ṣaḥābī.1
This was a period in Islamic history wherein the classical sciences of Islamic
learning were being consolidated and documented. One can imagine how
challenging the task must have been for the historians to accurately document
the attributes and characteristics of Sayyidunā Muʿāwiyah I for Islam and the
Muslims in this atmosphere. However, there were a few exceptions. The famous
Moulānā Shāh Muʿīn al-Dīn Nadwī writes:
The Abbasid khilāfah was formed while they were still arch enemies of the
Banū Umayyah. The objections raised against the Banū Umayyah in the
era of Muʿāwiyah I continued to gain momentum throughout the reign
of the Abbasids. Rather, the uproar became even louder and by then the
Abbasid khilāfah had expanded from the East to the West. The accusations
against Muʿāwiyah I had thus spread from one end to the other end of
the Muslim Empire. This era was marked by the onset of the compilation of
Islamic History and many fabricated narrations, which were in circulation
on the tongues of people for a long time, made their way into historical
records. Since it was the onset of the documenting of history, it was
challenging to put in place processes of verification whereby authentic
narrations could be distinguished from fabricated. Through the process of
verification many narrations were later excluded which had absolutely no
basis and were evidently absurd. Nevertheless, numerous other incorrect
1 Murūj al-Dhahab vol. 4 pg. 40
69
incidents still became part of history.1
The author of Al-ʿAwāsim min al-Qawāsim- Muḥibb al-Dīn Al-Khaṭīb V (d. 1390
A.H), who is a well-known researcher states:
ّ ‫ان التاريخ االسالمي لم يبدأ تدوينه ا‬

‫ال بعد زوال بني أمية و قيام دول ال يسر رجالها التحدث بمفاخر ذلك‬
‫ طائفة كانت تنشد العيش و الجدة‬: ‫فتولى تدوين تاريخ االسالم ثالث طوائف‬. ‫الماضى و محاسن اهله‬
‫من التقرب الى مبغض بني امية بما تكتبه و تؤلفه‬
The documentation of Islamic history began in the period after the fall of
the Umayyad khilāfah and upon the onset of that dynasty whose leaders
were not satisfied with the accomplishments of the past and the integrity
of their custodians. The compilation of Islamic history was done by
three categories of people. Firstly, there were those whose obsession was
animosity and hostility towards the Banū Umayyah, together with finding
fault at their achievements in order to win favour with their enemies;
namely the Abbasid rulers.2
It is worth noting the observation of Moulānā ʿAbd al-Shakūr Lakhnawī V (d.

1383 A.H), whereby he concisely and aptly categorised the critics of Sayyidunā
Muʿāwiyah I into three groups:
The people who harbour ill-feelings against Muʿāwiyah I are of three

kinds: The first are the Rawāfiḍ whose rancour is not surprising. They
harbour malice for such noble personages who cannot be compared
to anyone in the Ummah. The second group are the ignorant mystics
who consider it the epitome of admiration for ʿAlī I to speak ill
about Muʿāwiyah I. These people consider themselves as Sunnī but
in reality they contradict the Ahl al-Sunnah in this as well as many
1 Siyar al-Ṣaḥābah vol. 6 pg. 93-94

2 Al-ʿAwāsim min al-Qawāsim Footnote no. 177
70
other matters, be it principled or specific. This often renders them

to be part of the Shīʿah sect. The third group are some of the Ẓāhirī
supporters of today. At times they do peruse through narrations which
may criticise Muʿāwiyah I. However, due to their literal approach
to text, their minds do not delve into the appropriate interpretations
of it. The most harmful are the second group who are the ignorant
mystics.1
After this preliminary discussion, we now focus on providing refutations to the

self-conjectured accusations raised against Sayyidunā Muʿāwiyah I.
‫و األمر بيد الله تعالى و هو الموفق‬
The matter is in the hands of Allah and He grants the ability (to do good).
Lastly, before we begin our discussion, I would like to say:
Do not hasten in proving your integrity; look into your lap, look into your
fastened coat.
Khimār Barā Bankī has said:
If you criticise others; first place a mirror in front of yourself.
1 Izālat al-Khifā vol. 1 pg. 571
71
The accusation of the Banu Umayyah being the most hated tribe
The accusation of Banū Umayyah being the most hated tribe
In an effort to belittle and malign Sayyidunā Muʿāwiyah I, some Orientalists

quote certain ‘aḥādīth’ which disparage the entire tribe of Banū Umayyah and
Yazīd ibn Muʿāwiyah. For example:
‫ رواه‬. ‫اهل بيتي سيلقون بعدي من امتي قتال وتشديدا وان أشد قومنا لنا بغضا بنو أمية وبنو مخزوم‬
‫الحاكم‬
My household will face killing and severe conditions and the Banū Umayyah
and Banū Makhzūm will hate us the most.1
Since the following narration has been reported in Mustadrak al-Ḥākim, they
accentuate upon the point that the following narration has been reported by a
‘Sunnī’ and not a Shīʿah, the reality of which we will clarify shortly.
It is appropriate that we give the reply to this objection in terms of riwāyah

(narration) and dirāyah (explanation), through which the reality of this narration—
which asserts that the Banū Umayyah were the most abhorred tribe— will be
clarified. Thereafter it will beg the question, can such a narration be accepted?
It should not be that those who quote such a narration are the epitome of the
authentic ḥadīth:
He who wilfully attributes a lie to me, should prepare for his abode in the
Hell-fire.2
Furthermore, does it not contradict historical fact and simple logic? After
understanding both these spheres, no objection will remain, Allah willing.
1 Nām wa Nasab page 512

2 Bukhārī vol.1 page 21
73
The point has been emphasized that the person who has transmitted it is not a
Shīʿah but rather a pure Sunnī. However, as much as it may be emphasised, the
reality is, regrettably so, that the author of the book (Abū ʿAbd Allāh al-Ḥākim al-
Nishāpūrī) from which this narration was taken (namely Mustadrak al-Ḥākim), was
a Shīʿah. If you are not convinced by this then study Lisān al-Mizān which states:
‫هو شيعي مشهور‬
He is a famous Shīʿah.1
Ḥāfiẓ al-Dhahabī V (d. 748 A.H) comments on al-Ḥākim under one narration:
‫قلت قبح الله رافضيا افتراه‬
I say: may Allah destroy the Rāfidī who fabricated it.2
In addition, the renowned Shīʿī works scrutinising (Shīʿī) narrators; A’yān al-Shīʿah3
and Al-Kunā wa l-Alqāb4 includes a biography of al-Ḥākim.
Clarification
At this point, we feel it necessary to clarify that it is not sufficient to refute a
narration only on the basis of its narrator being termed a Shīʿah. Since according
to the terminology of the early and latter day scholars, the definition of being
Shīʿah differs.5 Therefore, a narrator labelled as a Shīʿah by the earlier scholars
should not be considered in light of the definitions of the latter day scholars.
Al-Ḥākim was undoubtedly a Shīʿah. However, from his era until today, the
1 Lisān al-Mizān vol.5 page 233

2 Mustadrak al-Ḥākim vol.3 page 32, the person responsible for fabricating it is Faḍl ibn Muḥammad.
3 Aʿyān al-Shīʿah vol.9 page 391
4 Al-Kunā wa l-Alqāb vol.2 page170
5 Tahdhīb al-Tahdhīb vol.1 page 118, 119
74
scholars of ḥadīth have accepted his narrations. It should also be noted that all
the narrations of Mustadrak al-Ḥākim are not of the same level but various types of
narrations can be found in it. Therefore, according to the scholars of ḥadīth, only
those narrations of Al-Ḥākim will be accepted that have been verified by Ḥāfiẓ
al-Dhahabī V in his Talkhīs al-Mustadrak. This has been stated by Shāh ʿAbd al-
ʿAzīz Muḥaddith Delhwī V (d. 1239 A.H):
It is for this reason that the scholars of ḥadīth have explained that we should not
rely on the Mustadrak of Al-Ḥākim without the Talkhīs of Al-Dhahabī.1
We have clarified this in order to expose the inaccuracy of such claims that the
person who has transmitted it is not a Shīʿah but a pure Sunnī.
Now, study the chain of narration as reported in Mustadrak al-Ḥākim. The chain of
narration is as follows:
‫اخبرني محمد بن المؤمل بن الحسن حدثنا الفضل حدثنا نعيم بن حماد ثنا الوليد بن مسلم عن ابي رافع‬
‫اسماعيل بن رافع عن ابي نضرة قال قال ابو سعيد الخدري قال رسول الله صلى الله عليه وسلم ان اهل‬
‫ كتاب الفتن والمالحم‬، ‫ مستدرك حاكم‬. ‫الخ هذا حديث صحيح االسناد ولم يخرجاه‬... ‫بيتي سيلقون‬
Ḥāfiẓ al-Dhahabī V writes regarding this ḥadīth:
‫ أيضا‬. ‫ال والله ليس بصحيح كيف واسماعيل متروك ثم لم يصح السند اليه‬
By Allah, this narration is not ṣaḥīḥ (authentic), how can it be ṣaḥīḥ when
Ismāʿīl is matrūk (discarded). Moreover, the chain of narration until Ismāʿīl
is also not ṣaḥīḥ.2
We have mentioned above, with reference from Shāh ʿAbd al-ʿAzīz V
that only those narrations of Mustadrak will be accepted that have been
1 Bustān al-Muḥaddithīn page 113

2 Ibid
75
verified by Ḥāfiẓ al-Dhahabī V. In this case, Ḥāfiẓ al-Dhahabī V takes an oath

in the name of Allah and announces that this narration is not ṣaḥīḥ.
Now, let us examine the other narrators:
The chain of narrators has al-Faḍl ibn Muḥammad al-Shaʿrānī. The ḥadīth scholar
Al-Qiṭbānī says that he is a Kadhāb (a great liar). Mizān al-Iʿtidāl states that he is
an extremist Shīʿah.1
How then can the narration of an extremist Shīʿah be accepted? How incorrect is
the claim that this has been reported by a pure Sunnī.
Nuʿaim ibn Ḥammād is in the chain of narration. There is a difference of opinion

regarding his reliability and weakness. Ibn Maʿīn V says that he is nothing in
ḥadīth. Abū Dāwūd V says that he narrated twenty aḥādīth from Rasūlullāh
H that have no basis. (It is possible that this is one of them- author). Imām
Nasāʼī V says that he is weak. Nuʿaim ibn Ḥammād would fabricate narrations
in order to give strength to the Sunnah and he used to fabricate incidents about
Imām Abū Ḥanīfah V in order to belittle him. All these were false.2
The false narrations that this enemy of Imām Abū Ḥanīfah V fabricated to
slander the illustrious Imām should serve as sufficient proof against him. How
can any decent follower of the Ahl al-Sunnah accept it?3
1 Mizān al-Iʿtidāl vol. 3 page 358

2 Tahdhīb al-Tahdhīb vol. 8 page 526, 530,
3 The famous Ahl al-Ḥadīth scholar- Ibrāhīm Mīr Siyālkotī, states after mentioning the criticism of
Nuʿaim ibn Ḥammād with reference to Mizān al-Iʿtidāl, Tahdhīb al-Tahdhīb and Nihāyat al-Su’ūl:
The summary is that Nuʿaim is such a personality that a great luminary like Imam Abū Ḥanīfah
cannot be censured based on his narrations. A critic of narrators like Ḥāfiẓ Shams al-Dīn al-
Dhahabī mentions him (Imam Abū Ḥanīfah) with honourable titles. (Tārikh Ahl al-Ḥadīth page 45)
76
Walīd ibn Muslim is also a narrator in this chain of narration. He is a Mudallis1.
Abū Mushīr V says that he even omits narrators who lie. Ḥāfiẓ al-Dhahabī V
says that when he narrates using the words “‫ ”عن‬then his ḥadīth cannot be relied
upon.2
Despite all these flaws, if this narration is still deemed ṣaḥīḥ, then no narration in
the world can be regarded as weak or even fabricated?
Similarly, Al-Ḥākim reports another narration in his Mustadrak from Sayyidunā

Abū Barzah al-Aslamī I:
‫كان ابغض االحياء الى رسول الله صلى الله عليه وسلم بنو امية و بنو حنيفة وثقيف‬
The most hated of tribes to Rasūlullāh H were the Banū Umayyah,

Banū Ḥanīfah and Banū Thaqīf.
Whereas Imām Aḥmad ibn Hanbal V has transmitted all the narrations of
Sayyidunā Abū Barzah al-Aslamī I in his Musnad, but when reporting the
above quoted narration, there was no mention of Banū Umayyah. Only the Banū
Ḥanīfah and Banū Thaqīf were mentioned.3
Who is responsible for adding Banū Umayyah to this narration?

Even if we were to accept these narrations as ṣaḥīḥ, then too it can never mean
that every person and every individual of these tribes are disliked and wretched.
(contnd from page 76) It should he noted that a scholar of the Ahl al-Ḥadīth does not accept the narrations
of Nuʿaim ibn Ḥammād in criticism of Imām Abū Ḥanīfah V, yet some are willing to declare the
entire tribe of Banū Umayyah (which includes personalities such as ʿUthmān ibn ʿAffān I and
ʿUmar ibn ʿAbd al-ʿAzīz V) as abhorred and detested.
1 One who conceals or omits the person he has narrated from.
2 Mizān al-Iʿtidāl vol. 4 page 347
3 Musnad Aḥmad vol. 4 page 428
77
Similarly, having an affinity to a certain tribe or city can never mean that every
person of that city or tribe is deemed beloved. The Quraysh tribe was the most
beloved tribe to Rasūlullāh H, and Makkah Mukarramah and Madīnah
Munawwarah were the most beloved cities to him. However, Rasūlullāh H
did not love Abū Lahab, Abū Jahal, and others like them, even though they were
from the Quraysh and lived in Makkah Mukarramah. In a similar manner, the
Jews and hypocrites lived in Madīnah Munawwarah but Rasūlullāh H
disliked them.
Ibn Ḥajar al-Makkī V (d. 974 A.H) has written:
،‫أن هذا االستنتاج أعنى قول المعترض فهو الخ دليل على جهل مستنجه وأنه ال دراية له بمبادئ العلوم‬
‫ ألنه يلزم على هذه النتيجة لو سلمت أن عثمان وعمر بن عبد العزيز كليهما ال أهلية‬،‫فضال عن غوامضها‬
‫ فبطلت تلك‬...‫ والحاد في الدين‬،‫ وذلك خرق إلجماع المسلمين‬،‫فيهما للخالفة وأنهما من األشرار‬
‫النتيجة وبان أن قائلها جاهل أو معاند فال يرفع إليه رأس وال يقال له وزن وال يعبأ بما يلقيه وال يعتد بما‬
‫يبديه لقصور فهمه وتحقق كذبه ووهمه‬
The answer is that drawing a conclusion from this ḥadīth regarding

Muʿāwiyah I in reality reveals the ignorance of those who draw such
a conclusion. It also indicates that he does not have understanding of the
primary sciences, let alone the intricate aspects of knowledge. This is
because this conclusion necessitates that ʿUthmān I and ʿUmar ibn ʿAbd
al-ʿAzīz V were not worthy of khilāfah. Also, may Allah save us, that they
were from the evil ones. This is contrary to the consensus of the Muslims
and is clear heresy. Therefore, this conclusion is baseless and the person
who utters it is either ignorant or stubborn. His words need no attention
because his understanding is deficient and his falsehood established.1
1 Taṭhīr al-Jinān p.30, 31
78
Dirāyah (explanation)
After having scrutinised the chain of narration, we wish to add that if the Banū
Umayyah were such an abhorred tribe, then why did the Banū Hāshim have
so many associations with them; in terms of marriage and other ways as well?
Why were they given such a high and grand position? Hereunder, a few marital
relations as well as non-marital associations between the Banū Umayyah and the
Banū Hāshim will be mentioned.
Marital relations
1. Rasūlullāh H married his daughter Sayyidah Ruqayyah J to

Sayyidunā ʿUthmān ibn ʿAffān al-Umawī I.1
2. After the demise of Sayyidah Ruqayyah J, Rasūlullāh H married

his other daughter- Sayyidah Ummī Kulthūm J, to Sayyidunā ʿUthmān
I.2
3. The sister of Sayyidunā Muʿāwiyah I- Sayyidah Ummī Ḥabībah bint

Abī Sufyān al-Umawī J was married to Rasūlullāh H.3
4. The maternal grandmother of Sayyidunā ʿUthmān I was the paternal

aunt of Rasūlullāh H. Her name was Ummī Ḥakīm al-Bayḍāʼ bint
ʿAbd al-Muṭṭalib ibn Hāshim ibn ʿAbd al-Manāf.4
5. The lineage of the mother and father of Sayyidunā ʿUthmān I, in

sequence, meets with that of Rasūlullāh H at the sixth and fifth
generation.5
1 Usd al-Ghābah vol.3 p.607

2 Ṭabqāt Ibn Saʿd vol.8 p.30, 31
3 Ibid vol.8 p.77
4 Mustadrak al-Ḥākim vol.3 p.96
5 Murūj al-Dhahab vol.2 .341
79
6. Sayyidunā Muʿāwiyah I and Rasūlullāh H were married to sisters:

Umm al-Muʼminīn Ummī Salamah’s J sister- Qarībah al-Sughrā was
married to Sayyidunā Muʿāwiyah I.1
7. Sayyidunā Jaʿfar al-Ṭayyār ibn Abī Ṭālib’s I granddaughter- Ummī

Kulthūm J, was married to the son of Sayyidunā ʿUthmān I.2
8. The daughter of Sayyidunā Ḥusayn ibn ʿAlī ibn Abī Ṭālib I- Sayyidah
Sakīnah bint Ḥusayn J, was married to the grandson of Sayyidunā
ʿUthmān ibn ʿAffān I- Zayd ibn ʿAmr ibn ʿUthmān.3
9. The daughter of Sayyidunā Ḥusayn I- Sayyidah Fāṭimah bint Ḥusayn

ibn ʿAlī ibn Abī Ṭālib J, was married to the grandson of Sayyidunā
ʿUthmān I- ʿAbd Allāh ibn ʿAmr ibn ʿUthmān.4
10. The granddaughter of Sayyidunā Ḥasan I- Sayyidah Ummī Qāsim bint

Ḥasan ibn Ḥasan ibn ʿAlī ibn Abī Ṭālib J, was married to the grandson
of Sayyidunā ʿUthmān ibn ʿAffān I- Marwān ibn Abān ibn ʿUthmān.5
11. Hind bint Abī Sufyān al-Umawī was married to Ḥārith ibn Naufal ibn ʿAbd
al-Muṭṭalib, from the children of Sayyidunā ʿAlī ibn Abī Ṭālib I.6
12. The son of Sayyidunā Ḥusayn I- ʿAlī ibn Ḥusayn ibn ʿAlī ibn Abī Ṭālib’s
maternal grandmother is Maymūnah bint Abī Sufyān ibn Ḥarb al-Umawī.
In other words, the mother-in-law of Sayyidunā Ḥusayn I is

Maymūnah bint Abī Sufyān al-Umawī. This is the maternal grandmother
1 Al-Muḥbir p.102
2 Al-Maʿārif of Ibn Qutaybah p.90
3 Ṭabqāt Ibn Saʿd vol.8 p.347
4 Ibid p.346
5 Jamharat al-Ansāb al-ʿArab vol.1 p.85
6 Al-Iṣābah vol.8 p.345
80
of ʿAlī al-Akbar V- the martyr of Karbala.1
13. The granddaughter of Sayyidunā ʿAbbās ibn ʿAbd al-Muṭṭalib I, the

beloved uncle of Rasūlullāh H,- Lubābah bint ʿUbayd Allāh ibn
ʿAbbās was married to the grandson of Abū Sufyān al-Umawī I- Walīd
ibn Utbah ibn Abī Sufyān.2
14. The nephew of Sayyidunā Muʿāwiyah al-Umawī I- Abū al-Qāsim ibn

Walīd ibn Utbah ibn Abī Sufyān was married to the granddaughter of
Sayyidunā Jaʿfar al-Ṭayyār I- Ramlah bint Muḥammad ibn Jaʿfar ibn
Abī Ṭālib.3
15. The granddaughter of Sayyidunā Ḥasan I- Sayyidah Nafīsah bint Zayd

ibn Ḥasan ibn ʿAlī ibn Abī Ṭālib was married to the nephew of Sayyidunā
Muʿāwiyah al-Umawī I- Walīd ibn Abd al-Malik ibn Marwān ibn Ḥakam
ibn Abī l-ʿĀs ibn Umayyah.4
16. The daughter of Sayyidunā ʿAlī I- Sayyidah Ramlah bint ʿAlī ibn Abī
Ṭālib was married to the son of Marwān- Muʿāwiyah ibn Marwān ibn
Ḥakam ibn Abī l-Ās ibn Umayyah.5
17. The granddaughter of Sayyidunā Ḥasan I- Sayyidah Zaynab bint Ḥasan

ibn Ḥasan ibn Abī Ṭālib was married to the grandson of Marwan- Walīd ibn
ʿAbd al-Malik ibn Marwān.6
18. The brother of Marwān al-Umawī- Ismāʿīl ibn ʿAbd al-Malik ibn Ḥārith
ibn Ḥakam ibn Abī l-ʿĀs ibn Umayyah, was married to the granddaughter
1 Nasab Quraysh p.57

2 Al-Muḥbir p.441
3 Al-Muḥbir p.441
81
of Sayyidunā Ḥasan ibn ʿAlī ibn Abī Ṭālib I, Khadījah bint Ḥusayn ibn
Ḥasan ibn ʿAlī ibn Abī Ṭālib.1
19. Rasūlullāh H said: “Even if I had forty daughters , I would have

married them off to ʿUthmān t, turn by turn.”2
Can such strong bonds of lineage and family relation exist with a tribe one
considers to be the most detestable?
Non-marital associations and virtues

1. Sayyidunā ʿUthmān ibn ʿAffān al-Umawī I was a scribe of revelation.
2. Sayyidunā ʿUthmān ibn ʿAffān I was the third rightful khalīfah.
3. On account of Sayyidunā ʿUthmān I 1400 Ṣaḥābah earned the pleasure

of Allah.
4. Sayyidunā ʿUthmān ibn ʿAffān I could not participate in the Battle

of Badr because of attending to his wife- Sayyidah Ruqayyah J, yet
Rasūlullāh H counted him amongst the participants and gave him a
share of the booty.3
5. On the occasion of the Battle of Tabūk, Sayyidunā ʿUthmān I gave

abundant wealth for the preparation of the army and Rasūlullāh H
said:
‫ما رض عثامن ما عمل بعد هذا اليوم‬
No deed will harm ʿUthmān I (al-Umawī) after this day.4
1 Ibid p.171
2 Usd al-Ghābah vol.3 p.376
3 Bukhārī vol.1 p.522
4 Mustadrak al-Ḥākim vol.3 p.102
82
6. On the occasion of the treaty of Ḥudaybiyyah, Rasūlullāh H sent

ʿUthmān I as his ambassador to Makkah Mukarramah.1
7. On this occasion, Rasūlullāh H said that his hand is the hand of

ʿUthmān I.2
8. On the occasion of the conquest of Makkah Mukarramah, Rasūlullāh

H said that the house of Abū Sufyān al-Umawī I is a place of
safety.3
9. During the Battle of Ḥunayn, when the non-Muslim prisoners needed to

be guarded, Rasūlullāh H appointed Abū Sufyān al-Umawī I to
guard over them.4
10. When Najrān was conquered, Rasūlullāh H appointed Abū Sufyān al-
Umawī I the officer in charge of charities, the governor and leader.5
11. When the Banū Thaqīf accepted Islam, Rasūlullāh H sent Mughīrah
ibn Shuʿbah I and Abū Sufyān al-Umawī I to destroy their idols.6
12. Yazīd ibn Abī Sufyān al-Umawī I was a scribe of revelation.7
13. Rasūlullāh H appointed Sayyidunā Yazīd ibn Abī Sufyān I as the

governor of Tīmāʼ.8
14. Rasūlullāh H appointed Sayyidunā Yazīd ibn Abī Sufyān I as the
1 Bukhārī vol.1 p.523

2 Ibid
3 Muslim vol.2 p.104
4 Musannaf ʿAbd al-Razzāq vol.5 p.381
5 Sunan al-Dār Quṭnī vol.4 p.16
6 Al-Bidāyah wa al-Nihāyah vol.5 p.30-33
7 Jawāmiʿ al-Sīrah p.26
8 Al-Muḥbir p.126
83
officer in charge of charities over the tribe of Banū Firās.1
15. The delegations that came to meet Rasūlullāh H and his guests
would stay at the home of Sayyidunā Yazīd ibn Abī Sufyān I.2
16. Sayyidunā Muʿāwiyah I was a scribe of revelation.3
17. Rasūlullāh H sent Sayyidunā Muʿāwiyah I to stipulate the land

portions.4
18. Sayyidunā Muʿāwiyah I had the honour of cutting the hair of Rasūlullāh
H.
19. Rasūlullāh H appointed Sayyidunā ʿItāb ibn Usayd al-Umawī I as

the governor of Makkah Mukarramah.
20. Sayyidunā Khālid ibn Saʿīd al-Umawī I was appointed over the charities
of Banū Madh-ḥaj in the era of Rasūlullāh H and the governor of
Sanʿā and Yemen.
21. Rasūlullāh H first appointed Sayyidunā Abān ibn Saʿīd ibn al-ʿĀs al-
Umawī I as governor of Surāyā and then later over Bahrain.5
22. ʿUthmān ibn Abī l-Ās was appointed governor over Ṭāʼif and surrounding
areas.6
I shall suffice on these twenty-two references and ask: why was the most detested
and abhorred tribe to Rasūlullāh H awarded such positions of authority
1 Al-Iṣābah vol.6 p.516

3 Jawāmiʿ al-Sīrah p.47
4 Al-Tārikh al-Kabīr of Imām Bukhārī vol.4 p.175
5 Minhāj al-Sunnah vol.3 p.175, 176
6 Tahdhīb al-Tahdhīb vol.5 p.491
84
by him? For the sake of brevity, we have deliberately omitted their services and
positions during the khilāfah of Abū Bakr I and ʿUmar I. Ibn Taymiyyah
says:
‫وكان بنو امية اكثر القبائل عماال للنبي صلى الله عليه وسلم‬
The majority of the governors appointed by Rasūlullāh H were from

the Banū Umayyah.1
Qaḍī Abū Bakr ibn al-ʿArabī V writes:
‫ واول من عقدهم الوالية رسول الله صلى الله عليه وسلم‬، ‫وعجبا الستكبار الناس والية بني امية‬
It is astonishing to note that people raise their noses regarding the rule
of the Banū Umayyah, whereas the first person that appointed them to
leadership was Rasūlullāh H.2
Ibn Taymiyyah V writes:
‫أن بني امية كان رسول الله صلى الله عليه وسلم يستعملهم في حياته واستعملهم من بعده من ال يتهم‬
‫بقرابة فيهم أبو بكر الصديق رضي الله عنه وعمر رضي الله عنه‬
During his life, Rasūlullāh H appointed the Banū Umayyah as

governors, and after him, Abū Bakr I and ʿUmar I appointed them
to high positions and they were not accused of having any family links to
the Banū Umayyah.3
The famous historian- Moulānā Shāh Muʿīn al-Dīn Nadwī V, writes in tribute
to the Banū Umayyah:
1 Minhāj al-Sunnah vol.2 p.145

2 Al-ʿAwāsim min al-Qawāsim p.234
3 Minhāj al-Sunnah vol.3 p.175
85
The Banū Umayyah were men in the battlefield, the conquests of the era
of ʿUthmān I and Muʿāwiyah I testify to this. The first to traverse
the Roman seas were the Banū Umayyah, the Banū Umayyah were those
who conquered Africa, and it was the Banū Umayyah who knocked at
the door of Europe. The Banū Umayyah did not go forward because Amīr
Muʿāwiyah I was their family, but they went forward because they were
masters of the sword and men of the battlefield. This is the reason why
those conquests that took place in the era of the Banū Umayyah could not
be seen thereafter in history.1
Repected reader, together with the proofs, you have studied the links between
Rasūlullāh H, Abū Bakr I ʿUmar I, and the Banū Umayyah. How
did Rasūlullāh H deal with the Banū Hāshim? Read what Ḥakīm Maḥmūd
Aḥmad Ẓafar has to say:
On the contrary, during his life, Rasūlullāh H did not appoint

any Hāshimī to rule over any province, he did not appoint any of them
to commanding positions in the army. During the last days of his life,
Rasūlullāh H appointed ʿAlī I as a collector in Yemen for a short
while. However, the highest leadership position was given to Abū Mūsā al-
Ashʿarī I and Muʿādh ibn Jabal I.2
Furthermore, study the entire history of the era of Rasūlullāh H and you
will not find even one governor that was linked to the Banū Hāshim by blood. In
fact, some of the Banū Hāshim had made apparent their desire to be appointed
to positions of leadership but Rasūlullāh H did not accept. This is the very
reason why during the last few days of Rasūlullāh’s H life in this world,
Sayyidunā ʿAbbās V said to Sayyidunā ʿAlī I:
O ʿAlī! By Allah, after three days, there will be another ruler over you and
you will be his subject. By Allah, I feel that Rasūlullāh H will pass away
1 Siyar al-Ṣahābah vol.6 p.127

2 Ḥilyat al-Auliyā vol.1 p.354, Madārij al-nubuwwah p.502, Zarqānī vol.3 p.99, Musnad Aḥmad vol.5 p.235
86
in this illness. Therefore, it is best that we find out from Rasūlullāh H

who will be the khalīfah after him. If it is from us, then we will know,
otherwise he will make a bequest in our favour.
Sayyidunā ʿAlī I replied:
It is possible that Rasūlullāh H will refuse us and we will then be

deprived forever. By Allah, I shall not say a single word regarding this to
him.1
In essence, during the era of risālah, it was mostly the Banū Umayyah who held
positions as governors and not a single individual among the Banū Hāshim was
made a governor, whereas the uncle of Rasūlullāh H- Sayyidunā ʿAbbās
I and his cousin- Sayyidunā ʿAqīl ibn Abī Ṭālib I, as well as Sayyidunā
ʿAlī I and many more were present. The governmental positions are but
one matter; Rasūlullāh H left Madīnah Munawwarah on twenty-eight
occasions for battle but not on a single occasion did he appoint a deputy from the
Banū Hāshim. In fact, he sometimes appointed a deputy from the Banū Umayyah
and sometimes an Anṣārī of Madīnah. He sometimes appointed a Makhzūmī as
well, sometimes even a Kalbī or Ghafārī. On the occasion of the battle of Tabūk,
Rasūlullāh H appointed Sayyidunā ʿAlī I as his deputy but he was not
the deputy and governor of Madīnah Munawwarah, instead he was left behind
to look after the families. The deputy in Madīnah Munawwarah on that occasion
was Muḥammad ibn Maslamah al-Anṣāri I.2
Now that the position of the Banū Umayyah has been clarified through
narration and explanation, and the historical inaccuracy revealed; we mention
a few statements of the Muḥaddithīn that discusses the status of these types of
narrations. Ibn Qayyim V (d. 751 A.H) writes:
1 Bukhārī, Musnad Aḥmad, Al-Bidāyah wa al-Nihāyah

87
‫ومن ذلك االحاديث في ذم معاوية رضي الله عنه وكل حديث في ذمه فهو كذب وكل حديث في ذم بني‬
‫امية فهو كذب‬
From among the fabricated narrations are the aḥādīth that belittle
Muʿāwiyah I and every ḥadīth that denounces him is a lie and every
ḥadīth that belittles the Banū Umayyah is also a lie.1
Mullā ʿAlī Qārī al-Ḥanafī V (d. 1014 A.H) says:
‫وذم بني امية‬... ‫ومن ذلك االحاديث في ذم معاوية‬
From among these fabricated narrations are the ones that vilify Muʿāwiyah
I and the Banū Umayyah.2
Sayyidunā ʿAlī al-Murtaḍā and the Banū Umayyah
Study the following statements of Sayyidunā ʿAlī I in praise of the Banū

Umayyah:
‫عن ابن سيرين قال قال رجل لعلي أخبرني عن قريش قال ارزننا احالما اخوتنا بني امية‬
It is narrated from Ibn Sirīn that a person said to ʿAlī I: “Tell me about
the Quraysh.” ʿAlī I replied: “In terms of forbearance, our brothers- the
Banū Umayyah, are ahead.”
He is also reported to have said:
‫ أدبة ذادة‬، ‫فقال وأما بنو امية فقادة‬
And the Banū Umayyah are leaders, they are generous and they support
and defend.3
1 Al-Manār al-Munīf p.110

2 Al-Mowdhuʿāt p.106
3 Ibid vol.11 p.57
88
Summary of the Discussion
In brief, the statements and deeds of Sayyidunā ʿAlī I clarify that the Banū
Umayyah are an accepted, supportive, virtuous and loved tribe. The narrations
that state that the Banū Umayyah are detested and disliked are not ṣaḥīḥ according
to the Muḥaddithīn. Now, to those who persist in saying that the Banū Umayyah
are a hated and rejected tribe, relying upon these fabricated narrations, we say:
From a detailed study, a person that has a balanced nature and intelligence
will be able to gauge the status of the Banū Umayyah. If some doubt still
arises, whilst we have not said anything of our own opinion, then for those
who look at the Banū Umayyah with the eyes of hatred, we supplicate
earnestly for their guidance.1
1 Nām wa Nasab p.555
89
Allegations of not holding any virtue
The critics of Sayyidunā Muʿāwiyah I make much ado about the statement
of Isḥāq ibn Rāhawayh V regarding the virtues narrated about Sayyidunā
Muʿāwiyah I. In light of this, they conclude that nothing ‘ṣaḥīḥ’ has been
narrated from Rasūlullāh H regarding the virtue of Sayyidunā Muʿāwiyah
I.
Ibn Ḥajar al-ʿAsqalānī V, commentator of Ṣaḥīḥ al-Bukhārī, writes:
The following has been narrated from Isḥāq ibn Rāhawayh:
‫لم يصح في فضائل معاوية شيء‬
There are no ṣaḥīḥ narrations proving the virtues of Muʿāwiyah.
It has been reported that Imām Nasā’ī V also concurred with this and Ḥāfiẓ
al-Suyūṭī V as well. 1
Clearing the misconception

With reference to the virtues of the Ahl al-Bayt, and showing love and affection
towards them; the Ahl al-Sunnah have never held divergent opinions regarding
them and always considered loving and honouring them to be a central tenet of
our belief. Love for the Ahl al-Bayt has always been a sense of pride and considered
a means of salvation by the followers of the Ahl al-Sunnah. The books of the Ahl
al-Sunnah are replete with chapters solely dedicated to the virtues of the Ahl al-
Bayt; ʿAlī I, Fāṭimah J, Ḥasan I and Ḥusayn I. All praise beings to
Allah, this view is the aggregate of what is to be contained in both the Qurʼān and
Sunnah, as well as what is to be found in the teachings of the Ṣaḥābah.
1 Nām wa Nasab, pg. 514-515
91
The Grand Muftī of Pakistan- Muftī Muḥammad Shafī’ V (d. 1979 CE) said:
Loving and respecting Rasūlullāh H more than anyone is part and

parcel of īmān; rather it is the very foundation thereof. This implies that
those who hold any familial ties to him are also deserving of the same
respect and love. Therefore, the stronger the relationship one had with
him, the stronger our relationship with them shall be. Undoubtedly,
biological relations hold the closest social bonds between human beings,
thus love and respect for them too will be part of īmān. However, this
should not negate the fact that the blessed wives of Rasūlullāh H and
other select Ṣaḥābah held a multiple-level relationship with him.
In short, the issue of loving the Ahl al-Bayt has never been subject to
differences of opinion amongst the Ummah. In fact, there remains Ijmā
(consensus of opinion) that love and reverence for them is a necessity of
īmān. Opinions have been at variance when attempts were made to malign
other notable people, but the Ahl al-Bayt, irrespective of how far their
genealogy may be from Rasūlullāh H; love and veneration towards
them is a way of earning eternal salvation and bliss.1
As for the attempts at proving that Sayyidunā Muʿāwiyah I holds no virtue

by way of the above-mentioned quotes, despite the fact that it may represent
the sentiments of a small minority of scholars, in no way is it supported by the
majority of scholars, or any authentic traditions of a Ṣaḥābī, Tābiʿī or Rasūlullāh
H. It is highly possible that the authentic narrations did not reach that
minority. A Muḥaddith not knowing a certain aḥādīth does not necessitate its
non-existence. Aḥmad Yār khān Gujrātī remarked:
A Muḥaddith not having knowledge of a certain ḥadīth does not necessitate

the non-existence of that ḥadīth.2
1 Maʿārif al-Qur’ān, vol. 7 pg. 683-686

2 Amīr Mu‘āwiyah par Iʿtirāzāt wa Jawābāt No. 12, vol. 2 pg. 89
92
The provenance of such claims is not something unprecedented, many people

from the early days held dissentious opinions with regards to Sayyidunā
Muʿāwiyah I. The ‘Anti-Muʿāwiyah’ camp would lay preposterous claims, all
in the name of defending and loving Sayyidunā ʿAlī I. The claims of these
pseudo-followers of Sayyidunā ʿAlī I can never be used to justify their so-
called ‘love’ for him; the ʿulamā have answered any such doubts which may have
arisen.
Does the lack of authenticity give credibility to such claims?

Another factor worthy of mentioning: If a narration is not authentic, does that
automatically imply that it is a fabrication? The simple answer is no. Whoever
disagrees is simply unacquainted with the classification of the Muḥaddithīn.
The following is a list of quotations from various ʿulamā, reiterating the
aforementioned fact.
Ibn Ḥajar al-ʿAsqalānī V (d. 852 A.H) says:
‫ال يلزم من كون الحديث لم يصح أن يكون موضوعـا‬
If it is said about a ḥadīth: “It is not ṣaḥīḥ”, it does not necessarily imply
that it is a fabrication.1
Allāmah ʿAbd al-Bāqī al-Zarqānī V (d. 1122 A.H) says:
‫نفية الصحة ال ينافي انه حسن كما علم‬
A ḥadīth which is not ṣaḥīḥ does not negate the possibility of it being ḥasan
(reliable), as is known (by the scholars).2
1 Al-Qowl al-Musaddad pg. 89

2 Sharḥ al-Zarqānī ‘alā al-Mawāhib vol. 5 pg. 55
93
Ḥāfiẓ Ibn al-Humām V (d. 861 A.H) is reported to have said:
‫و قول من يقول في حديث انه لم يصح ان سلم لم يقدح الن الحجة ال تتوقف على الصحة بل الحسن‬
‫كاف‬
If the statement of someone who says: “It is not ṣaḥīḥ” is accepted, it does
not detract from the normative nature of the ḥadīth. Ḥasan aḥādīth are
admissible in Sharīʿah and do not necessarily have to be ṣaḥīḥ.1
Allāmah Nūr al-Dīn al-Samhūdī V (d. 911 A.H) states in Jawāhir al-ʿAqdayn fi Faḍl
al-Sharafayn:
‫قد يكون غير صحيحو هو صالح لالحتجاج به اذ الحسن رتبته بين الصحيح و الضعيف‬
Sometimes a narration which is not ṣaḥīḥ may be admissible for formulating

law because it has the potential to be ḥasan, which is a level of authenticity
between ṣaḥīḥ and dhaʿīf (weak).2
Ibn Ḥajar al-Makkī V (d. 964 A.H), while commenting on Imām Aḥmad’s
statement, said:
‫قول أحمد إنه ال يصح أى لذاته فال ينفي كونه حسنا لغيره و الحسن لغيره يحتج به كما بـين في علم‬
‫الحديث‬
The statement of Imām Aḥmad: “This is not ṣaḥīḥ”, does not negate the
possibility of the ḥadīth being ḥasan li ghayrihī (reliable due to other
reasons). As it is known amongst the ḥadīth scholars, such aḥādīth are
admissible in Sharīʿah.3

2 Al-Rafʿ wa al-Takmīl pg. 196
94
Allāmah ʿAbd al-Ḥayy al-Lakhnawī V (d. 1304 A.H) writes:
‫ ال يصح و ال يثبت هذا الحديث و يظن منه من ال علم له أنه موضوع أو ضعيف و هو مبني‬: ‫كثيرا ما يقولون‬
‫على جهله بمصطلحاتهم و عدم و قوفه على مصرحاتهم‬
Many a time you will find them (ḥadīth scholars) saying: “This ḥadīth is
not ṣaḥīḥ” or “This ḥadīth has not been established”, and a person who has
no knowledge of the classification and sciences of ḥadīth will assume the
ḥadīth to be dhaʿīf or even mowdhūʿ (fabricated).1
Aḥmad Raḍā Khān (d. 1341 A.H) writes:
If a scholar of ḥadīth says: “This ḥadīth is not ṣaḥīḥ”, it does not mean
that it is completely invalid and baseless. Rather the term ṣaḥīḥ, according
to the Muḥaddithīn, refers to a high-level of authenticity, the conditions
of which are many and rigorous at the same time. To find all of those
conditions together is somewhat rare, and even if they are to be found then
to establish such conditions requires stringent testing. Explaining such a
process will require quite a bit of detail, suffice it to say that whenever
the Muḥaddithīn find a ḥadīth lacking a certain condition, they will not
classify it as ṣaḥīḥ. In other words, the narration has not reached such a
high level of authenticity whereby we can classify it as ṣaḥīḥ. However, it
will fall under another category— slightly below— called ḥasan, which by
its very name indicates towards something positive and not negative. A
ḥasan narration simply possesses the same qualities of a ṣaḥīḥ narration
but at a slightly lesser degree. There are hundreds of these narrations to
be found in the six authentic books of ḥadīth, including Ṣaḥīḥ al-Muslim and
Ṣaḥīḥ al-Bukhārī. Such narrations are deemed admissible for formulating
law (Iḥtijāj) and as such, ʿulamā who may not necessarily classify them as
authentic still use them in rulings related to ḥalāl and ḥarām.2
1 Al-Rafʿ wa al-Takmīl pg. 191

2 Mizān al-ʿAyn pg. 21
95
A few pages later, Aḥmad Raḍā Khān speaks about Pīr Naṣīr and others of the
same thought, where he says:
Some ignoramuses say that there are no authentic narrations to prove

the virtue of Muʿāwiyah I. This is purely a result of their intellectual
immaturity. The ḥadīth scholars speak using specific terminology! Allah
alone knows where and how these ignoramuses misconstrue their words.
Assuming the narrations are not ṣaḥīḥ then they are at least ḥasan. In
fact, dhaʿīf aḥādīth are also admissible in this regard (for the purposes of
fadhāʼil al-Aʿmāl).1
In another place, he also writes:
‫(ال يصح) ال ينفي وجود الحسن‬
The term: “This narration is not ṣaḥīḥ”, does not negate the possibility of
it being ḥasan.2
Proving that a ḥasan ḥadīth is admissible in Islamic legislation, Ibn Ḥajar al-
ʿAsqalānī V writes:
‫هذا القسم من الحسن مشارك ال صحيح في االحتجاج به و ان كان دونه‬
This type of ḥasan ḥadīth, although lower in strength when compared to a

ṣaḥīḥ ḥadīth, is equal in strength when formulating law.3
Aḥmad Yār Khān Gujrātī (d. 1391 A.H) writes:
A narration which is not authentic does not imply that the narration is
automatically deemed dhaʿīf. This is because a narration can be ḥasan, a
1 Ibid pg. 53
2 Fatāwā Riḍwiyyah, vol. 1 pg. 26
3 Nuzhat al-Nadhar fī Towdhīḥ Nukhbat al-Fiqr pg. 33
96
category between ṣaḥīḥ and dhaʿīf. As long as a narration is at least ḥasan

in strength, it is sufficient.1
All of the above-mentioned quotations prove that even though some people in
the past may have laid such claims against Sayyidunā Muʿāwiyah I (because
of statements regarding the narrations not being ṣaḥīḥ), this does not necessarily
take them out of the domain of ḥasan narrations. This needs to be understood
in light of how the scholars of ḥadīth have explained the meaning of Isḥāq ibn
Rāhawayh’s V statement.
Therefore both Ibn al-ʿAsākir V (d. 571 A.H) and Ibn al-Kathīr V (d. 774 A.H)
explained as follows:
‫كتب الى ابو نصر القشيري انا ابو بكر البيـهقي انا ابو عبد الله الحافظ قال سمعت ابا العباس االصم قال‬
‫سمعت ابـي يقول سمعت اسحاق بن ابراهيم الحنظلي يقول ال يصح عن النبي صلى الله عليه و سلم في‬
‫فضل معاوية بن ابـي سفيان شيء و أصح ما روى في فضل معاوية حديث ابـي حمزة عن ابن عباس “ أنه‬
‫ “ اللهم علمه الكتاب” و بعده‬: ‫كان كاتب النبي” فقد اخرجه مسلم في صحيحه و بعده حديث العرباض‬
‫ اللهم اجعله هاديا مهديا‬: ‫حديث ابن ابـي عميرة‬
Isḥāq ibn Rāhawayh V says: “There are no ṣaḥīḥ reports from Rasūlullāh
H indicating towards any merits of Muʿāwiyah I. The most
authentic narration that reveals the virtues of Muʿāwiyah I is the
narration of Abū Ḥamzah from Ibn ʿAbbās I that Muʿāwiyah I used to
be the scribe of Rasūlullāh H. Imām Muslim V narrates this ḥadīth
in his Ṣaḥīḥ. The next (most authentic) narration is the narration of al-
ʿIrbāḍ I that Rasūlullāh H said: “O Allah! Teach him (Muʿāwiyah
I) the Book (Qur’an).” The final narration is from Ibn Abī ʿUmayrah that
Rasūlullāh H said: “O Allah! Grant him (Muʿāwiyah I) guidance and
let him be a guidance for others.”2
Jalāl al-Dīn al-Suyūṭī V (d. 911 A.H) has a similar statement:
1 Jā’a al-Ḥaqq pg. 350

2 Tārikh Madīnah wa Dimashq vol. 21 pg. 193, Al-Bidāyah wa al-Nihāyah vol. 8 pg. 122
97
‫و قال السيوطي الشافعي أصح ما ورد في فضل معاوية حديث ابن عباس “أنه كاتب النبي صلى الله عليه‬
‫”اللهم علمه الكتاب” و‬: ‫و سلم” فقد اخرجه مسلم في صحيحه و بعده حديث العرباض رضي الله عنه‬
“ ‫ “ اللهم اجعله هاديا مهديا‬: ‫بعده حديث ابن ابـي عميرة‬
The most authentic narrations that reveal the virtues of Muʿāwiyah I

is the narration of Abū Ḥamzah from Ibn ʿAbbās I: “Muʿāwiyah used to
be the scribe of Rasūlullāh H.” Imām Muslim V narrates this ḥadīth
in his Ṣaḥīḥ. The next (most authentic) narration is the narration of Al-
ʿIrbāḍ I that Rasūlullāh H said: “O Allah! Teach him (Muʿāwiyah
I) the Book (Qur’an).” The final narration is from Ibn Abī ʿUmayrah that
Rasūlullāh H said: “O Allah! Grant him (Muʿāwiyah I) guidance and
let him be a guidance for others.”1
Ibn Ḥajar al-Makkī V (d. 974 A.H) says:
‫قيل عبر البخارى بقوله باب ذكر معاوية و لم يقبل فضائله و ال مناقبه ألنه لم يصح في فضائله شيء كما‬
‫ ان كان المراد من هذه العبارة أنه لم يصح منها شيء على وفق شرط‬: ‫قاله ابن راهويه و ذلك أن تقول‬
‫ و ان لم يعتبر ذلك القيد فال يضره ذلك لما يأتي ان‬، ‫البخارى فأكثر الصحابة كذلك اذا لم يصح شيء عنها‬
‫ و الحديث الحسن‬. ‫من فضائله ما حديثه حسن حتى عند الترمذي كما صرح به جامعه و ستعلمه مما يأتى‬
‫ و حينئذ فما ذكره ابن راهويه بقدير صحته‬، ‫لذاته كما هنا حجة إجماعا بل الضعيف في المناقب حجة أيضا‬
‫ال يخدش في فضائل معاوية‬
It has been said that when Imām Bukhārī V began mentioning the details
of Muʿāwiyah I, he did so under the heading: “The Chapter Concerning
Muʿāwiyah I”, instead of saying: “The Chapter Concerning the Virtues
of Muʿāwiyah” because Isḥāq ibn Rāhawayh V said there are no ṣaḥīḥ
narrations substantiating his virtue. If what is meant by the statement:
“There are no ṣaḥīḥ narrations concerning the virtues of Muʿāwiyah”,
implies that there are no ṣaḥīḥ narrations according to the conditions of
Imām Bukhārī V concerning the virtues of Muʿāwiyah I then most
of the Ṣaḥābah would be in a similar situation as Muʿāwiyah I. And if
the conditions of Imām Bukhārī are not implied then the statement would
be superfluous because there are indeed narrations, which are ḥasan
1 Tanzīḥ al-Sharīʿah vol. 2 pg. 8
98
according to Imām Tirmidhī V (as can be found in his Jāmīʿ) proving

the virtues of Muʿāwiyah V. And as you will come to know, a narration
which is innately ḥasan can be used as proof (in order to formulate laws
of Sharīʿah). In fact dhaʿīf narrations are also considered a valid form of
proof for faḍā’il (virtues). For that reason, whatever was stated by Isḥāq ibn
Rāhawayh, assuming it to be true, will not have a negative impact on the
virtues of Muʿāwiyah I.1
In light of what has been mentioned, it is clear that Sayyidunā Muʿāwiyah I

did in fact have the honour and virtue of being a scribe of Rasūlullāh H, as
is reported by Imām Muslim V in his Ṣaḥīḥ. In fact, this narration is the most
authentic narration in his favour. Therefore, the allegation of no virtue being
established for Sayyidunā Muʿāwiyah I, on account of no ṣaḥīḥ narration
being reported, is invalid. The remaining narrations (in his favour), according
to the scholars of ḥadīth, meet the criteria of ḥasan. The level of ḥasan aḥādīth,
as mentioned previously, is that it is admissible for the purpose of formulating
Sharʿī law.
Allāmah al-Farhārawī V (d. 1239 A.H) writes:
‫فان اريد بعدم الصحة عدم الثبوت فهو مردود لما مر بين المحدثين فال ضير فان فسحتها ضيقة و عامة‬
‫االحكام و الفضائل انما تـثبت باالحاديث الحسان لعزة الصحاح و ال ينحط ما في المسند و السنن عن‬
‫درجة الحسن و قد تقرر في فن الحديث جواز العمل بالحديث الضعيف في الفضائل فضال عن الحسن‬
‫و قد رأيت في بعض الكتب المعتبرة من كالم االمام مجد الدين بن االثير صاحب ميزان الجامع حديث‬
‫مسند احمد في فضيلة معاوية صحيح اال اني ال استحضر الكتاب في الوقت و لم ينصف الشيخ عبد الحق‬
‫الدهلوى رحمه الله في شرح سفر السعادة فانه اقر الكالم المصنف و لم يتعقبه كتعقبه على سائر تعصباته‬
If what is meant by “There is nothing ṣaḥīḥ to establish the virtues

of Muʿāwiyah” is that his virtues are not proven, then this is incorrect.
However, if the statement is to be understood in a more technical way—
as understood by the scholars of ḥadīth— then it has no real negative
connotation. The reason being that the number of ṣaḥīḥ narrations are
1 Taṭhīr al-Jinān wa l-Lisān vol. 109
99
so few in number that most rulings and virtues are established by ḥasan
aḥādīth. In fact, many aḥādīth found in the Sunan collections and the
Musnad of Imām Aḥmad are narrations lower (in authenticity) than ḥasan.
It is a known fact amongst the scholars of ḥadīth that even dhaʿīf narrations
are admissible for establishing virtues, let alone ḥasan narrations. I have
even seen the likes of Mujaddid Ibn al-Athīr V mentioning that there are
ṣaḥīḥ narrations to be found showing the virtues of Muʿāwiyah I in the
Musnad of Imām Aḥmad. Unfortunately, I cannot seem to remember at
this moment which book he mentions this in. ʿAbd al-Ḥaqq al-Delhwī did
not do justice in his commentary on Safar al-Saʿādah. He did not criticise
the author on this point, as was his habit in other parts of the book.1
A few aḥādīth on the virtues of Sayyidunā Muʿāwiyah

The following is a list of a few aḥādīth, recorded by the Muḥaddithīn, enumerating
the virtues of Sayyidunā Muʿāwiyah I:
It has been narrated from Sayyidunā ʿAbd al-Raḥmān ibn Abī ʿUmayrah I that
Rasūlullāh H said:
‫اللهم علمه الكتاب و الحساب و قه العذاب‬
O Allah! Teach him (Muʿāwiyah I) the Book (Qur’an) and inheritance

and protect him from the punishment (of the hereafter).2
1 Al-Nihāyah pg. 39
2 Al-Bidāyah wa al-Nihāyah, vol. 8 pg. 121, Tārīkh al-Islām of Ḥāfiẓ al-Dhahabī vol. 2 pg. 309, Aʿalām al-
Nubalāʼ vol. 4 pg. 288, Al-Iṣābah vol. 2 pg. 164, Musnad Aḥmad vol. 1 pg. 466, Majmaʿ al-Zawāʼid vol. 9 pg.
594. Ḥāfiẓ al-Dhahabī says:
All of the narrators of this narration are reliable. But there is a difference of opinion as to whether or
not ʿAbd al-Raḥmān is a companion. The predominant view is that he is in fact a companion.” (Tārīkh
al-Islam vol. 2 pg. 309)
Mujaddid Alf-e Thānī also says:
The narrators of this narration are all reliable. (Maktūbāt letter: 251)
100
Sayyidunā al-ʿIrbāḍ I said that he heard Rasūlullāh H saying:
‫اللهم علم معاوية الكتاب و الحساب و قه العذاب‬
O Allah! Teach Muʿāwiyah I the Book (Qur’an) and inheritance and

protect him from the punishment (of the hereafter).1
Sayyidunā ʿAbd al-Raḥmān ibn Abī ʿUmayrah I said that Rasūlullāh H

made the following supplication for Sayyidunā Muʿāwiyah I:
‫ قال الترمذى حسن غريب‬. ‫اللهم اجعله هاديا مهديا و اهد به‬
O Allah! Make him (Muʿāwiyah I) a guide, grant him guidance and grant
others guidance through him. Imām Tirmidhī V says: “This narration is
ḥasan gharīb.”2
Sayyidunā ʿUmayr ibn Saʿd I said:
Do not mention anything but good about Muʿāwiyah, as I have heard

Rasūlullāh H saying:
‫اللهم اهده‬
O Allah! Guide him (Muʿāwiyah I).3
1 Musnad Aḥmad vol. 4 pg. 57, Ṣaḥīḥ Ibn Ḥibbān vol. 6 pg. 371, Tārīkh al-Islām vol. 2 pg. 309, Majmaʿ al-
Zawāʼid vol. 9 pg. 594, Al-Istī‘āb vol. 3 pg. 474, Aʿalām al-Nubalāʼ vol. 4 pg. 288, Tārīkh al-Kabīr vol. 8 pg.
204, Al-Bidāyah wa al-Nihāyah vol. 8 pg. 120, Mawārid al-Ḍamān pg. 566, Kanz al-ʿUmmāl vol. 6 pg. 109.
Allāmah ʿAbd al-ʿAzīz al-Farhārawī says (quoting Ibn al-Athīr) that his narration is authentic. (Al-
Nāhiyah pg. 39).
2 Tirmidhī pg. 574, Al-Tārīkh al-Kabīr vol. 7 pg. 204, Tārīkh al-Islām vol. 2 pg. 310, Mishkāt al-Masābīḥ pg.
579, Al-Bidāyah wa al-Nihāyah vol. 8 pg. 121, Aʿalām al-Nubalāʼ vol. 4 pg. 288, Mawārid al-Ḍamān pg. 566,
Ḥilyah al-Auliyā vol. 8 pg. 358, Al-Muʿjam al-Awsaṭ vol. 1 pg. 380
3 Al-Tārīkh al-Kabīr vol. 4 pg. 290, Tirmidhī pg. 547, Al-Bidāyah wa al-Nihāyah vol. 8 pg. 122
101
Commentary from Ibn Kathīr regarding the above narrations

All four narrations mentioned above have been reported by Ibn Kathīr V in his
book, Al-Bidāyah wa al-Nihāyah (references given). After quoting these narrations,
Ibn al-Kathīr V comments:
‫و اكتفينا بما أوردناه من االحاديث الصحاح و الحسان و المستجدات عما سواها من الموضوعات و‬
‫المنكرات‬
We have sufficed in choosing only the ṣaḥīḥ, ḥasan and jayyid (good)
narrations. We have refrained (from mentioning) the mowdhūʿ and munkar
(rejected) narrations.1
Additional Corroboration
We will now mention a few more authentic narrations pertaining to the virtues
of Sayyidunā Muʿāwiyah I. We advise the critics to reflect upon it with an
open-mind.
In Ṣaḥīḥ al-Bukhārī, under the chapter: “What has been reported regarding war
with the Romans”, Rasūlullāh H has been reported to have said:
‫ّاول جيش من ا ّمتي يغزون البحر قد اوجبوا‬
The first army from my community to use the ocean (engage in naval
warfare) will have made Jannah compulsory for themselves.2
There is consensus in the Ummah that the “first army” refers to the army of
Sayyidunā Muʿāwiyah I. Does this authentic narration not count in favour
of Sayyidunā Muʿāwiyah I? Is it not a great virtue to be guaranteed Jannah?
Ibn Ḥajar al-ʿAsqalānī V (d. 852 A.H) and Ḥāfiẓ Badr al-Dīn al-ʿAynī V (d. 855
A.H) said:

2 Bukhārī vol. 1 pg. 410, Muslim vol. 2 pg. 141
102
‫قال المهلب في هذا الحديث منقبة لمعاوية ألنه أول من غزا البحر‬
Al-Muhlib says regarding this narration: “This narration is in reference to

Muʿāwiyah, for indeed he was the first person to fight in the ocean.”1
This is a great bounty bestowed upon Sayyidunā Muʿāwiyah I that in this

world he earned the glad tidings of Jannah. Therefore, the allegation against him
of holding no virtue is baseless.
Sayyidunā ʿAbd al-Malik ibn ʿUmayr I reports that Rasūlullāh H said:
‫يا معاوية ! ان ملكت فأحسن‬
O Muʿāwiyah! If you are given authority over people, be good with them.2
Ibn Ḥajar al-Makki V comments about this narration:
‫ فهو مما يحتج به على فضل معاوية رضي الله عنه‬، ‫و الحديث حسن كما علمت‬
As you are aware, this is a ḥasan narration. It is amongst those from which
the virtue of Muʿāwiyah I is substantiated.3
Further Corroboration
To be a scribe in the honorable court of Rasūlullāh H is itself a great virtue.
In the books of biographical accounts, wherever the names of the scribes are
mentioned, the name of Sayyidunā Muʿāwiyah I is also found.4
To serve Rasūlullāh H is the most honorable act, more valuable than the
entire world. Sayyidunā Muʿāwiyah I was repeatedly granted the noble task
of serving Rasūlullāh H.
1 Fatḥ al-Bārī vol. 6 pg.102

2 Al-Musannaf Ibn Abī Shaybah vol. 11 pg. 147, Al-Maṭālib al-ʿĀliyah vol. 4 pg. 108
4 For more details please refer to Al-Istīʿāb vol. 3 pg. 365, Majmaʿ al-Zawāʼid vol. 9 pg. 357, Al-Bidāyah wa
al-Nihāyah vol. 8 pg. 21, Jawāmiʿ al-Sīrah pg. 20.
103
Sayyidunā Ibn ʿAbbās I one day mentioned:
‫عن ابن عباس رضي الله عنه عن معاوية قال قصرت عن رأس رسول الله صلى الله عليه و سلم بمشقص‬
Muʿāwiyah I said: “I (had the opportunity) to cut a portion of Rasūlullāh’s

H blessed hair.”1
Sayyidunā Muʿāwiyah I had in his possession, for seeking blessings, strands of

Rasūlullāh’s H blessed hair and some of the clippings of his blessed nails. He
requested that he be buried with these blessed remnants and his request was fulfilled.2
Sayyidunā Muʿāwiyah I participated in many battles: Ḥunayn, Ṭā’if, and

Tabūk, wherein Rasūlullāh H offered his special attention to the respective
participants. This was such an honour for him, that the critics of Muʿāwiyah I
will find themselves in a quagmire trying to deny this amazing reality. He was
also present with Rasūlullāh H on Ḥajjat al-Wadāʼ (the Farewell Hajj). It is
mentioned:
After the Ẓuhr ṣalāh, Rasūlullāh H mounted his camel and prepared
for his return to Madīnah. He seated Muʿāwiyah I directly behind him
and began his Ṭawāf al-Ifāḍah, also known as the Ṭawāf al-Ṣadr and Ṭawāf
al-Ziyārah.3
Aside from being a Ṣaḥābī of Rasūlullāh H, Sayyidunā Muʿāwiyah I also

enjoyed the station of being a faqīh (jurist) and a Mujtahid. The status of being
a Ṣaḥābī alone is the highest position a Muslim can attain and all the relevant
verses and aḥādīth of Rasūlullāh H in praise of the Ṣaḥābah will apply to
him as well. Ibn Qayyim (d. 751 A.H) said:
‫ انه لم يصح حديث في مناقبه بخصوصه‬: ‫و مراده و مراد من قال ذلك من اهل الحديث‬
1 Bukhārī vol. 1 pg. 233 Muslim vol. 1 pg. 408.

2 Tarīkh al-Khulafā pg. 70
3 Ḍiyā al-Nabī vol. 4 pg. 768
104
When the Ahl al-Sunnah say: “There is nothing ṣaḥīḥ reported regarding
the virtues of Muʿāwiyah”, they imply thereby that his respective virtues
fall under the broader spectrum of virtues as mentioned in the Qurʼān and
Sunnah.
The comment of Ḥāfiẓ Jalāl al-Dīn al-Suyūṭī

The comments of Ḥāfiẓ al-Suyūṭī V (d. 911 A.H) in his famous book Tarīkh
al-Khulafāʼ have been misconstrued and made to seem as if it corroborates the
claims of the critics. The alleged comment of Ḥāfiẓ al-Suyūṭī V is said to appear
on page 139 of Tarīkh al-Khulafāʼ but after an extensive search, this comment of
Ḥāfiẓ al-Suyūṭī V is nowhere to be found; neither on page 139 or anywhere
else. However, regarding Sayyidunā Muʿāwiyah I he does mention:
For quite some time during the era of nubuwwah, Muʿāwiyah I had
the honorable task of recording waḥī (revelation). As an official scribe,
he is also responsible for narrating one hundred and sixty three aḥādīth.
Ṣaḥābah and Tābiʿīn such as Ibn ʿAbbās, Ibn ʿUmar, Ibn Zubayr, Abū al-
Dardā, Jarīr al-Bajalī, Nuʿmān ibn Bashīr, Ibn Musayyib, Ḥumayd ibn ʿAbd
al-Raḥmān M; all narrated aḥādīth from him. He was extremely tolerant
and insightful. There are many narrations showing his virtue, including
a narration recorded by Imām Tirmidhī V in which Rasūlullāh H
made the following supplication for Muʿāwiyah I: “O Allah! Grant him

(Muʿāwiyah) guidance and make him a guidance for others.” Imām Aḥmad
V also narrates a ḥadīth on the authority of Al-ʿIrbāḍ ibn Sāriyah I
who said that he heard Rasūlullāh H saying: “O Allah! Teach him

(Muʿāwiyah) the Book (Qur’an) and inheritance and protect him from the
punishment (of the hereafter).” Both Ibn Abī Shaybah V and Al-Ṭabrānī
V narrate from ʿAbd al-Malik ibn ʿUmayr I that Muʿāwiyah I said
(when he heard Rasūlullāh H saying: “O Muʿāwiyah! When you are
given authority over people, be good to them”): “At that time I realized
that I will become a khalīfah.”1
1 Tārīkh al-Khulafā pg. 68
105
Shāh Walī Allāh Muḥaddith Delhwī V says:
You should know well that Muʿāwiyah I was a senior and esteemed
Ṣaḥābī of Rasūlullāh H. Never should you have any ill-feelings
towards him, neither should you suffer from the sickness of engaging in
any negative dialogues towards him; for if you do, you have committed a
grave sin.1
Another angle
Let us for a moment leave aside all these proofs and consider this statement to be
true; will it strip Sayyidunā Muʿāwiyah I of all his privileges and credentials?
Even if Fatḥ al-Bārī quotes Imām Aḥmad V (that the narrations in favour of
Sayyidunā Muʿāwiyah I have no origin), this does not imply that there are
absolutely no authentic narrations regarding the virtues of Sayyidunā Muʿāwiyah
I. Imām Aḥmad V himself in his Musnad2 has reported many narrations
proving the virtues of Sayyidunā Muʿāwiyah I. If to deny all the fabricated
narrations means to completely invalidate all narrations (even if it be authentic),
then Sayyidunā Muʿāwiyah I would not be the only one with nothing positive
attributed to him. In fact, Sayyidunā ʿAlī I would also have nothing positive
attributed to him, simply because the most number of fabrications have been
attributed to him. Ḥāfiẓ al-Dhahabī V (d. 748 A.H) has quoted ʿĀmir al-Shaʿbī
V saying:
‫ما كذب على احد من هذه االمة ما كذب على علي رضي الله عنه‬
In this Ummah, no one has had more lies attributed to him then ʿAlī I.3
Ibn al-Qayyim al-Jowzī V (d. 751 A.H) says:
1 Izālat al-Khifā
2 Musnad Aḥmad vol. 4 pg. 127, 216
3 Tadhkirat al-Ḥuffāẓ vol. 1 pg. 82, Mīzān al-Iʿtidāl vol. 1 pg. 436
106
‫ وضعت الرافضة في علي رضي الله عنه و اهل البيت‬: ‫قال الحافظ ابو يعلى الخليلي في كتاب االرشاد‬
‫نحو ثالث مائة الف حديث‬
Ḥāfiẓ Abū Yaʿalā al-Khalīlī mentions in his Kitāb al-Irshād: “The Rawāfiḍ
fabricated three hundred thousand aḥādīth in favour of the Ahl al-Bayt.”1
In corroboration with this statement, Ibn al-Qayyim V says:
‫و ال تستبعد هذا فانك لو تتبعت ما عندهم من ذلك لوجدت االمر كما قال‬
This is not something unlikely, for if you were to inspect whatever they
have gathered, it would be just as he stated.2
After clarification from such eminent scholars, if any foolish person decides to
reject all the narrations (including the authentic ones) regarding the virtues of
Sayyidunā ʿAlī I and the Ahl al-Bayt, in the same manner as the critics of
Sayyidunā Muʿāwiyah I have done, then the only avenue of hope left for such
a person is sincere supplication for guidance.
As for the claim that there are many narrations showing the virtue of Sayyidunā
Muʿāwiyah I but not a single one is authentic, a few points are worthy of
consideration in this regard:
a) Is this statement being applied to all false narrations? If so, then this does
not contradict our position because we also refute all fabricated narrations,
whether in favour of Sayyidunā ʿAlī I or Sayyidunā Muʿāwiyah I.
Aḥmad Raḍā Khān (d. 1341 A.H) says:
In all fairness, some narrations containing the virtues of Muʿāwiyah I

and ʿAmr ibn al-ʿĀs I have only been narrated by the Nawāṣib. Just as
the Shīʿah concocted approximately three hundred thousand aḥādīth
1 Al-Manār al-Munīf pg. 108

2 Ibid.
107
about ʿAlī I and the Ahl al-Bayt, as mentioned by Ḥāfiẓ Abū Yaʿlā and
Ḥāfiẓ al-Khalīlī in Al-Irshād, so too the Nawāṣib fabricated certain aḥādīth
about Muʿāwiyah I, as mentioned by Imām Aḥmad V.1
b) If this statement implies rejecting all the narrations containing the virtues
of Muʿāwiyah I then this is contrary to both reality and the actual status of
narration. The Muḥaddithīn unanimously classify the narrations containing the
virtues of Muʿāwiyah I as either ṣaḥīḥ or ḥasan, based on their credibility.
c) As for dhaʿīf narrations, scholars such as Mullā ʿAlī Qārī V in Al-Mawdhūʿāt

al-Kabīr2, Ibn Ḥajar al-Makkī V in Taṭhīr al-Jinān3, Allāmah al-Sakhāwī V in Al-
Maqāṣid al-Ḥasanah4 and Allāmah ʿAlī al-Kannī V in Tanzīḥ al-Sharīʿah5 all state
that such narrations are admissible for establishing virtues. If dhaʿīf narrations
are not be accepted then even the virtues attributed to Sayyidunā ʿAlī I would
be discarded and rejected.
The reference of Ibn Taymiyyah

The critics attempt to prove that Ibn Taymiyyah V also agreed to this view (that
Muʿāwiyah I did not enjoy any virtue). They support their claim by quoting
the words of Ibn Taymiyyah V from his book Minhāj al-Sunnah. He says:
There were a large number of the Banū Marwān and others, who fought
alongside him during his lifetime or following his death. They would claim
that he was correct in his war against ʿAlī I and his judgement also
correct. ʿAlī I and his companions on the other hand were oppressive
and their judgement as well as interpretation incorrect. Books such as Kitāb
al-Marwāniyyah by Jāhidh have been written in support of Muʿāwiyah I.
1 Fatāwā Riḍwiyyah al-Jadīd vol. 5 pg. 461

2 Al-Mawdhūʿāt al-Kabīr pg. 108
3 Taṭhīr al-Jinān pg. 13
4 Al-Maqāsid al-Ḥasanah pg. 431
5 Tanzīḥ al-Sharīʿah vol. 2 pg. 157
108
In fact, a group of Muʿāwiyah’s I supporters even concocted narrations

about him, but all of them are based on falsehood, even though they might
claim to be substantiated by strong and irrefutable arguments. Even this
group, according to the Ahl al-Sunnah is incorrect. Although the opposite
position adopted by the Rawāfiḍ, by comparison, is more incorrect.1
When one reads the manner in which the words of Ibn Taymiyyah V are
misconstrued and taken out of context then the words of Sayyidunā ʿAlī I,
which he directed towards the Khawārij, come to mind:
‫هذه كلمة حق يراد بها الباطل‬
Words of truth uttered with the intent of falsehood.2
Making such claims from the above quoted passage of Ibn Taymiyyah V is far-
fetched to say the least. Firstly, Ibn Taymiyyah V was attempting to refute
and contest the perception of those who believed that Sayyidunā ʿAlī I was
oppressive and incorrect in his decision to go to war with Muʿāwiyah I.
In no way did Ibn Taymiyyah I intend thereby that Muʿāwiyah I was

on falsehood or committing an open and grave sin. Despite the fact that he
acknowledges the noble status of Sayyidunā ʿAlī I and believes him to be
more deserving of the khilāfah than Sayyidunā Muʿāwiyah I, he still considers
their differences to fall within the realm of ijtihād or ‘strategic’ differences
in interpretation (as stated previously with the reference of Ibn Ḥajar V).
However, Ibn Taymiyyah V does offer some advice, worthy of reflection. He

says:
‫و لهذا كان من مذهب اهل السنة االمساك عما شجر بين الصحابة فانه قد ثبتت فضائلهم و وجبت مواالتهم‬
‫و محبتهم و ما وقع منه ما يكون لهم فيه عذر يخفى على االنسان و منه ما تاب صاحبه منه و منه ما يكون‬
‫مغفورا فالخوض فيما شجر يوقع في نفوس كثير من الناس بغضا و ذما و يكون في ذلك هو مخطئا بل‬

2 Al-Bidāyah wa al-Nihāyah, 7:281
109
‫عاصيا فيضر نفسه و من خاض معه في ذلك كما جرى ألكثر في ذلك فانهم تكلموا بكالم ال يحبه الله و‬
‫ال رسوله اما من ذم من ال يستحق الذم و اما من مدح امور ال يستحق المدح و لهذا كان االمساك طريقة‬
‫افاضل السلف‬
And therefore, the belief of the Ahl al-Sunnah is to refrain from delving
into the disputes of the noble Ṣaḥābah of Rasūlullāh H. All of their
superiority and all of their virtues are clearly proven and therefore it
is incumbent upon us to love and respect them. There are reasons why
certain things occurred between them, reasons which may be out of sight
to the ordinary observer. For instance, it may be that they repented or for
that matter have been forgiven. Therefore, anyone who involves himself
in such disputes will bring about internal hatred and enmity towards them
and as such will be guilty of perpetrating a sin; ultimately bringing harm
upon no one but himself. Anyone who joins such people in these futile
discussions (as is the case of most people) is joining a conversation which
is displeasing to Allah and his Messenger H. Condemning someone
who does not deserve to be condemned, or praising someone who does
not deserve to be praised are both superfluous and therefore restraint and
silence (in such matters) remained the way of our pious predecessors.1
Secondly, Ibn Taymiyyah V writes: “One group has fabricated aḥādīth and
ascribed them to Rasūlullāh H in favour of Sayyidunā Muʿāwiyah I.”
How is it possible for one to presume that all narrations ascribed to Rasūlullāh
H in favour of Sayyidunā Muʿāwiyah I are fabricated and baseless, when
the reality is that Ibn Taymiyyah V was only referring to such narrations that
were concocted by a specific group. This by no stretch of the imagination implies
that all the narrations in his favour are false. In Fatāwā Ibn Taymiyyah, he has
praised Sayyidunā Muʿāwiyah I himself, saying:
‫ اللهم علمه الكتاب و الحساب و قه‬: ‫و معاوية قد استكتبه رسول الله صلى الله عليه و سلم و قال‬
‫العذاب‬
110
Rasūlullāh H chose him (Muʿāwiyah I) as a scribe and made the

following supplication for him: “O Allah! Teach him (Muʿāwiyah) the
Qur’an and inheritance and save him from your punishment.”
Did Ibn Taymiyyah I deliberately quote this narration despite knowing that it
is fabricated? Will he not then fall prey to the warning of Rasūlullāh H:
‫من كذب علي متعمدا فليتبوأ مقعده من النار‬
Whoever intentionally attributes falsehood to me, should prepare for his

abode in the fire.1
1 Bukhārī, vol. 1 pg. 21
111
The allegation of Bidʿah
In this allegation primarily two arguments are made:
1. During his rule, Sayyidunā Muʿāwiyah I was the founder of bidʿah

(innovation).
2. Initiating the practice of calling the adhān and iqāmah before the ʿĪd ṣalāh
makes Sayyidunā Muʿāwiyah I guilty of committing bidʿah.
Argument one
As far as the first argument is concerned, it is unanimously agreed upon that
the statements and actions of the Ṣaḥābah do not fall under the definition of
bidʿah, but rather their statements and actions are to be regarded as proof for the
ummah. To further understand this, please refer to the following books: Minhāj
al-Sunnah (vol. 1 pg. 256), Iʿlām al-Muwaqiʿīn (vol. 1 pg. 6), Badāʼ al-Fawāʼid (vol. 4
pg. 477), Tabqāt al-Subkī (vol. 1 pg. 262), ʿUmdat al-Qārī (vol. 3 pg. 323), Kitāb al-ʿIlm
(vol. 2 pg. 83), Aḥkām (vol. 2 pg. 140), Izālat al-Khafā (vol. 1 pg. 16), and Yasurru man
Raʼā (vol. 2 pg. 48).
Furthermore, the Ṣaḥābah are not in need of anybody’s approval from the
Ummah. I have already discussed this topic at length in the beginning of the
book, making reference to Al-Khaṭīb al-Baghdādī V. For further details please
refer to: Mirqāt (vol. 5 pg. 517), Usd al-Ghābah (vol. 1 pg. 2), Al-Istīʿāb (vol. 1 pg. 2),
Al-Iṣābah (vol. 1 pg. 11), Taqrīr al-Usūl (vol. 2 pg. 260), Fawātiḥ al-Raḥamūt (vol. 1 pg.
156), and Musāmarah (vol. 1 pg. 158).
When the statements and actions of the Ṣaḥābah are a proof for the Ummah
and they are not in need of any confirmation, how can they then become the
discussion of bidʿah?
113
It is narrated from Rasūlullāh H that the successful sect will only be;
‫ما انأ عليه و اصحابي‬
Those who are upon my path and the path of my Ṣaḥābah.1
In the following statement Rasūlullāh H clarifies that the path of salvation

and guidance to be the path of Rasūlullāh H and the Ṣaḥābah:
‫بايهم اقتديتم اهتديتم‬
Whomsoever from amongst them you follow, you shall be rightly guided.
In this ḥadīth, together with the virtue and praise of the Ṣaḥābah being evidently
clear, it also becomes apparent that Rasūlullāh H has attached the Ṣaḥābah
to himself as far as the yardstick and benchmark between truth and falsehood is
concerned. The Qurʼān itself has declared the Ṣaḥābah to be the yardstick of the
truth:
‫اق ِق الرسو َل ِمنۢ بع ِد ما َتبی َن َل ُه ا ْل ُهدٰ ی وی َّتبِع َغیر سبِیلِ ا ْلمؤْ ِمنِی َن ُنو ِّله ما تَو ّٰلی و ُنص ِله‬
ْ َ َ َ َ ْ ُ ْ َ َْ ْ ََ َّ َ َ ْ َ ْ ْ ُ َّ ِ ‫َو َم ْن ُّی َش‬
‫َّم َو َسٓا َء ْت َم ِص ْي ًرا‬
ؕ َ ‫َج َهن‬
Whoever opposes the Rasūl after the guidance has become manifest to him
and follows a path other than that of the Muʼminīn, We shall allow him to
do that which he is doing and then enter him into Jahannam. It is the worst
of abodes.2
“Path of the believers” mentioned in this verse refers to the Ṣaḥābah.
Likewise, the statement of Rasūlullāh H:
1 Tirmidhī vol. 2 pg. 89, Mustadrak al-Ḥākim vol. 1 pg. 129, Mishkāt vol. 1 pg. 30
2 Sūrah al-Nisā: 115
114
‫اوصيكم باصحابي ثم الذين يلونهم ثم الذين يلونهم فليلزم الجماعة‬
I exhort you regarding my Ṣaḥābah (that you follow in their footsteps) then
those who come after them, then those who come after them…stringently
adhere to the Jamāʿah.1
This is the reason why Rasūlullāh H declared the Ṣaḥābah, those who
followed them (Tābiʿīn), and those who in turn followed the latter (Tabaʿ Tābiʿīn)
to be the khayr al-Qurūn (the best of eras).
It is reported from Sayyidunā ʿAbd Allāh ibn Masʿūd I:
‫من كان مستنا فليستن بمن قد مات فان الحي ال تؤمن عليه الفتنة أولئك أصحاب محمد صلى الله عليه‬
‫و سلم كانوا أفضل هذه األمة أبرها قلوبا و أعمقها علما و أقلها تكلفا اختارهم الله لصحبة نبيه و إلقامة‬
‫دينه فاعرفوا لهم فضلهم و اتبعوهم على أثرهم و تمسكوا بما استطعتم من أخالقهم و سيرهم فإنهم كانوا‬
‫على الهدى المستقيم‬
Whoever intends to follow, he should follow those who have already passed
away, because those who are alive are not safe from tribulations. And
these are the companions of Muḥammad H, who are the best of this
Ummah, purest of heart, people of most profound knowledge, and more
abstinent from formalities than anyone else. Allah chose them for the
companionship of his Nabī H and to establish His religion. Recognize
their virtue, follow in their footsteps, and as far as possible inculcate their
lifestyle and character, because they are rightly guided and upon the
straight path.2
ʿUmar ibn ʿAbd al-ʿAzīz V, in reply to a question, said:
‫فارض لنفسك ما رضي به القوم النفسهم فإنهم على علم وقفوا و ببصر نافذ كفوا و هم على كشف األمور‬
‫كانوا أقوى بفضل ما كانوا فيه أولى فإن كان الهدى ما أنتم عليه سبقتموهم إليه‬
1 Mustadrak al-Ḥākim vol. 1 pg. 114, Musnad Abū Dāwūd vol. 1 pg. 7
2 Mishkāt vol. 1 pg. 33
115
Be pleased for yourself with that way which the pious predecessors were
pleased with for themselves because they had accurate knowledge, and on
the basis of deep insight stayed away from these innovations. Undoubtedly,
they were more able to reach the depth of matters. Their condition is the
best condition, thus if the path which you have chosen opposes the path
chosen by the pious predecessors, then you would be claiming to have
surpassed them in guidance (May Allah protect us).1
Shāh Walī Allāh Muḥaddith Delhwī V writes:
‫ الفرقة الناجية هم اآلخذون في العقيدة و العمل جميعا بما ظهر من الكتاب و السنة و جرى عليه‬:‫أقول‬
‫و غير الناجية كل فرقة إنتحلت عقيدة خالف عقيدة السلف‬...‫إلى أن قال‬...‫جمهور الصحابة و التابعين‬
‫أو عمال دون أعمالهم‬
I say that the successful sect is only those who follow the Qurʼān and
Sunnah in both their belief as well as in their practical lives, which the
majority of the Ṣaḥābah and Tābiʿīn firmly held on to, and unsuccessful
will be every such sect who opposes the pious predecessors, be it in belief
or action.2
Hence, those blessed souls whose statements and actions stand as a

proof for the Ummah are undoubtedly worthy of being followed and
are the benchmark for guidance. How can they be accused of bidʿah?
Those who accuse the Ṣaḥābah of bidʿah are unaware of the definition
of bidʿah (which has been transmitted from our pious predecessors).
In fact, according to our pious predecessors any person who abandons the path
of the Ṣaḥābah is regarded as having abandoned the Sunnah:
‫و اما ترك السنة فالخروج من الجماعة‬
1 Abū Dāwūd vol. 2 pg. 277

2 Ḥujjat Allāh al-Bālighah vol. pg. 170
116
Leaving the Ṣaḥābah is leaving the Sunnah.1
Definition of bidʿah
The definition of bidʿah as explained by the senior scholars of the Ummah is as
follows:
Moulānā Sakhāwat ʿAlī Jounpūrī al-Ḥanafī V (d. 1275 A.H) says:
Bidʿah is any such action which is regarded to be part of dīn, to which

benefit or harm in the hereafter is attributed. Whereas it is not established
from Rasūlullāh H nor from his Ṣaḥābah.2
Allāmah Taftāzānī V (d. 808 A.H) states:
‫إن البدعة المذمومة هو المحدث في الدين من غير أن يكون في عهد الصحابة و التابعين و ال دل عليه‬
‫الدليل الشرعي‬
A detested bidʿah is that which is initiated as part of dīn, whereas it was

not present during the time of the Ṣaḥābah and Tābiʿīn, nor does any Sharʿī
proof indicate towards it.3
Allāmah ʿAbd al-ʿAzīz al-Farhārawī V (d. 1239 A.H) writes:
‫هو كل ما حدث في الدين بعد زمن الصحابة بال حجة شرعية‬
Bidʿah is every such action which was initiated after the era of the Ṣaḥābah
without Sharʿī proof.4
Ḥāfiẓ Ibn al-Kathīr V (d. 774 A.H) says:
1 Mustadrak al-Ḥākim vol. 1 pg. 120

2 Risālah Taqwā pg. 9
3 Sharḥ al-Maqāṣid vol. 2 pg. 271
4 Nabrās pg. 21
117
‫أما أهل السنة و الجماعة فيقولون في كل فعل و قول لم يثبت عن الصحابة هو بدعة ألنه لو كان خيرا‬
‫لسبقونا إليه ألنه لم يتركوا خصلة من خصال الخير إال و قد بادروا إليها‬
The stance of the Ahl al-Sunnah wa l-Jamāʿah is this: Every statement or

action not proven from the Ṣaḥābah is bidʿah, because if there was goodness
in that action then the Ṣaḥābah would have definitely preceded us in it as
they did not leave out any good deed or any good quality but rather strove
to attain it.1
The grand muftī of the Indian subcontinent- Muftī Kifāyat Allāh Delhwī V (d.
1372 A.H) mentions:
Bidʿah are those things that have no basis in Sharīʿah. In other words no
proof is found for it in the Qurʼān and aḥādīth, nor was it present during
the era of Nabī H, the Ṣaḥābah, the Tābiʿīn, nor the Tabaʿ Tābiʿīn.2
Moulānā Karīm Bakhsh V (d. 1365 A.H) says:
According to the Sharʿī definition: Bidʿah is every such action which was
not accepted by the majority of the three eras.3
It is for this very reason that Sayyidunā ʿAbd Allāh ibn Masʿūd I narrated:
‫اتبعوا آثارنا و ال تبتدعوا فقد كفيتم‬
Follow our (i.e. the Ṣaḥābah’s) footsteps and do not initiate bidʿah. The dīn
upon which you are is enough for you.4
Sayyidunā Ḥudhayfah I mentions:
1 Tafsīr Ibn al-Kathīr vol. 4 pg. 157

2 Taʿlīm al-Islām part 4 pg. 24
3 Ḥaqīqat al-Imān pg. 38
4 Al-Iʿtisām vol. 1 pg. 59
118
‫كل عبادة لم يتعبدها أصحاب رسول الله صلى الله عليه و سلم فال تعبدوها‬
Every act of worship that the Ṣaḥābah of Rasūlullāh H did not engage
in, do not engage in it.1
Similarly, the fuqahā regard the abstention of Rasūlullāh H and the

Ṣaḥābah from an action to be an independent proof and substantiate laws from
their abstention. A few examples of this:
1. Sayyidunā ʿAbd Allāh ibn ʿAbbās I said:
Do not concern yourselves about rhyming your supplications because

Rasūlullāh H and the Ṣaḥābah did not rhyme their supplications.2
2. It is stated in Fatāwā al-Ālamghirī:
To recite Sūrah al-Kāfirūn from beginning to end in one breath is makrūh

(disliked). The reason being that it is a bidʿah, since it was not transmitted
to us from the Ṣaḥābah and Tābiʿīn.3
3. Muḥammad ibn ʿĪsā Al-Ṭabbāʿ V (179 A.H) quotes Imām Mālik V saying:
‫كل حديث جائك من النبي صلى الله عليه و سلم لم يبلغكم أن أحدا من الصحابة فعله فدعه‬
Discard every ḥadīth of Nabī H that you find none of the Ṣaḥābah to
have practiced upon.4
Many aspects become apparent from these reports. Mainly that the statements
and actions of the Ṣaḥābah are to be regarded as proof. We may lament over the
present day Ahl al-ḥadīth not regarding the statements of the Ṣaḥābah to be a

2 Bukhārī vol. 2 pg. 938
3 Fatāwā al-Ālamghirī vol. 4 pg. 264
4 Al-Faqīh wa l-Mutafaqqih vol. 1 pg. 132
119
valid proof, but even more lamentable is that in this era such self-styled scholars
have emerged, who under the pretext of defending the Sunnah label the Ṣaḥābah
as innovators (May Allah protect us!). In other words, until the present era the
lifestyle of the Ṣaḥābah was regarded as a defining factor between Sunnah and
bidʿah but today they have become personifications of the ḥadīth:
‫لعن آخر هذه األمة أولها‬
The latter part of the Ummah will curse its first part.
It is indeed strange that people have begun to label the Ṣaḥābah as innovators.
Even more strange would be the command to follow them; how is this possible,
when they are Ahl al-Bidʿah?
As for the allegation against Sayyidunā Muʿāwiyah I, who was also a Mujtahid
and would issue fatāwā (rulings), and from whom many Ṣaḥābah reported ḥadīth;
Sayyidunā ʿAbd Allāh ibn ʿAbbās I said:
‫ليس أحد منا أعلم من معاوية‬
There is none amongst us (the Ṣaḥābah present at that time) who is more
learned than Muʿāwiyah I.1
Once during a discussion pertaining to witr salāh, Sayyidunā ʿAbd Allāh ibn ʿAbbās
I himself praised the understanding of Sayyidunā Muʿāwiyah I saying:
“He is a faqīh (jurist).” 2
Sayyidunā Muʿāwiyah I is accused of being an innovator whereas Sayyidunā

ʿAbd Allāh ibn ʿAbbās I states:
‫ما كان معاوية على رسول الله صلى الله عليه و سلم متهما‬
1 Al-Sunan al-Kubrā of al-Baihaqī vol. 3 pg. 26

2 Bukhārī vol. 1 pg. 531
120
Muʿāwiyah I is not regarded as unreliable (by anyone) with regard to

narrating ḥadīth from Rasūlullāh H.1
Sayyidunā Muʿāwiyah I is also counted amongst those Ṣaḥābah who would

issue fatāwā. 2
The Ṣaḥābah reported aḥādīth from Sayyidunā Muʿāwiyah I numbering 163

narrations. Amongst those who have narrated from him are ʿAbd Allāh ibn ʿAbbās
I, ʿAbd Allāh ibn Zubayr I, Abū al-Dardā I and ʿAbd Allāh ibn ʿUmar
I. 3
To still have the courage to accuse a Ṣaḥābī of this calibre of being an
innovator is nothing but sheer audacity.
Today, if I take the name of Mohr ʿAlī Shāh (d. 1356 A.H) and label him an innovator
then will any follower of Mohr ʿAlī tolerate such an allegation? Will such a
statement not cause anger to his circle of followers? If the allegation of innovation
does not behoove Mohr ʿAlī but would be tantamount to biased criticism, bad
manners and insolence, then can such an allegation ever be condoned towards
a Ṣaḥābī?
Argument two
Pertaining to the second argument that the Sunnah of ʿĪd ṣalāh is that there be
no adhān and iqāmah but Sayyidunā Muʿāwiyah I instituted the practice of
calling the adhān and iqāmah before the ʿĪd ṣalāh. First and foremost, the question
needs to be asked whether the attribution of this to Sayyidunā Muʿāwiyah I
is correct? Is the narration accusing Sayyidunā Muʿāwiyah I in conformity
with what actually transpired? Do weak narrations have any effect in rendering
a person unreliable? To what extent did Sayyidunā Muʿāwiyah I desire to
follow the Sunnah and prevent evil?
1 Musnad Ahmad vol. 4 pg. 95

2 I’lāmul Muwaqi’īn vol. 1 pg. 5 , Tadrībur Rāwī pg. 404, Al-Isābah vol. 1 pg. 166
3 Al-Iṣābah vol. 1 pg. 122, Usd al-Ghābah vol. 5 pg. 223
121
For further reading, please refer to; Majmaʿ al-Zawāʼid (vol. 9 pg. 357), Mishkāt (pg.
105), Ṣaḥīḥ al-Muslim (vol. 1 pg. 288), Musannaf Ibn Abī Shaybah (vol. 2 pg. 351),
Sunan al-Dāramī (pg. 200), Tārīkh al-Madīnah al-Munawwarah (vol. 1 pg. 132), Al-
Adab al-Mufrad of Imām Bukhārī (pg. 144), Musnad Aḥmad (vol. 4 pg. 93), Tirmidhī
(vol. 2 pg. 100), Sunan al-Kubrā of Imām al-Bayhaqī (vol. 4 pg. 290) and Musnad
al-Ḥumaydī (vol. 2 pg. 273).
Is it just and fair to accuse a Ṣaḥābī, who is a strict follower of the Sunnah, as well
as a mujtahid and faqīh, of innovation? Is the attribution of such a terrible crime
to any person (let alone a Ṣaḥābī) correct?
In reply to this slander, we ask the same questions which were asked by the
renowned Muḥaqqiq Moulānā Muḥammad Nāfīʿ V to those who slandered
Sayyidunā Muʿāwiyah I (in the same manner):
1. Those who wish to criticise should clarify the year in which the adhān and
iqāmah for the ʿĪd ṣalāh was introduced.
2. Was it introduced in all the Islamic states or only in the state known as Shām
(Syria)1?
3. Was the action refuted in the areas in which it was introduced?
4. Did all the great scholars of Islam (Ṣaḥābah, Tābiʿīn, and others) of that era
and time accept this new innovation or was there a conflict?
5. Please clarify who refuted it and who were those in favour of it?
6. In particular to the people of the two sacred cities, did they practice upon
1 The reason being that when we study the narrations pertaining to the matter, we find Mughīrah
ibn Shuʿbah I, who had been appointed by Muʿāwiyah I as the governor of Kūfah, performing
the ʿĪd ṣalāh without adhān or iqāmah. (Al-Musannaf ʿAbd al-Razzāq vol.3 pg. 278, Al-Musannaf Ibn Abī
Shaybah vol. 2 pg. 168)
122
this new innovation or did they refute it?
7. What action did the elders of the Banū Hāshim take? Did they cast their lots
in favour of it or did they also disprove of it?
The matter can only be analysed after all these different aspects are taken into
perspective, whilst keeping in mind the disadvantages and advantages of the
matter at hand. It is the responsibility of the opposition to clarify all the above
matters. If the era of Sayyidunā Muʿāwiyah I is to be criticised then the
above mentioned conditions have to be clarified, and if the elders of that era had
confronted the above matters in a negative manner then how were such rulings
enforced? In light of this, the clarification of this dispute will have to be proven
through reliable sources.
One cannot cite unreliable and flawed narrations at points of criticism, and if
the senior scholars (including the Banū Hāshim) had agreed on the matter and
conformed with the idea, then Sayyidunā Muʿāwiyah I should not have to
suffer the blame of practicing on bidʿah alone. Rather, the blame should be placed
upon all, for having fallen under the umbrella of:
‫تعاون على اإلثم والعدوان‬
Assisting in sin and transgression.
However, if we were to look at the true nature of these people then one would be
certain that they would never be supportive of any type of sin or transgression.1
In conclusion to this discussion, three points need to be understood:
1) A narration is often presented because of which Sayyidunā Muʿāwiyah I is

labelled an innovator. However, the status of the Ṣaḥābah is so lofty (in light of
1 Sīrat Amīr Mu’āwīyah vol. 2 pg. 326-327
123
the Qurʼān and aḥādīth) that if any question is raised against them on account
of some narration then the narration should be interpreted in accordance to the
status that Allah Ta’ālā has granted them. This has already been explained in
the beginning of the book, with reference to the quotation of the Head Muftī of
Pakistan- Muftī Muḥammad Shafī V (d. 1396 A.H). We will now present two
more references in this regard.
Allāmah Muḥiyy al-Dīn al-Nawawī V writes:
‫قال العلماء األحاديث الواردة التي في ظاهرها دخل على صحابي يجب تأويلها وال يقع في روايات‬
‫الثقات اال ما يمكن تأويله‬
The scholars of ḥadīth have ruled that it is compulsory to render a suitable

interpretation to all those narrations which might apparently seem to cast
some kind of negativity upon the Ṣaḥābah.1
Moulānā Sayyid Ḥusayn Aḥmad al-Madanī V (d. 1377 A.H) mentions:
The narrations recorded by the historians generally have no basis. Neither

are the chain of narrators known and even if they are, there is absolutely
no knowledge of the strength of the narrators, nor is the continuity and
the discontinuity of the narration considered. Even in the case where
some of the earlier historians have taken it upon themselves to mention
the chain of narrators then too they have accepted the narrations of every
insignificant and wretched person. They did not consider whether the
chain of narrators was continuous or if they were flawed. This applies to all
the historians whether it be Ibn al-Athīr, Ibn Quṭaybah, Ibn Abī al-Ḥadīd,
or even Ibn Saʿd.
To regard such narrations to be mutawātir or acceptable is absolutely

incorrect and out of place. Even amongst the reliable and mutawātir
narrations, if we were to find any ṣaḥīḥ narration that is not in favour of
1 Muslim with the commentary of Imām al-Nawawī vol. 2 pg. 278
124
the status and integrity of the Ṣaḥābah, then too we will deem it to be
unacceptable or a suitable interpretation rendered. How then can we even
consider accepting historical narrations (which have no basis).1
2.) Labelling any Ṣaḥābī as an innovator makes one himself guilty of committing
a bidʿah.
Allāmah Abū al-Shakūr al-Sālamī V (d. 265 A.H), a renowned scholar in rhetoric
sciences, mentions:
‫ الكالم في الله والكالم في كالم الله والكالم في قدر الله والكالم في‬-‫الكالم في البدعة على خمسة أوجه‬
‫عبيد الله والكالم في أصحاب رسول اللهصلو الله عليه و سلم‬
Bidʿah is of five types: discussing the entity of Allah Himself and His qualities
(other than that which our pious predecessors have mentioned), to bring
about new opinions with regard to the text of the Qurʼān, discussing the
extent of Allah’s power, to put forward one’s own opinion with regard to
the messengers of Allah, and to be self-opinionative of the Ṣaḥābah.2
3) The accusation against Sayyidunā Muʿāwiyah I is false to begin with and

even if taken to be true then too it cannot be termed as bidʿah. Muftī Muḥammad
Taqī ʿUthmānī explains:
My answer is that if a Ṣaḥābī or Tābiʿī is a mujtahid, and he bases his opinion

on any kind of Sharʿī proof (even if that proof might seem weak to us),
then without a doubt this will be called “ijtihād”. It will not be labelled as
bidʿah or innovation. In such an instance the practice of the Muslims will
be upon the ruling of the Qur’an, ḥadīth and the Sunnah of the al-Khulafāʼ
al-Rāshidīn. The individual opinion of the said Ṣaḥābī will be ruled to be
weak, unpreserved, or in some circumstances can even be regarded to be
an error in ijtihād, but under no circumstance can it be labelled as bidʿah.
1 Maktūbāt-e Shaykh al-Islām vol. 1 pg. 287 doc. 89

2 Al-Tamhīd pg. 192
125
The status of the Ṣaḥābah is very high indeed. When the fuqahā (jurists) of
later times presented numerous opinions and rulings, which were apparently
contradictory to the teachings of the Qurʼān and Sunnah, these opinions were
termed errors in ijtihād, because of the fact that these opinions were based on
some type of Sharʿī proof. It was never termed as bidʿah.
For instance let us consider one of the opinions of Imām Shāfiʿī V, he is of

the opinion that even if a person does not recite tasmiyyah intentionally when
slaughtering, the animal will still be regarded to be ḥalāl (Bidāyat al-Mujtahid vol.
1 pg. 446), whereas it is clearly mentioned in the Qurʼān:
‫الله َع َل ْی ِه‬
ِ ‫اس ُم‬
ْ ‫َولاَ َت ْا ُك ُل ْوا ِم َّما َل ْم ُی ْذ َک ِر‬
And do not consume of that upon which the name of Allah has not been
taken.1
The majority of the fuqahā have refuted this view of Imām Shāfiʿī V and have
ruled it to be a weak opinion, which they did not adopt. However, there is not a
single scholar who accused him of having committed an act of bidʿah because of
this? The reason being that Imām Shāfiʿī V is regarded to be a mujtahid and he
has supportive proof for his opinion. The proof is weak according to the majority
of the ʿulamā but it is sufficient to save him from being guilty of initiating any
type of bidʿah or distortion in dīn. If the meaning of bidʿah is taken in accordance
to the suggested principle, then not one mujtahid will remain who will not be cut
down by the sharp edge of this sword, since every one of them has one or two
such opinions, which apparently seems to contradict the teachings of the Qurʼān
and Sunnah. The vast majority of scholars did not agree with these opinions and
refuted it but not a single person labelled their actions as bidʿah.
Indeed, the matter has to be examined whether that individual is qualified to

come to such a conclusion and opinion of his own and that he does not intend to
1 Sūrah al-Anʿām: 121
126
distort the teachings of dīn simply to satisfy his carnal desires. Imām Shāṭbī V
writes:
‫ان الرأي المذموم ما بني على الجهل واتباع الهوى من غير أن يرجع إليه و ما كان ذريعة إليه وإن كان في‬
‫أصله محمودا وذلك راجع إلى أصل شرعي فاألول داخل تحت حد البدعة وتنزل عليه أدلة الذم والثاني‬
)131‫ ص‬1‫خارج عنه وال يكون بدعة أبدا (اإلعتصام ج‬
Verily the opinion which is frowned upon is that which is based upon
ignorance and arises on account of following one’s base desires (lacking
support from principles of Sharīʿah) as well as that opinion which even
though supported by the principles of Shariʿah may lead to vice, even
though virtuous itself. The first of the two falls under the definition of
bidʿah and is subject to all the condemnation that is mentioned in our
texts, but the second type can never be regarded as bidʿah.1
4) Sayyidunā Muʿāwiyah I is labelled an innovator based upon one baseless

narration. We will now present one fact that is proven by a complete reliable
chain of narration. We ask the opponents of Sayyidunā Muʿāwiyah I to please
reply to it. The meaning of the ḥadīth of Rasūlullāh H is:
The ʿiddah (period of waiting) of a woman whose husband has passed away
will end when she gives birth.2
Ibn Ḥajar al-ʿAsqalānī V (d. 852 A.H) writes:
‫وقد قال جمهور العلماء من السلف و ائمة الفتوى فى االمصار ان الحامل اذا مات عنها زوجها تحل‬
‫على فقال تعتد اخر االجلين و معناه انها ان وضعت‬
ّ ‫بوضع الحمل و تنقضى عدة الوفاة و خالف فى ذلك‬
‫قبل مضى اربعة اشهر و عشر تربصت الى الوضع اخرجه سعيد بن منصور و عبد بن حميد عن على بسند‬
‫صحيح و به قال ابن عباس كما فى هذه القصة و يقال انه رجع عنه و يقويه ان المنقول عن اتباعه و فاق‬
‫الجماعة فى ذلك‬
1 Haḍrat Muʿāwiyah awr Tārīkhi Ḥaqāʼiq pg. 166-167

127
The majority of scholars are of the unanimous view that when the husband
of a pregnant woman passes away, her ʿiddah will terminate as soon as
she gives birth. However, ʿAlī I issued a ruling contrary to it. According
to him, her ʿiddah is the longer of the two. This means: if she gives birth
before four months and ten days then she still has to wait the complete
four months and ten days, and her ʿiddah will not terminate by just giving
birth. In the same manner, if four months and ten days pass and she still
has not given birth then she will have to wait until she gives birth.
This ruling of ʿAlī I is authentically narrated on the authority of Saʿīd

ibn Manṣūr and ʿAbd ibn Ḥumayd. Ibn ʿAbbās I was also of the same
opinion, but he later retracted his opinion which is supported by the
rulings of his students and is in accordance with the ruling of the majority
of the ummah.1
This ruling of Sayyidunā ʿAlī I is also recorded in Shīʿah books such as Furūʿ
al-Kāfī 2, Man Lā yaḥḍuruh al-Faqīh3, as well as Tahdhīb al-Aḥkām4.
Scrutiny of the reference- Futūḥāt al-Makkiyyah

After the allegations of bidʿah against Sayyidunā Muʿāwiyah I have been
clarified, we now return to discussing the book of Shaykh Akbar Muḥīy al-Dīn
ibn al-ʿArabī V (d. 638 A.H) entitled: Futūḥāt al-Makkiyyah, which was quoted
in support of this claim. Citing a reference such as Futūḥāt al-Makkiyyah informs
us that there is no credible proof supported by a chain of narrators or from the
books of ḥadīth or even history to support this baseless claim. The narration in
Futūḥāt al-Makkiyyah does not contain any chain of narrators. It should be borne
in mind that Imām Muslim V (d. 261 A.H) quotes the statement of ʿAbd Allāh
ibn Mubārak V in the preface of his famous work- Ṣaḥīḥ al-Muslim:
1 Fatḥ al-Bārī vol. 9 pg. 469

128
‫اإلسناد من الدين ولو ال اإلسناد لقال من شاء ما شاء‬
Chains of narration are part of dīn and if there were no chains of narration
then anyone would say whatever he desired.1
As far as Futūḥāt al-Makkiyyah is concerned, firstly, the senior scholars of the

ummah have already criticised it.2
Secondly, what is the status of Futūḥāt al-Makkiyyah as far as its chain of narrations
and status as a reference is concerned, for this we quote Mujaddid Alf-e Thānī
V, which will enlighten the readers of its significance:
Respected reader! This humble servant has not the forbearance to hear
such words. Instantaneously my anger arises and gives me not the chance
to make any other interpretation of such words, whether they are the
words of some great Yemenī shaykh or some illustrious shaykh of Syria.
We depend upon the words of Muḥammad H and not Muḥiyy al-Dīn

ibn al-ʿArabī, Ṣadr al-Dīn al-Qūnawī, or ʿAbd al-Razzāq al-Kāshī. Our duty is
to adhere to the divine text (nuṣūṣ) and not fuṣūṣ3. Futūḥāt al-Madaniyyah
has made us independent of Futūḥāt al-Makkiyyah.4
Moulānā Ḥusayn Aḥmad al-Madanī V (d. 1377 A.H) says:
Shaykh Akbar is a pious person of a very high status and academic scholar.
Considering this, it is possible that these words are not even his but rather
of some heretic, falsely inserted into the text, as is understood from the
words of Shaykh ʿAbd al-Wahhāb al-Shaʿrānī V and others. Even if it is
his words, it will be regarded as an error from his side. He is definitely a
great scholar but he is not infallible, so the opinion of the majority of the
scholars will be accepted.5

2 Al-Yawāqīt wa l-Jawāhir vol. 1 pg. 7, Tārīkh Daʿwah wa ʿAzīmah vol. 2 pg. 158
3 Hinting at the book of Shaykh al-Akbar- Fuṣūṣ al-Ḥikam.
5 Maktūbāt-e Shaykh al-Islām vol. 1 pg. 242
129
Accusation of commiting a sin
Accusation of Committing a Sin
The critics of Sayyidunā Muʿāwiyah I state:
There is no doubt with regard to the fact that ʿAlī al-Murtaḍā I was
the rightful khalīfah and the consensus of the entire Ummah is on it. The
manner in which Muʿāwiyah I dealt with ʿAlī I is not acceptable
under any circumstance. Assuming this action of his to be a mere error
in ijtihād and regard it to be a means of reward is indeed questionable.
Arriving at a wrong conclusion after utilising all means available to him
in a Sharʿī matter is something else. However, with regard to worldly and
political matters to regard such an error, which was a reason for such great
trouble and tribulation, to be a means of reward; is indeed the height of
naivety and injustice. We understand the status of being a Ṣaḥābī and we
hold no enmity towards Muʿāwiyah I but we are unable, under any
circumstance, to regard the actions of ’ Muʿāwiyah I to be the result of
an error in ijtihād.1
We wish to draw your attention towards a few points:
1) As far as Sayyidunā ʿAlī I being the rightful khalīfah is concerned, no sunnī

Muslim has ever disputed this fact. Sayyidunā ʿAlī I was a rightful khalīfah
and he was the most deserving of khilāfah at that time.
‫ من لم يربع بعلي من الخالفة‬..........‫وعلى أحق الناس بالخالفة في زمنه بال ريب عند أحد من العلماء‬
‫فهو أضل من حمار أهله‬
ʿAlī I was the most deserving of khilāfah in his era. This is such a reality
that none of the ʿulamā have ever doubted... the one who does not regard
ʿAlī I to be the fourth khalīfah is more ignorant than a donkey.2

131
2) As far as the superiority of Sayyidunā ʿAlī I is concerned; there can be no

comparison between the ʿAlī I and Muʿāwiyah I. Sayyidunā ʿAlī I is
from amongst the fore-runners of the Muhājirīn, whereas Sayyidunā Muʿāwiyah
I is amongst those who embraced Islam after the conquest of Makkah.
Muʿāwiyah I in acknowledgment of being amongst those who embraced
Islam later says:
By the oath of Allah! I regard you to be the most rightful of khilāfah,

more rightful than me. You are from amongst the fore-runners of the
Muhājirīn... I was not able to attain such an early acceptance into Islam
and such closeness to Rasūlullāh H.1
‫والله إني ألعلم أن عليا أفضل مني وأحق باألمر‬
By the oath of Allah, (I do not regard myself to be an equal to ʿAlī I) I

fully understand that ʿAlī I is superior to me and more rightful of the
matter (khilāfah) than me.2
From this speech of Sayyidunā Muʿāwiyah I, it is evident that he regarded

Sayyidunā ʿAlī I to be superior and more rightful of the khilāfah than himself.
This humble servant deems it necessary to put forward this point that just as the
difference between the status of Sayyidunā Muʿāwiyah I and Sayyidunā ʿAlī
I is incomparable, in the same manner the status of those who came after
(the conquest of Makkah) is not comparable to the status of Sayyidunā Muʿāwiyah
I. If the difference between these two illustrious Ṣaḥābah is as the difference
between the earth and the sky then the difference between Sayyidunā Muʿāwiyah
I and those who came later, is as the distance between the first and seventh
heaven.
3) The battle that ensued between Sayyidunā ʿAlī I and Sayyidunā Muʿāwiyah
I, as explained in the beginning on the authority of Ibn Taymiyyah V and
1 Sulaym ibn Qays page 161

132
Mujaddid Alf-e Thānī V (d. 1034 A.H), was not waged to seize the khilāfah.
Instead, both parties opposed each other on the grounds of which is the best
way of protecting the interests of dīn and the ummah. Allāmah al-Shaʿrānī V
(d. 976 A.H) and Allāmah Kamāl al-Dīn al-Maqdasī al-Shāfiʿī V mention while
explaining the reason for the whole conflict:
‫وليس المراد بين علي ومعاوية المنازعة في اإلمارة كما توهمه بعضهم وإنما المنازعة كانت بسبب تسليم‬
.‫قتلة عثمان رضي الله عنه الى عشيرته ليقتصوا منهم‬
The dispute between ʿAlī I and Muʿāwiyah I was not about power
and rule as assumed by some. The dispute was with regard to handing over
the murderers of ʿUthmān I to the family of ʿUthmān I so that they
may take Qisās.1
Mujaddid Alf-e Thānī V reports the saying of Imām al-Ghazzālī V:
The dispute between ʿAlī I and Muʿāwiyah I was not regarding

the khilāfah rather it was regarding taking Qisās from the murderers of
ʿUthmān I in the beginning of ʿAlī’s I khilāfah.2
Sayyidunā Muʿāwiyah I himself said:
‫ما قاتلت عليا إال في أمر عثمان‬
I only fought against ʿAlī I regarding the matter of ʿUthmān I.3
‫و أما الخالفة فلسنا نطلبها‬
As for the khilāfah, we do not seek it.4
1 Al-Yawāqīt wa l-Jawāhir vol. 2 pg. 77, Al-Musāmarah vol. 2 pg. 158

3 Musannaf Ibn Abī Shaybah vol. 11 pg. 92
4 Wakʿat al-Siffīn pg. 70
133
Sayyidunā Abū al-Dardā I and Sayyidunā Abū Umāmah I attempted to

resolve this dispute. Sayyidunā Muʿāwiyah I instructed them to take the
following message to Sayyidunā ʿAlī I:
‫فقوال له فليقدنا من قتلة عثمان ثم أنا أول من بايعه من أهل الشام‬
Hand over the murderers of ʿUthmān I then I will be the first from the
people of Syria to pledge allegiance to him.1
Sayyidunā ʿAlī I, acknowledging the sincerity of Sayyidunā Muʿāwiyah’s I

claim said:
‫والظاهر أن ربنا واحد و نبينا واحد و دعوتنا في اإلسالم واحدة ال نستزيدهم في اإليمان بالله و التصديق‬
‫ األمر واحد إال ما اختلفنا فيه من دم عثمان و نحن منه براء‬:‫برسوله و ال يستزيدوننا‬
(Nobody should have a misconception regarding the battle that occurred

between us and the people of Syria) It is obvious that our Rabb is one, our
Nabī is one and our call to Islam is one. Until we have the connection of
faith in Allah and affirmation of Rasūl H, we will not demand more nor
will they. All our matters were unified except that we differed regarding
the matter of the blood of ʿUthmān I and we are free from blame.2
Sayyidunā ʿAlī I heard someone speaking ill of the people of Syria and
admonished him:
‫ال تقولوا إال خيرا إنما هم زعموا أنا بغينا عليهم و زعمنا أنهم بغوا علينا فقاتلناهم‬
Do not say but good about them. They thought we rebelled against
them and we thought that they rebelled against us, therefore the battle
occurred.3

2 Nahj al-Balāghah pg. 186, Sermon: 58
134
The Shīʿah Muḥaddith- Abū al-ʿAbbās ʿAbd Allāh ibn Jaʿfar al-Ḥimyarī al-Qummī
reports on the authority of Jaʿfar al-Ṣādiq V who narrates from his father that
Sayyidunā ʿAlī I used to say regarding those fighting against him:
We did not fight them due to disbelief nor did they fight us due to
disbelief,
‫و لكنا رأينا أنا على حق و رأوا أنهم على حق‬
but we considered ourselves to be on the truth and they considered

themselves to be on the truth.1
Once someone asked Sayyidunā ʿAlī I regarding the martyrs of Ṣiffīn and he
replied:
‫ال يموتن أحد من هؤالء و قلبه نقي إال دخل الجنة‬
Whoever passed away from them with a pure heart will enter Jannah.2
He also said:
‫قال علي رضي الله عنه قتالي و قتال معاوية في الجنة رواه الطبراني و رجاله وثقوا‬
Our martyrs and the martyrs of Muʿāwiyah I are both in paradise.3
It is for this reason that at the end of the battle, Sayyidunā ʿAlī I personally
participated in the preparation and shrouding of the martyrs and himself led
their janāzah ṣalāh. In the history of the world, such a battle has never occurred
in which those who fought each other during the day assisted each other in the
shrouding and burial of their martyrs at night.4
1 Qurb al-Asnād pg. 45

2 Muqaddamah Ibn Khuldūn page 215
3 Majmaʿ al-Zawāʼid vol. 9 pg. 594
4 Al-Bidāyah wa al-Nihāyah vol. 7 pg. 277, Tahdhīb Ibn al-ʿAsākir vol. 1 pg. 74
135
Moulānā Ḥālī al-Marḥūm (d. 1935 A.H) has definitely spoken the truth when he
said:
If they did indeed differ with each other

Then most certainly it was based upon sincerity
There might have been a dispute but there was no evil intent
They fight today for the peace of tomorrow1
4) Until now, the discussion pertained to the sincerity of both groups, now we
need to determine the status of this dispute in the eyes of our Nabī H.
Rasūlullāh H, in many aḥādīth has hinted towards the occurrence of this

battle, which indicates that the cause of this battle would be a difference in
ijtihād. In the authentic ḥadīth compilation of Imām Muslim V and the Musnad
of Imām Aḥmad V it has been narrated, through many authentic chains of
transmission, from Abū Saʿīd al-Khudrī I that Rasūlullāh H said:
‫تمرق مارقة عند فرقة من المسلمين تقتلهم اولى الطائفتين بالحق‬
At the event of mutual disagreement between the Muslims, one group will
exit (the boundaries of the ummah.) And from both of the remaining two
groups of Muslims, the one which is closer to the truth will fight this group
which has exited the fold of the ummah.2
Muftī Muḥammad Taqī ʿUthmāni writes under the commentary of this

narration:
In this ḥadīth, the group which will “exit the Ummah” refers to the sect
called the Khawārij. Sayyidunā ʿAlī I and his army, whom Nabī H
referred to as “being closer to the truth”, killed them. It is clearly apparent

from these words of Rasūlullāh H that the disagreement between ʿAlī
I and Muʿāwiyah I was not that of truth and falsehood, rather it was
1 Musaddas al-Ḥālī pg. 25

136
a disagreement which had scope for a difference of opinion from both

parties. ʿAlī I was comparatively closer to the truth. If this was not the
intention of Rasūlullāh H then he would have said that ʿAlī I and
his group will be on the truth as opposed to saying that he will be closer
to the truth.1
Similarly, in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ al-Muslim, as well as other books of aḥādīth;
this ḥadīth has been transmitted with an extremely reliable chain of narration
that Rasūlullāh H said:
‫ال تقوم الساعة حتى تقتتل فئتان عظيمتان تكون بينهما مقتلة عظيمة دعواهما واحدة‬
Qiyāmah will not take place until two great groups of Muslims fight one
another. There will be severe bloodshed between them, even though their
call will be the same.2
In addition, Muftī Taqī ʿUthmānī writes:
ʿUlamā have said these two great parties refer to the groups of ʿAlī I
and Muʿāwiyah I (Sharḥ al-Muslim li l-Imām al-Nawawī vol. 2 pg. 390) and
Rasūlullāh H referred to the call of both these groups as one. This
makes it clear that their motives were not to gain power or authority.
Rather both groups stood for the call of Islam and were well-wishers for
the prosperity of Islam, according to their understanding. It is for this
reason that during the Battle of Ṣiffīn, it was not clear to some of the
Ṣaḥābah which side is on the truth. This is why they remained completely
abstinent from the dispute. In fact, it is the saying of Imām Muḥammad
ibn Sirīn V that the majority of the Ṣaḥābah did not participate in this
battle. The question is: if the stance of Muʿāwiyah I was clearly false
and (Allah forbid) based on the disobedience of Allah, then why did such
a large number of Ṣaḥābah not support ʿAlī I? If they were explicitly
1 Haḍrat Muʿāwiyah awr Tārīkhī Ḥaqīqat pg. 243

137
the transgressors then it was a clear commandment of the Qurʼān that

they should be fought. Why then would the majority of the Ṣaḥābah leave
this Qurʼānic commandment? Ḥāfiẓ Ibn al-Kathīr V has also said after
reporting the two aforementioned aḥādīth in his Tārīkh:
‫و فيه ان اصحاب علي رضي الله عنه ادني الطائفتين الي الحق و هذا هو مذهب أهل السنه و الجماعة ان‬
‫عليا رضي الله عنه هوالمصيب و ان كان معاوية رضي الله عنه مجتهدا وهو مأجور ان شاء الله (البداية‬
)279‫ ص‬2‫و النهاية ج‬
It is also been proven from this ḥadīth that the companions of ʿAlī I
were closer to the truth from both the groups and this is the stance of
the Ahl al-Sunnah wa l-Jamāʿah that ʿAlī I was correct even though
Muʿāwiyah I was a mujtahid and, Allah willing, he will also be rewarded
for his ijtihād.
After mentioning the reference of Imām al-Nawawī V, Muftī Taqī ʿUthmānī

writes:
This is the correct stance of the Ahl al-Sunnah wa l-Jamāʿah, which is

based on strong evidence from the Qurʼān and ḥadīth and other authentic
reports as well as the overall biographies of the Ṣaḥābah. Now if a person’s
heart, despite all these clear proofs, strong aḥādīth and opinions of the
leaders of dīn; is still fascinated by the tales of Hishām al-Kalbī and Abū
Mikhnaf, and based on their reports, insists on accusing Muʿāwiyah I
and proving him to be a sinner, then what can be done for him except
supplicate for his guidance? Who has a remedy for that person who
prefers darkness over light? Such a person should deeply consider that
this matter will not only remain at Muʿāwiyah I but will necessitate
the accusation of disobedience against Umm al-Muʼminīn ʿĀʼishah J,
Ṭalḥah I, Zubayr I, ʿAmr ibn al-ʿĀs I, and ʿUbādah ibn Sāmit I

as well as the lofty group of prominent Ṣaḥābah who saw these people
committing this disobedience but remained aloof from this dispute with
the rest of the Muslim ummah and left ʿAlī I, who was fighting against
this, without any aid. They too will not be exempted from the accusation
138
of disobedience. Thus, they will have to believe that Saʿd ibn Abī al-Waqqās
I and Saʿīd ibn Zayd I from the ʿAsharah Mubasharah and other
senior Ṣaḥābah such as Abū Saʿīd al-Khudrī I, ʿAbd Allāh ibn Salām I,
Qudāmah ibn Madhʿūn I, Kaʿb ibn Mālik I, Nuʿmān ibn Bashīr I,
Usāmah ibn Zayd I, Ḥassān ibn Thābit I, ʿAbd Allāh ibn ʿUmar I,
Abū al-Dardā I, Abū Umāmah al-Bāhilī I, Maslamah ibn Makhlad I
and Fuḍālah ibn ʿUbayd I; that they abandoned assisting ʿAlī I and
instead strengthened the force of falsehood, thus leaving the obedience of
the true Imām and opting for disobedience.
If a person is ready to accept all these points, then he may call Muʿāwiyah
I a fāsiq (sinner) but then, as opposed to concealing his true beliefs, he
should openly admit to all these points and should in clear words announce
those beliefs that the reverence and sanctity of the Ṣaḥābah, the claim of
them being the most virtuous and having attained the honour of being
the best of nations; are all deceit. If he fails to do so then there is not the
slightest difference between him and today’s politicians.1
Keeping these requests in mind, the claims against Muʿāwiyah I can be

summarised into the following points:
1. The behavior Muʿāwiyah I adopted against ʿAlī I is in no way

praiseworthy.
2. An error in ijtihād when pertaining to a Sharʿī ruling, after exerting all
possible efforts, may be acceptable but to deem such a mistake in worldly
and governmental affairs, which becomes a means of tribulation, as reward
is not in line with wisdom and justice.
3. This cannot be regarded as error in ijtihād.
1 Haḍrat Muʿāwiyah awr Tārīkhī Ḥaqīqat pg. 243
139
1. Muʿāwiyah’s I behavior with ʿAlī I
As far as this claim is concerned, we have clarified this time and again that
Sayyidunā Muʿāwiyah I regarded Sayyidunā ʿAlī I to be more virtuous
than himself and also more rightful to the khilāfah. Yes, this is definitely true
that he had vowed only to pledge his allegiance after the qisās (death penalty) was
carried out upon the murderers of ʿUthmān I.
If this claim is made with regards to Ṣiffīn, then it should be borne in mind that
commencement of the Battle of Ṣiffīn was carried out by Sayyidunā ʿAlī I.
When the Iraqi forces reached the location of Dakhliyyah, Sayyidunā Muʿāwiyah
I had to unwillingly come onto the field for the purpose of defense.
Ibn Taymiyyah V writes:
‫لم يكن معاوية ممن يختار الحرب ابتداء بل كان من أشد الناس حرصا على أن ال يكون قتال‬
Muʿāwiyah I did not initiate the battle rather he was the most desirous
that the opportunity of mutual war between the Muslims should not
arise.1
Also Sayyidunā Muʿāwiyah I was the first in attempting to stop the battle.
When a large number of the Ṣaḥābah became martyrs, Muʿāwiyah I said:
‫قد فنى الناس فمن للثغور؟ و من لجهاد المشركين و الكفار‬
If people are destroyed like this, who will protect the borders and who will
fight against the mushrikīn and the kuffār.2
Ibn al-Athīr al-Jazrī V explains that Sayyidunā Muʿāwiyah I said:
‫هذا حكم كتاب الله بيننا و بينكم من لثغور الشام بعد أهله من لثغور العراق بعد أهله‬

140
This book of Allah is the judge between us. After the people of Syria (are
destroyed), who will protect the borders of Syria? And after the people of
Iraq (are destroyed), who will protect the borders of Iraq?1
Allāmah Khālid Maḥmūd writes:
In the battle of Ṣiffīn despite the fact that the Syrian forces were very
strong and were in large numbers, Muʿāwiyah I through the means of
opened copies of the Qurʼān stopped the bloodshed and pondered deeply
over solving the problem. No one should think that his staying far from
the battle was due to weakness and cowardliness. That revered person
who severely attacked Rome in such a way that he destroyed centuries of
civilisation and the years of deficiency, such a thing cannot be perceived
regarding him. Ḥāfiẓ Ibn al-Kathīr V writes in Al-Bidāyah wa al-Nihāyah
(vol. 8 page 133): “Muʿāwiyah I attacked the countries of the Roman
Empire sixteen times. The bravery of Muʿāwiyah I in the naval battles is
from amongst the great engravings in the history of Islam, which no future
misinterpretation can wash away.”2
During the battle between Sayyidunā Muʿāwiyah I and Sayyidunā ʿAlī I,
taking advantage of the clashes amongst the Muslims, the king of Rome gathered
a large army to attack the Muslims. When Muʿāwiyah I came to know of this,
he wrote a letter to the Caesar of Rome:
If you have resolved to fulfill your motives, then I take an oath that I will
reconcile with my brother ʿAlī I and the name of the first warrior in the
army which will be dispatched against you will be Muʿāwiyah I. I will
make Constantinople into a burnt coal and I will uproot and flank your
empire like uprooted carrots and radishes.3
Ḥāfiẓ Ibn al-Kathīr V mentions this very same incident:
1 Al-Kāmil vol. 3 pg. 161

2 ʿAbqāt pg. 231
3 Tāj al-ʿUrūs vol. 7 pg. 208
141
‫و الله لئن لم تنته و ترجع إلى بالدك يا لعين ألصطلحن أنا و ابن عمي عليك و ألخرجنك من جميع بالدك‬
‫و ألضيقن عليك األرض بما رحبت فعند ذالك خاف ملك الروم و انكف‬
“O accursed! If you do not change your motive and do not return towards
your cities then I swear by Allah, my cousin and I will reconcile against you
and we will remove you from your country and will narrow the earth on
you despite its vastness.” The Caesar of Rome became fearful after reading
this letter and turned back from his intention.1
Muḥammad ibn Maḥmūd al-ʿĀmilī V has mentioned in his book, Nafāʼis al-
Funūn that when Sayyidunā ʿAlī I was mentioned in the presence of Sayyidunā
Muʿāwiyah I, he said:
‫ أنت أفضل أم علي؟‬:‫كان علي والله كالليث إذا دعا وكالبدر إذا بدا وكالمطر إذا ندا فقال له بعض من حضر‬
‫ خطوط من علي خير من آل أبي سفيان‬:‫فقال‬
By Allah! ʿAlī I used to be like a lion when he spoke, like a full moon
when he appeared, and like the rain when he would give. A person asked
from the gathering: “Are you more virtuous or ʿAlī I?” He replied: “A few
streaks of ʿAlī I are better than the family of Abū Sufyān I.”2
When news of the martyrdom of Sayyidunā ʿAlī I reached Sayyidunā

Muʿāwiyah I, he began to weep. His wife told him that whilst alive you fought
him and now you weep? He replied:
‫ويحك! انك ال تدرين ما فقد النلس من الفضل و الفقه و العلم‬
Woe unto you! You do not know what great amount of knowledge and
understanding people have lost through his martyrdom.3
Ḍirār al-Ṣadāʼī, who was a close associate of Sayyidunā ʿAlī I, was once asked

2 Al-Nāhīyah pg. 23
142
by Sayyidunā Muʿāwiyah I to relate to him the qualities of ʿAlī I. When he

mentioned his qualities, Sayyidunā Muʿāwiyah I remarked:
‫رحم الله ابا الحسن رضي الله عنه!كان والله! كذالك‬
May Allah Ta’ālā have mercy upon Abū al-Ḥasan (ʿAlī I). By Allah! He
was definitely like that. 1
This is a reality that even the Shīʿah can never deny. This is why the Shīʿah
Mujtahid- Sayyid Hāshim al-Baḥrānī writes:
When Muʿāwiyah I heard the qualities that ʿAlī I possessed, he could

not control himself and broke down crying. He wiped his tears as they
trickled down to his beard. The people in the gathering cried so much that
they lost their voices. Muʿāwiyah I said: “May Allah Ta’ālā have mercy
on Abū al-Ḥasan. By Allah! He was like this.”2
This narration can be found in a number of Shīʿah compilations, with different

wording, such as Al-Amālī of Ṣadūq, Durr al-Najafiyyah and Sharḥ Ibn Abī al-Ḥadīd.
Respected readers! The list of these factual stories is never ending. We have
mentioned only a few incidents through which you will come to understand that
Sayyidunā ʿAlī I and Sayyidunā Muʿāwiyah I were the true personification

of the verse:
‫ُر َح َم ُٓاء َب ْین َُ ُه ْم‬
They are compassionate amongst each other.3
1 Al-Istīʿāb vol. 3 pg. 209

2 Ḥulyat al-Abrār vol. 1 pg. 345
143
The differences that existed between them were not based upon evil intentions
but rather were the result of misunderstandings and confusion. It is not farfetched
for such disagreements to arise in a time of misunderstanding, disarray and
disorder. Moulānā Muḥammad Qāsim Nānotwī V mentions:
The differences between Muʿāwiyah I and ʿAlī I was akin to those

between Nabī Mūsā S and Nabī Hārūn S. It is incumbent upon us not
to find faults in them. Any disagreement and dispute between Muʿāwiyah
I and ʿAlī I should be understood and treated in the same manner
as the disputes and arguments between Nabī Mūsā S and Nabī Hārūn
S, between Nabī Yūsuf S and his brothers or between Nabī Mūsā S
and Khiḍr S. These incidents are mentioned in the Noble Qurʼān and
there are no grounds to negate them. However, the differences between
the Ṣaḥābah M are not mentioned in the Qurʼān, neither are they
mentioned in the books of ḥadīth. Such tales are only mentioned in the
books of history, and how can we rely on such books of history, especially
those books of history authored by the Shīʿah?1
The conduct of Sayyidunā ʿAlī I

After studying the conduct of Sayyidunā Muʿāwiyah I, let us have a look at
the conduct of Sayyidunā ʿAlī I. When Sayyidunā Ibn ʿAbbās I suggested
to Sayyidunā ʿAlī I to allow Sayyidunā Muʿāwiyah I to remain as the

governor of Syria, ʿAlī I replied:
‫ وإن أدبروا بذلت لهم السيف‬:‫ فإن أقبلوا فذلك خير لهم‬،‫فو الله ال أولي منهم أحدا أبدا‬
By Allah! I will never appoint anyone as a governor from those people. It

would be best for them if they accept this. If they tend to be rebellious and
1 Ajwibah Arbaʿīn pg. 188
144
they do not accept, then I will use the sword against them.1
He also said:
‫والله ال اعطيه اال السيف‬
By Allah! Besides the sword, I will not give Muʿāwiyah I anything.2
Ḥāfiẓ Ibn al-Kathīr V writes:
‫ولما ولي علي بن َأبي طالب الخالفة أشار عليه َكثير من ُأمرائه ممن باشر قتل عثمان أن يعزل معاوية عن‬
‫الشام ويولي عليها سهل بن حنيف فعزله‬
When ʿAlī I became the khalīfah, the murderers of ʿUthmān I advised

him to dismiss Muʿāwiyah I and replace him with Sahl ibn Ḥunayf I.
So he discharged him.3
Remarking on this, Ḥāfiẓ Ibn al-Kathīr V writes:
‫و انتشرت الفتنة و تفاقم األمر و اختلف الكلمة‬
(After this) Evil spread amongst the people and the unity that people had
through the kalimah of Islam turned into disunity.4
Ibn Taymiyyah V mentions:
‫ وكان هذا‬،‫ حتى يستقيم له األمر‬،‫بل قد أشار عليه من أشار أن يقر معاوي َة على إمارته في ابتداء األمر‬
‫ فدل هذا وغيره على أن الذين أشاروا على أمير المؤمنين كانوا‬.‫الرأي أحزم عند الذين ينصحونه ويحبونه‬
‫لكن المقصود أنه لو كان يعلم الكوائن كان قد‬.‫ لم يفعل إال ما رآه مصلحة‬،‫ وعلي إمام مجتهد‬.‫حازمين‬
‫ لم‬،‫ التي لم يحصل بها إال ِزيادة الشر وتضاعفه‬،‫علم أن إقراره على الوالية أصلح له من حرب صفين‬
1 Tārīkh al-Ṭabrī vol. 4 pg. 440

2 Ibid
145
‫ وكل ما يظن في واليته من‬،‫ وكانت واليته أكثر خيرا وأقل شرا من محاربته‬،‫يحصل بها من المصلحة شيء‬
.‫ فقد كان في محاربته أعظم منه‬،‫الشر‬
A few people advised ʿAlī I to retain Muʿāwiyah I as the governor

till all matters are sorted out. This opinion was given to ʿAlī I by those
people who were well wishers of ʿAlī I and who loved him. This clearly
indicates that the people who gave advice to ʿAlī I with regards to
Muʿāwiyah I were very cautious and prudent individuals. However, ʿAlī
I -who was a Mujtahid and Imām- only did that which he thought was
beneficial. If he knew what would transpire and result through his decision,
he would definitely have deemed leaving Muʿāwiyah I as the governor
to be a better option then engaging in the Battle at Ṣiffīn, which carried
no benefit at all. In fact, it allowed more evil to spread. Retaining him as
governor was a better option compared to fighting him. The evil that came
about by fighting him was far more than the possibility of evil that ʿAlī I
feared would come about by leaving Muʿāwiyah I as governor.1
2. Errors in political affairs cannot be termed as an error in ijtihād

The second claim made is:
An error in ijtihād when pertaining to a Sharʿī ruling, after exerting all

possible efforts, may be acceptable but to deem such a mistake in worldly
and governmental affairs, which becomes a means of tribulation, as reward
is not in line with wisdom and justice.
In this regard a few crucial matters need to be understood:
a) After the oppressive murder of Amīr al-Muʼminīn ʿUthmān ibn ʿAffān I,
an extremely difficult plight overcame the Muslim Ummah, which ultimately

led to the Battles of Jamal and Ṣiffīn. Sayyidunā ʿAlī I, who remained in the
blessed company of Rasūlullāh H for twenty-three years, and about whom
Rasūlullā H said:
146
‫يحب الله ورسوله ويحبه الله ورسوله‬
He loves Allah and His Rasūl and in turn Allah and His Rasūl love him.
One who has been given the honourable title of:
‫اقضاهم على‬
The most accurate in decision making.
A personality who surpassed everyone in knowledge (in his era of khilāfah) as

well as in taqwā, wisdom, understanding and far-sightedness. And now a person
of this calibre says:
‫فانا مستقبلون امرا له وجوه و الوان ال تقوم له القلوب و ال تثبت عليه العقو ل و ان االفاق قد اغامت‬
‫لمحجة قد تنكرت‬
We are faced with such a tremendous matter which has such angles and
colours to it that no heart or mind can have conviction. The horizons have
become clouded and the paths confused.1
If this was the situation of Sayyidunā ʿAlī I then what decision and conclusion
can we arrive at today, centuries after the actual events transpired, by merely
studying selected reports of history? Confusion and uncertainty was truly the
actual scenario the Muslim Ummah faced at the time.
b) The insurgents and rebels hid in the midst of the Muslims and in the sacred
city of Madīnah Munawarrah itself, and in the very presence of al-Masjid al-
Nabawī and the blessed grave of Rasūlullāh H they mercilessly murdered
Sayyidunā ʿUthmān I, shattering the foundations of the Islamic khilāfah.
c) The rebels, in order to strengthen their cause, proclaimed false love for the
1 Nahj al-Balāghah pg. 45 sermon: 92
147
family of Rasūlullāh H and Sayyidunā ʿAlī I in particular. They carried

much influence in the various camps of the Muslims. It would not be incorrect
to say that the reigns of khilāfah was in their control. Sayyidunā ʿAlī I would
say:
‫يملكوننا و ال يملكهم‬
They have control over us. And we do not have authority over them.1
d) The question which needs to be asked here is whether seeking qisās for the
blood of Sayyidunā ʿUthmān I is a minor issue or not? Who is ʿUthmān I
after all? He was the rightful khalīfah, the best after Abū Bakr I and ʿUmar
I, and yet he was ruthlessly murdered after being held in house arrest for
forty days. The pen is unable to write the heart breaking incident. The very same
ʿUthmān I, when the false rumour of his martyrdom spread in the Muslim
camp, Rasūlullāh I himself took a pledge from 1400 Muhājirīn and Anṣār to
fight to the death to avenge his blood, upon which verses of the Qurʼān were
revealed. Rasūlullāh I even went to the extent of placing his blessed hand in
place of the hand of ʿUthmān I. Again the questioned is asked: was seeking
qisās for the blood of ʿUthmānI a minor issue or not? Furthermore, is seeking
qisās not seeking to fulfil that which is farḍ (compulsory) in light of the following
verse:
ُ ‫ٓ ٰی َا ُّی َها ا َّل ِذ ْی َن ٰا َمن ُْوا ُكتِ َب َع َل ْی ُك ُم ا ْل ِق َص‬

‫اص ِفی ا ْل َق ْت ٰلی‬
O you who have īmān! Qisās has been made obligatory for you in the case
of murder.2
It is reported in a ḥadīth:
1 Ibid pg. 92 Sermon:168

148
‫من قتل متعمدا ادفع الى اولياء المقتول فان شائوا قتلوا و ان شائوا اخذوا الدية‬
If a person intentionally takes the life of a person, then he shall be given

over to the heirs of the deceased. They can decide between executing him
or taking diyah (monetary recompense) from him.1
e) Qisās is indeed a law of Sharīʿah, the obligation of which is established by the

Qurʼān and ḥadīth. Sayyidunā Muʿāwiyah I never claimed khilāfah or imārah
(leadership). Moulānā Ẓafar Aḥmad ʿUthmānī (d. 1394 A.H) states:
When ʿAlī I had sent a delegation to Muʿāwiyah I to take his pledge of

allegiance, Muʿāwiyah I said: “I will most certainly pledge myself to ʿAlī
I on condition that he take qisās for the murder of ʿUthmān I or he
award me the task.” He then recited the following verse:
َ ‫َو َم ْن ُقتِ َل َم ْظ ُل ْو ًما َف َقدْ َج َع ْلنَا لِ َولِ ِّیهٖ ُس ْل ٰطنًا فَلاَ ُی ْس ِر ْف ِّفی ا ْل َق ْتلِ ؕ ا ِ َّنهٗ َک‬
‫ان َم ْن ُص ْو ًرا‬
Whoever is killed unjustly, then verily We have granted authority to his

heir, so let him not transgress in execution. Indeed he shall be assisted.2
Sayyidunā ʿAbd Allāh ibn ʿAbbās I said:
At this point I became convinced that if qisās for the murder of ʿUthmān
I was not taken then Muʿāwiyah I would definitely take charge.3
On the one hand, the atmosphere was rampant with the demand for the murderers
of ʿUthmān I to be executed, and the situation was such:
‫حجة معاوية زمن معه ما وقع معه من قتل عثمان مظلوما و وجود قتلته باعيانهم فى العسكر العراقى‬
The proof of Muʿāwiyah I and those with him was that ʿUthmān I
1 Tirmidhī vol. 1 Pg. 258

2 Sūrah Banī Isrā’īl: 33
3 Izālat al-Khafā vol. 1 pg. 434, Al-Bidāyah wa al-Nihāyah vol. 8 pg. 21
149
was oppressively murdered and the murderers were present in the Iraqi
army.1
The killers of ʿUthmān I concealed themselves beneath the banner of ʿAlī

I. Shāh Walī Allāh Muḥaddith Delhwī V writes:
The murderers of ʿUthmān I had no choice but to seek political refuge

in ʿAlī I and pledge their allegiance to him. Therefore, they strove hard
to strengthen their allegiance to him and therefore displayed the utmost
obedience to him; so that in whichever way their allegiance to him may
be fortified.2
Ḥāfiẓ Ibn Taymiyyah V also writes:
They fabricated false narrations and invented new ideologies so that they
can corrupt Islam and deviate those who are naive and gullible. They
exerted themselves in the assassination of ʿUthmān I and this was the
very first fitnah. Thereafter, they gathered around ʿAlī I not because
they loved ʿAlī I and the Ahl al-Bayt, but rather in order to create
fitnah among the Muslims. Thus, they fought alongside ʿAlī I. Shortly
thereafter, a group from among them labelled ʿAlī I a kāfir and fought
against him. They were called the Khawārij. The Khawārij were the first to
wage war against the Muslims. A group from amongst them would speak
ill of the three khulafāʼ and they were called Rawāfiḍ.
f) Sayyidunā ʿAlī I said that he does not have sufficient power to capture them
and in reply to this two demands were made from him:
I. Hand them over to us and we will take Qisās.

II. If this too is not possible then grant us permission to capture
them ourselves, and absolve yourself from them.
1 Fatḥ al-Bārī vol. 13 pg. 288

2 Qurrat al-Aynayn pg. 143
150
However, despite these suggestions, the Battle of Ṣiffīn was initiated by ʿAlī I
and not Muʿāwiyah I. In fact, Muʿāwiyah I rather opted to defend himself.
Furthermore, the battle was ended by Muʿāwiyah I.
In fact, Moulānā ʿAbd al-Shakūr Lakhnawī V has written:
In this battle, ʿAlī I was really struggling due to the cowardice and
rebellious attitude of his men.1
If Sayyidunā Muʿāwiyah I was truly desirous of khilāfah and leadership then

he would have very conveniently brought his army in the Battle of Ṣiffīn or could
have attacked after the Battle of Naharwān when Sayyidunā ʿAlī I would have
been vulnerable. Moulānā ʿAbd al-Shakūr Lakhnawī V further states:
After the Battle of Ṣiffīn, ʿAlī I had practically lost the entire country,
to such an extent that he only had Kūfah and the surroundings of Kūfah
in his control.2
Shāh Walī Allāh V mentions something very similar to this in Izālat al-Khafā
(vol.1 pg. 479).
If Sayyidunā Muʿāwiyah I so wished, he could have announced his khilāfah

immediately after the martyrdom of Sayyidunā ʿAlī I but he did not. How
could he, whom Rasūlullāh H himself had praised with the virtue:
‫معاوية ابى سفيان احلم امتي واجودها‬
Muʿāwiyah ibn Abī Sufyān I is the most tolerant of my ummah and the
most generous.3
1 Al-Khulafā Al-Rāshidīn pg. 222

2 Al-Khulafā Al-Rāshidīn pg. 216
3 Taṭhir al-Jinān wa l-Lisān pg. 12
151
How can he do such a thing? Thus, qisās, which is a Sharʿī and religious injunction,
can never be referred to as a governmental matter.
One Question
yahaa After this lengthy discussion and clarification, we wish to ask the critics
one question. Moulānā Ẓafar Aḥmad ʿUthmānī V writes:
This mystery has still not been solved. When ʿAlī I knew about the
disturbance and that the rebels were mischief-mongers then why did he
include them in his army? Why did he award Muḥammad ibn Abī Bakr
and Mālik al-Ashtar al-Nakhaī such high ranking positions, when it was
they who had incited this mischief. Why did he keep them with him in
all of his gatherings and important affairs. They were at the forefront in
the important political and war affairs. Can those who are criticising us
and wish to attain the level of ijtihād, please take the trouble to solve this
riddle for us?1
1 Barāʿat-e Uthmān pg. 42
152
3. Failing to understand ijtihād

Thirdly, the claim was made:
This cannot be regarded as error in ijtihād.
We are instructed to understand the Qurʼān and Sunnah through the interpretation
and explanation mentioned by the pious predecessors. Any explanation of the
Qurʼān or interpretation of the ḥadīth which has not been proven by the pious
predecessors will be considered to be incorrect. This is the least that we have
learnt from our pious ancestors. The author of Maʿārif al-Sunan, the renowned
Muḥaddith- Moulānā Sayyid Muḥammad Yūsuf Binorī V (d. 1397 A.H)
mentions:
This world is a place of truth and falsehood. In this place, falsehood disguises
itself in a cloak of truth. Many times, a person considers his false ideologies
to be the truth and embraces it because of which he gradually becomes
mentally deranged. Eventually he does not even possess the ability to
differentiate between what is right and what is wrong. This is detrimental.
It is not the way of the people of the truth and research. They say: “This is
my understanding”, when he himself is dwelling in misconception. When
they are reprimanded out of sincerity and goodness then they proffer an
array of excuses. The way of the people of the truth is that when they are
made aware of any inappropriate words they have uttered or written, they
immediately return to the truth.1
Similarly, the author of Aujaz al-Masālik- Moulānā Muḥammad Zakariyyah

Sahāranpūrī V (d. 1402 A.H) writes:
The reality is that in this era of trials, a person is only considered to be a

research scholar when he criticises the pious predecessors. Therefore, this
unworthy one is a follower of the pious predecessors, step for step, and if
1 Baṣā’ir wa ʿIbar vol. 1 pg. 192
153
this unworthy one ever does utter anything contrary to them then it will
be absurd and rejected.1
To then disagree with them, and that too in the disputes of the Ṣaḥābah, which
is a bridge in the chapter of īmān; sharper than a sword and finer than a strand
of hair. The pious have given advice to control both the pen and the tongue
in this regard, because in this chapter it is very difficult to save oneself from
excess and deficiency, exaggeration and derision. A small mistake can be a means
of one losing his īmān. Especially with regards to Sayyidunā Muʿāwiyah I,
extreme precaution has to be exercised. Mujaddid Alf-e Thānī V offers a piece

of advice:
O my brothers! In this matter, Sayyidunā Muʿāwiyah I was not alone.

Approximately half of the Ṣaḥābah were with him in this matter. If those
who fought Sayyidunā ʿAlī I are branded as kāfir and fāsiq (sinners), then
none will remain with īmān in complete dīn, because it was due to their
efforts of propagation that Islam has reached us. Only a zindīq (renegade),
whose object is to falsify dīn, will say that it is permissible.2
It can be understood from the above that by not considering the dispute between
Sayyidunā ʿAlī I and Sayyidunā Muʿāwiyah I to be a matter of ijtihād and
describing it to be mere “stubbornness” and issuing rulings of kufr and fisq upon
them, is nothing short of disbelief. The purpose of this is not to support the Ahl
al-Bayt, rather it is to create doubts in Islam.
Now we will present a few references, wherein our senior scholars

have unambiguously termed this dispute to be a matter of ijtihād.
1 Makātīb Shaykh al-Ḥadīth pg. 502-503

2 Maktūbāt-e Imām Rabānī Letter: 251
154
1. Imām Abū al-Ḥasan al-Ashʿarī
Imām Abū al-Ḥasan al-Ashʿarī V writes:
‫فأما ما جرى بين علي والزبير وعائشة رضي الله عنهم أجمعين فإنما كان على تأويل واجتهاد وعلي اإلمام‬
‫وكلهم من أهل االجتهاد وقد شهد لهم النبي صلى الله عليه و سلم بالجنة والشهادة فدل على أنهم كلهم‬
‫كانوا على حق في اجتهادهم وكذلك ما جرى بين سيدنا علي ومعاوية رضي الله عنهما فدل على تأويل‬
‫واجتهاد‬
The dispute that came about between Sayyidunā ʿAlī I, Sayyidunā

Zubayr I and Sayyidah ʿĀʼishah J was based on differences in
interpretation and ijtihād. Sayyidunā ʿAlī I was the khalīfah of the time.
All of these great personalities had a right to exercise their judgement.
Rasūlullāh H had given them glad tidings of Jannah and martyrdom.
We can understand from this that everyone was correct in praciticng
ijtihād. Similarly, the dispute between Sayyidunā ʿAlī I and Sayyidunā
Muʿāwiyah I was also based on ijtihād.1
2. Imām Abū Isḥāq al-Isfarāʼinī
Imām Abū Isḥāq al-Isfarāʼinī V (d. 418 A.H) states:
‫ كان عن اجتهاد قد صدر من كل واحد من‬، ‫فإنه أي التخاصم والنزاع والتقاتل والدفاع الذي جرى بينهم‬
، ‫ وإن كان المصيب في ذلك للصواب واحدا‬، ‫ ومقصد سائغ لكل فرقة من الطائفتين‬، ‫رءوس الفريقين‬
‫ غير أن للمخطئ في االجتهاد‬، ‫ والمخطئ هو من نازعه وعاداه‬، ‫وهو علي رضوان الله عليه ومن وااله‬
‫ فكل ما صح مما جرى بين الصحابة الكرام وجب حمله على‬، ‫ خالفا ألهل الجفاء والعناد‬، ‫أجرا وثوابا‬
‫وجه ينفي عنهم الذنوب واآلثام‬
Verily, the dispute, conflict, repulsion and fighting that took place between
the Ṣaḥābah was due to ijtihād that the leaders of the two groups made.
Both groups had noble intentions even though only one group was correct
in their ijtihād. That was the group of Sayyidunā ʿAlī I and his supporters.
Those people who disputed and fought against Sayyidunā ʿAlī I were at
fault. Nevertheless, the group that was at fault will still receive one reward.
1 Al-Ibānah pg. 69, f
155
Only the oppressors and obstinate have disputed regarding this doctrine.
Therefore it is wājib to expound on even the authentic narrations regarding
the dispute of the Ṣaḥābah, so they can be exonerated from all blame.1
3. Ḥāfiẓ Ibn Ḥazam al-Andalusī
Ḥāfiẓ Ibn Ḥazam al-Andalusī V (d. 456 A.H) explains:
،‫فبهذا قطعنا على صواب علي رضي الله عنه وصحة إمامته وأنه صاحب الحق وأن له أجرين أجر االجتهاد‬
‫وأجر اإلصابة وقطعنا أن معاوية رضي الله عنه ومن معه مخطئون مجتهدون مأجورون أجر ًا واحدا‬
Because of these (above mentioned) reasons we have strong conviction that

Sayyidunā ʿAlī I was correct in his ijtihād and his position of leadership
was correct and he was also right. He will be rewarded double. One reward
for making ijtihād and the second reward because his ijtihād was correct.
We also have conviction that Sayyidunā Muʿāwiyah I and his supporters
were also mujtahidīn but had erred in their judgement. Due to their error
they will be given one reward.2
4. Imām al-Ghazzālī
Imām al-Ghazzālī V(d. 505 A.H) mentions:
‫وما جرى بين معاوية وعلي رضي الله عنهما كان مبنيا على االجتهاد ال منازعة من معاوية في اإلمامة‬
The dispute that occurred between Sayyidunā ʿAlī I and Sayyidunā

Muʿāwiyah I was based on ijtihād. It was not a dispute pertaining to
leadership.3
1 Sharḥ ʿAqā’id Isfarāʼinī vol. 2 pg. 386

2 Al-Faṣl fi l-Milal wa al-Niḥal vol. 4 pg. 161
3 Iḥyāʼ al-ʿUlūm vol. 1 pg. 115
156
5. Allāmah Ibn al-Athīr al-Jazrī
Allāmah Ibn al-Athīr al-Jazrī V (d. 630 A.H) elucidates:
‫ وجميع أهل العراق والشام ُف َّساق بقتالهم‬. ‫وذهب جمهور المعتزلة إلى أن عائشة وطلحة والزبير ومعاوية‬
‫ فإن ما جرى بينهم كان مبن ًيا على االجتهاد‬، ‫اإلمام الحقوكل هذا ُجرأة على السلف تخالف السنة‬
The majority of the Muʿtazilah are of the opinion that Sayyidah ʿĀʼishah
J, Sayyidunā Ṭalḥah I, Sayyidunā Zubayr I, Sayyidunā Muʿāwiyah
I, all of Iraq and Syria are classed as fāsiq because they fought against
the leader. This is an audacious claim on the pious predecessors and is
against the Sunnah because everything that had transpired between them
was on the basis of ijtihād.1
6. Allāmah Qurṭubī al-Mālikī
Allāmah Qurṭubī al-Mālikī V (d. 671 A.H) writes:
‫ إذ كانوا كلهم اجتهدوا فيما فعلوه وأرادوا الله عز‬، ‫ال يجوز أن ينسب إلى أحد من الصحابة خطأ مقطوع به‬
‫ لحرمة‬، ‫ وأال نذكرهم إال بأحسن الذكر‬، ‫ وقد تعبدنا بالكف عما شجر بينهم‬، ‫ وهم كلهم لنا أئمة‬، ‫وجل‬
‫ وأن الله غفر لهم وأخبر بالرضا عنهم‬، ‫الصحبة ولنهي النبي صلى الله عليه وسلم عن سبهم‬
It is not permissible to explicitly attribute an error to the Ṣaḥābah especially

when they had used their ijtihād in whatever they did and their intentions
were solely to please Allah. We believe they were all guides. We have been
commanded to control our tongues regarding the disputes that took place
between them. We should remember them with good words because of the
honour of the Ṣaḥābah, and Rasūlullāh H warning us not to defame
them. The reason for this is because Allah has forgiven them and informed
them that He is pleased with them.2
1 Jāmiʿ al-Usūl vol. 1 pg. 89

2 Al-Jāmiʿ li Aḥkām al-Qurʼān vol.16 pg.321
157
7. Imām Muḥiyy al-Dīn al-Nawawī
Imām Muḥiyy al-Dīn al-Nawawī V (d. 676 A.H) mentions:
‫واما معاوية رضي الله عنه فهو من العدول الفضالء والصحابة النجباء رضي الله عنه واما الحروب التي‬
‫جرت فكانت لكل طائفة شبهة اعتقدت تصويب انفسها بسببها وكلهم عدول رضي الله عنهم ومتأولون‬
‫في حروبهم وغيرها ولم يخرج شئ من ذلك احدا منهم عن العدالة النهم مجتهدون اختلفوا في مسائل‬
‫من محل االجتهاد كما يختلف المجتهدون بعدهم في مسائل من الدماء وغيرها وال يلزم من ذلك نقص‬
‫احد منهم‬
Sayyidunā Muʿāwiyah I is among those who are just and among the
noble Ṣaḥābah. The war that took place between them was on account of
doubt amongst both groups, which they considered to be the truth. All
of them are just. They have their interpretation for the internal fighting.
None of the reasons are such that it can remove their quality of being just
since they were all mujtahids. Their disputes occurred only in matters of
ijtihād. Similarly, there were many differences of opinion in ijtihād among
the mujtahidīn that came after them, only this did not bring about any
dispute amongst them.1
8. Ḥāfiẓ Imād al-Dīn ibn al-Kathīr
Ḥāfiẓ Imād al-Dīn Ibn al-Kathīr V (d. 774 A.H) writes:
‫ وهذا هو مذهب أهل السنة والجماعة أن عليا هو المصيب‬،‫وفيه أن أصحاب علي أدنى الطائفتين إلى الحق‬
‫ وهو مأجور إن شاء الله‬،‫وإن كان معاوية مجتهدا‬
It is also proven from this ḥadīth that the companions of Sayyidunā ʿAlī
I were closer to the truth from both the groups. This is the position
and stance of the Ahl al-Sunnah wa l-Jamāʿah that Sayyidunā ʿAlī I was
correct (in his ijtihād) even though Sayyidunā Muʿāwiyah I will also be
rewarded in his capacity as a mujtahid.2

158
9. Ḥāfiẓ Ibn Taymiyyah
The statements of Ḥāfiẓ Ibn Taymiyyah al-Hanbalī V (d. 728 A.H) has been
mentioned previously. He said:
‫ولهذا اتفق أهل السنة على أنه ال تفسق واحدة من الطائفتين وإن قالوا في إحداهما إنهم كانوا بغاة ألنهم‬
‫كانوا متأولين مجتهدين والمجتهد المخطىء ال يكفر وال يفسق‬
It is for this reason that the Ahl al-Sunnah have consensus on the matter
that none of the two groups are fāsiq, even though they may have called
each other rebels. This is because both the groups were mujtahids. A
mujtahid who errs cannot be termed as a kāfir nor a fāsiq.1
10. Allāmah al-Taftāzānī
Allāmah Saʿd al-Dīn Masʿūd al-Taftāzānī V (d. 808 A.H) mentions:
‫وليسوا كفارا وال فسقة وال ظلمة لما لهم من التأويل وإن كان باطال فغاية األمر أنهم أخطأوا في االجتهاد‬
‫وذلك ال يوجب التفسيق فضال عن التكفير ولهذا منع علي رضي الله تعالى عنه أصحابه من لعن أهل‬
‫الشام وقال إخواننا بغوا علينا‬
They are not kāfir and nor are they fāsiq and they cannot be classified
as oppressors because they had a reason for their actions, even if it may
have been incorrect. The most that can be said is that they had erred in
their judgement. By this error, a person does not become a fāsiq, let alone
venture into kufr. It was for this reason that Sayyidunā ʿAlī I admonished
those people who were cursing the people of Syria and said to them that
they are our brothers who have rebelled against us.2

2 Sharḥ al-Maqāṣid vol. 2 pg. 305
159
11. Allāmah Ibn al-Khaldun al-Maghribī
Allāmah Ibn Khaldun al-Maghribī V (d. 808 A.H) writes:
‫ ولم يكونوا في محاربتهم لغرض دنيوي أو إليثار باطل أو الستشعار‬،‫كان طريقهم فيها الحق واالجتهاد‬
‫ كما قد يتوهمه متوهم وينزع إليه ملحد‬،‫حقد‬
They acted upon the truth and exercised ijtihād in these matters. Their
internal fighting was not because of any worldly motives or obstinacy
as the worshippers of imagination think and the route the heretics also
take.1
12. Ibn Ḥajar al-ʿAsqalānī
Ibn Ḥajar al-ʿAsqalānī V (d. 852 A.H) explains:
‫واتفق أهل السنة على وجوب منع الطعن على أحد من الصحابة بسبب ما وقع لهم من ذلك ولو عرف‬
‫المحق منهم ألنهم لم يقاتلوا في تلك الحروب اال عن اجتهاد وقد عفا الله تعالى عن المخطئ في االجتهاد‬
‫بل ثبت أنه يؤجر أجرا واحدا وان المصيب يؤجر أجرين كما سيأتي بيانه في كتاب األحكام‬
The Ahl al-Sunnah have consensus on this matter that it is forbidden

to curse the Ṣaḥābah because of the disputes that took place between
them, even though the group that were on the truth may be known. This
is because their internal fighting was based upon ijtihād (and not due
to arrogance). Allah has forgiven those who err in their ijtihād. It also a
proven fact that the mujtahid who is correct in his ijtihād receives two
rewards and the mujtahid who errs receives one reward.2
13. Allāmah Ibn al-Humām
The commentator on Hidāyah- Imām Kamāl al-Dīn Ibn al-Humām al-Ḥanafī V

(d. 861 A.H) mentions:
1 Muqaddamah Ibn Khaldun pg. 205

2 Fatḥ al-Bārī vol. 13 Pg. 34
160
‫وما جرى بين معاوية وعلي رضي الله عنهما كان مبنيا على االجتهاد ال منازعة من معاوية في اإلمامة‬
The events that unfolded between Sayyidunā Muʿāwiyah I and

Sayyidunā ʿAlī I were based on ijtihād. Sayyidunā Muʿāwiyah I did
not dispute regarding the khilāfah of Sayyidunā ʿAlī I1 .
14. Ibn Ḥajar al-Makkī
Ibn Ḥajar al-Makkī al-Shāfiʿī al-Haythamī V(d. 974 A.H) writes:
‫على خليفة و انما كان من الملوك و غاية‬

ّ ‫و من اعتقاد اهل السنة و الجماعة ايضا ان معاوية لم يكن فى ايام‬
‫على فكان له اجران اجر على اجتهاده و اجر على اصابته‬
ّ ‫اجتهاده انه كان له اجر واحد على اجتهاده و اما‬
Also amongst the fundamental beliefs of the Ahl al-Sunnah wa l-Jamāʿah is

that Muʿāwiyah I was not a khalīfah during the lifetime of ʿAlī I but
he was a king. The outcome of his ijtihād is that he will receive one reward.
As for ʿAlī I, he will receive two rewards- one for his ijtihād and another
because it was correct.2
15. Mujaddid Alf-e Thānī
Mujaddid Alf-e Thānī V (d. 1034 A.H) says:
The differences that occurred amongst the Ṣaḥābah were not based upon
worldly desires as their inner-selves had been purified (by Rasūlullāh
H) and had transcended from Nafs al-Ammārah (which inclines man
towards evil) to Nafs al-Muṭmaʼinnah (which inclines man towards good).
Their desires had been brought in conformity with Sharīʿah. In fact there
differences are termed as ijtihād and “Raising the call of truth”.3
1 Al-Masāmarah pg. 314

3 Maktūbāt-e Imām Rabbānī letter: 80
161
16. Allāmah al-Khaffājī
Allāmah Shihāb al-Dīn al-Khaffājī V (d. 1099 A.H) writes:
‫فيما كان بينهم من الفتن كما وقع بين علي و معاوية رضي الله عنهما أحسن التأويالت و المحامل أل‬
‫نها أمور وقعت باجتهاد منهم ال ألغراض نفسانية و مطامع دنيوية كما يظنه الجهلة‬
The different trials which occurred in the era of ʿAlī I are based on
favourable interpretations because these were matters based on their
ijtihād. It was not due to ulterior motives or out of greed for the paltry
gains of this world, as is assumed by the ignorant.1
17. Mullā ʿAlī Qārī
Mullā ʿAlī Qārī V (d. 1014 A.H) writes:
‫فال يشكل باختالف بعض الصحابة في الخالفة و االمارة قلت الظاهر ان اختالف الخالف أيضا من باب‬
‫اختالف فروع الدين الناشئة عن اجتهاد كل ال من الغرض الدنيوى الصادرعن الحظ النفسي‬
The objection should not be raised against this saying of Nabī H that
some of the Ṣaḥābah differed in the matter of khilāfah and governorship,
as according to me, apparent differences in khilāfah also fall under the
category of subsidiary differences; which were all based on the ijtihād
of each involved and not ulterior motives relating to one’s personal
inclinations.2
18. Allāmah ʿAbd al-ʿAzīz al-Farhārawī
Allamah ʿAbd al-ʿAzīz al-Farhārawī V (d. 1240 A.H) states:
‫وقال اهل السنة كان الحق مع علي وان من حاربه مخطئ في االجتهاد فهو معذور وان كال من الفرقين‬
‫عادل صالح واليجوز الطعن في احد منهم‬
The Ahl al-Sunnah hold the opinion that ʿAlī I was on the truth and
those who waged war against him had erred in their ijtihād and are
1 Nasīm al-Riyāḍ vol. 3 pg. 421

162
thus exonerated. Both parties are just and pious. Therefore it will not be
permissible to revile any of them.1
19. Moulānā Rashīd Aḥmad Ghanghohī
Moulānā Rashīd Aḥmad Ghanghohī V (d. 1323 A.H) writes:
And whatever occurred from some of them, whether it is regarding the

war waged against Amīr Muʿāwiyah I or any other deficiency of human-
nature, it is an error based on ijtihād.2
20. Moulānā Sayyid Ḥusayn Aḥmad Madanī
The illustrious Shaykh of the Arab and non-Arabs- Moulānā Ḥusayn Aḥmad
Madanī V (d. 1377 A.H) elucidates:
The aʼimmah of the Ahl al-Sunnah wa l-Jamāʿah regard the differences of

the Ṣaḥābah M as errors of ijtihād.3
21. Muftī Muḥammad Shafī’
The grand Muftī of Pakistan- Moulānā Muftī Muḥammad Shafī’ V (d. 1395 A.H)
explains:
Especially concerning the disagreement of the Ṣaḥābah M, just as the

ummah has consensus that it is necessary to revere both parties and it is
impermissible to revile any one of them, on the same note there is consensus
that in the Battle of Ṣiffīn, ʿAlī I was on the truth and Muʿāwiyah I
with his companions on the other side were at fault. However, their fault
is categorised as an error of ijtihād, which does not qualify as a sin in
Sharīʿah, such that one will be taken to task by Allah. On the contrary,
after exhausting one’s abilities in applying the requisites of ijtihād, if one
1 Al-Nibrās pg. 307

2 Hidāyat al-Shīʿah pg. 29
163
happens to err in his conclusion; he too will not be deprived of reward and
will be awarded a single reward. It is the consensus of the ummah that
this dispute of the Ṣaḥābah falls in the same category of ijtihād differences
which will not cause a blemish to any party or individuals. In this way,
truth has been differentiated from the false and the reverence and honour
of the Ṣaḥābah upheld. This has to be added to the fact that remaining
silent and not delving into their disputes has been given preference
and therefore it would not be permissible to delve into those narrations
discussing the opposition party at the time of war without any valid cause.1
22. Khawājah Shams al-Dīn Siyālwī
Khawājah Shams al-ʿĀrifīn V (d. 1300 A.H), who was the spiritual mentor of
Mohr ʿAlī Shāh Golarwī, has mentioned the following in his advices:
The conversation thereafter led to the battle that took place between
ʿAlī Iand Muʿāwiyah I upon which Khawājah Shams al-ʿĀrifīn
mentioned: “The cause of dissention and disagreement between ʿAlī
I and Muʿāwiyah I is based on ijtihād and not due to opposition.”
Thereafter he mentioned: “O dervish! Although Muʿāwiyah I was at
fault, a mujtahid who errs still gets a single reward .Therefore it is highly
detestable for a dervish to vilify the honour of the Ṣaḥābah.”2
These are a mere twenty one references from reliable sources of the Ahl al-
Sunnah wa l-Jamāʿah which were penned down after a very superficial search,
whereas the reality is that there is not a single proficient scholar of the Ahl al-
Sunnah wa l-Jamāʿah who stated that the differences between them were based
upon opposition and not on ijtihād; rendering an alternate excuse for the course
taken by Sayyidunā Muʿāwiyah I.
Mujaddid Alf-e Thānī V went to the extent of saying:
1 Maqām-e Ṣaḥābah pg. 89-90

2 Mirʼāt al-ʿĀshiqīn pg. 109
164
‫فال جرم خطأ معاوية خير من صوابهما ببركة الصحبة‬
The error of Muʿāwiyah I surpasses the accuracies of ʿUmar ibn ʿAbd

al-ʿAzīz V and Uways al-Qarnī V, through the blessing of the company
of Rasūlullāh H.
Therefore, the entire life of good deeds of the critics of Sayyidunā Muʿāwiyah
I and their mentors combined cannot equal the reward Sayyidunā Muʿāwiyah
I accrued through this error in ijtihād.
Closing statement
In conclusion, I would like to present the view of Mujaddid Alf-e Thānī V in
which he explained that errors of ijtihād are acceptable according to the Ahl al-
Sunnah:
‫ پس‬.‫وكتب القوم مشحونة بالخطاء االجتهادي كما صرح به االمام الغزالي والقاضي ابوبكر وغيرهما‬
‫تفسيق وتضليل درمحاربان حضرت امير جائز نباشد‬
And the works of the ʿulamā of the Ahl al-Sunnah are filled with opinions
based on errors in ijtihād, as has been clearly mentioned by Imām al-
Ghazzālī V and Qāḍī Abū Bakr al-Bāqillānī V, and others. Therefore it
will not be permissible to brand those who fought ʿAlī I as sinners or
astray.1
This leaves no need for further elucidation on the topic. However, the words of
the author of Nām wa Nasab’ are worth mentioning here:
When a big group of understanding people accept something, then the

disagreement of a few weak-minded in some journals will not make any
difference.2

165
The ijtihād of Muʿāwiyah I and ʿAlī I

Beloved Readers! You have continuously been reading about ijtihād and errors in
ijtihād, therefore I would like to present before you the following question to add
to your knowledge.
The burning question is: what was the issue of contention between the two since
Sayyidunā Muʿāwiyah I was seeking retaliation for the murder of Sayyidunā
ʿUthmān I and Sayyidunā ʿAlī I too was in favour of the same? At times,
great events are based on minute issues and the consequences more severe. The
actual issue of importance might be something small or even abstract yet the
fruits and consequences turn out to be major. This is exactly what transpired in
the disputes of the Ṣaḥābah. All that occurred was that Sayyidunā ʿAlī I and
Sayyidunā Muʿāwiyah I agreed to the necessity of punishing the murderers
but differed concerning the hastiness of the issue, which eventually led to a battle
between them.
Sayyidunā ʿAlī I preferred, based on his ijtihād, to first attend to the stability
of the khilāfah before meeting out justice and until all the regions were not
re-instated under the khilāfah, its power and strength should not be directed
towards punishment and seizing the criminals. Sayyidunā Muʿāwiyah I on
the other
hand, based on his ijtihād1, was of the opinion that punishing the murderers of
Sayyidunā ʿUthmān I itself will lead to the stability of the Islamic Empire.
His proposal was that if Sayyidunā ʿAlī I himself attended to the retaliation
1 It should be noted that ijtihād is necessary for a mujtahid and a mujtahid is confined to practicing
on his own ijtihād. It is not imperative for a mujtahid to be correct in every decision of his. When an
issue revolves around opinions then the possibility of him reaching the correct decision as well as
erring arises and his contemporaries who are mujtahidīn have the right to differ with him. However,
to the mujtahid, he may regard his opinion to be correct and true, and therefore according to the
majority of ʿulamā, it is not permissible for him to follow another mujtahid. Although, whether the
mujtahid has indeed erred or reached a correct decision is another topic altogether. contd on pg. 167
166
then well and good, otherwise he should hand over the murderers to the heirs of
Sayyidunā ʿUthmān I, thereby acting upon the ruling of the Qurʼān:
‫َف َقدْ َج َع ْلنَا لِ َولِ ِّیه ُس ْل ٰطنًا‬
contd from pg. 166
The world renowned Muḥaqqiq- Ḥāfiẓ Ibn al-Humām V (d. 861 A.H) writes:
‫المجتهد بعد اجتهاده في الحكم ممنوع من التقليد فيه اتفاقا والخالف قبله واالكثر ممنوع‬
It is unanimously agreed that a mujtahid cannot follow anyone in a ruling after

applyi ng his own ijtihād. The difference of opinion is before he has applied his own
ijtihād, can he follow someone else or not, and here too, most of the ʿulamā are of
the view that he cannot. (Al-Taḥrīr pg.540) contd on pg. 168
Ḥāfiẓ Ibn al-Humām V in another book of his states:
‫والوجه الصحيح ان المجتهد مامور بالعمل بمقتضى ظنه اجماعا‬
The correct unanimous opinion is that a mujtahid is required to practice upon his
ijtihād. (Fatḥ al-Qadīr vol. 5 pg. 491)
Allāmah Abū Bakr ibn Masʿūd al-Kāsānī V (d. 587 A.H) writes:
‫الن المجتهد مامور بالعمل بما يؤدي اليه اجتها ده فحرم عليه تقليد غيره‬
It is impermissible for a mujtahid to follow someone else due to the command that
he should follow his own ijtihād. (Badāʼiʿ al-Ṣanāʼiʿ vol.7 pg.54)
Mujaddid Alf-e Thānī V (d. 1034 A.H) also writes:
The crux of the matter is that each one had his own opinion and it is a known fact
that every mujtahid should necessarily follow his own ijtihād. The difference of
opinions, thus inevitably led to a dispute and dissention as each one perceived the
necessity of acting in accordance to his ijtihād and opinion. (Maktūbāt-e Imām Rabbānī letter:
36)
Moulānā Qāsim Nānotwī V (d. 1297 A.H) writes:
Secondly, the mujtihidīn are required to follow their ijtihād. It is not permissible
for them to follow other mujtihidīn and even if it is permissible, it is not necessary.
(Maktūbāt-e Qāsimī pg. 8)
167
We have granted authority to his heir.
In this case, he would readily pledge his allegiance to him. If Sayyidunā ʿAlī I
is unable to establish justice and bring the assassinators and rebels to book then
how can he be worthy of attending to the great requirement of the khilāfah as
he himself said:
‫ايها الناس إن احق الناس بهذا االمر اقواهم عليه واعلمهم بامر الله فيه‬
O people! The most worthy of khilāfah is he, who is most profound in

establishing and seeing to its smooth running and is most well-versed with
regards to the disposition of it according to the law decreed by Allah.1
However, if Sayyidunā ʿAlī I concentrated on meeting out punishments and

neglected the khilāfah, it could have proven to have been more detrimental for
the Islamic Empire. It is for this reason that Sayyidunā ʿAlī I was of the view to
first unify and strengthen the disorganised and disordered powers and thereafter
punish the murderers of Sayyidunā ʿUthmān I. In this delicate situation,
the views of both parties can be accommodated and it will not be permissible
to regard any side as sinners or transgressors, even though the senior Ṣaḥābah
were also of the opinion that the khilāfah should first be established. Despite
all this, to still cavil and clamour over the faults of Sayyidunā Muʿāwiyah I,
thinking it to be a means of great success and the pinnacle of expressing one’s
love for the Ahl al-Bayt is propostrous and the following poem aptly fits:
‫ایں خيال اسث حمال اسث جنوں‬
This is mere conjecture, impossible, and madness.
Ḥāfiẓ Ibn al-ʿAsākir V (d. 261 A.H) narrates regarding Imām Abū Zurʿah al-Rāzī
V (d. 261 A.H) that once somebody said to him: “I hold ill feelings for Muʿāwiyah
I.” On enquiring about the reason, the latter exclaimed: “He fought against
1 Nahj al-Balāghah pg. 94
168
ʿAlī I.” Imām Abū Zurʿah V replied:
‫رضي الله عنهما‬, ‫وخصم معاوية خصم كريم فأيش دخولك بينهما‬, ‫ويحك ان رب معاوية رحيم‬
Woe to you! The Rabb of Muʿāwiyah I is Most Merciful and his rival (ʿAlī
I) the most gallant. Who are you to then intrude when Allah is pleased
with both of them?1
The reference of Moulānā ʿAbd al-Raḥmān Jāmī V

The writings of Moulānā ʿAbd al-Raḥmān Jāmī al-Naqshbandī V is often quoted.
He said:
One group denied pledging allegiance to ʿAlī I and they erred in their
rebelliousness.
Moulānā Jāmī V in the same treatise writes in a poem:
And the other Ṣaḥābah who differed with ʿAlī I in the matter of khilāfah
(i.e. Muʿāwiyah I), the truth at that juncture was with ʿAlī I and
waging war against him was an appalling error. 2
In reply to this it should be noted that the majority of the Ahl al-Sunnah wa
l-Jamāʿah regard the dispute between Sayyidunā ʿAlī I and Sayyidunā
Muʿāwiyah I to be an error in ijtihād. This has been elucidated over the
previous pages with references to the stalwarts amongst the ʿulama of Islam.
Regarding the aforementioned author, by whose writings Sayyidunā Muʿāwiyah
I and his entire group have been branded as rebels, which also includes a
great number of the Ṣaḥābah according to the count of Mujaddid Alf-e Thānī
V 3; this will only be used by a deviant whose intention is to falsify dīn itself.

169
Can anyone who claims that Sayyidunā Muʿāwiyah I and his group are sinners,
which comprised of many other Ṣaḥābah as well, still be regarded as a follower of
the Ahl al-Sunnah wa l-Jamāʿah? As for the poems of Moulānā Jāmī V, we find
no need to comment since its refutation is clear from the following wise words of
Mujaddid Alf-e Thānī V (d. 1034 A.H):
Moulānā ʿAbd al-Raḥmān Jāmī has exceeded the limits by calling an

error in ijtihād an “appalling error”. It is a great injustice to label
this as anything more than an error. Thereafter what Moulānā Jāmī
mentioned that “if he is worthy of being cursed...” too is inappropriate.
This is not the place of refutation nor a place of confusion! If this was
mentioned regarding Yazīd it would be understandable but saying such
things about Sayyidunā Muʿāwiyah I is extremely detestable. It has
been narrated in ḥadīth on the authority of reliable narrators that
Rasūlullāh H made the following supplication for Muʿāwiyah I:
‫اللهم علمه الكتاب و الحساب وقه العذ اب‬
O Allah! Grant Muʿāwiyah I the knowledge of the Qurʼān and the laws of
inheritance and protect him from the punishment.
On another occasion Rasūlullāh H said:
‫اللهم اجعله هاديا مهديا‬
O Allah! Make him a guide for others and guide him as well.
The supplication of Rasūlullāh H is readily accepted. After

taking all of this into consideration, it is apparent that this statement
of Moulānā Jāmī was uttered in error. Furthermore, Moulānā Jāmī
in this poem did not clearly mention any names. Instead he said
“and the other Ṣaḥābī”. This depicts a sense of unhappiness with
170
the Ṣaḥābah and for this reason we beseech Allah Ta’ālā saying: “O Allah!
Do not take us to task over our forgetfulness and mistakes.”1
Shīʿah insertions in the books of the Ahl al-Sunnah

When we walk through the corridors of history, we are yet to find an example
equal to the damage and destruction the Rawāfiḍ have inflicted upon Islam and
the Muslims. If Islam had not been the final religion upon which the divine seal
of protection was attached, the mischief of Rafḍ or Shīʿasm would have been
sufficient to destroy Islam. This was that movement of kufr and hypocrisy whose
ultimate purpose was to cause mischief and anarchy on earth. It has a played a
major role in many of the catastrophic attacks upon the ummah.
‫ومنهم من ادخل على الدين من الفساد ما ال يحصيه إال رب العباد فمالحدة االسماعلية و النصيرية و‬
‫غيرهم من الباطنية المنافقين من بابهم دخلوا واعداء ا لمسلمين من المشركين و اهل الكتاب بطريقهم‬
‫وصلوا واستولوا بهم على بالد االسالم و سبوا الحريم وأخذوا االموال واسفكوا الدم الحرام وجرى على‬
‫االمة بمعاونتهم من فساد الدنيا والدين ما ال يعلمه اال رب العالمين إذ كان اصل المذهب من احداث‬
2
‫الزنادقة المنافقين‬
Amongst them are those who injected such poisons into dīn, which
cannot be counted except by Allah Ta’ālā, such as the Ismāʿiliyyah and
Nuṣayriyyah and other hypocrites from the Bāṭiniyyah, who used this
avenue to attack Islam. Similarly it was through this means that the
enemies of Islam from amongst the polytheists and Christians intervened
and conquered the lands of the Muslims, captured our womenfolk and
children, looted our wealth and shed the blood of the innocent civilians.
In short, the Shīʿah were the chief orchestrators behind such great
catastrophes afflicting the religious and worldly lives of the Muslims,
the extent of which is known to Allah alone. All of this is because the
1 ibid
2 Minhāj al-Sunnah vol. 1 pg.3
171
roots of the Shīʿah religion originate from the hypocrites and infidels.1
The harms caused to the monumental works of the Ahl al-Sunnah

Leave aside the tumult and bloodshed the Rawāfiḍ were instrumental in, the
damage which the literature of the Ahl al-Sunnah suffered at their hands is most
devastating. We will present a summary of such incidents, in the words of Shāh
ʿAbd al-ʿAzīz Muḥaddith Delhwī V (d. 1239 A.H). The readers should observe
the manner in which the Rawāfiḍ have tampered with the books of the Ahl al-
Sunnah wa l-Jamāʿah and interpolated it with their own narrations and thereby
deceived not only the general masses but the elite too.
1. Sixteenth deception: Their ʿulama under the guise of Taqīyyah portrayed

themselves to be muḥaddithīn of the Ahl al-Sunnah and began acquiring
the knowledge of ḥadīth from the famous Sunnī Muḥaddithīn. They
memorised authentic chains of narration and beautified themselves
with outward abstinence and taqwā. When the ʿulama began relying on
them, they began combining their fabricated narrations with authentic
narrations, due to which the masses as well as some scholars were fooled.
However, all praise is due to Allah who brought to the fore Muḥaddithīn
of such calibre, who skilfully sieved through the narrations and eradicated
all these interpolations.
2. Nineteenth deception: They inspect the names in the authentic narrations

of the Ahl al-Sunnah and if they find any to have a name or title similar
to one of their (Shīʿī) narrators, they attribute his (Shīʿī) narrations to the
narrators of the Ahl al-Sunnah. This complicates matters since both names
or titles are identical.
3. Twenty first deception: They compile books containing insults and

accusations against the Ṣaḥābah with clear refutation of the creed of the
Ahl al-Sunnah and publish it, attributing it to some high ranking scholar
of the Ahl al-Sunnah.
1 Ibid
172
4. Twenty second deception: They quote derogatory remarks about the

Ṣaḥābah and connotations rejecting the creed of the Ahl al-Sunnah from
rare books which cannot be found.
5. Thirtieth deception: With great fervour, they cast the impression that a
certain scholar is an ‘extremist’ Sunnī and some even go the extra mile
in calling him a Khārijī (or Nāṣibī) after which they ascribe such opinions
to him which are in favour of the Ithnā ʿAshariyyah Imāmiyyah sect and
falsifies the way of the Ahl al-Sunnah. The purpose of this is to confuse the
onlooker, by alluding him into thinking that if a ‘hardcore’ Sunnī of this
calibre quotes such narrations without criticising it then it must definitely
have some basis.
6. Thirty second deception: A group of the Shīʿah scholars with great

difficulty and tireless efforts search for rare books of tafsīr and history
which are uncommon to the ʿulama and students of the Ahl al-Sunnah.
They then alter it, so that it conforms to the Shīʿah creed and refutes the
beliefs of the Ahl al-Sunnah.
7. Thirty sixth deception: Another way of deception adopted by them is by

interpolating and forging the poems of the leaders of the Ahl al-Sunnah.
They achieve this by fabricating a few couplets on the same rhyme of the
initial poem, in accordance with their whims, which emphatically negates
the belief of the Ahl al-Sunnah and then include it in the actual poem.
This type of discrepancies are usually carried out in the poems of famous
accepted poets of the Ahl al-Sunnah such as Shaykh Farīd al-Dīn al-ʿAṭṭār
V, Shaykh al-Wāḥidī V, Shams al-Tabrezī V, Ḥakīm al-Sunāʼī
V, Moulānā Rūmī V, Ḥāfiẓ al-Shirāzī V, Khawājah Quṭb al-Dīn
Delhwī V, and others.
Aside from these, the Shīʿah have not even left Imām Shāfiʿī V alone and
have conspired and interpolated his poems as well.1
1 Summary of Tuhfā Ithnā ʿAshariyyah
173
We have concisely presented seven ways of their deception for the benefit of the
readers, whereas Shāh ʿAbd al-ʿAzīz V has indicated a hundred and seven ways
of their deception.
Are the books of the esteemed Sufīyyah free from discrepancies?
Just as īmān and Islam are two independent branches of dīn, on the same line,
iḥsān too is an independent branch attending to the perfection of dīn which
begins with:
‫انما االعمال بالنيات‬
Actions are judged by intentions.
and finally manifests itself with:
‫ان تعبد الله كانك تراه‬
To worship Allah with complete consciousness as if you are seeing Him.
Our history of Islam is replete with examples of the concurring existence of the
teaching of the Qurʼān and the Sunnah together with the rectification of the inner
soul and heart which gradually adopted the name of Taṣawwuf. Taṣawwuf has
many other names as well, such as Ṭarīqah, Sulūk, Iḥsān, ʿIlm al-Akhlāq, ʿIlm al-
Qalb, etc, but it is more commonly known as Taṣawwuf. In essence, some actions
pertain to the outer limbs and some pertain to the inner. The aforementioned
category is known as Aʿmāl Ẓāhirah (outward actions or Sharīʿah) and the latter is
known as Aʿmāl Bāṭinah (inward actions or Ṭarīqah). The position of the outward
actions is like the similitude of the body, while the inward actions playing the role
of the soul. In this way, each component is in need of the other.
Shāh Walī Allāh Muḥaddith Delhwī V states:
Shariʿah without Ṭarīqah is a mere philosophy and theory and Ṭarīqah
174
without Sharīʿah eventually leads to apostasy and infidelity.1
What is the reality of this Taṣawwuf or Ṭarīqah, for this we will reproduce a
comprehensive definition from Allāmah al-Shāmī V:
‫هو علم يعرف به انواع الفضائل وكيفية اكتسابها وانواع الرذائل وكيفية اجتنابها‬
Taṣawwuf is that branch of knowledge which deals with the varieties of

noble character together with its method of attainment and the varieties
of ill-traits and how to abstain from it.2
The extent to which purifying ones heart is necessary can be well understood
from the following quote of Moulānā Ashraf ʿAlī Thānwī V (d. 1366 A.H):
The aspect of Sharīʿah which deals with inward actions is called Taṣawwuf
or Sulūk and the aspect dealing with outward actions is called Fiqh.
The subject matter of Taṣawwuf concerns reformation of character and
the objective is attaining the pleasure of Allah Ta’ālā. The methodology
adopted is complete adherence to the laws of Sharīʿah. So to say, Taṣawwuf
is the soul and perfection of dīn which purifies a person’s soul from ill-traits
and bad manners and beautifies his character with virtuous actions and
upright morals and ethics, thereby acquiring attentiveness to Allah, which
is the objective of life. Therefore, Taṣawwuf and Ṭarīqah are definitely not
contrary to Sharīʿah; rather it is necessary for every Muslim to be a sūfī,
without which he cannot become a complete Muslim.3
It is a reality upon which the sufiyyah and the ʿārifīn have unanimously agreed;
just as that Taṣawwuf which is taught and recommended by Islam is a means
of guidance for the universe, in a like manner that Taṣawwuf which is adopted
from other sources besides Islam (which entered into the ummah after the fourth
century) demolishes and destroys the fabric of a Muslim’s īmān. It is for this reason
1 Tashīl Qaṣd al-Sabīl pg. 8

2 Radd al-Muḥtār vol. 1 pg. 127
3 Shari’ah wa Taṣawwuf pg. 16
175
that we find from the likes of Ḥāfiẓ Ibn Taymiyyah V (d. 728 A.H) and Ḥāfiẓ Ibn
Qayyim V (d. 751 A.H) to the likes of Moulānā Ashraf ʿAlī Thānwī V (d. 1366
A.H) and Moulānā Sayyid Ḥusayn Aḥmad Madanī V (d. 1377 A.H), and every
other reformist of the ummah, that they zealously called for jihād against all un-
Islamic forms of Taṣawwuf and repeatedly warned the Muslims of its harms. The
poem of Dr. Iqbāl Marḥūm very aptly discusses this un-Islamic Taṣawwuf:
This is a very delicate matter, so guide me to your pleasure

Protect me from falling into your displeasure through this path-
(Taṣawwuf)
Just as Islam remains un-blemished through the wanderings of a few individuals,

similarly a blanket rule cannot be placed over Taṣawwuf due to the deviation of
a few sūfiyyah.
The causes of un-Islamic ideas being mixed into Islamic Taṣawwuf

How did un-Islamic Taṣawwuf find its way into Islam? Hereunder we mention the
explanation of Professor Salīm Chishtī V:
At the time when the Karmathians began their efforts of propagation,

Taṣawwuf had already begun amongst the Muslims and (its) various schools
had already been established. For the sake of being accepted in the circles
of the sūfiyyah, the Karmathians portrayed themselves to be the same, i.e.
they began misleading the sūfiyyah in the garb of Taṣawwuf. Thus, mixing
un-Islamic beliefs into Taṣawwuf, they laid the foundations for un-Islamic
Taṣawwuf in Iran, which gradually spread amongst all the Muslims and
became merged into Islamic Taṣawwuf, to the extent that it had become
impossible for the general masses to distinguish between Islamic and un-
Islamic Taṣawwuf.1
On the one hand, the Karmathians (imposters and heretics) accustomed the
Muslims to un-Islamic Taṣawwuf. On the other hand, with great dexterity, they
1 Islāmī Taṣawwuf mein Ghair Islāmī Naẓriyyāt kī Āmezish pg. 31
176
interpolated the works of upright sūfiyyah and with it misled the Muslims with
their false beliefs. The great thinker of Islam- Moulānā Sayyid Abū al-Ḥasan ʿAlī
Nadwī V (d. 1420 A.H), writes in the biography of Ḥāfiẓ Ibn Taymiyyah V (d.
728 A.H):
Some incautious and denominationally prejudiced authors have attributed

such statements to him which necessitate kufr (disbelief) according to
the general belief system of the Ahl al-Sunnah and the vast majority.
Such statements have been attributed to him which denote disrespect
and disparagement of Rasūlullāh H (May Allah save us and all the
Muslims from such an act). Such treatment has not only been meted out to
Ibn Taymiyyah V but other elders of the ummah have also been subject
to this ploy of the antagonists. Not only has such statements and beliefs
been attributed to them of which they were completely innocent, but such
content has been introduced into their books which necessitates disbelief
and deviation.1
These enemies of Islam have went a step further, by themselves authoring

separate books (that contained statements of disbelief) and attributing them to
well-known sūfiyyah, after which they circulated it among the masses. Moulānā
Abū al-Ḥasan ʿAlī Nadwī V says:
The same approach was faced by Ḥujjat al-Islam Imām al-Ghazzālī

V. A very large group of the scholars believe that Al-Maḍnūn bihī alā
Ghayr Ahlihī, Al-Maḍnūn bihī alā Ahlihī, Maʿārij al-Quds and Mishkāt al-
Anwār are books which are unfounded and attributed to other than
their actual author. The adversaries and evil-wishers of Imām al-
Ghazzālī V authored them and thereafter attributed them to him.
Imām al-Shaʿrānī V and others believe this practice to have been carried
out and interpolation to have taken place in the contents and subject
1 Tārīkh Daʿwat wa Aẓīmat, vol. 2, pg. 157
177
matter of the books of Shaykh Muḥiyy al-Dīn Ibn al-ʿArabī V.1
The great mystic, Imām al-Shaʿrānī V (d. 976 A.H.) writes in connection with
his own book, an interesting incident which serves as an eye-opener. He states in
Al-Yawāqīt wa l-Jawāhir:
‫ جملة من العقائد الزائفة وأشاعوا تلك العقائد‬،‫ البحر المورود‬:‫علي أنا في كتابي المسمى‬
ّ ‫وكذلك دسوا‬
‫ و أنا بريء منها كما بينت ذلك في خطبة الكتاب لما غيرتها وكان العلماء‬،‫في مصر ومكة نحو ثالث سنين‬
‫ وكان ممن انتدب‬، ‫كتبوا عليه وأجازوه فما سكنت الفتنة حتي أرسلت إليهم النسخة التي عليها خطوطه‬
‫ ثم إن بعض الحسدة أشاع في‬،‫لنصرتي الشيخ اإلمام ناصر الدين الكتاني المالكي رضى الله تعلى عنه‬
‫ فشك بعض الناس في ذلك‬،‫مصر ومكة أن علماء مصر رجعوا عن كتاباتهم على مؤلفات فالن كلها‬
‫كذب والله من ينسب إلينا أننا رجعنا عن كتابتنا‬:‫فأرسلت نسخة للعلماء ثالث مرة فكتبوا تحت خطوطهم‬
‫ فسح الله‬- ‫ وعبارة سيدنا وموالنا الشيخ ناصر الدين المالكي‬،‫على هذا الكتاب وغيره من مؤلفات فالن‬
‫ فما نسب إلى العبد من الرجوع عما كتبته بخطي على هذا الكتاب‬،‫ بعد الحمد لله وبعد‬- ‫تعالى في أجله‬
.‫وغيره من مؤلفات فالن باطل باطل باطل‬
Similarly, they have interpolated against me as well, in my book named

Al-Baḥr Al-Mourūd, a collection of deviated beliefs and they have spread
such beliefs in Egypt and Makkah for close to three years, whereas I am
free of it (i.e. these beliefs that they have interpolated) as I have clarified
in the prologue of the book when I edited it. The scholars have written
regarding it (i.e. what I have written) and consented to it. Thus, the
crisis only subsided, when I dispatched to them (i.e. these scholars) the
copy which had on it their handwritings. From amongst those who rose
to support me was Shaykh Imām Nāṣir al-Dīn al-Kattānī V, the Mālikī
scholar. Thereafter, some jealous individuals promulgated in Egypt and
Makkah that the scholars of Egypt had retracted what they had written
with regards to all the works of so-and-so. Hence, (as a result of such
propaganda) some people doubted in that (matter). So I dispatched the
copy to the scholars for the third time. Thus, they wrote below their
handwriting: “By the oath of Allah, whoever attributes to us that we have
retracted our support for this book and others that the author has written
1 Ibid pg. 158
178
has lied upon us.” The words of Sayyidunā Moulānā Nāsir al-Dīn, the Mālikī
scholar – May Allah increase his lifespan – after praising Allah were: “As for
what follows, that which has been attributed to the servant (i.e. referring
to himself), viz. retracting from what I have written (with my own hand)
regarding this book and others from amongst the works of so-and-so is
false, (it is) false.”1
There are many examples of this interpolation and falsification (which the
Karmathians and heretics effected within the writings of the noble sūfiyyah)
which may be observed in the book of the honourable Professor Salīm Chishtī
V, Islamī Taṣawwuf mein Ghayr Islamī Naẓriyyāt ki Āmezish (The Mixing of un-
Islamic ideas into Islamic Taṣawwuf).
The reason for the interpolation in the books of the sūfiyyah

Due to the fact that the honourable sūfiyyah were overwhelmed with observing
good thoughts of others, many matters according to them were excluded from
(the aspect) of academic criticism, even though the worldly abstinence of these
people (i.e. the sūfiyyah) is accepted by one and all. Professor Salīm Chishtī V
writes:
The weakness of these sūfiyyah was that they were neither scholars
of ḥadīth nor were they historians. Over and above that, as a matter of
fact, according to these people (i.e. the sūfiyyah) academic criticism and
scholarly appraisal – all of it – entered into (the domain of) disrespect.
The Taṣawwuf of Junayd V was: “We will evaluate every issue, making
the Qurʼān and Sunnah the criterion. If anything contradicts the Qurʼān
and Sunnah, then it is rejected, regardless of whoever’s tongue it was
emitted from. However, in the ninth century after hijrah, with the wicked
endeavours of the Karmathians, the mindset of the Sunnī sūfiyyah changed
and instead of observing whether the statement was good or evil, they
began looking at the one who stated it. In other words, no matter how
1 Al-Yawāqīt wa l-Jawāhir vol. 1 pg. 7
179
mentally or reportedly incongruous a narration was, if it was attributed to

any pious person, then by this mere attribution to him it was considered
worthy of being relied upon; while academically reviewing and examining
it would be construed as disrespect. It is for this reason that for centuries
false narrations continued to be passed down and today no person has the
moral courage to declare them untrue, and thus relinquish his popularity
and reputation.1
Moulānā Najm al-Dīn Islāḥī V, the khalīfah (spiritual vicegerent) of the Shaykh
of the Arabs and non-Arabs- Moulānā Sayyid Ḥusayn Aḥmad Madanī V, writes
in the sub-notes of (the book) Maktūbāt-e Shaykh al-Islam:
In the books of the sūfiyyah (the statement): “We have returned from the
lesser jihād to the greater jihād” has been asserted as being an authentic
ḥadīth. However, Ibn Ḥajar al-ʿAsqalānī V reports that Imām Nasāʼī V
said it to be the words of Ibrāhīm ibn Ulayyāh. The assertion of the words
is a strong indication that this cannot be the words of Rasūlullāh H.
Furthermore, such an eminent scholar of ḥadīth such as Shāh ʿAbd al-ʿAzīz
V has not seen it in any of the books of ḥadīth. Thus, the decision of
(what is) ḥadīth and (what is) not ḥadīth should be made in light of the
principles and standards of the scholars of ḥadīth, because if the opinion
of a master in the field is not accepted then immunity will be lost and
the Sharīʿah will continue to lose its credit. The unfortunate sūfiyyah who
were overtaken by maintaining good thoughts (of people), where did they
have the time to critically examine (statements)? Nor was it their habit
(to do so). Whatever they heard or witnessed, they believed to be true.
By this (concept) of theirs of maintaining good thoughts (of people), the
words of any person being the statement of Rasūlullāh H will not be
established.2
1 Islāmī Taṣawwuf mein Ghayr Islāmī Naẓriyyāt ki Āmezish pg. 84-85

2 Maktūbāt-e Shaykh al-Islām vol. 1, p. 324
180
Mujaddid Alf-e Thānī V writes:
One should know that in each of those issues wherein a difference of

opinion exists between the scholars and the sūfiyyah, if one examines them
carefully then it would become apparent that the truth is on the side of the
scholars. The underlying reason for this is that the basis for following the
ambiyā according to the scholars is their perfection of nubuwwah which
encompasses their knowledge as well, whereas according to the sūfiyyah
it is their perfection of wilāyah and is confined to their knowledge. Hence,
the knowledge derived from nubuwwah will undoubtedly be superior and
true compared to that which is derived from the wilāyah.1
The condition of Moulānā Jāmī’s V books

Moulānā ʿAbd al-Raḥmān Jāmī V (d. 898 A.H.) is recognised in the circles
of the Ahl al-Sunnah as a sūfī, eloquent poet and a linguist; more so when his
poems of love and reverence for Rasūlullāh H are recited by the orators in
their unique way, wherein an ecstatic atmosphere is created. Nevertheless, the
question which needs to be asked: Are the books of Moulānā Jāmī V free from
interpolations like the books of other sūfiyyah, or did the Shīʿah distort them as
well; inserting statements contrary to the belief system of the Ahl al-Sunnah wa
l-Jamāʿah? The late Professor Salīm Chishtī V writes:
The plague of interpolation and falsification had become so widespread in

the poems of the sūfiyyah that when Moulānā Jāmī V arrived in Baghdad,
there was a throng of Rawāfiḍ present there. They raised a few objections
against Moulānā’s book Silsilat al-Dhahab. A certain Rāfidhī wrote some
poetry, filled with exaggeration with regards to the status of Sayyidunā
ʿAlī I and attributed it to Moulānā.
A debate was arranged in the Jāmīʿ Masjid of Baghdad, the purpose of

which was for the Rawāfiḍ to present their objections. Nevertheless, the
181
first objection raised was against those poems which the Rāfidhī attributed
to Moulānā. It was the Ahl al-Sunnah who raised the objection against
those poems.1
From this incident, I merely wish to point out that a favourite pursuit of the
Ismāʿīliyyah, Qarāmiṭah and Rawāfiḍ was to distort the words of the sūfī poets;
inserting poems filled with exaggeration regarding Sayyidunā ʿAlī I, and
at times declaring the divinity of Sayyidunā ʿAlī I (or disparagement for
Sayyidunā Muʿāwiyah I).
One might ask how they dared to do such a thing and the response will be that all
schools and followers of the sūfiyyah – without exception – admire Sayyidunā ʿAlī
I, honour him and regard him worthy of reverence. The specific reason for
this is that from amongst the four links (of Taṣawwuf) three links culminate from
Sayyidunā ʿAlī I. It is for this reason that wherever the sūfī poets impressively
praised the merits of the three khulafāʼ, they expressed even greater praise for
Sayyidunā ʿAlī I. Therefore, the Rawāfiḍ and Qarāmiṭah did not find it difficult
to make insertions to their poems. Suppose Moulānā Jāmī V compiled a poem
regarding the status of Sayyidunā ʿAlī I comprising of twenty-one verses;
if anyone were to discreetly insert two or three verses into this poem raising
Sayyidunā ʿAlī I to a deity, it would easily pass unnoticed.2
A few examples of interpolation in Shawāhid al-Nubuwwah

We will now present a few references to the book of Moulānā Jāmī V- Shawāhid
al-Nubuwwah. You be the judge whether these are the beliefs of the Shīʿah or of
the Ahl al-Sunnah.
1) Moulānā Jāmī V mentions in his book the incident of a monk embracing

Islam at the hands of Sayyidunā ʿAlī I and writes that when becoming a
Muslim he recited the following:
1 For further details of this incident, refer to Ḥayāt al-Jāmī by Dr. Alī Asghar Ḥikmat, p. 83
2 Islāmī Taṣawwuf mein Ghayr Islāmī Naẓriyyāt ki Āmezish, p. 45-46
182
‫أشهد أن ال إله إال الله وأشهد أن محمدا عبده ورسوله وأشهد أنك علي وصي رسول الله‬
I bear witness that there is none worthy of worship except Allah and
Muḥammad H is His servant and Rasūl, and I bear witness that you-
ʿAlī, are the wasī of Rasūlullāh H.1
Is the belief of Sayyidunā ʿAlī I being the wasī of the Rasūlullāh H the
belief of the Shīʿah or that of the Ahl al-Sunnah?
Moulānā Jāmī might have intended to say that just as it is necessary to bear witness
to the oneness of Allah and the nubuwwah of Rasūlullāh H when becoming
a Muslim, so too is it necessary to recognise the virtue and merit of Sayyidunā
ʿAlī I, which is why Moulānā Jāmī V mentions this incident without any
criticism or doubt under the karāmāt (miraculous feats) of Sayyidunā ʿAlī I.
2) Moulānā Jām’ī I writes:
Amīr al-Muʼminīn ʿAlī ibn Abī Ṭālib I is the first of twelve Aʼimmah.2
Is the belief in twelve Aʼimmah a belief of the Ithnā ʿAshariyyah or that of the Ahl
al-Sunnah?
3) Moulānā Jām’ī V writes:
After the martyrdom of Amīr al-Muʼminīn Imām Ḥusayn I, Muḥammad

ibn Ḥanafiyyah V came to visit Sayyidunā Zayn al-ʿĀbidīn V one day
and said to him: “Due to the fact that I am elder than you and I am also
your uncle, thus I am more deserving and worthy of khilāfah than you are.
Therefore hand over the weapons of Rasūlullāh H to me.” Imām Zayn
al-ʿĀbidīn V retorted: “O my uncle! Fear Allah. Do not quarrel regarding
what you have no right to.” After much discussion, they both accepted
1 Shawāhid al-Nubuwwah, p. 155, Rukn-e Sādis dar Bayān-e Dalāil wa Shawāhid

183
to make the al-Ḥajr al-Aswad (Black Stone) the arbitrator and sought a
judgment from it. Thus the al-Hajr al-Aswad (Black Stone) bore witness to
the leadership of Imām Zayn al-ʿĀbidīn V.1
The belief of Imāmah being a divine decree of Allah is a Shīʿī concept and the
exact words mentioned above can be found in the most relied upon Shīʿah books
such as Usūl al-Kāfī vol. 1 pg. 48, and Al-Shāfī vol. 2, p. 314. The Ahl al-Sunnah have
no connection to this false belief.
4) Moulānā Jām’ī V has mentioned in his book that the birth of Imām Mahdī
took place in the home of Imām Ḥasan al-ʿAskarī V. Furthermore he has
mentioned that he spoke in his childhood.2
This too is a belief of the Shīʿah. For further details, refer to the book of Moulānā
Ḍiyā al-Raḥmān al-Fārūqī al-Shāhīd I (d. 1417 A.H.)- Imām Mahdī, and for
a exhaustive rebuttal refer to Mirqāt al-Mafātīḥ, the commentary of Mishkāt al-
Masābīḥ by Mullā ʿAlī Qārī V (d. 1041 A.H.) vol. 10, p. 179-180.
5) Moulānā Jām’ī V has written in Shawāhid al-Nubuwwah that Sayyidunā Ḥasan

I was poisoned by his wife- Jaʿdah, on the instruction of Sayyidunā Muʿāwiyah
I3, whereas Allāmah Ibn Khaldūn V (d. 808 A.H.) writes:
And what has been reported that Muʿāwiyah I poisoned him in

conjunction with his wife- Jaʿdah bint al-Ashʿath is from the fabricated
narrations of the Shīʿah. It is farfetched that Muʿāwiyah I would carry
out such an act.4
6) Contrary to the majority of the Ahl al-Sunnah wa l-Jamāʿah, the opinion of

Moulānā Jāmī V regarding Sayyidunā Muʿāwiyah I is that he committed a
1 Summarized from Shawāhid al-Nubuwwah, p. 169, Rukn-e Sādis dar Bayān-e Dalāil wa Shawāhid
3 Shawāhid al-Nubuwwah pg. 163
4 Tārīkh Ibn Khaldūn vol. 2, pg. 1135
184
grave error which – Allah forbid – necessitates a companion of Rasūlullāh H

becoming a fāsiq, which in itself is a fundamental tenet of the Shīʿah faith.
I will suffice on these six points and will address the issue again if necessity
arises. Ultimately, our readers should make the decision for themselves whether
it is possible for a stringent follower of the Ahl al-Sunnah to hold these types
of beliefs. If these texts were written by Moulānā Jāmī himself then no doubt
Moulānā Jāmī is a Shīʿah. However, if he did not write this then our claim is proven
that some deviants inserted these words in Moulānā Jāmī’s works. Allah alone
knows the number of Muslims in the last six hundred years who were ruined by
such writings on account of the prominence and virtue of Moulānā Jāmī V.
Even if these texts were to be accepted as interpolated, still the enemies of Islam
have succeeded in their objective, and even if these interpolated texts were to
now be erased, it would be tantamount to:
Stitching silk over coarse cloth
The status of Moulānā Jāmī V

There is significant difference of opinion regarding the personality of Moulānā
ʿAbd al-Raḥmān Jāmī V. Some have classified him to be from amongst those
who were inclined towards Shīʿasm, while others have openly stated that he was
amongst those who practised taqīyyah (dissimulation)and a far cry from being a
member of the Ahl al-Sunnah but rather a Shīʿah in his beliefs and doctrines.
Furthermore, they claim that the poems he composed in praise of the four khulafāʼ
are all also based on taqīyyah, as the beliefs Moulānā Jāmī V propagated in his
books, especially in Shawāhid al-Nubuwwah, are clearly Shīʿī beliefs. Sayyid ʿĀrif
Naushāhī in his biography of Moulānā Jāmī V- entitled Jāmī1, writes under the
chapter of the beliefs of Moulānā Jāmī:
1 Mīzān al-Kutub by the late Moulānā Muḥammad ʿAlī, pg. 511-513
185
1. He was a Shīʿah inclined towards the Ahl al-Sunnah.1
2. Briefly, in light of the content of the above-mentioned book (Shawāhid

al-Nubuwwah) it is clear that the author is a Sunnī, whose heart is free
from sectarianism and together with this, he is inclined towards the
beliefs of the Imāmiyyah sect.2
3. In the ideas of Jāmī there is proof of a mixture of Shīʿah and Sunni

beliefs.3
4. Iranian Shīʿah who hold Jāmī in high regard, will go out of their way
to prove Jāmī to be a devout Shīʿah. He will regard these poems and
statements of Jāmī which mention praise for the three khulafāʼ as
taqīyyah. Consequently, they refer to the following part of his final
poem in his book- Sajjāt al-Abrār, wherein he criticizes the three
khulafāʼ and praises ʿAlī I by implication and insinuation:
‫پنجہ در كن اسد اللہى را * بيخ پر كن دو سہ روباہى را‬
The lion of Allah extended his claws

Towards the three, who were more cunning than foxes.4
The Shīʿah scholar ʿAbbās al-Qummī writes in his Al-Kunā wa l-Alqāb regarding
Jāmī V:
... ‫المولى عبد الرحمن بن أحمد بن محمد الدشتي الفارسي الصوفي النحوي الصرفي الشاعر الفاضل‬
‫ وله سبحة األبرار وشواهد النبوة‬... ‫ ه‬817 ‫ويقال له الجامي ألنه ولد ببلدة جام من بالد ما وراء النهر سنة‬
‫ وهل هو من علماء السنة كما هو الظاهر‬... ‫في فضائل النبي صلى الله عليه وسلم واألئمة عليهم السالم‬
‫منه بل من المتعصبين كما هو الغالب على أهل بالد تركستان وما وراء النهر ولذا بالغ في التشنيع القاضي‬
‫ ولم يبرز ما‬،‫ أو أنه كان ظاهرا من المخالفين وفي الباطن من الشيعة الخالصين‬،‫نور الله مع مذاقه الوسيع‬
:‫ منها ما عن سبحة األبرار قوله‬،‫في قلبه تقية كما يشهد بذلك بعض أشعاره‬
1 Jāmī pg. 254

2 Ibid pg. 255
3 Ibid
4 Ibid 256
186
‫واعتقده السيد األجل األمير محمد حسين الخاتون آبادي سبط العالمة المجلسي (وينقل) حكاية في ذلك‬
‫ كان رفيقا مع الجامي في سفر زيارة أئمة العراق عليهم‬،‫مسندا وحاصلها أن الشيخ علي بن عبد العالي‬
‫ وقرأ قصيدة‬،‫السالم وكان يتقيه فلما وصلوا إلى بغداد ذهبا إلى ساحل الدجلة للتنزه فجاء درويش قلندر‬
‫ ثم‬،‫غراء في مدح موالنا أمير المؤمنين عليه السالم ولما سمعها الجامي بكى وسجد وبكى في سجوده‬
‫أعطاه جائزة ثم قال في سبب ذلك اعلم أني شيعي من خلص اإلمامية ولكن التقية واجبة وهذه القصيدة‬
‫ وأخبرني بعض‬:‫ ثم قال الخاتون آبادي‬.‫مني وأشكر الله أنها صارت بحيث يقرأها القارئ في هذا المكان‬
‫الثقاة من األفاضل نقال عمن يثق به أن كل من كان في دار الجامي من الخدم والعيال والعشيرة كانوا‬
‫ ونقلوا عنه أنه كان يبالغ في الوصية بأعمال التقية سيما إذا أراد سفرا والله العالم‬،‫على مذهب اإلمامية‬
.‫بالسرائر‬
Moulā ʿAbd al-Raḥmān ibn Aḥmad ibn Muḥammad al-Dashtī al-Farsī al-
Sūfī al-Naḥwī al-Sarfī, the poet and scholar. He was called Jāmī because he
was born in Jām, a town in Mā Warā al-Nahr, in the year 718 A.H. Amongst
his works are Sajjāt al-Abrār and Dalāʼil al-Nubuwwah, which discusses the
virtues of Nabī H and the honourable Aʼimmah. Was Jāmi a scholar
from the Ahl al-Sunnah as is apparent or more precisely an extremist Sunnī,
as is famous in Turkistan and the areas of Mā Warā al-Nahr, which could be
the reason why, despite being inherently lenient, he severely reprimanded
Qāḍī Nur Allāh al-Shostarī. Or perhaps he might have outwardly portrayed
himself to be from the opposition (Ahl al-Sunnah) and inwardly was a
devout Shīʿah and out of taqīyyah did not expose what he truly believed?
This (second possibility) is endorsed by some of his poetry such as the
following poem in Sajjāt al-Abrār:
The lion of Allah extended his claws

Towards the three, who were more cunning than foxes
This is further supported by the story mentioned by Amīr Sayyid Ḥusayn

al-Khatūn Ābādī, the grandson of Mullā Muḥammad Bāqir al-Majlisī. The
summary of this narration is as follows:
Shaykh ʿAlī ibn ʿAbd al-ʿĀlī once accompanied Jāmī on a journey towards
187
Iraq to visit the graves of the saints. He would embark on these journeys by
means of taqīyyah. When they reached Baghdad both went to the shores
of the Tigris River. Meanwhile a dervish arrived and recited a few heart-
rendering couplets in praise of Moulā Amīr al-Muʼminīn ʿAlī I. When
Jāmī heard this poem, he began sobbing and fell into prostration, reduced
to tears. He further gave the poet a gift and told him: “You should be aware
that I am a Shīʿah and a devout follower of the Imāmiyyah but taqīyyah is
necessary. These poems are my collection and I thank Allah that he has
spread it to this extent.” Thereafter Muḥammad Ḥusayn al-Khatūn Ābādī
said: “An authentic exemplary narrator has reported this to me on the
authority of authentic narrators that the entire household of Jāmī, near
and far, are all upon the beliefs of the Imāmiyyah and have been given
strict orders by Jāmī to practise taqīyyah; especially when he undertakes
journeys and Allah alone is the Knower of secrets.”1
The story narrated by ʿAbbās al-Qummī can also be found in Dīwān Kāmil Jāmī
Bakhshish Dahm pg.194.
Our stance
Due to the fact that wherever Shīʿah beliefs are mentioned in the books of
Moulānā Jāmī, it is also accompanied with the beliefs of the Ahl al-Sunnah, no
precise conclusion can be made. However, since the senior ʿulama of the Ahl al-
Sunnah wa l-Jamāʿah always accepted Moulānā ʿAbd al-Raḥmān Jāmī V as a
Sunnī sūfī and counted him as one of the Muslim poets, always praising him and
entertaining good thoughts regarding him; we too will not accept the irrational
conclusions the Shīʿah have arrived at regarding him. As far as these references
are concerned, my claim is as follows:
The Sabbāʼiyyah (those who curse the Ṣaḥābah M), Bāṭiniyyah and
enemies of the Ṣaḥābah have deliberately created doubts in the beliefs
of the famous sūfiyyah, thereby confusing those who hold them in high
regard with the doubt that they could have adopted taqīyyah or that
1 Al-Kunā wa l-Alqāb vol.2 pg.138-9
188
they had inclinations towards Shīʿasm. The purpose of such ploys would
be to incline others towards Shīʿasm as well, making it easier to convert
them to what they would refer to as the “Religion of your fore-fathers”.
This claim will be proven in due time. The tombs of majority of the Sunnī
saints in Pakistan have been taken over and are cared for by people of the
Imāmiyyah sect and they inform their ignorant followers that these saints
were in actual fact followers of the Imāmiyyah. What a strange spectacle
it has become that the tomb of a Sunnī is now being taken care of by a
Shīʿah trustee! Without doubt, this is the ‘poisoned apple’ which this sect
has used for the past thousand years, claiming that the sūfiyyah and auliyā
were followers of the Imāmiyyyah sect, so that the general masses will be
inclined to follow in their footsteps.
Basic principles to protect oneself from Shīʿah conspiracies by Moulānā

Qāsim Nānotwī V
Moulānā Muḥammad Qāsim Nānotwī V has mentioned in his famous book-
Hadiyyat al-Shīʿah, six basic principles to be applied before accepting the words of
any book or author in order to protect the ummah from the evils and conspiracies
of the Shīʿah. It is imperative that we scrutinize any reference given by the Shīʿah
or anyone affected by them using these principles. If the reference conforms to
these principles then it will be accepted by all means, and if not then it will be
rejected or alternatively interpreted. He says:
Firstly, as a precaution, the book at hand must be that of a notable and

trustworthy author. Just as there are many grades of authors old and
young, trustworthy and untrustworthy, those with understanding and
those without, in the same way books are also of many grades. The
unfaithful and irreligious have written the names of many great scholars
in their works but have also filled their books with hundreds of false claims
and narratives. Likewise, most of the great works of the Ahl al-Sunnah wa
l-Jamāʿah for the benefit of the people were left in their unedited form so
that they could be reviewed but due to circumstances, this revision did
not take place and eventually this unedited magnum opus fell into the
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wrong hands. Some of these books were considered extremely rare and
valuable and others were even considered lost. However, these were later
found in the hands of irreligious and like-minded people. They eventually
added their fabricated narrations to these books and attributed it to them
when debating the Ahl al-Sunnah wa l-Jamāʿah in order to silence them.
Referencing such books is a common practice amongst the Shīʿah. Therefore
it is of utmost importance to first question a reference when debating with
them. Thereafter it should be seen if the reference is reliable. Gauging the
reliability is based upon the six basic principles:
Principle 1
The purpose of the author must be to explain and expound upon facts and
not merely to gather whimsical fairy tales or storytelling. If this is not the
case then a genre of flowery and colourful stories, fairy tales, strange and
fictitious narrations will become widespread.
Principle 2
The author should be unbiased, and his accuracy and trustworthiness
in narration should also be well-known such that no doubts arise at the
mention of his name. If this is not the requirement, then should not
the volumes of heroic tales sung by the young girls in praise of their
forefathers and the cowardice of their enemies also be accepted? And
what is the value of any narration if the words of every individual is taken
into consideration? If we unify our call and accept every deviant belief and
the Ahl al-Sunnah begin to accept the Shīʿah chain of narrators and vice
versa, turning a blind eye to differences in the strength of narrators and
weaknesses as well as differences in their memory and truthfulness etc,
then what reliance would remain in narration?
Principle 3
The author should possess an acceptable degree of expertise on the topic
at hand regardless of his truthfulness or reliability. He should not be a
personification of the proverb:
Half a Mullā is as dangerous for īmān as half a doctor is for health
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Principle 4
The fourth principle to be considered is that any book despite possessing
the afore-mentioned qualities should be well-known and accepted by
the earlier generation of scholars, who also possess the afore-mentioned
qualities and it should be passed down through a reliable chain. If this were
not the case then the Bible and Torah should have been as reliable as the
final revelation of the Noble Qurʼān.
Principle 5
The fifth principle is that the author must make it a precondition upon
himself to only narrate authentic and established narrations, like those
from the Ṣiḥāḥ Sittah1; whose authors placed the condition of only
narrating what is authentic (according to them) because of which they
are called “Ṣiḥāḥ”. So if any book has been compiled in an unedited form
by the author with the intention that he will in due time differentiate
between right and wrong, true and false and delete any unauthentic
narrations (as was done by Imām Bukhārī V and Imām Muslim V) or
that he will explicitly mention which narrations are authentic, fabricated,
or weak following the narration (as Imām Tirmidhī V had done) but
coincidentally fate did not allow the author the opportunity to fulfil this
desire and his soul was taken prior to completing his task, then the book
will not be considered reliable because every author compiles his book all-
encompassing with the intention of sifting through it later. There are many
narrations mentioning that Imām Bukhārī V sifted through six hundred
thousand aḥādīth to compile his Ṣaḥīḥ. Imām ʿAbd al-Razzāq V narrates
from Imām Bukhārī V himself that he compiled all of these aḥādīth in an
unedited form on three different occasions before settling on the Bukhārī of
his Ṣaḥīḥ. This is mentioned in the second or third chapter of the foreword
to Ṣaḥīḥ al-Bukhārī’ printed in Delhi by Aḥmadī Publications. In any case,
these types of unedited masterpieces attributed to great scholars of ḥadīth
do exist. If Imām Bukhārī V had compiled all of his Ṣaḥīḥ al-Bukhārī and
before sifting through them left this temporary abode, would we still
1 Bukhārī, Muslim, Tirmidhī, Abū Dāwūd, Nasāʼī, Ibn Mājah
191
consider it reliable even though it would be the work of Imām Bukhārī

V himself? Everyone knows that if this were the case then Imām Bukhārī
V would not have undertaken the job of sifting through them. Imām
Bukhārī V is himself testifying to the fact that the unrevised version of
his book is unreliable. So why should we rely upon the work of any scholar
of ḥadīth solely based on the attribution of a ḥadīth or narration to him
without a secondary revision? If any book of this sort is found, no matter
how great a scholar the author may be, it is considered unreliable and
unacceptable; not only to the scholars but even to the common layman. In
any case, this point should be kept in mind that many people may fall into
this trap merely because of the name of a great scholar.
Principle 6
If several narrations differ from each other, reaching a level of contradiction
and it cannot be conclusively established which of them is not authentic
then preference will be given based on the strength of the chain of
narrators. If this were not the case then the Shīʿah would have to accept
that their narrations and the narrations of the Ahl al-Sunnah wa l-Jamāʿah
are both correct.1
Moulānā Qāsim Nānotwī V speaking further on the topic says:
These tricks of the Shīʿah have been carried out with ease in books which
are uncommon. For this reason, the scholars of Ahl al-Sunnah wa l-Jamāʿah
consider their books like the Bible and the Torah in severity and have deemed
them unreliable. Their narrations will be gauged against the narrations
from the reliable books of the Ahl al-Sunnah. Those narrations which
will conform with our narrations will be upheld and those contradicting
our narrations will be considered deceitful innovations. As for narrations
which are not categorized as being conformist or contradictory to our
narrations but stand alone, they are the same as those narrations that
contradict our narrations, if they disagree with logical reasoning. The
1 Hadiyyat al-Shīʿah pg. 255-258
192
reason being that even though it may not contradict our narrations, they
definitely do not lend support to them. Subsequently, even if a narration
appears in any of their works and there is no apparent meddling by them
nor does this contradict a narration of the Ṣiḥāḥ, even then this narration
will be approached with scepticism and not used as a proof by us, it will be
considered similar to a narration of the Bible or the Torah i.e. we will not
negate nor affirm it.1
Conclusion
The above mentioned details make it clear that the ijtihād of Moulānā Jāmī V
cannot be used as a proof against the Ahl al-Sunnah wa l-Jamāʿah. According to
the scholars of Islam, Moulānā Jāmī V is regarded as a great sūfī, a poet, and
an imām in the sciences of grammar and language. However, he is not considered
to be a muḥaddith, muffasir or a faqīh. The scholars of Islam have agreed that
the opinions of the sūfiyyah will not be considered as a valid proof in Sharīʿah
regarding matters of ḥalāl and ḥarām. Mujaddid Alf-e Thānī V (d. 1024 A.H)
said it most beautifully:
The actions of the sūfiyyah regarding ḥalāl and ḥarām are not a proof. It
is sufficient for us to consider them excused and not rebuke them leaving
their matter to Allah. Here we shall consider what Imām Abū Ḥanīfah V,
Imām Abū Yūsuf V, and Imām Muḥammad V have to say and not what
Abū Bakr al-Shiblī or Abū al-Ḥasan al-Nūrī said.2
The rule of Imām Ibn al-Jouzī V is no secret:
‫إذا وقع في اإلسناد صوفي فاغسل يديك منه‬
When a sūfī appears in the chain of narration then dust that narration off
your hands.3
1 .Hadiyyat al-Shīʿah pg. 260-261

3 Al-ʿAlālat al-Nājiʿah pg. 77
193
Moulānā Sayyid Ḥusayn Aḥmad Madanī V (d. 1377 A.H) said:
The reality is that these are great scholars in the field of Taṣawwuf and
Ṭarīqah, but not scholars of the external and Sharīʿah. The Aʼimmah of this
field are Imām Abū Ḥanīfah V, Imām Muḥammad V, and Imām Abū
Yūsuf V and the fuqahā. It is their opinions which will be upheld as proof
in this field. The legal verdicts of Shaykh ʿAbd al-Qādir al-Jilānī V, Shaykh
Junayd al-Baghdadī V, Shaykh Khawājah Bahāʼ al-Dīn al-Naqshbandī
V, Shaykh Khawājah Muḥiyy al-Dīn al-Sanjarī V will not be considered
as reliable proofs although they may have been giants in the field of Ṭarīqah.
‫لكل فن رجال‬
Every field has its experts.1
Allāmah Qāḍī Ibrāhīm al-Ḥanafī V (d. 1000 A.H) says:
Those ascetics who are not of the people of ijtihād will be viewed as laymen.
Their opinions will not be relied upon. If their opinions conform to reliable
books then we will take them into consideration.2
Shaykh ʿAbd al-Ḥaqq Muḥaddith Delhwī V (d. 1025 A.H) writes:
The way of any sūfī shaykh is not a proof, rather a proof will be drawn from
the Qurʼān and Sunnah.3
It was said most beautifully by one of the ascetics:
The saying and actions of any shaykh is not a proof, rather hold fast to the
sayings of Allah and the actions of Muḥammad H.

2 Nafāʼis al-Iẓhār tarjama Majālis al-Abrār pg. 127
3 Akhbār al-Akhyār pg. 93
194
It becomes clear from the above that the words of the sūfiyyah are not a proof in
the rulings of ḥalāl and ḥarām except when in conformity to the Sharīʿah. When
we are not allowed to draw proof from their words in matters of fiqh then how
can we draw proof from their words in the matter of ʿaqīdah (beliefs)? Especially
in one as delicate as the differences of the Ṣaḥābah and more so where their
opinions contradict the opinion of the majority? In such a case, a ṣaḥīḥ ḥadīth
will not even be taken into consideration. Aḥmad Raḍā Khān Barellwī said:
With regards to beliefs, the ṣaḥīḥ aḥādīth of Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ al-
Muslim will be put aside when they are not explicit or mutawātir, so what
can be said about weak narrations. Hypothetically, if Jāmī had not been
accused of being a Shīʿah and even if the additions of the Shīʿah had not
been established in his book, then too his words would still be rejected
because of his contradiction of the vast majority of the scholars.1
Reference to Maudūdī
Often reference to the book of Abū al-ʿAl’ā al-Maudūdī- Khilāfat wa Mulūkiyyat is
quoted. In this book, Maudūdī has levelled several accusations and objections
against Sayyidunā Muʿāwiyah I.
Maudūdī (d. 1974) is considered amongst the leading authors and writers of
recent times. Just as he had been blessed with the qualities of vast research,
mastery of composition, open-mindedness, and a mind for critical analysis; he
lacked the right channels of education and spiritual reformation. Along with this,
he remained in the company of the astray and secularly deranged and began
to use his pen as his means of livelihood. All of this overshadowed his talents.
His nature became self-centred. His greatest talent lay in his composition and
style of writing articles and on this point even we acknowledge and admit to his
mastery in penmanship. But what more can be said? Unfortunately, the fervour
and severity with which he was affected by western philosophies and modern
ideologies is evident in his writings regarding the ambiyā, the Ṣaḥābah, and the
1 Fatāwa Riḍwiyyah vol 2 pg. 505
195
pious predecessors. He wittingly and wholeheartedly became the spokesperson

for falsehood. On account of his liberal mindedness and boldness, the respect
for these great personalities was not taken into cognisance. He considered his
criticism of the ambiyā, Ṣaḥābah, and pious predecessors to be his “academic
duty” and a “search for truth”, and would label anyone who stood up to defend
the purity of these esteemed personalities as an advocate for “concealing the
truth” and referred to their proofs as “by-the-way pleasantries” and “irrational
interpretations”. He viewed lending an ear to their proofs as “endangering one’s
capacity to differentiate between right and wrong”. He viewed following the pious
predecessors as “intellectual slavery” and would mock such adherence. Taqlīd
according to him was “even more severe than sinning”. He claimed to possess
the understanding of the scholars of earlier generations without acknowledging
their role as transmitters of knowledge. He considered the principles of ḥadīth
and its transmission in this era as “nonsense of earlier generations”. He viewed
Taṣawwuf as a “drag of heroine” and Sufism as a “sickness”. Although Maudūdī
may have written some beneficial works but it is as the Qurʼān says:
‫ا ِ ْث ُم ُه َما َا ْك َب ُر ِم ْن َن ْف ِع ِه َما‬
Its harm outweighs it benefits.
Before I discuss excerpts from Maudūdī’s works to prove my point, I would

like to quote a passage written by the grand Muftī of Pakistan-Moulānā Muftī
Muḥammad Shafī V, regarding Maudūdī, which has been written in a very
honest and moderate tone. He says:
According to this humble slave, the fundamental mistake made by Maudūdī

is that he adhered to his personal ijtihād in matters of ʿaqīdah (beliefs) and
aḥkām (practice) where his ijtihād contradicted the majority of the early
scholars, even though the requirements of ijtihād were not found in him.
Based on this core mistake, many of his views in his literature are incorrect
and contradictory to the vast majority of the scholars of Ahl al-Sunnah wa
l-Jamāʿah.
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Along with this, he has chosen an unacceptable style of criticism aimed

at the early scholars and Ṣaḥābah M which is absolutely incorrect,
especially in his work Khilāfat wa Mulūkiyyat. He not only criticises some
of the Ṣaḥābah M, but abuses them and renders them blameworthy.
Even after being alerted to this gross injustice by many scholars, he still
continued to adhere to the view which contradicts the approach of the
scholars of Ahl al-Sunnah wa l-Jamāʿah. Moreover, the general effect of his
literature, which results in complete loss of trust in the earlier generation
of scholars, can be sensed on those who read his works. According to
us, this trust plays a major role in the preservation of dīn. Without it, a
person can become completely misguided, despite having the purest of
intentions. Yes, it is not correct for me to put him on the same list of those
who outright reject ḥadīth, the Qādiyānī, or those who have legitimised
clear prohibitions like interest, alcohol, and gambling by misinterpreting
the Qurʼān and Sunnah, as some of his writings may have defended Islam
against some of the groups mentioned above in western educated circles.
However, if someone takes this statement of mine as a basis to say that I
agree with the views of Maudūdī that he held contrary to the majority of
the scholars, then this is completely incorrect and contrary to the truth.
As according to the rules of any group, Maudūdī and Jamāʿat-e Islamī are
two separate entities. As a rule, whatever may be said regarding Maudūdī
cannot necessarily be said about Jamāʿat-e Islamī. However, practically
Jamāʿat-e Islamī not only made the literature of Maudūdī their academic
pride and basis of practice but have made defending it with tongue and
pen a routine and their apparent symbol. This is proof that the members of
Jamāʿat-e Islamī hold the same view. However, there are certain individuals
who differ with Maudūdī in his views and we do not include them in this
general ruling.
Regarding prayer, the ruling is that only that person should be made imām
who adheres to the ideology of Ahl al-Sunnah wa l-Jamāʿah. Therefore,
those people that stand with the views of Maudūdī should not be made
197
imām if one has the choice. However, if one does pray behind a follower of
Maudūdī his prayer would be correct.1
The contentious Orientalist ‘masterpiece’ of Maudūdī

As if what Maudūdī had written in his many works was not enough, he went
on to write Khilāfat wa Mulūkiyyat, which he considered to be a great service to
Islam. The book calls out to the Orientalists, Shīʿah, and Khawārij, challenging
them: “Do you think you can equal me when it comes to writing openly against
personalities such as the great khalīfah ʿUthmān I, ʿAlī I, Ṭalḥah I,
Zubayr I, ʿĀʼishah J, Muʿāwiyah I, Abū Mūsā al-Ashʿarī I, and ʿAmr

ibn al-ʿĀs I?
There is no doubt that the scars left on the minds of people by the Shīʿah and
Orientalists are far less than what Maudūdī alone has left by writing this one
book. I do not want to delve into discussion regarding the authenticity of all of
the Orientalists narrations that raise objection upon the honourable Ṣaḥābah
and how much consideration Maudūdī has given to honesty and integrity when
narrating them. Over and above this, what right does Maudūdī possess in raising
objections against these pure souls? With the grace of Allah Ta’ālā, scholars of
this nation have exposed the reality of Khilāfat wa Mulūkiyyat with undeniable
and irrefutable proofs, which can be easily referenced if one so wishes.2 One can
understand Maudūdī’s method of research from his own words when he says:
I have adopted an open-minded approach and not restricted myself with

regards to them (i.e. trustworthy early scholars).3
I do not believe it is necessary to say anything more after having quoted this
1 Jawāhir al-Fiqh vol. 2 pg. 171-172

2 A few references: Haḍrat Muʿāwiyah aur Tārīkhī ḥaqāiq by Mufti Muḥammad Taqī ʿUthmānī, ʿĀdilāna
Difāʼ by Moulānā Sayyid Nūr al-Ḥasan Bukhārī V. Shawāhid al-Taqaddus awr Tardīd-e Ilzāmat.by
Haḍrat Moulānā Muḥammad Mia Anṣārī.
3 Khilāfat wa Mulūkiyyat. pg. 320
198
statement of his. This statement alone is a clear reflection of the unacceptability

of his writings and research.
Several references of Maudūdī’s ‘liberal’ approach

1. The reality of human weakness can be understood from the incident of Ādam
S; because of one instantaneous emotional urge under the influence of
satanic greed, he absent-mindedly lost control of his inner-self and fell
from the lofty position of obedience into the throes of disobedience.1
2. Even the ambiyā were not safe from the dangers of the evil inner-self. This
is why high ranking ambiyā such as Dāwūd S were warned by Allah
Ta’ālā as mentioned in the Qurʼān:
‫َولاَ َت َّتبِ ِع ا ْل َه َوا َء َف ُي ِض ُّل َك َع ْن َسبِ ْيلِ ال ّٰل ِه‬
And do not follow your whims, lest it lead you away from the path.2
3. Carnal desire played a role in the actions of Dāwūd S. It played a role in

the misuse of his authority. It was such an action which tainted the image
of an obedient and just man of authority.3
4. The basis of this was merely that Dāwūd S was affected by the general
Jewish society when he asked for divorce from Auria.4
5. It so happens that in delicate and emotional circumstances even the

most high and honourable human being such as a nabī succumbs to his
human weakness for a short period of time but as soon as he realises it or
Allah Ta’ālā admonishes him for dropping from the desired standard, he
immediately repents and in rectifying his mistake does not waste even a
1 Tafhīm al-Qurʼān vol.2 pg. 133

2 Tafhīm al-Qurʼān pg.163
3 Tafhīm al-Qurʼān vol. 4
199
single moment. What better way of explaining the conduct of Nūḥ S,
when he saw his own young son drowning in front of him causing him
much pain. However, when Allah Ta’ālā alerted him to the fact that his son
had chosen to follow disbelief and on the mere basis of blood relation, he
should not adhere to this sentiment based on ignorance, he immediately
abandoned this chain of thought. He immediately turned a blind eye to the
pain in his heart and treaded the path that Islam calls for.1
6. Before being graced with nubuwwah even Mūsā S committed a major

sin by killing a human.2
7. In reality, innocence is not an essential part of nubuwwah. However, Allah

Ta’ālā has protected them from mistakes for the benefit of carrying out
their duty as ambiyā in a proper way. If Allah Ta’ālā removes this protection
for even a short while, then even ambiyā can make mistakes and forget just
as other humans do. This is a fine point that Allah Ta’ālā intentionally
removes this protection from the ambiyā at some point in time and allows
them to err so that people understand them to be humans and not gods.3
8. …until even the ambiyā committed mistakes and were even punished for
it.4
9. Yūnus S showed deficiency in carrying out his prophetic duty. It seems

that he showed impatience and left his job before time.5
10. This is the reason that Nabī H was given the Arabs who had the
highest level of potential, because if, Allah forbid, he had been given weak
spirited, unenthusiastic, and unreliable people, do we think he would have
achieved the same results?6

2 Rasāʼil wa Masāʼil vol. 1 pg 22
4 Tarjumān al-Qurʼān May 1955. pg.31
5 Tafhīm al-Qurʼān vol. 2 pg. 312
6 Tārikh-e Islāmī ki Akhlāqī Bunyāde pg. 20-21
200
11. (Maudūdī says in the commentary of Sūrah al-Naṣr)…in this manner when
the mission he was given drew near to completion, he was commanded
not to have pride by thinking that this is his accomplishment. Your
Rabb is the only one Who is free from any deficiency and fault. So on the
accomplishment of your mission, praise and glorify Him and ask Him: “O
my Master! Forgive me for any shortcomings and deficiencies that have
occurred on my part in these twenty-three years of service in carrying out
my duty.”1
12. The Ṣaḥābah time and again misunderstood the essence of jihād in the
path of Allah.2
13. (He writes regarding the Ṣaḥābah, who participated in the battle of Uḥud)
in whichever society interest in rife there will always be two types of
ethical deficiencies due to the effects of interest. The people consuming
the interest will be afflicted with materialism, avarice, and greed and those
involved in paying interest will have anger, frustration and jealousy. Both
of these factors played a vital role in the defeat at Uḥud.3
14. ʿUthmān I upon whom this great task was entrusted did not possess
those special qualities which the other forerunners of that time possessed.
Therefore the ways of ignorance gained an opportunity to enter into the
Islamic social structure.4
15. Even those rulings passed by the Rightly Guided Khulafāʼ as judges were
not legislated within Islam.5
16. Whilst distributing the booty, Muʿāwiyah I also violated the vivid
teachings of the Qurʼān and clear Sunnah. 6
1 Qurʼān ki Chār Bunyādī Istilāḥe pg. 156

2 Ibid pg.57-59
3 Ibid vol.1 pg.287-288
4 Tajdid wa Iḥyā al-Dīn pg.23
5 Tarjumān al-Qurʼān se Maudūdī Madhab pg.66
6 ibid
201
17. ʿAlī I assigned Mālik ibn Ḥārith al-Ashtar and Muḥammad ibn Abī Bakr
governing posts whereas it was well known that these two had a hand in
the killing of ʿUthmān I.1
18. ʿĀʼishah J and Ḥafsah J became bold and discourteous in their speech
towards Nabī H.2
19. If one glances through history one will not find a perfect reformer to have
been born. ʿUmar ibn ʿAbd al-ʿAzīz nearly achieved this but fell short.3
20. In the fiqh of Imām Abū Ḥanīfah V, one would notice many rulings
based upon mursal, Muʿḍal, and Munqaṭiʿ (disjointed) aḥādīth, whereby
a strong ḥadīth was discarded to adopt a weak ḥadīth. On the one hand
the ḥadīth instructs one thing but Imām Abū Ḥanīfah V rules something
else. Similarly, the case of Imām Mālik V and Imām Shāfiʿī V is no
different.4
21. The foremost issue which disturbs me from the time of Mujaddid Alf-e
Thānī V until the era of Shāh Walī Allāh V is that as far Taṣawwuf is
concerned they did not completely gauge the ailments of the Muslims.
Thereafter they gave them such solutions from which they were truly
meant to abstain from.5
22. There is no need for tafsīr of the Qurʼān. A profound professor with an
in-depth knowledge of the Qurʼān has an aptitude for understanding and
teaching the Qurʼān in a modern manner.6
These are but a few examples of the ‘priceless criticisms’ of Maudūdī from his
1 Ibid pg.146
2 Haft Roz Asia pg.134
3 Tajdīd wa Iḥyā al-Dīn pg.21
4 Tafhīm al-Qurʼān
5 Tajdīd wa Iḥyā al-Dīn pg.73
6 Tanqīḥāt pg. 193
202
‘ocean of research’. He began writing in accordance to the commands of Allah

Ta’ālā but was overtaken by emotions, failing to save himself from its blemishes,
and regarded it to be the absolute truth. What a picture it creates in the minds
of the general masses, who have not delved into the depths of theoretical and
academic study. How much and to what point will the connection with the
ambiyā, Ṣaḥābah and auliyā remain intact. In our opinion, after relying on these
criticisms one will be overwhelmed by an inferiority complex and self-defeat.
Is this what you would call “The establishment of dīn”, “The renewal of dīn” or
“The revival of dīn”?
In this regard, let us analyse another point mentioned by Maudūdī, which proves
the free-thinking nature and vanity of Maudūdī. He writes:
And we see this ignorance except from a minority (i.e. Jamāʿat-e Islamī)
amongst the Muslim community throughout the world, whether it be a
layman or a qualified scholar, a wise old man or fresh graduate from college
and university, the manner and approach of each varies distinctively but
they are all equally ignorant when it comes to the reality and essence of
Islam.1
Examine another dangerous and troublesome claim made by him, namely; the
Muslims who deny the teachings of Jamāʿat-e Islamī’ and Maudūdī have the same
position as the Jewish people. He said:
At this moment in time, I wish to be frank in saying that there is a

particular claim of theirs which is similar to ours and that is something
will arise within the Muslims which will bring upon them very difficult
times. When the truth is polluted by scattered arrays of falsehood then
there is a valid reason for the Muslims not to accept or take sides with
such a deviated group. However, when truth manifests itself in a pristine
form and those who outwardly claim Islam are invited towards it, they
have no choice but to take their side in rendering service, which is the
203
basic objective of the Muslim global community. This is opposed to not

taking sides with them and adopting the same opposition that was held
by the Jewish people before them. In this case, these are the only two
ways. Now because this effort of preaching and inviting has prevailed in
India, this horrific hour of trial and tribulation has definitely come upon
the Muslims of India. As for the rest of the countries, we are preparing to
convey our message to them. If we are successful in doing so then whoever
hears our message, the Muslims will face the same trial and tribulation.1
Ponder over the danger of this claim. The essence of which is that it is identical
to the claim of the ambiyā, and only a nabī and rasūl has the right to make such
a claim; no other reformist has the right to decree those who deny him to be
Jews. We now wish to quote an enlightening and distinct remark of Moulānā
Muḥammad Yūsuf Ludhiyānwī V (d. 1421 A.H), which encapsulates his life and
ideology:
One can gauge from the philosophies of Maudūdī regarding the Qurʼān,
Sunnah of Rasūlullāh H, and the Sunnah of the al-Khulafāʼ al-Rāshidīn
how corrupted his mind is when it comes to the fundamental sources of
Islamic law. He does not consider the ijtihād of any person to be reliable,
besides his own. Therefore his understanding of dīn is based solely on his
own intellectual ability and capacity of ijtihād.
The points mentioned above clearly points out the deviated mindset he possessed
and as I have mentioned previously, the list of his misunderstandings is extremely
long. In my humble opinion, Maudūdī is not from amongst the people of truth
who followed in the footsteps of the pious predecessors nor from the Ahl al-
Sunnah. The reality is that he understood and interpreted dīn through his own
intellect and understanding, regardless of how far he differed with the pious
predecessors.
1 Rudādi Jamāʿati Islāmī vol.2 pg.17-18
204
The major reasons for Maudūdī’s shortcomings, in my opinion are as follows:
1. He did not seek knowledge from any teacher but studied on his own.
Perhaps, he regared it as unnecessary for a literate person to seek
knowledge from another.
2. In his youth, Maudūdī had befriended a few deviated individuals, who

played a major role in building his personality. He relates the story
himself:
Two and a half years of experience has taught me that if one wishes
to spend his life with honour then it is necessary for him to stand on
his own feet. There is no way to achieve independence but through
tireless efforts. I was gifted with literary skills and through simple
passive reading, this was further improved. It was during this time
that I became acquainted with Niyāz Fataḥpūrī. His company became a
great motivation for me....in conclusion, due to all these reasons it was
decided that writing should become my means of living.
3. Even the most intelligent people in the world, if they do not receive correct
upbringing then they later take matters into their own hands. They always
consider themselves to be very capable and elite, while the rest of the world
seems insignificant to them. This is exactly what happened to Maudūdī.
Allah Ta’ālā had gifted him with the best of abilities but unfortunately his
intellect was overrun by his emotions. He attained such a level of wishful
and unproductive thinking that in the eyes of the elders of the ummah,
he became a unique example of deviation. This wishful and unproductive
thinking became the means of his downfall and self-admiration.
4. The effects of the modern age overawed him to such an extent that he
found it difficult to present dīn in its pristine form. It was for this reason
that he deemed it necessary to reform and shape dīn in accordance to the
times of the modern age, unconcerned whether this was true reform or
whether Islam would be saved by it. Just as following the mainstream has
205
become the call of today, he attempted to shape Islamic law in line with
the mainstream.
5. Considering all of the above, the might of his pen coupled with his bold
writing spurred him to exceed the bounds of etiquette, which is due to
the seniors of this ummah. Obscenity and disrespect was common place
and prevalent in all his works. If only someone as intelligent and apt as
Maudūdī had received the proper scholastic upbringing then he would
have been a means of blessings for this ummah and a source of pride.
According to the author of Nām wa Nasab overlooking the services rendered by

Maudūdī is pure partisanship1; which is why we have quoted the ‘spectacular
services’ rendered by Maudūdī, from his own books. We ask the reader to be
just in his outlook and guage whether these were truly services to dīn and if
overlooking it can be termed as partisanship? Bear in mind that these references
are a few drops from the “oceans of effulgence” of Maudūdī.
Was Maudūdī a Deobandī?

Any claim made of Abū al-ʿAl’ā al-Maudūdī being a Deobandī is false and mere
conjecture. The works of Maudūdī make it vividly clear that he had no regard for
the ʿulama of Deoband. Just as he had considered it his mission in life to criticise
the ambiyā, Ṣaḥābah, and pious predecessors so too was it his mission to criticise
and attack the ʿulama of Deoband. In addition, it was the ʿulama of Deoband who
took upon themselves the task of refuting his deviations. there is probably no
other school of thought that has come close to the efforts they made in refuting
him and succeeded in doing. The ʿulama of Deoband have personally addressed
him and warned him of his mistakes. They attempted to protect the general
masses from his poisonous and corrupt beliefs through lectures and books. In
this regard, instead of referring to my own books, I will now refer you to two
trustworthy scholars, who are not of the same school of thought as myself (so as
to emphasise my point without any biased sentiment). These two ʿulama are:
206
1) Arshad al-Qādarī, who wrote: "The ʿulama of Deoband consider the system and
ideology of Jamāʿat-e Islamī as invalid and disastrous for the ummah at large."1
2) Mushtāq Aḥmad Nizāmī, who writes in his book- Jamāʿat-e Islamī ka Shīsh
Mahal that he has deduced from the lectures of Moulānā Ashraf ʿAlī Thānwī V,
Moulānā Sayyid Ḥusayn Aḥmad Madanī V, Moulānā Aḥmad ʿAlī Lahorī V,
Moulānā Qārī Muḥammad Ṭayyib Qāsimī V, Moulānā Shams al-Ḥaqq Afhghānī
V, and Moulānā Khayr Muḥammad Jālandharī V; that the ideologies and
beliefs of Maudūdī are unacceptable. 2
The world is fully aware that the ʿulama of Deoband are followers of Imām Abū
Ḥanīfah V. I earnestly wish to say that in the world today, there is a general
widespread of Ḥanafī followers and more specifically in the Asian subcontinent.
We will at another time mention the virtues and accolades of Imām Abū Ḥanīfah
V and the detailed services rendered by the ʿulama of Deoband in defending
the fiqh of Imām Abū Ḥanīfah V. Our opposition are completely devoid of such
services and honours. Returning to our initial discussion; pertaining to the issue
of taqlīd, the ʿulama of Deoband are ardent supporters of taqlīd whereas Maudūdī
says:
According to me it is impermissible and a sin or worse for a man of

knowledge to make taqlīd.3
Our standpoint on taqlīd is manifest, now study his ruling on the issue:
Ḥanafī, Sunnī, Deobandī, Ahl al-ḥadīth, Barelwī, Shīʿah, etc are all products
of ignorance.4
1 Jamāʿat-e Islāmī pg. 7-8

2 Jamāʿat-e Islāmī ka Shīsh Mahal pg. 5-8
3 Rasāʼil wa Masāʼil vol. 1 pg. 244
4 Mulakhas Khutbāt-e Maudūdī pg. 128
207
Also:
I do not consider the Ahl al-ḥadīth nor the Ḥanafī or Shawāfī to be accurate
in what they say.1
After all these statements it is impossible to consider Maudūdī a Ḥanafī or a

Deobandī and to do so is outright dishonesty and ignorance. Maudūdī writes:
It is our firm belief that besides this line of effort all other avenues are
invalid.2
In reality, Maudūdī fell prey to independent thinking and abandoning taqlīd. It is

for this reason that in the fourteenth century he could not see anybody correct
except himself.3
1 Rasāʼil wa Masāʼil vol. 1 pg. 235

2 Tarjumān al-Qurʼān vol. 26 pg. 111
3 To truly understand the beliefs of Maudūdī refer to the following books;
a. Maudūdī Madhab by Moulānā Qāḍī Maẓhar Ḥusayn Chakwālī V
b. Ilmi Muhāsabah” by Moulānā Qāḍī Maẓhar Ḥusayn Chakwālī V
c. Al-Ustādh al-Maudūdī by Moulānā Sayyid Muḥammad Yūsuf Binnorī V
d. Fitnā Maudūdiyyat by Moulānā Muḥammad Zakariyyah Sahāranpūrī V
e. Maudūdī ke Sāth merī Rifāqat ki Sarguzisht aur ab Merā Mauqaf by Moulānā Muḥammad Manẓūr
Nuʿmānī V
f. Maudūdī Ṣāḥib aur Takhrīb-e Islām by Moulānā Rashīd Aḥmad Ludhiyānwī V
g. Ikhtilāf-e Ummah awr Sirāṭ al-Mustaqīm of Moulānā Yūsuf Ludhiyānwī V
208
The accusation of poisoning Sayyidunā Ḥasan I
Amongst the false allegations directed towards Sayyidunā Muʿāwiyah I is the

poisoning of Sayyidunā Ḥasan I. The claim is made that Jaʿdah (the wife of
Ḥasan I) was the one who poisoned him upon the incitement of Sayyidunā
Muʿāwiyah I. The following references are cited to support this claim, which
we will examine individually:
1. Al-Bidāyah wa al-Nihāyah vol. 8 p. 43

2. Tārikh al-Ṭabarī vol. 4 p. 202
3. Ibn al-ʿAsākir vol. 4 p. 202
4. Sirr al-Shāhādatayn p. 4
5. Tārikh Ibn al-Athīr vol. 3 p. 228
6. Tārikh al-Khamīs vol. 2 p. 292
7. Shawāhid al-Nubuwwah p. 173
8. Al-Iṣābah fi Tamīz al-Ṣaḥābah vol. 1 p. 375
9. Ḥayāt al-Ḥayawān vol. 1 p. 54
10. Murūj al-Dhahab vol. 2 p. 303
11. Tuḥaf al-ʿUqūl p. 291
12. Al-Istīʿāb vol. 1 p. 374
Let us now sequentially study the books often quoted as reference for this
allegation, so as to ascertain whether these authors did in fact accuse Sayyidunā
Muʿāwiyah I of poisoning Sayyidunā Ḥasan I or not?
1. Al-Bidāyah wa al-Nihāyah
When we turn to the pages indicated above, we find the following text:
‫و عندي أن هذا ليس بصحيح و عدم صحته عن أبيه معاوية بطريق األولى‬
209
According to me, this is not ṣaḥīḥ (that Yazīd poisoned Sayyidunā Ḥasan
I) and to a greater extent, it is incorrect to possess this belief regarding
his father- Muʿāwiyah I.1
2. Tārīkh al-Ṭabarī
After a superficial check of Tārīkh al-Ṭabarī I did not find this text. However,
according to the renowned research scholar- Moulānā Muḥammad Nāfiʿ (may
Allah Ta’ālā elevate him), this narration is not mentioned in Tārīkh al-Ṭabarī2. This
is also the conclusion of the famous historian- Moulānā Shāh Muʿīn al-Dīn Nadwī.
He writes:
Despite searching for this incident in Ṭabarī, I did not find it.3
If this narration is found in Tārīkh al-Ṭabarī, then please present a correct and
precise reference so that it can be scrutinised and the relevant reply given.
3. Tārīkh Ibn al-ʿAsākir
In Tahdhīb al-Tārikh Ibn al-ʿAsākir, this incident is mentioned without any chain
of narration. In Tārīkh Madīnah Dimashq, Ḥāfiẓ Ibn al-ʿAsākir V (d. 571 A.H) has
mentioned this incident with its chain of narration as follows:
‫و قد سمعت‬........‫ و أنا محمد بن سعد أنا محمد بن عمر نا عبد الله بن جعفر عن عبد الله بن حسن‬:‫قال‬
4
‫بعض من يقول كان معاوية قد تلطف لبعض خدمه أن يسقيه سما‬
Thus, the narrator of this incident is Muḥammad ibn ʿUmar al-Wāqidī. Wāqidī
has fabricated many baseless and abandoned narrations. This narration too is
amongst them. The Muḥaddithīn have severely criticised him, a few examples of
which we will mention here:

2 Sīrat Muʿāwiyah vol. 2 pg. 201
3 Sīyar al-Ṣaḥābah vol. 6 pg. 102
4 Tārīkh Madīnah Dimashq vol. 3 pg. 283-284
210
a. Imām Bukhārī has referred to him as Matrūk al-ḥadīth (one whose narrations
are discarded).
b. Imām Aḥmad states: “Together with Wāqidī being a great liar, he alters
aḥādīth as well.”
c. Imām Shāfiʿī states: “All the books of Wāqidī are filled with deception.”
d. Yahyā ibn Muʿīn has regarded him as ḍaʿīf (weak).
e. Imām Nasāʼī states: “Four liars who would fabricate lies against Nabī
H are famous, the first being Wāqidī, a resident of Madīnah
Munawwarah.”1
f. Ibn Nadīm, also a historian, writes regarding Wāqidī:
‫و كان يتشيع حسن المذهب يلزم التقية و هو الذي روى أن عليا عليه السالم كان من معجزات النبي صلي‬
‫الله عليه و سلم كالعصا لموسى و إحياء الموتى لعيسى و غير ذلك من األخبار‬
Wāqidī was reasonably Shīʿah in his standpoints. He regarded taqīyyah

(dissimulation) as necessary. He is the same person who has narrated that
ʿAlī I was amongst the muʿjizāt (miracles) of Nabī H just as the staff
was a miracle of Mūsā S and giving of life to the deceased was a miracle
of ʿĪsā S, as well as similar types of narrations.2
Keeping this in mind, how can the above mentioned narration be utilized as a
proof?
1 Tahdhīb al-Tahdhīb vol. 7 pg. 342, 346 Mizān al-I’tidāl vol. 3 pg. 362, 363
2 Al-Fahrist of Ibn Nadīm pg. 111
211
4. Sirr al-Shāhādatayn
The name of Sayyidunā Muʿāwiyah I is not mentioned in Sirr al-Shāhādatayn

with regards to the incident of poisoning.
5. Tārīkh Ibn al-Athīr al-Jazrī
Allāmah Ibn al-Athīr al-Jazrī V in Al-Kāmil fi al-Tārīkh has attributed the

poisoning to Jaʿdah bint al-Ashʿath ibn Qays al-Kindī.
‫في هذه السنة توفي الحسن ابن علي سمته زوجته جعدة بنت االشعث بن قيس الكندي‬
In this year (49 A.H), Ḥasan ibn ʿAlī I passed away. His wife- Jaʿdah bint
al-Ashʿath ibn Qays al-Kindī poisoned him.1
Ibn al-Athīr V has also mentioned that Saʿīd ibn al-ʿĀs I, the governor of
Madīnah Munawwarah appointed by Sayyidunā Muʿāwiyah I, led the Janāzah
ṣalāh of Sayyidunā Ḥasan I in the presence of Sayyidunā Ḥusayn I.2
6. Tārikh al-Khamīs
The historian Al-Diyār Bakarī, has mentioned the incident of poisoning in his
Tārikh. He has attributed the action to Jaʿdah bint al-Ashʿath and not Sayyidunā
Muʿāwiyah I.
‫ثم دخلت عليه من الغد و هو يجود بنفسه و الحسين عند رأسه فقال يا أخي من تتهم قال لما أ قتلته قال نعم‬
‫قال إن يكن الذي أظن فالله أشد بأسا و أشد تنكيال و إال فما أحب أن يقتل بي برئ و في رواية قال والله ال‬
‫أقول لك ممن سقاني ثم قضي – و قد ذكر يعقوب بن سفيان في تاريخه أن جعدة بنت االشعث بن قيس‬
‫الكندي كانت تحت الحسن ابن علي فزعموا أنها سمته‬
(ʿAmr ibn Isḥāq reports) The following day, I came before Ḥasan I,
whilst he was in the throes of death. Ḥusayn I was at his head. He

asked, “Brother! (Who gave you poison?) Who do you suspect?” Ḥasan I
1 Al Kāmil of Ibn al-Athīr vol. 3 pg. 182, Usd al-Ghābah vol. 2 pg. 15
2 Usd al-Ghābah vol. 2 pg. 15
212
enquired, “Why are you asking? Will you kill him?” When Ḥusayn I
replied in the positive, Ḥasan I said, “If it is the person who I think it is,
then Allah has greater power and will give him a severe punishment. If it
is not him then I do not like that an innocent person be killed because of
me.” Another narration states that he said, “By Allah! I will never mention
to you who gave it to me to drink.” Saying so, he passed away. Yaʿqūb ibn
Sufyān has mentioned in his Tārīkh that Jaʿdah bint al-Ashʿath was in the
wedlock of Ḥasan ibn ʿAlī I. They thought that she had poisoned him.1
7. Shawāhid al-Nubuwwah
There are many things mentioned in Shawāhid al-Nubuwwah which are contrary
to the beliefs of the Ahl al-Sunnah; for example the belief of 1.) Imāmah of twelve
Aʼimmah, 2.) the concept of Imāmah being a divine decree from Allah, 3.) Imām
Mahdī’s birth in the house of Ḥasan al-ʿAskarī V, 4.) Sayyidunā ʿAlī I being
the wasī (successor) of Nabī H, and that this is included in the kalimah
(declaration of faith) . Thus, finding such a narration in a book such as this comes
2
as no surprise at all and will not serve as proof against us.
8. Al-Iṣābah fi Tamīz al-Ṣaḥābah
Ibn al-Ḥajar V after mentioning the different views regarding the year of the
demise of Sayyidunā Ḥasan I states:
‫و يقال انه مات مسموما قال ابن سعد أخبرنا إسماعيل عن عمير بن إسحق دخلت أنا و صاحب لي على‬
‫الحسن بن علي فقال لقد لفظت طائفة من كبدي و إني قد سقيت السم مرارا فلم اسق مثل هذا فأتاه‬
‫الحسين بن علي فسأله من سقاه فأبى أن يخبر رحمه الله‬
It has been said: “He passed away due to poisoning.” Ibn Saʿd says that
Ismāʿīl informed us from ʿUmayr ibn Isḥāq who said: “I and a friend of mine
came before Ḥasan ibn ʿAlī I. He said: “A portion of my liver has fallen
1 Tārikh al-Khamīs fi Aḥwāli Anfus al-Nafīs vol. 2 pg. 293

2 Shawāhid al-Nubuwwah pg. 159, chapter 6, Shawāhid al-Nubuwwah pg. 180, chapter 6, Shawāhid al-
Nubuwwah pg. 212, 213, chapter 6, Shawāhid al-Nubuwwah pg. 164, chapter 6
213
out. I have been poisoned a number of times. However, I have not been
poisoned as severely as this time.” Ḥusayn ibn ʿAlī I came to him and
asked him who had given him the poison. However, he refused to divulge
the name (May Allah shower His mercy on him!).”1
It should be noted from the words of Ibn al-Ḥajar V that according to him
the incident of Sayyidunā Ḥasan I passing away due to poisoning is doubtful,
which is why the words “it has been said (‫ ”)يقال‬has been mentioned- which is a
sign that there is weakness in the narration.
9. Ḥayāt al-Ḥayawān
Allāmah Kamāl al-Dīn Muḥammad ibn ʿĪsā al-Damīrī V (d. 808 A.H) has
attributed the poisoning to a lady by the name of Muqaddamah bint al-Ashʿath.
‫و كان الحسن قد سم سمته امرأته مقدمة بنت األسعث‬
Ḥasan I was poisoned. His wife- Muqaddamah bint al-Ashʿath poisoned

him. 2
10. Murūj al-Dhahab
The author of Murūj al-Dhahab, the historian Abū al-Ḥasan al-Baghdādī (d. 346
A.H) adhered to the Shīʿah doctrines. In Al-Kunā wa l-Alqāb’3, Aʿyān al-Shīʿah’4 and
Tanqīḥ al-Maqāl’5, he has been described as an ardent Shīʿah. However, he has also
mentioned the incident of the poisoning in his history- Murūj al-Dhahab, but did
not mention the name of the person who administered the poison:
‫ دخل الحسين علي عمي الحسن بن علي لما سقي السم فقام‬: ‫على بن الحسين بن علي بن أبي طالب قال‬
1 Al-Iṣābah vol. 2 pg. 65, 66,

2 Ḥayāt al-Ḥayawān vol. 1 pg. 73
3 Vol. 3 pg. 184
4 Vol. 1 pg. 156
5 Vol. 2 pg. 282
214
‫لحاجة اإلنسان ثم رجع فقال لقد سقيت السم عدة مرار فما سقيت مثل هذا فقال لقد لفظت طائفة من‬
‫كبدي فرأيتني أقلبه يعود في يدي فقال له الحسين يا أخي من سقاك قال و ما تريد بذلك؟ فإن كان الذي‬
‫أظنه فالله حسيبه و إن كان غيره فما أحب أن يؤخذ بي برئ فلم يلبث بعد ذلك إال ثالثا حتي توفي و ذكر‬
1
‫أن امرأته جعدة بنت االشعث بن قيس الكندي سقته السم و قد كان معاوية دس إليها‬
Sayyidunā Zayn al-ʿĀbidīn V has mentioned: “My father, Ḥusayn I
came before my uncle Ḥasan I when he had been poisoned. Ḥasan I

went to relieve himself. When he returned, he remarked: “I have been
poisoned a few times before, but never like this. I have excreted portions
of my liver. I saw myself turning it over and over with a stick in my hand.”
Ḥusayn I asked him, “O my brother! Who gave you poison?” Ḥasan I
asked, “Why do you wish to know? If it is the person who I think then
Allah is sufficient for him. If it is someone else then I do not like for an
innocent person to be punished on account of me.” He only remained alive
for three days after this.” It has been mentioned that his wife- Jaʿdah bint
al-Ashʿath ibn Qays al-Kindī had given him poison and that Muʿāwiyah I
had instigated her.”
It is worthy of note that the Shīʿah historian, Masʿūdī, could not find any reliable
narration regarding this ‘fairytale’. The narration quoted above consists of two
parts. In the actual narration, the name of the person who administered the
poison is not mentioned. The second portion has been added in, as his manner
of writing attests. In this second portion, the name of Sayyidunā Muʿāwiyah
I has been mentioned. However, the status of this additional portion can be
understood from the words “It has been mentioned (‫”)ذكر‬, which is utilized in the
Arabic language to indicate an extremely weak report. This word shows that this
‘fairytale’ is not credible and is uncertain.
1 Murūj al-Dhahab vol. 3 pg. 5
215
Points to ponder
Now we will analyse this narration logically:
a.) If we were to accept that portions of the liver were able to enter the stomach
and were then excreted at the time of relieving himself, then can this fact ever be
accepted that a person with a refined temperament like Sayyidunā Ḥasan I
would turn it over in his hands and look at it. According to us this is farfetched
indeed.
b.) When Sayyidunā Ḥusayn I asked his brother- Sayyidunā Ḥasan I, the
name of the one who had poisoned him, the latter refused to mention it, yet
somehow the opponents to Sayyidunā Muʿāwiyah I have come to know of it.
c.) The words of Sayyidunā Ḥasan I indicate that Ḥasan I was uncertain
as to who had poisoned him. It was merely a feeling or suspicion, as is clear from
the words “Who I think it is” (‫)أظنه‬. There is no need to mention that an Islamic
ruling cannot be passed on a mere feeling or suspicion.
d.) If one ponders over the statement of Sayyidunā Ḥasan I, one will be
convinced that Sayyidunā Muʿāwiyah I had no role in the poisoning. If he
had been poisoned then it could have been anyone but Muʿāwiyah I, as Ḥasan
I answered his brother with the following words:
‫فإن كان الذي أظنه فالله حسيبه و إن كان غيره فما أحب أن يؤخذ بي برئ‬
If it is the person who I think, then Allah is sufficient for him. If it is

someone else then I do not like that an innocent person be punished due
to me.
From this statement, it is clear that whoever Ḥasan I had in mind could have
been easily reprimanded and that could be anyone but Sayyidunā Muʿāwiyah
I, since he was the khalīfah and high ruler, making it extremely difficult and
virtually impossible for him to be apprehended. Who could apprehend him or the
216
person he had appointed to carry out the task (if he had done so)? The words of
Sayyidunā Ḥasan I make it clear that his suspicion (not certainty) was that
the person who poisoned him was an ordinary person who could be easily caught
and convicted. It is for this reason he said: “I do not like that an innocent person
be punished due to me.”
When this fabricated narration is analysed from a logical perspective, we learn:
I. Ḥasan I did not have absolute knowledge of the person who

administered the poison.
II. He only had a suspicion about someone. However, he refused to divulge

the name.
III. There is no other means by which we can ascertain who gave the poison.
With the death of Ḥasan I, this suspicion which he had will also
terminate. Now let alone knowledge and conviction, one cannot even
possess the slightest suspicion.1
11. Tuḥaf al-ʿUqūl
Despite an extensive search, we could not locate this book. If a copy of the text with
the chain of narrators could be provided then a relevant reply can be given.
12. Al-Istīʿāb
Ḥāfiẓ Ibn ʿAbd al-Barr V (d. 464 A.H) writes regarding the poisoning, after
naming Jaʿdah bint al-Ashʿath as the guilty one:
‫و قالت طائفة كان ذلك بتدسيس معاوية إليها‬
A small group state: “Jaʿdah bint al-Ashʿath poisoned Ḥasan I and this
was upon the incitement of Muʿāwiyah I.”2
1 The monthly journal Daʿwat Amīr Muʿāwiyah pg. 106-109

2 Al-Istīʿāb vol. 1 pg. 440
217
Yes! A very small Shīʿah group. The agents of the Shīʿah claimed that Sayyidunā
Muʿāwiyah I instructed her to poison him. However, reality has no connection
with this. Such incidents cannot be established with words which show weakness
such as “A small group states” (‫)قالت طائفة‬, “It is mentioned” (‫ )ذكر‬or “It has been
said” (‫)يقال‬.
After clarifying the reality of the references often cited, we will now present
the clear narrations of three great honourable scholars (in addition to those of
Ḥāfiẓ Ibn al-Kathīr V and Allāmah Ibn al-Khuldūn V which have already
been discussed in the preceding pages), in which they have explicitly negated the
slander made against Sayyidunā Muʿāwiyah I. It should be borne in mind that
the proficiency and integrity of these scholars are unanimously accepted.
1.) Ḥāfiẓ Ibn Taymiyyah al-Ḥarrānī
‫ و ال نقل‬، ‫أن معاوية سم الحسن فهذا مما ذكره بعض الناس و لم يثبت ذلك ببينة شرعية أو إقرار معتبر‬
‫يجزم به و هذا مما ال يمكن العلم به فالقول به قول بال علم‬
Muʿāwiyah I poisoning Ḥasan I: this is a claim made by some that

can neither be proven by any Sharʿī testimony or reliable confession, nor
any definite text. This is such a matter that knowledge of it is impossible to
ascertain. To make such a claim is a claim without knowledge.1
2.) Ḥāfiẓ Shams al-Dīn al-Dhahabī
‫و قالت طائفة كان ذلك بتدسيس معاوية إليها و بذل لها على ذلك و كان لها ضرائر قلت هذا شيئ ال يصح‬
‫فمن الذي اطلع عليه‬
A small group stated: “Jaʿdah bint al-Ashʿath poisoned Ḥasan I upon

the incitement of Muʿāwiyah I and for the accomplishment of which
he rewarded her generously. She also had co-wives, I (i.e. Al-Dhahabī) say,
This is not correct. Who is the one who came to know of it?2

2 Tārīkh al-Islām of Al-Dhahabī vol. 3 pg. 40
218
3.) Allāmah ʿAbd al-ʿAzīz al-Farhārawī
‫أنه بهتان عظيم و خرافات المؤرخين مما ال يعتمد عليها‬
This is a great slander and tales of the historians, which cannot be relied
upon.1
The above mentioned statements of these honourable scholars make it abundantly

clear, by the grace of Allah, that Sayyidunā Muʿāwiyah I had no role to play in
the martyrdom of Sayyidunā Ḥasan I.
Logically also, it is clear that Sayyidunā Muʿāwiyah I faced no imminent

danger from Sayyidunā Ḥasan I, since Ḥasan I had handed over the
khilāfah to him. Throughout his life, Ḥasan I received an income and gifts
from Muʿāwiyah I and no such incident occurred, which can reveal that there
were any ill-feelings or malicious intentions between the two.
‫ولما جاء الكتاب بموت الحسن بن علي اتفق كون ابن عباس عند معاوية فعزاه فيه فأحسن تعزيته و رد‬
‫عليه ابن عباس ردا حسنا كما قدمنا‬
When the letter informing of the demise of Ḥasan I reached Muʿāwiyah

I, Ibn ʿAbbās I happened to be present. Muʿāwiyah I consoled him
in a most beautiful manner. Thereafter Ibn ʿAbbās I answered him in an

even better manner, as has been mentioned before.2
After uttering these words of condolence, Sayyidunā Muʿāwiyah I said to Ibn

ʿAbbās I:
‫ال يسؤك الله و ال يحزنك في الحسن بن علي فقال ابن عباس لمعاوية ال يحزنني الله و ال يسؤني ما أبقي‬
‫الله أمير المؤمنين‬
May Allah protect you from difficulties, and not cause you to grieve
1 Al-Nāhīyah pg. 43
219
regarding Ḥasan ibn ʿAlī I. Ibn ʿAbbās I answered: “May Allah not
sadden me and place me in difficulties as long as Allah keeps Amīr al-
Muʼminīn (i.e. Muʿāwiyah I) alive.”1
These reports prove with certainty that Muʿāwiyah I bore no enmity or ill-
feelings towards Ḥasan I. Now the question arises; who did he have enmity
with? This is a matter which has to be pondered over. In one lecture of ʿAlī I, a
slight indication is found as to who bore enmity to Ḥasan I. Amīr al-Muʼminīn
ʿAlī I said:
‫ قال علي ما زال الحسن‬....... ‫قال علي يا أهل العراق او يا أهل الكوفة ال تزوجوا حسنا فإنه رجل مطالق‬
‫يتزوج و يطلق حتى حسبت أن يكون عداوة في القبائل‬
ʿAlī I said, “O people of Iraq! O people of Kufah! Do not give your daughters
in marriage to Ḥasan I, as he is a person who divorces profusely.” ʿAlī
I said, “Ḥasan I continued marrying and divorcing until I began to
realise that many tribes would bear enmity towards him.”2
Keeping this in mind, a possible suspect behind the poisoning could be one of
his previous wives. The clear evidence points to the fact that attributing the
poisoning to Sayyidunā Muʿāwiyah I is merely defamation and slander.
If Sayyidunā Muʿāwiyah I (Allah forbid!) had indeed played a role in the

poisoning, then Sayyidunā Ḥusayn I would have broken his pledge of allegiance
immediately and sought to avenge the blood of his brother. He would never have
allowed the Umayyad governor- Saʿīd ibn al-ʿĀs, to perform the Janāzah ṣalāh of
his brother. He would not have travelled to Damascus thereafter to meet with
Muʿāwiyah I, nor would he have accepted the gifts and allowances granted to
him, and he would never have participated in the Battle of Constantinople under
the leadership of Yazīd ibn Muʿāwiyah; all after the demise of Sayyidunā Ḥasan
I. Ḥāfiẓ Ibn al-Kathīr rV(d. 774 A.H) states:

220
‫و لما توفي الحسن كان الحسين يفد إلى معاوية في كل عام فيعطيه و يكرمه و قد كان في الجيش الذين‬
‫غزوا القسطنطينية مع ابن معاوية يزيد في سنة إحدي و خمسين‬
After the demise of Ḥasan I, Ḥusayn I used to go to Muʿāwiyah I

every year, who would grant him gifts and honour him. He participated in
the Battle of Constantinople under Yazīd, the son of Muʿāwiyah I in 51
A.H.1
221
The accusation of an illusory truce
Some attempt to use the words of the ḥadīth:
‫هدنة على دخن‬
There will be an illusory truce
To undermine the truce between Sayyidunā Ḥasan I and Sayyidunā Muʿāwiyah

I. A few points need to be taken note of in reply to this distortion.
1. The truce was fulfilment of the glad tidings of Rasūlullāh H

The portion mentioned above is an extract of a lengthy ḥadīth detailing the signs
of Qiyāmah. It neither mentions Muʿāwiyah I nor Ḥasan I nor a place or
a time. It is incorrect to ascribe this indistinct prophecy to the truce between
Muʿāwiyah I and Ḥasan I because it has been reported in a ṣaḥīḥ ḥadīth
that the Rasūlullāh H, while delivering a khuṭbah (sermon) on the mimbar
turned towards Ḥasan I (who was still an infant at the time) and said:
‫ان ابنى هذا سيد و لعل الله ان يصلح به فئتين عظيمتين من المسلمين‬
This son of mine is a leader and it is possible that Allah will unite two large
groups of the Muslims through him.1
After such a clear prophecy, which describes perfectly the reconciliation which
Ḥasan I would be instrumental in, it is absolutely incorrect to substantiate
that this truce was illusory based upon an indistinct ḥadīth, which also bears no
relation to the description of the Ṣaḥābah in the Qurʼān:
‫ُر َح َم ُٓاء َب ْین َُه ْم‬
They are compassionate amongst each other.2
1 Bukhārī vol. 1 page 373

223
Furthermore, Rasūlullāh H having high hopes for this truce, addressed

Ḥasan I as a leader, and praised the actions he would carry out. All of this
indicates that this truce would be correct and not illusory.
2. Sayyidunā Muʿāwiyah’s kindness towards the Ahl al-Bayt

After this truce, Sayyidunā Ḥasan I and Sayyidunā Ḥusayn I never
experienced any shortcoming from Sayyidunā Muʿāwiyah I nor did they
experience any difficulty from him, and Sayyidunā Muʿāwiyah I never
broke any of the promises he made to them. Abū Ḥanīfah al-Dīnwarī (d. 282 A.H)
writes:
‫قالوا و لم ير الحسن و ال الحسين طول حياة معاوية منه سوءا فى انفسهم و ال مكروها و ال قطع عنهما شيئا‬
‫مما كان شرط لهما و ال تغير لهما عن بر‬
Historians state that Ḥasan I and Ḥusayn I never experienced any

difficulty throughout the life of Muʿāwiyah I nor anything they disliked.
Muʿāwiyah I never broke any of the conditions they agreed upon nor
did he change in his kind treatment towards them.1
3. The stipends Sayyidunā Muʿāwiyah designated for the Ahl al-Bayt

During his khilāfah, Sayyidunā Muʿāwiyah I always showed kindness and
generosity towards Sayyidunā Ḥasan I, Sayyidunā Ḥusayn I and the other
Ahl al-Bayt, examples of which fill the books of history. The senior members of
the Banū Hāshim would present their needs before Sayyidunā Muʿāwiyah I
and he in turn would gladly fulfil all their needs. This continued until his demise.
This in itself is a separate discussion which cannot be adequately discussed in this
brief treatise. However, we will suffice with mention of a few such incidents.
1 Al-Akhbār al-Ṭuwāl page 225
224
Ḥāfiẓ Ibn al-Kathīr V (d. 774 A.H) writes:
‫فلما استقرت الخالفة لمعاوية كان الحسين يتردد اليه مع اخيه الحسن فيكرمهما معاوية اكراما زائدا و‬
‫يقول لهما مرحبا و اهال و يعطيهما عطاء جزيال‬
When the khilāfah of Muʿāwiyah I was established, Ḥasan I along

with his brother would visit Muʿāwiyah I, and he would be extremely
hospitable toward them. He would welcome them and present them with
lavish gifts.1
Ḥāfiẓ Ibn al-Kathīr V also writes:
‫ وفد الحسن و عبد الله بن زبير على معاوية فقال مرحبا و اهال بابن رسول الله و امر‬:‫وروى االصمعى قال‬
‫بثالث مائة الف و قال البن زبير مرحبا و اهال بابن عمة رسول الله و امرله بمائة الف‬
Ḥasan I and ʿAbd Allāh ibn Zubayr I came to Muʿāwiyah I.
Muʿāwiyah I said: “Welcome to the son of Rasūlullāh H.” and he

ordered three hundred thousand (dirhams) to be given to him. He then
said to ʿAbd Allāh ibn Zubayr I: “Welcome to the son of the paternal
aunt of Rasūlullāh H.” and ordered him to be given one hundred
thousand (dirhams).2
Ḥāfiẓ Ibn al-ʿAsākirV writes:
‫ان الحسن و الحسين كانا يقبالن جوائز معاوية‬
Verily Ḥasan I and Ḥusayn I would accept the gifts of Muʿāwiyah

I3 .
1 Al-Bidāyah wa al-Nihāyah vol. 8 page 150, 151

2 Al-Bidāyah wa al-Nihāyah vol. 7 page 137
3 Tārīkh Madīnah Damashq vol. 59 page 195
225
It appears in another narration:
‫ قدم الحسن بن على على معاوية فقال الجيزنك بجائزة ما اجزت بها قبلك و‬: ‫عن عبد الله بن بريده قال‬
‫ال اجيزبها احدا بعدك فاعطاه اربع مائة الف‬
Once Ḥasan I visited Muʿāwiyah I and Muʿāwiyah I said to him:

“I will give you such a large amount that I have never given to any person
before you nor will I give to any person after you.” He then gave him four
hundred thousand (dirhams).1
In a similar manner, Ḥāfiẓ Ibn al-Kathīr V has reported the yearly stipend
Sayyidunā Ḥasan I would receive from Sayyidunā Muʿāwiyah I:
‫كان له (الحسن بن على) على معاوية فى كل عام جائزة و كان يفد اليه فربما اجازه باربع مائة الف درهم‬
‫و راتبه فى سنة مائة الف‬
Ḥasan I would receive a yearly stipend from Muʿāwiyah I and Ḥasan

I would travel to visit him every year. Many a time, Muʿāwiyah I
would gift him with four hundred thousand dirhams and his yearly stipend
was one hundred thousand.2
Sayyidunā Muʿāwiyah I would also keep himself informed of the needs of

Sayyidunā Ḥasan I and Sayyidunā Ḥusayn I and whenever the need arose
he would assist them. The historian al-Balādhurī (d. 279 A.H) has reported an
incident in this regard that once Ḥasan I went to visit Muʿāwiyah I and
during their conversation the latter said to him:
‫يا ابن اخى بلغنى ان عليك دينا قال ان على دينا قال و كم هو؟ قال مائة الف قال فقد امرنا لك بثالث مائة‬
‫الف ثم قال مائة الف لقضاء دينك و مائة الف تقسمها فى اهل بيتك و مائة الف لخاصة بذانك‬
O son of my brother! It has reached me that you are in debt. Ḥasan I
replied: “Yes! I am in debt.” He enquired how much it was and Ḥasan
1 Al-Iṣābah vol. 2 page 64

226
I replied that it was one hundred thousand. Muʿāwiyah I said: “I

have ordered for you to be given three hundred thousand; one hundred
thousand for your debt, one hundred thousand to distribute among your
household and one hundred thousand especially for you.”1
Sayyidunā Muʿāwiyah I maintained the exact same relationship with

Sayyidunā Ḥusayn I. Ḥāfiẓ Ibn al-Kathīr V reports:
‫و لما توفى الحسن كان الحسين يفد الى معاوية فى كل عام فيعطيه و يكرمه‬
After the demise of Ḥasan I, Ḥusayn I would visit Muʿāwiyah I
every year. Muʿāwiyah I would grant him (what he needed) and honour
him.2
In a similar manner, Sayyidunā Muʿāwiyah I would honour the brother of

Sayyidunā ʿAlī I, Sayyidunā ʿAqīl ibn Abī Ṭālib I, who had stood in against
Sayyidunā Muʿāwiyah I during the Battle of Ṣiffīn, but did not physically
participate in the battle. Ḥāfiẓ al-Dhahabī V (d. 748 A.H) writes in his
biography:
‫فاتى معاوية فاعطاه مائة الف‬...‫ووفد على معاوية‬
He travelled to meet Muʿāwiyah I...he came before Muʿāwiyah I, who

gave him one hundred thousand (dirhams).3
The generosity of Sayyidunā Muʿāwiyah I towards Sayyidunā ʿAbd Allāh ibn

Jaʿfar I, who was the son-in-law of Sayyidunā ʿAlī I, has been reported by
Imām Ḥākim:
‫وفد عبد الله بن جعفر على معاوىة فامرله بالفى الف درهم‬
1 Kitāb al-Ansāb wa l-Ashrāf page 84, 85

3 Tārīkh al-Islām of al-Dhahabī vol. 2 page 84, 85
227
ʿAbd Allāh ibn Jaʿfar I travelled to meet Muʿāwiyah I, who ordered

him to be given two million dirhams.1
Ḥāfiẓ Ibn al-ʿAsākir V (d. 571 A.H)has reported a similar narration:
‫كان لعبد الله بن جعفر من معاوية الف الف درهم فى كل عام‬
ʿAbd Allāh ibn Jaʿfar I would receive a stipend of one million dirhams
every year from Muʿāwiyah I.2
To what extent must we continue discussing the kindness and generosity of

Muʿāwiyah I towards the Banū Hāshim... in conclusion we will quote one
more narration:
‫ان معاوية كان يجيز فى كل عام الحسن و الحسين و عبد الله بن عباس و عبد الله بن جعفر بن ابى طالب‬
‫كل واحد منهم بالف الف درهم‬
Muʿāwiyah I would send yearly stipends to Ḥasan I, Ḥusayn I,
ʿAbd Allāh ibn ʿAbbās I, and ʿAbd Allāh ibn Jaʿfar I; all of them would
receive one million dirhams each (in the form of stipends and gifts) every
year.3
4. The Banū Hāshim participate in the campaigns of jihād during the

khilāfah of Muʿāwiyah
The senior Ṣaḥābah of the Banū Hāshim participated in the campaigns of jihād
during the khilāfah of Sayyidunā Muʿāwiyah I. Sayyidunā Ḥusayn I
also participated in the campaigns waged by Sayyidunā Muʿāwiyah I and

in particular he participated in the campaign on Constantinople, under the
authority of Yazīd ibn Muʿāwiyah. Ḥāfiẓ Ibn al-Kathīr V expands:
1 Mustadrak al-Ḥākim vol. 3 page 67

3 Laṭāʼif al-Maʿārif page 21-22
228
‫و لما توفى الحسن كان الحسين يفد الى معاوية فى كل عام فيعطيه و يكرمه و قد كان فى الجيش الذين‬
‫غزوا القسطنطينية مع ابن معاوية يزيد فى سنة احدى و خمسين‬
After the demise of Ḥasan I, Ḥusayn I would visit Muʿāwiyah I
every year, who would grant him (what he needed) and honour him. He
was also part of the army that marched on Constantinople under Yazīd ibn
Muʿāwiyah in 51 A.H.1
Sayyidunā ʿAbd Allāh ibn ʿAbbās I also joined this expedition, Ḥāfiẓ Ibn al-
Kathīr V writes:
‫و معه جماعة من سادات الصحابة منهم ابن عمر و ابن عباس و ابن زبير و ابو ايوب االنصارى‬
Accompanying him was a group comprising of the most eminent Ṣaḥābah

such as Ibn ʿUmar I, Ibn ʿAbbās I, Ibn Zubayr I, and Abū Ayyūb
al-Anṣārī I.2
Sayyidunā Quthm ibn ʿAbbās I was amongst the younger Ṣaḥābah and was
the foster brother of Sayyidunā Ḥusayn I. He has had the honour of entering
the grave of Rasūlullāh H when burying him and was the last to come
out of it. He joined the army waging jihād in Khurāsān during the khilāfah of
Sayyidunā Muʿāwiyah I. When the battle of Samarqand took place, he joined
that expedition under the leadership of Saʿīd ibn ʿUthmān ibn ʿAffān, wherein he
was martyred. Ḥāfiẓ al-Dhahabī V writes:
‫ سار قثم ايام معاوية مع سعيد بن عثمان الى سمرقند فاستشهد بها‬:‫قال الزبير‬
During the khilāfah of Muʿāwiyah I, Quthm I joined the expedition

on Samarqand under Saʿīd ibn ʿUthmān where he was martyred.3
1 Al-Bidāyah wa al-Nihāyah vol. 8 page 150, Tahdhīb Tārīkh Ibn al-ʿAsākir vol. 4 page 311
3 Siyar Aʿalām al-Nubalāʼ vol. 4 page 515
229
It is evidently clear from these narrations that the Ahl al-Bayt recognised
Sayyidunā Muʿāwiyah I as the rightful khalīfah after the truce between him
and Sayyidunā Ḥasan I and they would participate in the campaigns he waged
without any hesitation.
5. The Ahl al-Bayt adhered stringently to the conditions of the treaty

The pledge of allegiance that the Ahl al-Bayt gave to Sayyidunā Muʿāwiyah I
as well as the conditions they agreed upon were adhered to stringently by the Ahl
al-Bayt right until the demise of Sayyidunā Muʿāwiyah I. This is the reason
why Sayyidunā Ḥusayn I replied to Ḥujar ibn ʿAdī V in the following
manner when urged to rebel against Muʿāwiyah I:
‫انا قد بايعنا و عاهدنا ال سبيل الى نقض بيعتنا‬
We have pledged our allegiance and taken oaths; now there is no way of
breaking it.1
Sayyidunā Ḥusayn I later wrote the following letter to Sayyidunā Muʿāwiyah

I:
‫فكتب اليه الحسين اتانى كتابك و انا بغير الذى بلغك عنى جدير و الحسنات ال يهدى لها اال الله و ما‬
‫اردت لك محاربة وال عليك خالفا‬
I have received your letter and whatever you have heard regarding me
is incorrect. With certainty it is only Allah who can guide towards good
deeds. I do not wish to wage war against you or to oppose you.2
1 Akhbār al-Ṭuwāl page 220

2 Tadhib Ibn al-ʿAsākir vol. 4 page 327
230
6. Addressing Sayyidunā Muʿāwiyah with the title of Amīr al-Muʼminīn

After this peace treaty, the Ahl al-Bayt would address Sayyidunā Muʿāwiyah I
with the title of Amīr al-Muʼminīn and would often utter words of supplication
for him. When Sayyidunā Muʿāwiyah I learnt of the demise of Sayyidunā
Ḥasan I, he sent a letter of condolence to Ibn ʿAbbās I who replied:
‫ال يحزننى الله ال يسؤنى ما ابقى الله امير المؤمنين‬
As long as Amīr al-Muʼminīn is alive, Allah Ta’ālā will not cause us to grieve
nor any harm to afflict us.1
In a similar manner, once Sayyidunā Muʿāwiyah I brought the stipend to

Sayyidunā Ḥasan I personally and after searching for him handed it over.
Sayyidunā Ḥasan I then said to him:
‫وصل الله قرابتك يا امير المؤمنين! واحسن جزاك‬
May Allah Ta’ālā maintain your family ties, O Amīr al-Muʼminīn! And May
He grant you a noble reward.2
Summary
If this truce was illusory then the worst accusation will fall upon Sayyidunā
Ḥasan I, Allah forbid, for handing over the khilāfah and distancing himself
from it. Furthermore, he continued accepting stipends from the very person who
“usurped” and “snatched” the khilāfah from him, Allah forbid.
This all makes it exceptionally clear that the truce between Sayyidunā Ḥasan I
and Sayyidunā Muʿāwiyah I, in accordance with the prophecy of Rasūlullāh
H, was absolutely correct and thereafter Sayyidunā Muʿāwiyah I was

231
unanimously accepted as the khalīfah. This is the reason why that year became
known as ʿĀm al-Jamāʿah (the year of unity).1
Imām Abū Zurʿah al-Rāzī V (d. 158 A.H) has stated that the khilāfah of
Sayyidunā Muʿāwiyah I after his truce with Sayyidunā Ḥasan I was a just
khilāfah based on the consensus of the Ṣaḥābah, since the Ṣaḥābah will never
come to consensus on falsehood.
‫عن االوزاعى قال ادرك خالفة معاوية عدة اصحاب رسول الله منهم سعد و اسامة و جابر بن عبد الله‬
‫و ابن عمر و زيد بن ثابت و سلمة بن خالد و ابو سعيد ابو رافع بن خديج و ابو امامة و انس بن مالك و‬
‫رجال اكثر ممن سميت باضعاف مضاعفة كانوا مصابيح الدجى و اوعية العلم حضروا من الكتاب تنزيله‬
‫و اخذوا عن رسول الله تاويله‬
Imām al-Awzāʿī V said that many Ṣaḥābah were alive during the khilāfah
of Muʿāwiyah V , amongst them were Saʿd I, Usāmah I, Jābir ibn
ʿAbd Allāh I, ʿAbd Allāh ibn ʿUmar I, Zayd ibn Thābit I, Salamah ibn
Khālid I, Anas ibn Mālik I, and many more than what I have named.
They were all lanterns in the darkness, vessels of knowledge, present when
the Qurʼān was revealed and learnt its meaning directly from Rasūlullāh
H.2
It is common knowledge that this ummah as individuals are not infallible but
collectively they are, such that the Ijmāʿ (consensus) of the Ṣaḥābah is no less
than that proven from the Qurʼān and Sunnah. Imām Abū Bakr al-Sarakhsī V
(d. 453 A.H) writes:
‫ان ما اجمع عليه الصحابة فهو بنزلة الثابت بالكتاب و السنة‬
Whatever the Ṣaḥābah are in agreement upon is the same as that proven
by the Qurʼān and Sunnah.3

2 Tārīkh Abū Zurʿah vol.1 page 309, Al-Bidāyah wa al-Nihāyah vol. 8 page 133
3 Usūl al-Sarakhsī vol. 1 page 318
232
Thus, those who regard this truce as illusory, in actual fact intend to deny the
prophecy of Rasūlullāh H, the ijmāʿ of the Ṣaḥābah and the honour of
Sayyidunā Ḥasan I, even if they might not verbally do so; which no Muslim
whould dare to perpetrate.
233
The claim that the khilāfah of Muʿāwiyah was not worthy of being followed
The claim that the khilāfah of Muʿāwiyah was not worthy of

being followed
It is claimed that the rule of Sayyidunā Muʿāwiyah I did not bear any
resemblance to the era of the al-Khulafāʼ al-Rāshidīn (Rightly Guided Khulafāʼ) and
therefore is not worthy of being followed. On the contrary, the rule of ʿUmar ibn
ʿAbd al-ʿAzīz V was almost a reproduction of their khilāfah and thus in light of
the ḥadīth:
‫عليكم بسنتي و سنة الخلفاء الراشدين المهديين‬
Hold fast to my way and the way of the al-Khulafāʼ al-Rāshidīn.
It is necessary to recognize and submit to the rule of ʿUmar ibn ʿAbd al-ʿAzīz, in
addition to al-Khulafāʼ al-Rāshidīn.
Before proceeding, we need to first clarify what the term al-Khulafāʼ al-Rāshidīn
actually means. Moulānā ʿAbd al-Shakūr Lakhnawī Farūqī V explains:
Occupying the position that Rasūlullāh H once held and to take the
reins of the khilāfah is a mammoth task. Naturally, people vary in their
ability to execute this task. Scholars hence divide the khilāfah into the
following classes:
1) Al-Khilāfah al-Rāshidah al-Khāsah (The golden age of khilāfah, unsullied

by any internal strife or dissension)
This era was marked by complete conformity to the Sunnah and was
dominated by leaders who ranked amongst the earliest Muhājirīn and
the foremost Ṣaḥābah of Rasūlullāh H. They accompanied Rasūlullāh
H in all of his expeditions, such as Badr, Ḥudaybiyyah, Tabūk and
others. Their īmān was praised in the Qurʼān and their lofty station in
Jannah guaranteed. Rasūlullāh H also praised them, making their
elevated status known to all. Moreover, he indicated that they were
completely deserving of taking the reins of khilāfah after his demise.
235
Electing these Ṣaḥābah as khulafāʼ thus became binding upon the ummah
and it was these Ṣaḥābah whom Allah used to preserve and protect Islam.
The scholars of Islam unanimously agree that this category of khilāfah is
restricted to the first three khulafāʼ. History also stands as a testament
to the fact that no other leader in the history of Islam enjoyed such
widespread acceptance and success.
These three khulafāʼ were such complete embodiments of the Sunnah

that it was almost as if Rasūlullāh H was seated behind a curtain and
guiding them. It seemed as if these khulafāʼ were the reigns in the blessed
hands of Rasūlullāh H with him directing their movements as he
desired. It was almost as if these khulafāʼ had a speaker over which the
blessed voice and guidance of Rasūlullāh H was transmitted.
Amongst the rule of these illustrious three khulafāʼ, the rule of the first
two khulafāʼ stands out.
2) Al-Khilāfah al-Rāshidah al-Muṭlaqah (The era which immediately

followed, still considered to be part of the al-Khilāfah al-Rāshidah, though
hampered by internal strife)
This era holds slightly less distinction than the era that preceded it, but
nevertheless remains lofty in terms of accomplishment and adherence to
the Sunnah.
This era too was dominated by such khulafāʼ whose eligibility for the
position of khilāfah, īmān and character was explicitly attested to by
Rasūlullāh I. However, he did not bind the ummah to necessarily adopt
their leadership.
This era consisted of the reigns of Sayyidunā ʿAlī I and for a brief six
months, his son-Sayyidunā Ḥasan I.
In a ḥadīth, Rasūlullāh H is reported to have said:
The khilāfah will last for thirty years.
236
The ḥadīth refers to these first two categories (i.e. al-Khilāfah al-Rāshidah
al-Khāsah and al-Khilāfah al-Rāshidah al-Muṭlaqah).
3) Al-Khilāfah al-Ādilah (the just khilāfah)
The third category of khilāfah holds significantly less merit than its
preceding two categories. Rulers of this era satisfied the conditions desired
within a leader and also fulfilled the objectives of the khilāfah. However,
the eligibility of rulers of this class for the khilāfah was not specifically
attested to by Rasūlullāh H. Sayyidunā Muʿāwiyah I is considered
to be amongst the khulafāʼ of this category.
A detailed explanation of these categories can be found in Chapter One of the

widely acclaimed book Izālat al-Khafā, by Shāh Walī Allāh Muḥaddith Delhwī
V.1
Moulānā Ẓafar Aḥmad ʿUthmānī V similarly states:
Those disillusioned people who quote the ḥadīth of Tirmidhī:
‫الخالفة بعدي ثالثون سنة‬
The khilāfah will remain for thirty years after me.
and as a result regard the khilāfah of Muʿāwiyah I to be only kingship

should look at the following ḥadīth, recorded by both Abū Dāwūd and
Tirmidhī:
Abū Bakarah I narrates that a man related to Rasūlullāh H that

he had a dream in which he saw a scale descend from the sky. Rasūlullāh
H and Abū Bakr I were both weighed, and Rasūlullāh H was
heavier. Thereafter Abū Bakr I and ʿUmar I were weighed, and
Abū Bakr I was heavier. Thereafter ʿUmar I and ʿUthmān I were
1 Tuhfah Khilāfah pg. 82-84
237
weighed together and ʿUmar I turned out to be heavier. The scale was
then lifted. The dream saddened Rasūlullāh H and upon hearing it
said:
‫خالفة نبوة ثم يوتى الله الملك من يشاء‬
The period of khilāfah will be like the era of nubuwwah after which Allah
will give kingship to whomever He desires.1
The following few points are noted from the above ḥadīth:
• Sayyidunā ʿUthmān I was most entitled to the khilāfah after Sayyidunā

ʿUmar I, contrary to those who claim that Sayyidunā ʿAlī I was most
deserving of the khilāfah after Sayyidunā ʿUmar I.
• After the rule of Sayyidunā ʿUthmān I, the khilāfah will be converted

to kingship. However, it is by consensus that the rule of Sayyidunā ʿAlī
I is considered to be part of the al-Khilāfah al-Rāshidah. However, it
is apparent from this ḥadīth that within the al-Khilāfah al-Rāshidah, the
period from the demise of Rasūlullāh H to the end of the khilāfah
of Sayyidunā ʿUthmān I stands out as most distinguished, such that it
was termed as Khilāfah Nubuwwah (the prophetic khilāfah) by Rasūlullāh
H himself. As explained above, Shāh Walī Allāh has termed this period
as “al-Khilāfah al-Rāshidah al-Khāsah”.
• It should be noted that although this vision was only a dream, Rasūlullāh
H accepted it and interpreted it as well. The status of dreams as proofs
in the Sharīʿah should thus not be disputed here.
• One might wonder why Rasūlullāh H was grieved by this dream. Allah
knows best, but it could perhaps be that Rasūlullāh H understood from
this dream that the period of al-Khilāfah al-Rāshidah al-Khāsah would not
extend beyond three khulafāʼ. The khilāfah thereafter would never enjoy
1 Mishkāt
238
the same splendour that it experienced during the rules of these first
three khulafāʼ. In fact, after that period, instead of fighting the forces of
the kuffār, a period of civil war began and Muslims fought each other. This
fighting escalated to such a point that Sayyidunā Ḥasan ibn ʿAlī I was
compelled to hand over the reins of khilāfah to Sayyidunā Muʿāwiyah I,
to prevent further strife. It was only after this great act of selflessness that
internal strife temporarily came to an end, and the standard of Islam was
could be raised again, opening the door for further conquest.1
Commenting on the ḥadīth of Tirmidhī:
‫الخالفة بعدي ثالثون سنة ثم تكون ملكا‬
The khilāfah will remain after me for thirty years after which it will
become kingship.
Moulānā Ḥusayn Aḥmad Madanī V says:
Even if one were to disregard this ḥadīth due to weakness in its chain
of narration, as ḥadīth critics have done, it is still reported in another
ḥadīth:
‫تدور رحي االسالم لخمس و ثالثين او ست و ثالثين اوو سبع و ثالثين‬
Islamic rule will continue to thrive for thirty, thirty-six, or thirty-

seven years.
This ḥadīth cannot possibly mean that Islamic rule will terminate after
a mere thirty-seven years, as this is historically inaccurate. Instead this
ḥadīth implies that Islam will continue to thrive with its full glory for
thirty-seven years after the demise of Rasūlullāh H. Therefore, the
first seven years of Muʿāwiyah’s I rule is also included in it.
1 Barāʼati Uthmān pg. 63
239
Why then is the rule of Sayyidunā Muʿāwiyah I considered to be in a separate

class from the rule of his predecessors? In Ṣaḥīḥ al-Muslim it is recorded that
Sayyidunā Jābir ibn Samurah I narrated from Rasūlullāh H:
‫ال يزال هذا الدين عزيزا منيعا الى اثنا عشر خليفة كلهم من قريش‬
This religion will remain honored and secure for the reign of twelve
khulafāʼ, all of whom will be from Quraysh.
Sayyidunā Muʿāwiyah I is certainly included amongst these twelve. He was

an illustrious Ṣaḥābī and much progress was seen during his reign with vast
territories being conquered. It is important to note that this ḥadīth specifically
referred to him as a khalīfah and not as a king.
It is recorded in Majmaʿ al-Zawā’id and Jāmiʿ al-Saghīr that Rasūlullāh H
said:
‫ان عدة الخلفاء بعدي عدة نقباء موسى‬
The number of khulafāʼ after me will be the same as the number of

chieftains from the tribes of Mūsā S.
To elaborate further, it is stated in the Qurʼān:
‫و بعثنا منهم اثني عشر نقيبا‬
And we brought forth from them twelve chieftains.
In this narration as well, we find the word “khalīfah” being used to refer to
Sayyidunā Muʿāwiyah I. The above discussion makes it abundantly clear that
Sayyidunā Muʿāwiyah I was unmistakably a khalīfah of Islam. It contradicts
logic, is unjust, and utterly subjective to quote the ḥadīth of Sayyidunā Safīnah
I to prove that any rule after the al-Khilāfah al-Rāshidah is an un-Islamic
rule.
240
In this manner, there were also various degrees within the al-Khilāfah al-
Rāshidah. The earliest period was highly distinguished over the later periods.
Similarly, the era of Sayyidunā Muʿāwiyah I surpasses the rule of those who
came after him.
It should be kept in mind that no khalīfah is deserving of criticism for his rule
not being included within the al-Khilāfah al-Rāshidah. This is a matter which
will be decided by Allah, having no relation to our opinions or research. Is it that
Sayyidunā ʿAlī I is to blame for his reign not being considered within the al-
Khilāfah al-Rāshidah al-Khāsah? Rather, this is amongst those matters referred
to by the verse:
‫ٰذلِ َك َتق ِْد ْی ُر ا ْل َع ِز ْی ِز ا ْل َع ِل ْی ِم‬
That is the decree of the All-Mighty, All-Knowing.1
We do not intend at all by this to say that the rule of Sayyidunā Muʿāwiyah I
and the rule of the al-Khulafāʼ al-Rāshidīn were on the same level but rather, we
openly state that there was a significant discrepancy between the two. However,
this difference was not one of justice and injustice, piety and ungodliness, truth
and falsehood, or loyalty and treachery, but a difference of taking a rukhsah
(dispensation) or not, opting for a more scrupulous route or not, being more
precautious or not, and being correct in juristic deduction.
Those who see any deficiency in the rule of Sayyidunā Muʿāwiyah I do so

when comparing it to the era of the al-Khulafāʼ al-Rāshidīn.
Muftī Taqī ʿUthmānī states:
It is preposterous for a person to come along 1350 years after the era of
the Ṣaḥābah and liken the rule of Sayyidunā Muʿāwiyah I to the dirty
politics of today. Without any thorough academic investigation, these
1 Sūrah Yāsīn: 38
241
devious individuals simply look at the failings of politicians today and

hurl false accusations of deceit, treachery, bribery, corruption, injustice,
tyranny, and cowardice at Sayyidunā Muʿāwiyah I. There was definitely
a difference between the rule of Sayyidunā Muʿāwiyah I and the al-
Khulafāʼ al-Rāshidīn, but this difference was not one of transgression, sin,
injustice, or tyranny. Rather, the rule of Muʿāwiyah I was also a just
rule. 1
Ḥāfiẓ Ibn Taymiyyah V (d. 728 A.H) says:
‫فلم يكن من ملوك المسلمين ملك خير من معاوية و ال كان الناس في زمن معاوية اذا نسبت ايامه الى من‬
‫بعده و اما اذا نسبت الى ايام أبي بكر و عمر ظهر التفاضل‬
There was not a single king of the Muslims better than Muʿāwiyah I nor
were there ever any subjects of a king who were better than the subjects
of Muʿāwiyah I. This is when you compare his rule to the rule of those
after him. However, when you compare the rule of Muʿāwiyah I to that
of Abū Bakr I or ʿUmar I then the disparity is evident.2
Allāmah ʿAbd al-ʿAzīz al-Farhārawī (d. 1240 A.H) explains the difference between
the period of the al-Khulafāʼ al-Rāshidīn and the reign of Sayyidunā Muʿāwiyah
I as:
‫ و‬... ‫قلت الهل الخير مراتب بعضها فوق بعض و كل مرتبة منها يكون محل قدح بانسبة الى التي فوقها‬
‫فسر بعض الكبراء قوله عليه الصلوة و السالم اني الستغفر‬
ّ ‫ و‬،‫سيئات المقربين‬
ّ ‫لذا قيل حسنات االبرار‬
‫الله في اليوم اكثر من سبعين مرة بانه كان دائم الترقى و كلما كان يترقى الى مرتبة استغفر عن المرتبة التي‬
‫يتوسعوا في المباحات و كان سيرتهم سيرة النبي‬ّ ‫قبلها و اذا تقرر ذلك نقول كان الخلفاء الراشدون لم‬
‫ و اما معاوية فهو ان لم يرتكب منكرا لكنه‬...‫صلى الله عليه و س ّلم في الصبر على ضيق العيش و الجهد‬
‫توسع في المباحات و لم يكن في درجة الخلفاء الراشدون في اداء الحقوق الخالفة لكن عدم المساواة‬
ّ
‫بهم ال يوجب قدحا فيه‬
1 Haḍrat Muʿāwiyah awr Tārīkhī Ḥaqāʼiq pg. 146

242
I say that people vary in their virtue, with some superior to others and
every stage being inferior when compared to the one above it. It is in light
of this that it has been said:
‫سيئات المقربين‬
ّ ‫حسنات االبرار‬
The good deeds of the righteous might be construed as a sin by

the pious.
Thus, some righteous scholars have explained the statement of Rasūlullāh

H:
I seek Allah’s forgiveness more than seventy times in a day
to mean that he was constantly in a state of spiritual progression towards

Allah. Every time he would ascend to a higher station, he would seek Allah’s
forgiveness for the station that he was previously on. With this in mind,
we now say that the al-Khulafāʼ al-Rāshidīn were extremely scrupulous in
religious matters, even if there was room for permissibility (they would
still refrain). Their lives and conduct were both a complete reflection of
the life of Rasūlullāh H in their patience, the difficulties they endured,
and spirit of self-sacrifice.
As for Muʿāwiyah I, even though he never committed a major

sin, he was slightly more lenient when room for permissibility was
present. He was not on the same level as the al-Khulafāʼ al-Rāshidīn,
in terms of discharging the obligations of the khilāfah. However,
despite this disparity, he is not worthy of any blame or criticism.1
Allāmah Khālid Maḥmūd V, a close and dear friend of this unworthy author, has
written a comprehensive and level-headed article on the khilāfah of Sayyidunā
Muʿāwiyah I:
1 Sharḥ al-ʿAqāʼid pg. 309
243
The khilāfah of Muʿāwiyah I is between the al-Khilāfah al-Rāshidah

and the general khilāfah. It was a khilāfah of justice that was a mirror
image of the teachings in the Qurʼan and ḥadīth. Penalties for justice and
equality were in place. However, its stage or status was on the second level
of the al-Khilāfah al-Rāshidah. The four al-Khulafāʼ al-Rāshidīn resembled
the conduct of Rasūlullāh H closely. Their day to day life was on the
standard of patience and giving preference over themselves. They would
sacrifice and go through difficulties in fulfilling the needs of the masses.
They would not become complacent by seeking convenience in lawful
matters, but instead they would follow the path of abstinence. Although
Sayyidunā Muʿāwiyah I did not perpetrate any act which was in conflict
to the Sharīʿah during his khilāfah, but at times he would take the path
of convenience in lawful matters, and for this practice to become a norm
as time passes on is natural. The truth is that his period of rule is called a
khilāfah. He did not acquire the khilāfah through inheritance, but through
his expertise in politics. His first stage of leadership was in the deputation
by ʿUmar I and ʿUthmān I, and his second stage began with the
signing of the peace treaty with Ḥasan I, who was the khalīfah at that
time. (In the ḥadīth) The words “‫(”ثم ملكا‬thereafter the khilāfah will become
kingship) the word “thereafter” should be understood in context, because
only that type of rule is meant which started after those thirty years, and
the rule of Muʿāwiyah I had started within the thirty years, even though
it was not in the form of a completely perfect khilāfah. Yes, the khilāfah on
the way of nubuwwah is only restricted to the four khulafāʼ. In Nibrās, the
commentary of ʿAqāʼid al-Nasafī, the fine difference between al-Khilāfah al-
Rāshidah and al-Khilāfah al-ʿĀdilah (Righteous rule) has been explained in
detail: “One cannot refute the fact that in lawful matters the four khulafāʼ
chose a path of abstention, and this is a path of strong determination.
Muʿāwiyah I on the other hand, on many occasions chose the path of
convenience and ease in matters, and this practice is in no way detestable
or objectionable. Yes, in superiority however it differs. Hypothetically,
if we were to regard the rule of Muʿāwiyah I as a kingship for some
reason, then too it will not be contradictory if it is also called a khilāfah.
How is it possible that Ḥasan I could have handed over the khilāfah
244
for a kingship? From this view the founder of kingship will be Ḥasan I
as he handed over the khilāfah, and it obvious that if this were the case
then his actions should not have been praiseworthy. Whereas, Rasūlullāh
H had prophesised that Ḥasan I would perform this selfless act and
praised him for it; namely that two large groups of this ummah will unite
as one through him.1
This is the correct view regarding the rule of Sayyidunā Muʿāwiyah I.
Nonetheless, a doubt may arise and to remove it is necessary. The doubt in this
case might be that the scholars have referred to Sayyidunā Muʿāwiyah I as a
“king”, and one might ask the reason for this. Allāmah Ibn Ḥajr al-Ḥaythamī V
explains:
Whoever uses the word “kingship” for the rule of Muʿāwiyah I, it will be
taken to mean that in his rule the previously mentioned interpretations of
Islamic law took place, and wherever it has been referred to as a “khilāfah”,
then it is because after Ḥasan I handed over the khilāfah and on the
agreement of the populace, Muʿāwiyah I became the sole ruler and
submission to him became obligatory. In light of this point of view, the
obedience due to him and the rights he had over the people was the same
as the al-Khulafāʼ al-Rāshidīn.2
Is a Kingship condemned in Islam?

This question is imperative to understand, namely that is a kingship flatly
condemned in Islam or not? Or is it that that kingship is only condemned when it
contradicts the laws of Sharīʿah and its foundation built upon principles contrary
to those of an Islamic khilāfah. Allah Ta’ālā mentions in the Qurʼān:
‫لِ َم ِن ا ْل ُم ْل ُك ا ْل َی ْو َم‬
To whom does the kingdom belong today?3
1 ʿAbaqāt pg. 422-423

2 Al-Ṣawāʿiq al-Muḥariqah pg. 219
3 Sūrah al-Muʼmin: 16
245
ُ ‫ُه َو ال ّٰله ا َّل ِذ ْی لۤ ا ِ ٰل َه اِلاَّ ُه َو ۚ َا ْل َم ِل ُك ا ْل ُقدُّ ْو‬

‫س‬
He is Allah besides Whom there is none worthy of worship. He is the

Sovereign Ruler, the Most Pure.1
Similarly, the Banū Isrāʼīl requested from their Nabī (Shamwīl S) to appoint a
king for them, under whom they could carry out jihād. They were informed that
Allah had appointed Ṭālūt as their king. If kingship was condemned in Sharīʿah
then neither would the Nabī ask such a thing from Allah nor would Allah accept
his supplication.
‫ی ا ِ ْس َرا ِء ْی َل ِم ْنۢ َب ْع ِد ُم ْو ٰسی ۘ ا ِ ْذ َقا ُل ْوا لِ َنبِ ٍّی ّل ُه ُم ا ْب َع ْث َلنَا َم ِل ًكا ُّن َقاتِ ْل ِف ْی‬ ۤ ْ ِ‫َا َل ْم ت ََر ا ِ َلی ا ْل َملاَ ِ ِم ْنۢ َبن‬
ِ‫َال َالاَّ ُت َقاتِ ُل ْوا ؕ َقا ُل ْوا َو َما َل َناۤ َالاَّ ُن َقاتِ َل ِف ْی َسبِ ْیل‬ ُ ‫ال َه ْل َع َس ْیت ُْم اِنْ ُكتِ َب َع َل ْی ُك ُم ا ْل ِقت‬ َ ‫َسبِ ْیلِ ال ّٰله ِ ؕ َق‬
‫َال ت ََو َّل ْوا اِلاَّ َق ِل ْیلاً ِّم ْن ُه ْ ؕم َوال ّٰل ُه َع ِل ْی ٌ ۢم‬
ُ ‫ال ّٰل ِه َو َقدْ ُا ْخ ِر ْجنَا ِم ْن ِد َیا ِر َنا َو َا ْب َناۤئِ َناؕ َف َل َّما ُكتِ َب َع َل ْی ِه ُم ا ْل ِقت‬
‫ال َل ُه ْم َنبِ ُّی ُه ْم ا ِ َّن ال ّٰل َه َقدْ َب َع َث َل ُك ْم َطا ُل ْو َت َم ِل ًكاؕ َقا ُل ْوۤا َانّٰی َی ُك ْو ُن َل ُه ا ْل ُم ْل ُك‬
َ ‫ َو َق‬246 ‫ین‬ َ ‫الظ ِل ِم‬
ّٰ ِ‫ب‬
ْ ‫ال ا ِ َّن ال ّٰل َه‬
‫اص َط ٰف ُه َع َل ْی ُك ْم َو َزا َده َب ْس َط ًة‬ ؕ ِ ‫ک ِم ْن ُه َو َل ْم ُیؤْ َت َس َع ًة ِّم َن ا ْل َم‬
َ ‫ال َق‬ ِ ‫َع َل ْینَا َو َن ْح ُن َا َح ُّق بِا ْل ُم ْل‬
ِ ‫ِفی ا ْل ِع ْل ِم َوا ْل ِج ْس ِمؕ َوال ّٰل ُه ُیؤْ تِی ُم ْل َکه َم ْن َّی َش ُٓاءؕ َوال ّٰل ُه َو‬
‫اس ٌع َع ِل ْی ٌم‬
247 ْ
Did you not see when a group from the Bani Isrāʼīl after Mūsā S said to
their Nabī: “Appoint for us a king so that (under his leadership) we may
fight in Allah’s way.” He said: “Would you then refrain from fighting after
it was made obligatory for you?” They replied: “Why should we not fight
in Allah’s way when we have been exiled from our homes and children?”
So when fighting was ordained for them, all except a few turned away.
Allah is Well-Aware of the wrong doers. Their Nabī said to them: “Allah
has appointed Ṭālūt as king over you.” They said: “How can he be given
kingship over us when we are more deserving of kingship than he and he
has not been given any wealth?” He (the Nabī S) replied: “Verily Allah
has chosen him over you and increased him abundantly in wisdom and
stature. Allah gives His rule to whoever He wills. Allah is All-Embracing,
All-Knowing.”2
1 Sūrah al-Ḥashar: 23
2 Sūrah al-Baqarah:246, 247
246
In a similar manner, Nabī Sulaymān S and his honorable father both

were ambiyā as well as kings. Regarding Nabī Dāwūd S, Allah Ta’ālā has
mentioned:
‫َو ٰات ُٰىه ال ّٰله ا ْل ُم ْل َك َوا ْل ِح ْك َم َة‬
And Allah granted him (Dāwūd S) kingship and nubuwwah.1
Nabī Sulaymān S supplicated to Allah Ta’ālā:
‫اب‬ ۚ ْ ‫ال َر ِّب ْاغ ِف ْرلِ ْی َو َه ْب لِ ْی ُم ْل ًكا لاَّ َی ْن َب ِغ ْی لاِ َ َح ٍد ِّم ْنۢ َب ْع ِد‬
ُ ‫ی اِن ََّك َان َْت ا ْل َو َّه‬ َ ‫َق‬
O my Rabb! Forgive me and grant me a kingdom that cannot be had by any

other after me. Undoubtedly, You are the Great Giver.2
This subject could be discussed further but it is sufficient to understand that

kingship is not something condemned in Sharīʿah, rather it is the king who may
be good or bad.
The khilāfah of Sayyidunā Muʿāwiyah I

Now we shall mention the views of the Ṣaḥābah, Tābiʿīn, and illustrious scholars
of the past regarding the khilāfah of Sayyidunā Muʿāwiyah, which will assist in
understanding his khilāfah better and his method of rule.
1. Sayyidunā ʿAbd Allāh ibn ʿAbbās
Sayyidunā ʿAbd Allāh ibn ʿAbbās I comments:
‫ما رأيت رجال كان أخلق بالملك من معاوية‬
I have not seen anyone more worthy of authority than Muʿāwiyah I.3

2 Sūrah al-Saʿd: 35
247
In another narration it appears:
‫ما رأيت أحدا كان أحق بالملك من معاوية‬
I have not seen anyone more deserving of authority than Muʿāwiyah

I .1
Similarly, on hearing about the demise of Sayyidunā Muʿāwiyah I, he

remarked:
‫أما والله ما كان مثل من قبله وال يأتي بعده مثله‬
By Allah! Although Muʿāwiyah I was not equal to his predecessors, but

definitely there will not be anyone equal to him after him.2
2. Sayyidunā ʿAlī
Sayyidunā ʿAlī ibn Abī Ṭālib I said:
‫ فإنكم لو فقدتموه رأيتم الرؤوس تندر عن كواهلها كأنها الحنظل‬،‫أيها الناس ال تكرهوا إمارة معاوية‬
O people! Do not be displeased with the leadership of Muʿāwiyah I. By

Allah! If you lose him, you will see heads being severed from its bodies like
wild gourd falling from its tree.3
3. Sayyidunā Ḥasan
At the time when Sayyidunā Ḥasan I signed the peace treaty with Sayyidunā
Muʿāwiyah I, some foolish people disapproved and rebuked him. Sayyidunā
Ḥasan I replied to them: “Do not rebuke me, for I have heard Rasūlullāh
H saying:
1 ibid
2 Anṣāb al-Ashrāf vol. 4 pg. 37
248
.‫ال تذهب األيام والليالي حتى يملك معاوية‬
The day and the night will refuse to alternate until Muʿāwiyah I attains
authority.1
4. Sayyidunā ʿAbd Allāh ibn ʿUmar
Sayyidunā ʿAbd Allāh ibn ʿUmar I praised him:
.‫ما رأيت أحدا بعد رسول الله أسود من معاوية‬
I have not seen anyone worthier of leadership than Muʿāwiyah I.2
He was then asked:
‫ معاوية اسود‬،‫ كانوا والله خيرا من معاوية وافضل‬:‫فقيل له ابو بكر وعمر وعثمان وعلي فقال‬
What of Abū Bakr I, ʿUmar I, ʿUthmān I, and ʿAlī I? He replied:

“By Allah! Abū Bakr I, ʿUmar I, ʿUthmān I, and ʿAlī I are better
and more virtuous than Muʿāwiyah I, but Muʿāwiyah I is worthy of
leadership.3
5. Sayyidunā Saʿd ibn Abī Waqqās
Sayyidunā Saʿd ibn Abī Waqqās I once remarked:
‫مارأيت أحدا بعد عثمان أقضى بحق من صاحب هذا الباب‬
I have not seen anyone after ʿUthmān I fulfilling rights of people better
than Muʿāwiyah I.4

2 Tārīkh al- Islām vol. 2 pg. 321
3 Usd al-Ghābah vol 5 pg. 222
249
6. Kaʿb al-Aḥbār
Kaʿb al-Aḥbār V stated:
.‫قال كعب لن يملك أحد من هذه األمة ماملك معاوية‬
No one surpassed Muʿāwiyah I in the ummah regarding leadership.1
7. Imām Abū Isḥāq
Imām Abū Isḥāq V commented:
‫ يعنى معاوية‬.‫ مارأيت بعده مثله‬:‫روى أبوبكر بن عياش عن أبى اسحاق قال‬
I have not seen the likes of Muʿāwiyah I after him.2
8. Imām Mujāhid
Imām Mujāhid V said:
‫لو أدركتم معاوية لقلتم هذا المهدي‬
If you were to have seen Muʿāwiyah I you would have said that this is
Al-Mahdī.3
Ḥāfiẓ Ibn Taymiyyah V has written:
‫وقد ثبت في الصحيحين عن النبي‬.‫ وكانت رعيته يحبونه‬،‫وكانت سيرة معاوية مع رعيته من خيار سير الوالة‬
‫ وتصلون عليهم ويصلون عليكم‬،‫ “خيار أئمتكم الذين تحبونهم ويحبونكم‬:‫صلى الله عليه وسلم أنه قال‬
1 Anṣāb al-Ashrāf vol. 4 pg. 100

2 Al-Muntaqā pg. 388
3 Al-ʿAwāsim min al-Qawāsim pg. 205
250
The conduct of Muʿāwiyah I to his subjects was of the best amongst

the leaders, and his subjects loved him. A ḥadīth is narrated in Ṣaḥīḥ al-
Bukhārī and Ṣaḥīḥ al-Muslim that Nabī H has said: :The best amongst
your leaders is the one whom you love and he loves you, and you supplicate
for mercy upon him and he does the same for you.1
10. Ḥāfiẓ Ibn Kathīr
Ḥāfiẓ Ibn Kathīr V mentions:
‫ فلم يزل مستقال باألمر فيهذه المدة إلى هذه‬،‫وأجمعت الرعايا على بيعته في سنة إحدى وأربعين كما قدمنا‬
‫والغنائم ترد إليه من أطراف‬.‫ وكلمة الله عالية‬،‫ والجهاد في بالد العدو قائم‬،‫السنة التي كانت فيها وفاته‬
‫ وصفح وعفو‬،‫ والمسلمون معه في راحة وعدل‬،‫األرض‬
In the era of Muʿāwiyah I, the series of conquests continued, the word

of Allah was elevated, booty from the spoils of war began to pour into the
public treasury, and the Muslims began to live a life of peace, tranquillity,
justice, harmony and forgiveness.2
11. Ḥāfiẓ al-Dhahabī
Ḥāfiẓ al-Dhahabī V states:
.‫فضائل معاوية في حسن السيرة والعدل واالحسان كثيرة‬
The virtues, courtesy, justice and kindness of Muʿāwiyah I are

innumerable. 3
After these unambiguous views of our esteemed predecessors, can one still doubt
that the leadership of Sayyidunā Muʿāwiyah I was not exemplary?

3 Al-Muntaqā pg. 388
251
We will now address three arguments usually raised in this discussion.
1) The khilāfah of Sayyidunā Muʿāwiyah I did not resemble the khilāfah of the
al-Khulafāʼ al-Rāshidīn.
2) Since the khilāfah of ʿUmar ibn ʿAbd al-ʿAzīz V resembled the khilāfah of
the al-Khulafāʼ al-Rāshidīn, it is superior to the khilāfah of Sayyidunā Muʿāwiyah
I.
3) The khilāfah of ʿUmar ibn ʿAbd al-ʿAzīz I is worthy of emulating in light of

the ḥadīth:
‫فعليكم بسنتي وسنة الخلفاء الراشدين المهديين‬
Adhere to my Sunnah and the Sunnah of the al-Khulafāʼ al-Rāshidīn.1
Therefore the khilāfah of Sayyidunā Muʿāwiyah I is not worthy of emulating,

since it does not resemble the khilāfah of the four al-Khulafāʼ al-Rāshidīn.
Argument 1
Sufficient proof against this is the following testimonies:
1. Sayyidah ʿĀʼishah J said:
.‫والذي سن الخلفاء بعده وحضت معاوية على العدل واتباع اثرهم‬
Allah guided the four Rightly Guided Khulafāʼ after Rasūlullāh H,
and granted Muʿāwiyah I the ability to be just and follow in their

footsteps. 2
1 Ibn Mājah
252
2. The famous historian Allāmah Ibn Khaldūn V says:
Since Sayyidunā Muʿāwiyah I followed the way of the four al-Khulafāʼ

al-Rāshidīn, it becomes known that his khilāfah is also included amongst
theirs.
‫وقد كان ينبغي أن تلحق دولة معاوية وأخباره بدول الخلفاء وأخبارهم فهو تاليهم في الفضل والعدالة‬
‫ والحق أنّ معاوية في‬،‫يصح‬
ّ ‫ وال ينظر في ذلك إلى حديث “الخالفة بعدي ثالثون سنة” فإنه لم‬،‫والصحبة‬
‫ فهو من الخلفاء الراشدين‬،‫ممن بعده‬
ّ ‫يشبه معاوية بأحد‬
ّ ‫ وحاشى الله أن‬...‫عداد الخلفاء‬
It would be more suitable if we mention the khilāfah of Muʿāwiyah I and

his biography, in this volume alongside the four al-Khulafāʼ al-Rāshidīn, on
account of his virtue, justice and lofty rank amongst the Ṣaḥābah. In this
regard, the ḥadīth: “Khilāfah will be thirty years after me”, should not be
considered, because it has not reached the required level of authenticity.
The fact is that Muʿāwiyah I is amongst the al-Khulafāʼ al-Rāshidīn and
by no means should Muʿāwiyah I be compared to those who came after
him as he is amongst the al-Khulafāʼ al-Rāshidīn.1
3. Shāh Ismāʿīl Shāhīd V commented:
A just ruler is considered to be a al-Khalīfah al-Rāshid (a rightly guided

leader), i.e. even though he has not witnessed the era of the al-Khulafāʼ al-
Rāshidīn, but has emulated their practice with sincerity and truthfulness….
A just ruler is like a saint between the emperors and the al-Khulafāʼ al-
Rāshidīn. If the masses were to see the emperors, it will seem to them
as if this just ruler is a rightly guided khalīfah, but if they had to see the
condition of the al-Khulafāʼ al-Rāshidīn then they would regard this person
to be a mere emperor. This is why Sayyidunā Muʿāwiyah I says:
.‫لست فيكم مثل أبى بكر وعمر ولكن سترون أمراء من بعدي‬
I am not of the calibre of Abū Bakr I and ʿUmar I amongst you, but
1 Tārīkh Ibn Khaldūn vol. 2 pg. 1140
253
soon you will see the condition of the leaders after me.
On this account, the era of his leadership resembles the era of nubuwwah
and the al-Khulafāʼ al-Rāshidīn. Therefore, it can be said that from the
era of the al-Khulafāʼ al-Rāshidīn until the end of his era, Islam continued
progressing.1
4. Aḥmad Raḍā Khān Barelwī was asked:
Which khilāfah is regarded amongst the rightly guided?
He replied:
Abū Bakr al-Ṣiddīq I, ʿUmar al-Fārūq I, ʿUthmān al-Ghanī I, ʿAlī

al-Murtaḍā I, Ḥasan I, Muʿāwiyah I, and ʿUmar ibn ʿAbd al-ʿAzīz
V; their khilāfah is regarded as rightly guided.2
5. Faydh Aḥmad Uways Barelwī said:
The khilāfah of Amīr Muʿāwiyah I and ʿUmar ibn ʿAbd al-ʿAzīz V is not
entirely part of the al-Khilāfah al-Rāshidah, but it definitely resembled it.3
Argument 2
The argument still remains regarding the difference between the khilāfah of
Sayyidunā Muʿāwiyah I and ʿUmar ibn ʿAbd al-ʿAzīz V. In explanation of
this we refer to an incident of Imām Aʿmash V, who is the teacher of Imām
Abū Ḥanīfah V; he would refer to Sayyidunā Muʿāwiyah I by the title of Al-
Muṣḥhaf, on account of his innumerable praiseworthy qualities.
On one occasion in the gathering of Imām Aʿmash V (Sulaymān ibn Maḥrān),
1 Mansab al-Imāmah pg. 147-149

2 Malfūzāt Aḥmad Raḍā Khān vol. 3, pg. 319
3 Haḍrat Amīr Muʿāwiyah pg. 51
254
the justice and equality of ʿUmar ibn ʿAbd al-ʿAzīz V was mentioned, upon
which Imām Aʿmash V commented:
.‫ بل في عدله‬،‫ ال والله‬:‫ في حلمه؟ قال‬:‫كيف لو أدركتم معاوية؟ قالوا‬
What would you have said if you had to witness the era of Muʿāwiyah I?
The people enquired: “Do you refer to his tolerance?” Imām Aʿmash V
replied: “No! Rather his just manner.” 1
His tolerance was most definitely one of his defining qualities but his justice is
often overlooked. Qabīṣah ibn Jābir I said:
.‫ وال أبعد أنانا منه‬،‫ والأبطأ جهال‬،‫مارأيت رجال أثقل حلما‬
I have not seen anyone more tolerant, far from ignorance, and dignified
than Muʿāwiyah I.2
Hence, if the khilāfah of ʿUmar ibn ʿAbd al-ʿAzīz V resembled the al-Khilāfah
al-Rāshidah then most certainly the khilāfah of Sayyidunā Muʿāwiyah I
also resembled it. In this regard we mentioned the views of Umm al-Muʼminīn
Sayyidah ʿĀʼishah J, Allāmah Ibn Khaldūn V, Shāh Ismāʿīl Shāhīd V, as
well as Faydh Uways and Aḥmad Raḍā Khān. As far as ʿUmar ibn ʿAbd al-ʿAzīz
V is concerned; he would flog any person who would speak ill of Sayyidunā
Muʿāwiyah I.3
Sayyidah ʿĀʼishah J, Shāh Ismāʿīl Shāhīd V, and Faydh Uways have regarded
the khilāfah of Sayyidunā Muʿāwiyah I to be similar to the al-Khilāfah al-
Rāshidah. In fact, the followers of Faydh Uways declare the khilāfah of Sayyidunā
Muʿāwiyah I to be amongst the al-Khilāfah al-Rāshidah and not just similar to it.

3 Ṭabqāt Ibn Saʿd vol. 5 pg. 299
255
Lastly, we mention the words of Faydh Uways, which he attributes to Allāmah

Khaffājī V:
‫فذاك كلب من كالب الهاوية‬ ‫ومن يكون يطعن في معاوية‬
Whoever belittles Muʿāwiyah is a dog amongst the dogs of Hāwiyah

(Jahannam).
Argument 3
It is reported in Tirmidhī:
‫ تمسكوا‬،‫ فعليكم بسنتي وسنة الخلفاء الراشدين المهديين‬،‫فإنه من يعش منكم بعدي فسيرى اختالفا كثيرا‬
‫ وعضوا عليها بالنواجذ‬،‫بها‬
Those of you who will live after me, will see many differences (of opinions),
so hold steadfast onto my Sunnah and the Sunnah of the al-Khulafāʼ al-
Rāshidīn, adopt it and hold on to it strongly with your teeth.1
Now let us dive into the depths of academic research and learn who the majority
of the Muḥaddithīn have indicated to be amongst the al-Khulafāʼ al-Rāshidīn. It
is imperative to study the research of the Muḥaddithīn on this topic and then
conclude who falls under the ruling of this ḥadīth.
The al-Khulafāʼ al-Rāshidīn are the continuous successors of Rasūlullāh H;

they are also called “The Four Aʼimmah”. Their succession was not only general
governmental rule but rather the succession of the Sunnah and political authority.
The Muslim community recognized them to be the successors of Rasūlullāh
H and to be the completion of his legacy.
The esteemed Shāh Walī Allāh Muḥaddith Delhwī V writes:
The days of the khilāfah were a reminder of the days of nubuwwah.2
1 Tirmidhī vol. 2 pg 92
2 Izālat al-Khafā vol. 1 pg. 100
256
The khilāfah of Sayyidunā Ḥasan I completed the succession of the al-

Khulafāʼ al-Rāshidīn. However, this does not imply that the khilāfah of Sayyidunā
Ḥasan I was the same as the four khulafāʼ who preceded him and who were
commonly known to be the al-Khulafāʼ al-Rāshidīn or as the Qurʼān mentioned to
be the guided ones. In fact, it is understood to be the termination of the al-Khulafāʼ
al-Rāshidīn because of the prophecies of Rasūlullāh H having materialised
(such as the reconciliation with Sayyidunā Muʿāwiyah I). Secondly, it was not
complete leadership as he handed it to Sayyidunā Muʿāwiyah I. He stepped
down and acknowledged the leadership and prowess of Sayyidunā Muʿāwiyah
I, which in itself turned out to be an exemplary leadership reflecting the
Qurʼān and Sunnah. His succession had come into existence by reconciliation
rather than replacement. All the qualities which were necessary for the al-
Khulafāʼ al-Rāshidīn are only truly found in the group of Muhājirīn, and amongst
the khulafāʼ none held these qualities except the first four khulafāʼ, which is why
they became commonly known as the al-Khulafāʼ al-Rāshidīn.
It should be borne in mind that these two pious khulafāʼ (Sayyidunā Ḥasan I
and Sayyidunā Muʿāwiyah I) by the principles upon which they ruled are
also understood to be Rightly Guided Khulafāʼ but may not necessarily be those
khulafāʼ referred to by the Qurʼān as “Those who are Rightly Guided”. The reason
being that this is restricted to the first Muhājirīn, and Sayyidunā Ḥasan I
and Sayyidunā Muʿāwiyah I are not amongst them. Undoubtedly, those who
had acknowledged Sayyidunā Ḥasan I, Sayyidunā Muʿāwiyah I and ʿUmar
ibn ʿAbd al-ʿAzīz V as al-Khulafāʼ al-Rāshidīn, did so after taking into account
the principles upon which they governed. If this point was not to be considered
than it is unanimously agreed that the al-Khulafāʼ al-Rāshidīn are the first four
khulafāʼ only. Respected Qāḍī Maẓhar Ḥusayn V, while clarifying the verse of
leadership and khilāfah says:
In the verse of succession, Allah Ta’ālā declares in favour of the Muhājirīn

that:
(Those who were taken out of their homes by the mushrikīn and established
their homes in Madīnah by the order of Rasūlullāh H) If we give them
257
power and leadership in the country, then they will surely fulfill these
four tasks after Rasūlullāh H and only those four had been granted
khilāfah from amongst the Muhājirīn, i.e. Abū Bakr I , ʿUmar I ,
ʿUthmān I and ʿAlī I. Therefore, in light of this divine declaration, it
is obligatory for those who believe in the Qurʼān to distinctly believe that
the four khulafāʼ of Rasūlullāh H had fulfilled the task s described in
this verse, namely establishing ṣalāh and zakāh, as well as ordaining good
and preventing evil. Thus, if one denies the sincerity of these four khulafāʼ
after understanding the meaning of this divine declaration, then he is
refuting this verse and it would mean that declaration of Allah Ta’ālā is
not true (Allah forbid). Furthermore, those who came after these khulafāʼ
cannot be implied as this declaration is specifically for those who were
driven out from their homes, who are the Muhājirīn, and beside these four
Ṣaḥābah, none of the Muhājirīn attained authority or khilāfah. In light
of the above, only these four are called al-Khulafāʼ al-Rāshidīn, which is
the culmination of the promise made in the Qurʼān and this succession is
strictly restricted to those four Companions.
In a similar manner, in the verse of succession Allah Ta’ālā has clearly

promised to give khilāfah to those who are believers and do good deeds
and were present at the time that this verse was revealed, as is indicated by
the words “from amongst you”- (‫)منكم‬. Rasūlullāh H was a mercy for
all the worlds, the last of the ambiyā, and after him amongst the Muhājirīn
only Abū Bakr I, ʿUmar I, ʿUthmān I, and ʿAlī I obtained the
post of khalīfah. It is for this reason that one can safely conclude that the
promise of succession which Allah mentioned in this verse materialised in
favour of these four khulafāʼ and it is their khilāfah that is the promised
khilāfah described in the Qurʼān. If we do not accept these four Aʼimmah
to be those implied by the verse then the promise of Allah will not be true
since the words “from amongst you”- (‫)منكم‬, empathically states that it can
only refer to the Ṣaḥābah. Even if it be Sayyidunā Ḥasan I or Sayyidunā
Muʿāwiyah I and even ʿUmar ibn ʿAbd al-ʿAzīz V or Al-Mahdī, who will
appear before Qiyāmah and who will be the last guide and reviver from the
ummah of Nabī Muḥammad H. After these four khulafāʼ, whoever else
258
has been accepted as a ‘Rightly Guided Khalīfah’ was on account of his rule
being just and fair. They also shared the same insight as the al-Khulafāʼ
al-Rāshidīn but nonetheless the true successors were only these first four
khulafāʼ. It is they who are referred to in the promised succession of the
Qurʼān.1
1 Sunnī Mowqaf pg. 52
259
The al-Khulafā al-Rāshidīn are four
The al-Khulafāʼ al-Rāshidīn are four
We will now mention a few statements of well known and reputable scholars to
prove this declaration.
1. Imām al-Ṭaḥāwī
Imām Abū Jaʿfar al-Ṭaḥāwī V (d. 321A.H) has written the following under the
beliefs regarding the khilāfah:
‫و نثبت الخالفة بعد رسول الله صلى الله عليه و سلم اوال البى بكر الصديق رضى الله عنه تفضيال و‬
‫تقديما على جميع االمة ثم لعمر بن الخطاب رضى الله عنه ثم لعثمان بن العفان رضى الله عنه ثم لعلى‬
‫بن ابى طالب رضى الله عنه و هم الخلفاء الراشدون و االئمة المهديون‬
We accept and acknowledge that Abū Bakr I was the first khalīfah after
Nabī H due to his virtue over the entire Ummah. After Abū Bakr I,
the khilāfah is then established for ʿUmar ibn al-Khaṭṭāb I,followed by
ʿUthmān ibn ʿAffān I and then ʿAlī ibn Abī Ṭālib I. These are the al-
Khulafāʼ al-Rāshidīn and the Aʼimmah of guidance.1
2. Imām Abūl Ḥasan al-Ashʿarī
Imām Abū al-Ḥasan al-Ashʿarī V (d. 324 A.H) has written:
‫و نتولى سائر اصحاب النبى صلى الله عليه و سلم و نكف عما شجر بينهم و ندين الله بان االئمة االربعة‬
‫خلفاء راشدون مهديون فضال ال يوازيهم فى الفضل غير هم‬
We love all the Ṣaḥābah M and we stay away from the misunderstandings
they had amongst themselves and we firmly believe that the four Aʼimmah
are the al-Khulafāʼ al-Rāshidīn and that none can come close to them in
their virtue.2
1 ʿAqīdat al-Ṭaḥāwī Pg. 11

2 Kitāb al-Ibānah Pg. 11
261
3. Imām Abū Bakr al-Bāqillānī
Imām Abū Bakr al-Bāqillānī V (d. 403 A.H) has written under the beliefs of the
Ahl al-Sunnah wa l-Jamāʿah:
‫يعرفون حق السلف الذين اختارهم الله سبحانه لصحبة نبيه صلى الله عليه و سلم و ياخذون بفضائلهم‬
‫و يمسكون عما شجر بينهم صغيرهم و كبيرهم و يقدمون ابا بكر ثم عمر ثم عثمان ثم عليا رضوان الله‬
‫عليهم و يقرون انهم الخلفاء الراشدون المهديون افضل الناس كلهم بعد النبى و يصدقون باالحاديث التى‬
‫جائت عن رسول الله صلى الله عليه و سلم‬
The Ahl al-Sunnah wal Jamāʿah recognise the right of those pious
predecessors whom Allah chose for the company of Nabī H. They
recognise the great virtue that they have and they remain aloof of the
misunderstandings that existed amongst them, whether they be the senior
or the junior Ṣaḥābah. They give priority to Abū Bakr I, then to ʿUmar
I, then to ʿUthmān I and then to ʿAlī I and they acknowledge that
they are the Rightly Guided Khulafāʼ and after Nabī H they are the
most virtuous. The Ahl al-Sunnah also attests to the veracity of all those
aḥādīth that are proven to be from Nabī H.1
4. Shaykh ʿAbd al-Qādir al-Jilānī
Shaykh ʿAbd al-Qādir al-Jilānī V (d. 561 A.H) has written:
‫افضل هؤالء العشرة االبرار الخلفاء الراشدون االربعة االخيار افضل االربعة ابو بكر ثم عمر ثم عثمان ثم‬
‫على رضى الله عنهم و لهؤالء االربعة الخالفة بعد النبى صلى الله عليه و سلم ثلثون سنة‬
The most virtuous from amongst these ten pious souls (i.e. the ʿAsharah
Mubasharah) are the four Rightly Guided Khulafāʼ who are the most
superior and virtuous amongst them; (they are) Abū Bakr I, then ʿUmar
I, then ʿUthmān I and then ʿAlī I. The duration of their khilāfah
after the demise of Nabī H was for a period of thirty years.2
1 Kitāb al-Tamhīd Pg. 295 on the authority of Abaqāt pg. 287

2 ʿAqīdat al-Ṭālibīn Pg. 75
262
5. Ḥāfiẓ Ibn al-ʿAsākir
Ḥāfiẓ Ibn al-ʿAsākir al-Dimashqī V (d. 571 A.H) has explained the beliefs of the
Ahl al-Sunnah wa l-Jamāʿah with regards to the Ṣaḥābah in the following words:
‫و ندين بحب السلف الذين اختارهم الله لصحبة نبيه و نثنى عليهم بما اثنى الله عليهم و نتوالهم و نقول‬
‫ان االمام بعد رسول الله صلى الله عليه و سلم ابو بكر رضى الله عنه و ان الله اعزبه الدين و اظهره‬
‫على المرتدين و قدمه المسلمون لالمامة بما قدمه رسول الله صلى الله عليه و سلم للصلوة ثم عمر بن‬
‫الخطاب رضى الله عنه ثم عثمان رضى الله عنه نضر الله وجهه قتلة قاتلوه ظلما و عدوانا ثم على بن‬
‫ابى طالب رضى الله عنه فهؤالء االئمة بعد رسول الله صلى الله عليه و سلم و خالفتهم خالفة النبوة و‬
‫نشهد للعشرة بالجنة و نتولى سائر اصحاب النبى صلى الله عليه و سلم و نكف عما شجر بينهم ندين ان‬
‫االئمة االربعة راشدون مهديون فضال ال يوازيهم فى الفضل غيرهم و نصدق بجميع الروايات التى ثبتها‬
‫اهل النقل‬
We have the firm belief of love for our pious predecessors whom Allah had
chosen for the company of Nabī H and we articulate their qualities
and we praise them, just as Allah has articulated their qualities and praised
them. Our bond with them is that of friendship and we state unequivocally
that the rightful imām after Nabī H was Abū Bakr I. Allah gave
this religion victory via him and made him victorious over those who
turned apostate. The Muslims gave him precedence to the khilāfah just as
how Nabī H had given him precedence for the ṣalāh. Thereafter the
rightful mām was ʿUmar ibn al-Khaṭṭāb I, and then ʿUthmān I, may
Allah cause his face to radiate with light, for he was murdered oppressively.
Thereafter the rightful Imām was ʿAlī ibn Abī Ṭālib I. After the demise
of Nabī H these are the four Aʼimmah and their governance was based
on the nubuwwah of Nabī H. We testify to the Jannah of those ten
Ṣaḥābah for whom Nabī H had guaranteed Jannah. We have bonds
of friendship with all the Ṣaḥābah and we remain aloof of whatever
misunderstandings occurred between the Ṣaḥābah. We affirm in the
court of Allah that these are the four Rightly Guided Aʼimmah and none
has the virtue that they have. We also accept all those aḥādīth which the
Muḥaddithīn have accepted.1
1 Tabyīn Kithb al-Muftarī Pg.160,161
263
6. Ḥāfiẓ Ibn al-Kathīr
Ḥāfiẓ Ibn al-Kathīr V (d. 741 A.H) has written:
‫و قد وجد منهم اربعة على الوالء و هم ابو بكر ثم عمر ثم عثمان ثم على رضى الله عنهم ثم كانت بعدهم‬
‫فترة ثم وجد منهم من شاء الله‬
And from amongst them there were four who obtained the khilāfah in
succession. They were Abū Bakr I, ʿUmar I, ʿUthmān I and ʿAlī
I. This system ended after them. Khilāfah was then attained only by
those whom Allah chose.1
Ḥāfiẓ Ibn Taymiyyah V (d. 728 A.H) has written:
‫و على اخر الخلفاء الراشدون الذين واليتهم خالفة نبوة و رحمة‬
And ʿAlī I was the last of the khulafāʼ whose khilāfah was based on the
governance of nubuwwah and mercy.2
8. Ḥāfiẓ Ibn al-Humām
Ḥāfiẓ Kamāl al-Dīn Ibn al-Humām V (d. 861 A.H) has written:
‫ان الخليفة الحق بعد محمد صلى الله عليه و سلم ابو بكر ثم عمر ثم عثمان ثم على و التفضيل على هذا‬
‫الترتيب‬
After Nabī H the Rightly Guided Khulafāʼ are Abū Bakr I, then
ʿUmar I, then ʿUthmān I and then ʿAlī I, and their virtue is directly
related to their position in the khilāfah.3
1 Tafsīr Ibn al-Kathīr vol. 3 Pg. 301

2 Minhāj al-Sunnah vol.4 Pg. 121
3 Al-Musāmarah
264
9. Shāh Walī Allāh Muḥaddith Delhwī
Imām al-Hind Shāh Walī Allāh Muḥaddith Delhwī V (d. 1176 A.H) has written:
‫و ابو بكر امام حق بعد رسول الله صلى اللت عليه و سلم ثم عمر ثم عثمان ثم على رضى الله عنهم ثم‬
‫تمت الخالفة‬
After Nabī H the Rightful Imām was Abū Bakr I, then ʿUmar I,
then ʿUthmān I and then ʿAlī I, thereafter the khilāfah ended.1
10. Moulānā Qāsim Nānotwī
Hujjat al-Islām Moulānā Qāsim Nānotwī V (d. 1297 A.H) has written:
This is true that the Ahl al-Sunnah wa l-Jamāʿah has accepted the four
close companions of Nabī H as they are now and firmly believe that
they were the Rightly Guided Khulafāʼ (governing on the system of Nabī
H).2
Together with this the Ahl al-Sunnah refer to all those who followed
them as khulafāʼ but those they consider worthy of bearing the title of al-
Khulafāʼ al-Rāshidīn are the four.3
11. Muftī Kifāyat Allāh
Muftī Kifāyat Allāh Delhwī V (d. 1372 A.H) has written:
After the demise of Nabī H all the Muslims had agreed that Abū Bakr
I would be the vicegerent of Nabī H. It is for this reason that he
is the first khalīfah. ʿUmar I became the second khalīfah after him.
ʿUthmān I became the third khalīfah and thereafter ʿAlī I became the
fourth khalīfah. These four are known as the Four Rightly Guided Khulafāʼ
and the four close companions.4
1 Tafhīmā al-Ilāhiyyah vol.1 Pg. 128

2 Ajwibah Arbaʿīn pg. 185
3 Ibid pg. 187
4 Taʿlīm al-Islām vol. 2 pg. 27
265
12. Moulana ʿAbd al-Shakūr Lakhnawī
Imām Ahl al-Sunnah Moulānā ʿAbd al-Shakūr Lakhnawī V (d. 1383 A.H) has
written:
Some ʿulama have added the names of Ḥasan I and Muʿāwiyah I
after that of ʿAlī I including them amongst the Rightly Guided Khulafāʼ
(al-Khulafāʼ al-Rāshidīn). However, I have not included them amongst the
al-Khulafāʼ al-Rāshidīn, following the opinion of most ʿulama and have
concluded the Rightly Guided Khulafāʼ with ʿAlī I. The reason for this is
that the khilāfah remained only for six months with Ḥasan I. He then
handed over the mantle of khilāfah to Muʿāwiyah I and also took the
pledge of allegiance at his hands. Now, even though Muʿāwiyah I is a
companion of Nabī H and has been accorded great virtue because
of it, including him amongst the al-Khulafāʼ al-Rāshidīn opposes the
research that has been done. The qualities necessary to be from amongst
the al-Khulafāʼ al-Rāshidīn are only found amongst the Muhājirīn Ṣaḥābah
(those who journeyed from Makkah to Madīnah- performed hijrah, before
Makkah was conquered) and Muʿāwiyah I is not from them.1
In the light of the explanations of the great ʿulama, by the grace of Allah, this has
become clear that the al-Khulafāʼ al-Rāshidīn are only four.
Aḥādīth pertaining to following the Rightly Guided Khulafāʼ

Now that it is established that the verses of the Qurʼān concerning khilāfah
refers to those four khulafāʼ of the Muhājirīn and that in accordance to the
opinion of the ʿulama and most Muḥaddithīn, it also refers to the four khulafāʼ,
it becomes evident that the ḥadīth of Nabī H “Hold fast to my Sunnah...”
is also in reference to these four khulafāʼ. Notwithstanding this clear evidence,
it is necessary to further establish this point by mentioning the opinions of the
illustrious Muḥaddithīn.
1 Khulafāʼ al-Rāshidīn pg. 238
266
1. Ḥāfiẓ Ibn ʿAbd al-Barr
Ḥāfiẓ Ibn ʿAbd al-Barr al-Qurṭubī V (d. 463 A.H) has written:
‫وقال رسول الله صلى الله عليه و سلم “عليكم بسنتى و سنة الخلفاء الراشدين المهديين من بعدى” و هم‬
‫ابو بكر و عمر و عثمان و على فسماهم خلفاء و قال الخالفة بعدى ثالثون سنة ثم تكون امرة و ملكا و‬
‫جبروت قتضمنت مدة الخالفة االربعة المذكوين رضوان الله عليهم اجمعين‬
Rasūlullāh H said: “Hold fast onto my Sunnah and the Sunnah of my

Rightly Guided Khulafāʼ.” They were Abū Bakr I, ʿUmar I, ʿUthmān
I and ʿAlī I. They were the ones referred to as khulafāʼ. Nabī H
also said that after me the khilāfah will remain for 30 years, thereafter
will come the time of umarāʼ, then Kings and then tyrannical rulers. The
khilāfah for 30 years encompassed these four khulafāʼ.1
2. Ḥāfiẓ Jalāl al-Dīn al-Suyūṭī
Ḥāfiẓ Jalāl al-Dīn al-Suyūṭī V (d. 911 A.H) has expounded on this ḥadīth with
the following words:
‫هذا من االخبار بالغيب من الخالفة االئمة اربعة ابى بكر و عمر و عثمان و على رضى الله عنهم‬
This ḥadīth prophecises the khilāfah of the four Aʼimmah: Abū Bakr I,
ʿUmar I, ʿUthmān I and ʿAlī I.2
3. Abū Bakr ibn al-ʿArabī
Abū Bakr ibn al-ʿArabī V (d. 543 A.H) has written in his commentary of
Tirmidhī:
‫و هم االربعة باالجماع ابو بكر و عمر و عثمان و على رضى الله عنهم‬
The consensus of the ummah is that the four are Abū Bakr I, ʿUmar I,
ʿUthmān I and ʿAlī I.3
1 Al-Tamhīd lī mā fī al-Muwaṭṭā min al-Maʿānī wa l-Masānīd vol.3 Pg. 485

2 Mirqāt al-Ṣaʿūd on the authority of Abū Dāwūd vol:2 pg. 635
3 Al-ʿĀriḍat al-Aḥwadhī pg. 106
267
4. Imām Sharf al-Dīn Muḥammad al-Ṭībī
Imām Sharaf al-Dīn Muḥammad al-Ṭībī V (d. 743 A.H) has written in his
commentary of Mishkāt:
‫و المراد بالخلفاء الراشدين ابو بكر و عمر و عثمان و على رضى الله عنهم‬
Al-Khulafāʼ al-Rāshidīn refers to Abū Bakr I, ʿUmar I, ʿUthmān I

and ʿAlī I.1
5. Mullah ʿAlī Qārī
Mullah ʿAlī Qārī V (d. 1014 A.H) has written:
‫قيل هم الخلفاء االربعة ابو بكر و عمر و عثمان و على رضى الله عنهم النه عليه الصلوة و السالم قال‬
‫الخالفة بعدى ثالثون سنة و قد انتهى بخالفة على كرم الله وجهه‬
It has been stated under the explanation of this ḥadīth that the khulafāʼ
are four; Abū Bakr I, ʿUmar I, ʿUthmān I and ʿAlī I, as Nabī
H has stated that the khilāfah after him will last for thirty years. This
period came to an end after the khilāfah of ʿAlī I.2
6. ʿAbd al-Raḥmān Mubārakpūrī
The renowned scholar from the Ahl al-ḥadīth (according to the new terminology)-
Moulānā ʿAbd al-Raḥmān Mubārakpūrī V (d. 1353 A.H) has written:
‫قيل هم الخلفاء االربعة ابو بكر و عمر و عثمان و على رضى الله عنهم النه عليه الصلوة و السالم قال‬
‫الخالفة بعدى ثالثون سنة و قد انتهت بخالفة على كرم الله وجهه‬
It has been said under the explanation of this ḥadīth that the khulafāʼ are
four: Abū Bakr I, ʿUmar I, ʿUthmān I and ʿAlī I, as Nabī H
had stated that the khilāfah after him will last for thirty years. This period
came to an end after the khilāfah of ʿAlī I.3
1 Sharḥ al-Ṭībī vol.2 Pg. 634

2 Mirqāt al-Mafātīḥ vol.1 pg. 373
3 Tuḥfat al-Aḥwadhī vol.7 pg. 475
268
7. Allāmah Shams al-Ḥaqq Azīmābādī
Allāmah Shams al-Ḥaqq Azīmābādī V (d. 1329 A.H) has written:
‫والخلفاء ابو بكر و عمر و عثمان و على رضى الله عنهم‬
The khulafāʼ are Abū Bakr I, ʿUmar I, ʿUthmān I and ʿAlī I.1
8. Moulānā Idrīs Khāndhlāwī
Moulānā Idrīs Khāndhlāwī V (d. 1394 A.H) has written:
‫المعنيون بهذا القول هم الخلفاء االربعة النه قال فى حديث اخر الخالفة بعدى ثالثون سنة و قد انتهت‬
‫الثالثون بخالفة على رضى الله عنه‬
What is meant by this statement is the four Rightly Guided Khulafāʼ since
Nabī H had made mention in another ḥadīth that the khilāfah period
after me will be for thirty years. The thirty year period terminates after
the khilāfah of ʿAlī I.2
In light of the discussion above, it has become clear that majority of the
Muḥaddithīn have stipulated that the promised period of the Rightly Guided
Khulafāʼ encompasses only these four and aside from these four no other khalīfah
is included amongst the promised Rightly Guided Khulafāʼ, whether they be
Sayyidunā Ḥasan I, Sayyidunā Muʿāwiyah I or even ʿUmar Ibn ʿAbd al-
ʿAzīz V. Thus, to include ʿUmar Ibn ʿAbd al-ʿAzīz V under the auspices of this
ḥadīth will be incorrect, according to the explanation of the Muḥaddithīn.
Secondly, if we accept the argument that those khulafāʼ whose period of khilāfah
resembles that of the Rightly Guided Khulafāʼ must also be included under the
general meaning of this ḥadīth, then the reply would be that it would be more
necessary for us to include the khilāfah of Sayyidunā Muʿāwiyah I, as his
1 ʿOwn al-Maʿbūd vol.12 pg. 253

2 Al-Taʿlīq al-Ṣabīḥ vol.1 pg. 203
269
khilāfah was in conformity to the Sunnah of Nabī H and this fact has been
most firmly established in the previous pages by the testimonies of Sayyidah
ʿĀʼishah J, Allāmah Ibn Khaldūn V, Moulānā Shāh Ismāʿīl Shāhīd V, Fayḍ
Aḥmad Uwaysī Barelwī and Aḥmad Raḍā Khan Barelwī.
It is an established fact that the khilāfah of Sayyidunā Muʿāwiyah I resembled

that of the al-Khulafāʼ al-Rāshidīn, but some attempt to prove it did not. Aḥmad
Raḍā Khan has clearly stated that the khilāfah of Sayyidunā Muʿāwiyah I is
included in the khilāfah of the al-Khulafāʼ al-Rāshidīn. Therefore, if the ḥadīth of
“Hold fast to my Sunnah ...” includes the khilāfah of ʿUmar ibn ʿAbd al-ʿAzīz V
then it has to most definitely include the khilāfah of Muʿāwiyah I, due to the
fact that his khilāfah came first.
Thirdly, if for a moment we were to accept that the khilāfah of Sayyidunā

Muʿāwiyah I did not resemble that of the Rightly Guided Khulafāʼ, then we
should ask how is this proven? How is it known that not following the khilāfah of
the Rightly Guided Khulafāʼ is tantamount to not following Islam? And to what
extent would it be correct to use the ḥadīth of “Hold fast to my Sunnah...” as the
basis to discredit the good work done by other khulafāʼ? In this ḥadīth it has not
been stated that besides these al-Khulafāʼ al-Rāshidīn you are not to follow any
other khalīfah. It is reported in a ḥadīth:
‫اقتدو بالذين من بعدى من اصحابى ابى بكر و عمر و اهتدوا بعمار و تمسكوا بعهد ابن مسعود‬
After my demise, follow those after me from my Ṣaḥābah; Abū Bakr I

and ʿUmar I, take guidance from ʿAmmār I and hold onto the way of
Ibn Masʿūd I.1
Now because of this ḥadīth will any shallow minded person assume that following
Sayyidunā ʿAlī I is not necessary or that we will not attain any guidance from
Sayyidunā ʿAlī I and we will not be able to attain any bondage with him I?
1 Mishkāt pg. 578
270
Similarly it is stated in a ḥadīth:
‫استقرئوا من اربعة من عبد الله بن مسعود و سالم مولى ابى حذيفة و ابى بن كعب و معاذ بن جبل‬
Learn the Qurʼān from four people; ʿAbd Allāh Ibn Masʿūd I, Sālim I,
Ubay ibn Kaʿb I and Muʿādh ibn Jabal I.1
If a person were to derive this meaning from the ḥadīth that the Qurʼān should
only be learnt from these four and not from Sayyidunā ʿAlī I; will you call
such a person an intelligent person or a fool?
And whose statement is it that the khilāfah of Sayyidunā Muʿāwiyah I bore no

resemblance to the khilāfah of the Rightly Guided Khulafāʼ? What is the status of
the one who made such a claim?
According to us, the difference between the khilāfah of Muʿāwiyah I and

ʿUmar Ibn ʿAbd al-ʿAzīz V is just the same as the differences in the status of
these two personalities. A person once asked ʿAbd Allāh Ibn Mubārak V as to
who holds greater virtue, Sayyidunā Muʿāwiyah I or ʿUmar ibn ʿAbd al-ʿAzīz
V? He replied:
‫والله ان الغبار الذى دخل فى انف فرس معاوية مع رسول الله صلى الله عليه و سلم افضل من عمر بالف‬
‫مرة صلى معاوية خلف رسول الله صلى الله عليه و سلم فقال رسول الله صلى الله عليه و سلم سمع الله‬
‫لمن حمده فقال معاوية ربنا لك الحمد فما بعد هذا الشرف االعظم‬
The dust that entered the nostrils of the horse of Muʿāwiyah I when in
the company of Nabī H is a thousand times more virtuous then ʿUmar
Ibn ʿAbd al-ʿAzīz V. Muʿāwiyah I followed Nabī H in ṣalāh and
when Nabī H said:
‫سمع الله لمن حمده‬
Allah hears the one who praises Him
1 Mishkāt pg. 574, Bukhārī vol. 1 pg. 531, Muslim vol. 2 pg. 293
271
Muʿāwiyah I replied:
‫ربنا لك الحمد‬
All praise belongs to you, my Rabb
What greater honour can there be than that?1
Qāḍī ʿAyyāḍ V has also reported an incident that a person asked Muʿāfī ibn
ʿImrān V regarding the status of Sayyidunā Muʿāwiyah I in comparison to
ʿUmar ibn ʿAbd al-ʿAzīz V? Muʿāfī ibn ʿImrān became very angry and said:
‫ال يقاس باصحاب النبى صلى الله عليه و سلم احد معاوية صاحبه و صهره و كاتبه و امينه على وحى الله‬
A Ṣaḥābī of Nabī H cannot be compared with anyone. Muʿāwiyah I

was a Ṣaḥābī (of Rasūlullāh H), his brother-in-law, his scribe and the
one whom Nabī H had entrusted with the waḥī.
If we assume that the khilāfah of Sayyidunā Muʿāwiyah I did not resemble

the khilāfah of the Rightly Guided Khulafāʼ, it would still be incumbent to accept
the fact that Muʿāwiyah I was an ardent follower of the Sunnah, Qurʼān
and ḥadīth as has been clarified by the Mujtahidīn and the Fuqahā. He was an
illustrious Ṣaḥābī and the ummah considers it necessary to follow and accept as
proof the statements and actions of a Ṣaḥābī who was a Mujtahid.
Please refer to :(1)Majmaʿ al-Zawāʼid’ Page 178 (2) Mishkāt page 553 (3) Jāmīʿ al-Usul
vol. 8 Page 555 (4) Musnad Abī Dāwūd al-Ṭayālisī Page 33 (5) Abū Dāwūd vol. 2 Page
633 (6) Kashf al-Asrār vol. 2 Page 103 (8) Aʿlām al-Muwaqqiʿīn vol. 4 Page 120
1 Taṭīr al-Jinān wa l-Lisān pg. 10, 11
272
Sayyidunā Muʿāwiyah I as a scribe of waḥī
Sayyidunā Muʿāwiyah as a scribe of waḥī
The antagonists of Sayyidunā Muʿāwiyah I, in addition to their other

allegations against Sayyidunā Muʿāwiyah I, also assert that he was never a
scribe of waḥī. We will now clarify any misgivings on the matter.
In Makkah, when Islam first began amongst the Quraysh, there were only
seventeen individuals who could read and write. The historian Al-Balādhurī (d.
279 A.H) has written:
‫دخل االسالم و فى قريش سبعة عشر رجال كلهم يكتب عمر بن الخطاب و على بن ابى طالب و عثمان‬
‫بن عفان و ابو عبيدة بن الجراح و طلحة و يزيد بن ابى سفيان و ابو سفيان بن حرب بن امية و معاوية بن‬
‫ابى سفيان‬
When Islam first began, among the Quraysh there were only seventeen
individuals who could read and write; (they were) ʿUmar I, ʿAlī I,
ʿUthmān I, Abū ʿUbaydah ibn al-Jarrāḥ I, Ṭalḥah I, Yazīd ibn Abī

Sufyān I, Abū Sufyān I, and Muʿāwiyah I.1
What is the status of Sayyidunā Muʿāwiyah I amongst these scribes? Moulānā

Shāh Muʿīn al-Dīn Nadwī highlights:
Besides his knowledge of Islam, Muʿāwiyah I was an expert in the field

of Arab customs. Due to him being an expert in this field at a time when
most of the Arabs were not even acquainted with it, Nabī H chose him
as his special scribe.2
It appears in Majmaʿ al-Zawāʿid:
‫ان معاوية كان يكتب بين يدي رسول الله صلى الله عليه و سلم رواه الطبرانى و اسناده حسن‬
Muʿāwiyah I used to write before Nabī H.3
1 Futuḥ al-Buldān of Al-Balādhurī Pg. 477

2 Sīyar al-Ṣaḥābah vol 6 pg. 131
3 Majmaʿ al-Zawāʼid vol 9 Pg. 596
275
In the books of historical biographies, where the scribes of Rasūlullāh H
are mentioned, the name of Muʿāwiyah I can also be found.
Please refer to the following books for further explanation, (1) Al-Istīʿāb vol 3 pg.
470-471, (2) Zād al-Maʿād vol. 1 Pg 30, (3) Al-Iṣābah vol. 1 pg. 121, (4) Musnad Aḥmad
vol. 1 pg. 335 and 291.
We will now present before you proof from a few of the renowned Muḥaddithīn
and historians who have accepted Sayyidunā Muʿāwiyah I as a scribe of
waḥī.
1. Ḥāfiẓ Ibn Ḥazm al-Andalusī (d. 456 A.H):
‫كان زيد بن ثابت من الزم الناس لذلك ثم تاله معاوية بعد الفتح فكانا مالزمين للكتابة بين يديه فى الوحى‬
‫و غير ذلك ال عمل لهما غير ذلك‬
Zayd ibn Thābit I took the greatest responsibility of recording waḥī and
after the conquest of Makkah, Muʿāwiyah I also took up this task. These
two were always in the company of Nabī H to record waḥī or anything
that Rasūlullāh H might instruct. This was their task and duty, they
had no other duty besides this.1
2. Ḥāfiẓ Abū Bakr ibn al-Khatīb al-Baghdādī (d. 463 A.H):
‫معاوية صاحبه و صهره و كاتبه و امينه على وحى الله عز و جل‬
Muʿāwiyah I was the companion, brother in law, and scribe of Rasūlullāh

H, and he was the one entrusted with waḥī.2
3. Ḥāfiẓ Ibn Ḥajr al-ʿAsqalānī (d. 852 A.H):
‫و معاوية بن ابى سفيان الخليفة صحابى اسلم قبل الفتح و كتب الوحى‬
1 Jawāmiʿal-Sīrah pg. 27
2 Tārīkh Baghdād vol. 1 pg. 224
276
Muʿāwiyah I was a khalīfah and a Ṣaḥābī. He was favoured with Islam

before the conquest of Makkah and he was a scribe of waḥī.1
4. Ḥāfiẓ Shams al-Dīn al-Dhahabī (d. 748 A.H):
‫و قد صح عن ابن عباس كنت العب فدعانى رسول الله صلى الله عليه و سلم و قال ادع لى معاوية و كان‬
‫يكتب الوحى‬
It has been established via an authentic chain that Ibn ʿAbbās I has
said: “I was playing when Nabī H summoned me and said: “Call
Muʿāwiyah!”, Muʿāwiyah I was the one who used to record the waḥī.”2
5. Allāmah ʿAlī ibn Burhān al-Dīn al-Ḥalbī:
‫قال بعضهم كان معاوية و زيد بن ثابت رضى الله عنهما مالزمين للكتابة بين يدي رسول الله صلى الله‬
‫عليه و سلم فى الوحى و غيره ال عمل لهما غير ذلك‬
Some ʿulama have written that the only occupation Muʿāwiyah I and
Zayd ibn Thābit I had was to record both waḥī and non-waḥī in the
presence of Rasūlullāh H . This was their only occupation.3
6. Ḥāfiẓ Ibn al-Kathīr (d. 774 A.H):
‫والمقصود ان معاوية كان يكتب‬...‫خال المؤمنين و كاتب وحى رب العالمين‬...‫معاوية بن ابى سفيان‬
‫الوحى لرسول الله مع غيره من كتاب الوحى رضى الله عنهم‬
Muʿāwiyah I was the uncle of the believers, the scribe of the waḥī of
Allah...the purpose of this is to indicate that Muʿāwiyah I used to record
waḥī for Rasūlullāh H along with the other scribes of waḥī M.4
7. Ḥāfiẓ Aḥmad Ibn Ḥajr al-Ḥaythamī al-Makkī (d. 974 A.H):
‫قال المدائنى كان زيد بن ثابت يكتب الوحى و كان معاوية يكتب للنبى صلى الله عليه وسلم فيما بينه و‬
1 Taqrīb al-Tahdhīb vol. 2 pg. 592

2 Tārīkh al-Islām of al-Dhahabī vol. 2 pg. 309
3 Al-Sīrat al-Ḥalbiyyah vol. 2 pg.447
277
‫بين العرب اى من وحى و غيره فهو امين رسول الله صلى الله صلى الله عليه و سلم على وحى ربه و‬
‫ناهيك بهذا المرتبة الرفيعة‬
Madāʼinī has stated that Zayd ibn Thābit I was a scribe of waḥī and
Muʿāwiyah I was not only a scribe of waḥī but was the one who also
wrote letters on behalf of Nabī H to the Arabs. His elevated status
can be gauged by the fact that he was the one who was entrusted with
recording the waḥī.1
8. Imām Shihāb al-Dīn al-Qasṭalānī (d. 923 A.H):
‫معاوية بن ابى سفيان صخر ولد حرب كاتب الوحى لرسول الله صلى الله عليه و سلم‬
Muʿāwiyah ibn Abī Sufyān, the son of Ṣakhr ibn Ḥarb, was a scribe of waḥī
for Rasūlullāh H.2
9. Allāmah Shihāb al-Dīn al-Khaffājī (d. 1099 A.H):
‫معاوية صاحبه و صهره النه اخو زوجته حبيبة بنت ابى سفيان ام المؤمنين و كاتبه لما ثبت انه احد كتابه‬
‫صلى الله عليه و سلم و امينه على وحيه النه بعد ان استكتبه كان يكتب ما ينزل عليه من الوحى و لو لم‬
‫يستامنه ما استكتبه الوحى‬
Muʿāwiyah I was the Ṣaḥābī of Nabī H as well as his brother-in-law,

as the wife of Nabī H- Ummī Ḥabībah J was his sister. Muʿāwiyah
I was also the scribe of Nabī H as it is proven that he was one of the
scribes of Nabī H and one entrusted with recording waḥī because he

was instructed by Nabī H to write down the waḥī that was revealed to
him. Had he not been trustworthy he would not have been asked to record
the waḥī.3
1 Tathīr al-Jinān pg. 10

2 Al-Nihāyah pg. 18
3 Nasim al-Riyāḍ vol. 3 pg. 430
278
10.Ḥāfiẓ Ibn al-ʿAsākir (d. 1383 A.H):
‫معاوية بن ابى سفيان خال المؤمنين و كاتب الوحى رب العالمين‬
Muʿāwiyah I is the uncle of the believers and the scribe of the waḥī of
the Rabb of the universe.1
11. Moulānā ʿAbd al-Shakūr Lakhnawī (d. 1383 A.H):
During the Battle of Ḥunayn, Muʿāwiyah I was the companion of Nabī

H and he was appointed to record waḥī.2
12. Allāmah ʿAbd al-Ḥayy al-Kattānī (d. 1382 A.H):
‫قال القضاعى فان لم يحضر احد منهم كتب الوحى من حضر من الكتاب و هم معاوية و جابر بن سعيد‬
‫بن العاص‬
Al-Qaḍāʿī has stated that if the scribes of Nabī H were not present
then those who were present would record the waḥī. Amongst them were
Muʿāwiyah I and Jābir ibn Saʿīd ibn al-ʿĀs I and others.
He adds:
‫و انما كان اكثرهم مداومة على ذلك بعد الهجرة زيد بن ثابت ثم معاوية بعد الفتح‬
After hijrah, Zayd ibn Thābit I held the most responsibility of recording
waḥī followed by Muʿāwiyah I after the Conquest of Makkah.3
13.Allāmah Muḥammad al-Khiḍrī:
The names of those who are quite famous in writing down the waḥī are as
follows: Zayd ibn Thābit I, Muʿāwiyah ibn Abī Sufyān I, these two
1 Tārīkh Madīnah Damashq vol. 59 pg. 55

2 Izālat al-Khafā vol. 1 pg. 472
3 Al-Tartīb al-idāriyyah pg. 117
279
were constantly in the company of Nabī H recording the waḥī and

other things as well. They had no other work besides this.1
14. Muftī Taqī ʿUthmānī :
The scribes of waḥī number close to forty, but the most famous from
amongst them are:
Abū Bakr I, ʿUmar I, ʿUthmān I, ʿAlī I, Ubay ibn Kaʿb I, ʿAbd

Allāh ibn Abī Sarh I, Zubayr ibn ʿAwwām I, Khālid ibn Saʿīd ibn al-
ʿĀs I, Abān ibn Saʿīd ibn al-ʿĀs I, Ḥanẓalah ibn al-Rabīʿ I, Maʿqīb
ibn Abī Fāṭimah I, ʿAbd Allāh ibn Arqam al-Zuharī I, Shuraḥbīl ibn
Ḥasanah I, ʿAbd Allāh ibn Ruwāḥah I, ʿĀmir ibn Fuhayrah I, ʿAmr
ibn al-ʿĀs I, Thābit ibn Qays ibn Shammās I, Mughīrah ibn Shuʿbah
I, Khālid ibn Walīd I, Muʿāwiyah ibn Abī Sufyān I and Zayd ibn
Thābit I.2
15.Allāmah Sayyid Maḥmud Aḥmad Razwī Barelwī :
Allāmah Sayyid Maḥmud Aḥmad Razwī Barelwī, while making reference to their
founder- Aḥmad Raḍā Khān Barelwī, writes:
After accepting Islam, Muʿāwiyah I never remained aloof from the

service of Nabī H. He remained with Nabī H and recorded the
waḥī. The respect he had for Nabī H remained firm in his heart even
after the demise of Nabī H.3
16. Dr. ʿAbd al-Raḥmān ʿĪsā (Teacher at Jāmiʿah Imām Muḥammad ibn Saʿūd):
He has written a book entitled Kuttāb al-waḥī, and in it he has categorised the
scribes of waḥī into two groups:
1 Tārīkh al-Tashrīʿ al-Islāmī pg. 12

2 ʿUlūm al- Qurʿān pg. 179
3 Shān-e Ṣaḥābah pg. 22
280
‫ معاوية بن ابى سفيان يكتب فى التنزيل الحكيم و فيما‬... ‫و هم كتاب التنزيل الحكيم و غيره و هم ستة‬
‫وكان هو و زيد بن ثابت مالزمين للكتابة بين يدي رسول الله فى الوحى و غيره‬... ‫بين النبى و بين العرب‬
‫ال عمل لهما غير ذلك‬
Those who recorded waḥī and that which was not waḥī, they were six...
Muʿāwiyah I recorded the waḥī and other correspondences between
Nabī H and the Arabs... Muʿāwiyah I and Zayd ibn Thābit I with
great regularity wrote the waḥī in the presence of Nabī H. They had
no other occupation besides this.1
17.Khatīb Tabrezī (d. 743 A.H):
‫كان هو و ابوه مسلمة الفتح من المؤلفة قلوبهم و هو احد الذين كتبوا لرسول الله صلى اللن عليه و سلم‬
‫الوحى‬
Muʿāwiyah I and his father accepted Islam on the day of the conquest of
Makkah. They were from the Muʼalaffat al-Qulūb, and Muʿāwiyah I was
from those who recorded the waḥī.2
18. Imām Abū Isḥāq al-Shāṭbī:
‫و ذكر اهل السير انه كان لرسول الله صلى الله عليه و سلم كتاب يكتبون له الوحى و غيره منهم عثمان و‬
‫على و معاوية و المغيرة بن شعبة و ابى بن كعب و زيد بن ثابت و غيرهم‬
The scholars of sīrah have stated that the scribes of Nabī H wrote both
waḥī and non-waḥī. Amongst them were ʿUthmān I, ʿAlī I, Muʿāwiyah
I, Mughīrah ibn Shuʿbah I, Ubay ibn Kaʿb I and Zayd ibn Thābit
I3 .
1 Kitāb al-Waḥī pg. 66

2 Al-Ikmāl fi Asmāʼ al-Rijāl pg.617
3 Al-Iʿtiṣām vol. 1 pg.134
281
19. Shāh Muʿīn al-Dīn Nadwī:
Muʿāwiyah I was not lacking in knowledge and had great experience

in writing. It was on account of this that Nabī H appointed him as the
scribe of waḥī.1
20. Aḥmad Yār Khā Gujarati Barelwī:
Sayyidunā Muʿāwiyah I was not only the Scribe of waḥī for Nabī H,
but also wrote the letters of Nabī H to the kings that was dictated to
him.2
21. Muḥammad ibn ʿAlī ibn Ṭabā Ṭabā’ī ibn Ṭaqṭaqī:
The well-known Shīʿah historian Ibn Ṭabā Ṭabā’ī has written:
‫و اسلم معاوية و كتب الوحى جملة من كتبه بين يدي رسول الله صلى الله عليه و سلم‬
Muʿāwiyah I accepted Islam and was part of that group of people who
constantly wrote the waḥī.3
It is evident from this explanation that Sayyidunā Muʿāwiyah I was indeed

a scribe of waḥī and since it is proven that he was a scribe of waḥī, it stands to
reason that he would be just and trustworthy, for no one would be chosen as a
scribe except if he possessed these qualities.
It appears in a narration that this position was granted to Sayyidunā Muʿāwiyah

I by Nabī H on the command of Allah. On one occasion Jibraʼīl S
came to Nabī H and said:
‫يا محمد اقرئ معاوية السالم و استوص به خيرا فانه امين الله على كتابه و وحيه و نعم االمين‬
1 Tārikh al-Islām vol. 2 pg.43

2 Amīr Muʿāwiyah pg. 47
3 Al-Fakhr fi Ādāb al-Sulṭāniyyah vol. 8 pg.120
282
O Muḥammad H! Convey my greetings to Muʿāwiyah I and instruct

him to do good, for he is the one entrusted with writing the waḥī and he is
an excellent trustworthy person.1
In another ḥadīth, it is stated that Nabī H had consulted Jibraʼīl S
whether Muʿāwiyah I should be appointed as a scribe of waḥī and Jibraʼīl

S replied:
‫استكتبه فانه امين‬
Appoint him as a scribe, for he is indeed trustworthy.2
You may now decide for yourself whether the claims that Sayyidunā Muʿāwiyah
I was not a scribe of waḥī are true or not? Whether being a scribe of Nabī
H is a common trait or not? And whether the words and the instructions of
Nabī H are not indirect waḥī?
The statement of Ḥāfiẓ Ibn Taymiyyah V when refuting such accusations from
the Rawāfiḍ, should suffice for every sceptic:
‫فهذا قول بال حجة و ال علم‬
This (that Muʿāwiyah I was not from the scribes of waḥī) is a claim
without any proof or knowledge.
Thereafter he lists the scribes of waḥī:
Abū Bakr I, ʿUmar I, ʿUthmān I, ʿAlī I, ʿĀmīr ibn Fuhayrah I,

ʿAbd Allāh ibn Arqam I, Ubay ibn Kaʿb I, Thābit ibn Qays I, Khālid
ibn Saʿīd ibn al-ʿĀs I, Ḥanẓalah ibn al-Rabīʿ al-Asadī I, Zayd ibn Thābit
I, Muʿāwiyah I, Shuraḥbīl ibn Ḥasanah I.3

2 Ibid
283
Closing remarks
Respected readers! By the grace of Allah! It has become apparent that the
objections and criticisms levelled against Sayyidunā Muʿāwiyah I are weak
and feeble.
In conclusion, I would like to present to all the cynics, the advice of Sayyidunā
Rabiʿ ibn ʿĀmir I:
‫معاوية بن ابى سفيان ستر اصحاب رسول الله فاذا كشف الرجل السترا اجترأ على ما وراءه‬
Muʿāwiyah I is the veil of the Ṣaḥābah of Nabī H. If any person

opens this veil he becomes audacious upon others behind the veil.1
To what extent does this audaciousness extend? The words of Muftī Aḥmad Yār
Khān Gujarati Barelwī (d. 1391 A.H) is presented here:
Come! Allow me to narrate to you the discussions of those people whose

hearts are sick. Listen and take lesson. A few people were having the
following discussion regarding Muʿāwiyah I:
• First person: Friends! Amīr Muʿāwiyah was a great oppressor and sinner.
He was a great enemy to the Ahl al-Bayt. He rejected the khilāfah of ʿAlī
al-Murtaḍā I and because of him thousands of Muslims lost their lives.
The Muslim women became widows and their children became orphans.
He had caused ʿAlī I much harm and those who cause harm to ʿAlī I
cause harm to Nabī H. He who has caused harm to Nabī H has
caused harm to Allah. How can such a person be a true Muslim? It is a
tragedy that there are people who consider him to be pious man.
• Second person: Friends! Do not even talk about it, sometimes from an
insignificant person significant words are spoken. They had become so
accustomed to harming the Ahl al-Bayt for many years that they even
1 Tārīkh Baghdād of Al-Khaṭīb vol. 1 pg. 223
284
Closing remarks
forgot to ask for forgiveness. ʿĀʼishah, Ṭalḥah, Zubayr (people from the
ʿAsharah Mubasharah and the blessed wife of Rasūlullāh H) and those
who assisted ʿĀʼishah and Muʿāwiyah in the Battle of Jamal and Ṣiffīn, all
these people hated the Ahl al-Bayt. They all went to war against ʿAlī I.
• Third person: Friends! My heart yearns for me to say that Imām Ḥasan I
should not have taken the pledge at the hands of the sinner Muʿāwiyah.
Imām Ḥasan I displayed great cowardice when he not only made peace
with Muʿāwiyah but even relinquished the khilāfah to him. He should have
been like his brother Imām Ḥusayn I who wanted to oppose them. May
my life be sacrificed for Imām Ḥusayn I! He gave his life but he was not
prepared to take the pledge at the hands of the accursed Yazīd. Imām Ḥasan
I should have at least taken a lesson from his Honourable Father- ʿAlī
I, who fought against ʿĀʼishah and Muʿāwiyah and he did not concern
himself with any loss when it comes to protecting the khilāfah. Why did
Imām Ḥasan I not do this?
• Fourth person: Friends! What happened to Imām Ḥusayn I when Imām

Ḥasan I made peace? He too remained silent and did not even make his
brother see reason. He did not even cut off ties with his brother. Had he put
an end to the rule of Muʿāwiyah then Karbalā would never have happened.
Why did Imām Ḥusayn I remain silent and not display the bravery he
had displayed at the time of Karbalā? Friends! This is a perplexing issue
indeed, what can be said and what cannot?
• Fifth person: Friends! The issue is far greater than that. I do wish to speak
about it but if you were to examine the issue more deeply then you will find
that the major mistakes were committed by ʿAlī I. He made peace with
Muʿāwiyah after fighting with him and was pleased to split the khilāfah in
two. The root of all the problems was this peace treaty of ʿAlī I. A major
mistake occurred because of this peace treaty. The blame lies with ʿAlī I,
he was the lion of Allah, and if he were to have ended the authority of
Muʿāwiyah from the very beginning then these incidents would not have
occurred.
285
• Sixth person: Friends! If you want to know the truth, then the person
who initiated the entire problem was ʿUmar I. He made Muʿāwiyah the
governor of Syria during his khilāfah. Had he not made him the governor
then the desire to become the khalīfah would not have been planted. The
root of all these trials was ʿUmar I.
• Seventh person: Friends! Our belief is that Allah bestowed Nabī H
with knowledge of the unseen. Why did Nabī H allow Muʿāwiyah,

who was an enemy of the Ahl al-Bayt, to join his company and then even
appoint him as the scribe of waḥī? By marrying his sister- Ummī Ḥabībah
J, Nabī H made him his brother-in-law and by mentioning his
virtue instilled courage in Muʿāwiyah. Most definitely Nabī H slipped
up in this matter. The eating from the forbidden tree by Nabī Adam S
and Nabī H allowing Muʿāwiyah to remain in his company was the
reason for all this tribulation.
• Eighth person: Friends! I cannot understand why the Qurʼān describes the
Ṣaḥābah of Nabī H as:
‫َا ِشدَّ ُٓاء َع َلی ا ْل ُك َّفا ِر ُر َح َم ُٓاء َب ْین َُه ْم‬
Severe against the disbelievers and compassionate amongst themselves.
because when we look into the history of the warfare amongst the
Ṣaḥābah, we will find that they were thirsty for each other’s blood, they
drove their swords through each other by the thousands. Either this verse
of the Qurʼān is incorrect and someone tampered with it or those people
who participated in the Battles of Jamal and Ṣiffīn were not Ṣaḥābah. Their
warfare is a terrible stigma to our Islam.
These are the discussions of those people who consider themselves to

have the correct beliefs and consider themselves to be true Muslims and
at the same time despise Sayyidunā Muʿāwiyah I. Reflect as to how
the hatred of Muʿāwiyah I leads to the termination of a person’s īmān.
286
Closing remarks
If this discussion has to continue then neither the Ṣaḥābah will be safe
from being condemned, nor the Ahl al-Bayt. As a matter of fact, honour
and respect for Rasūlullāh H and the Noble Qurʼān will no longer
remain in the heart. 1
Describing those who transgress the limits of exaggeration, the author of Nām wa
Nasab says:
It is a shame that when the eyes are thickly covered with prejudice, it will
reject even the Qurʼān and Sunnah. Their condition is such that they will
not respect Allah or Nabī H and from this you can determine the
respect they show to others.2
Amongst the duties of nubuwwah, entrusted to Rasūlullāh H, was the

duty of purification. Sayyidunā Muʿāwiyah I spent time in the company of
Rasūlullāh H yet the critics state that he had obtained no virtue, hated
ʿAlī I, was prone to commit contemptuous deeds, was the originator of many
innovative acts in the dīn of Islam, allowed the prevalence of pagan tribal customs
and poisoned the grandson of Rasūlullāh H. Thus, he possesses no qualities
that will make it necessary for this ummah to follow him in his Sunnah. On the
contrary, he possessed such depraved mannerisms which are ‘authentically’
proven by historical fact (as is claimed).
We wish to ask that if this was the character of Sayyidunā Muʿāwiyah I then
what purification of his inner-self took place when he was in the company of
Rasūlullāh H ? Is this not a corroboration of the Iranian leader, Khomeini,
who said:
Every nabī who came, did so to spread justice. Their purpose was to spread
justice throughout this world but they were unsuccessful. Even the final
Nabī H came to spread justice and educate the people he was sent to,
1 Amīr Muʿāwiyah pg. 8-11

287
but he too was unsuccessful.1
Is there any person of knowledge and research, who is not aware of the discourse
of Mujaddid Alf-e Thānī V on īmān and love for the Ṣaḥābah, wherein he
discussed the incident of Qirṭās. While doing so, he explained the core principles
which lay rest to all the insults levelled against the Ṣaḥābah. His lecture crushed
all these whimsical arguments directed towards the Ṣaḥābah and obliterated the
research done by those who oppose the Ṣaḥābah. He said:
May Allah grant us guidance and steadfastness on the straight path. You
should know that those doubts some people have regarding the Ṣaḥābah
and those objections with which they intend to discredit the Ṣaḥābah; if
they were to study them justly, after accepting the virtue and importance of
the best of mankind- Rasūlullāh H, and acknowledge that their inner
and outer selves have been purified by him, then they would understand
that these were the pious and great personalities of Islam, whose day and
night, whose objective, secret or otherwise, whose every moment was
spent in strengthening the dīn and uplifting the kalimah of Islam. Due to
the love they had for Rasūlullāh H, they bid farewell to their families
and tribes, to their children and their beloved wives, their much-loved
homelands and properties, their springs and farmlands, their plantations
and rivers. They gave preference to the pure desires of Rasūlullāh H
over their own. They gave preference to the love of Rasūlullāh H
over their wealth and their children. They saw waḥī being revealed and
the angels making their appearance. They witnessed the miracles and the
manifest signs of Rasūlullāh H, so much so that the ghāʼib (unseen)
became the shāhādah (seen) for them and their ʿIlm al-Yaqīn ( to know that
something is true) became ʿAyn al-Yaqīn (total and complete conviction).
These are those blessed people whose praise Allah mentions in the Qurʼān-
“I am pleased with them and they are pleased with me”. In another verse
Allah says: “This is their description in the Torah and the Injīl”. Now if
this is the virtue and speciality of all the Ṣaḥābah in general then what
1 Ittiḥād wa Yakjihatī by Khomeini pg.15
288
Closing remarks
can be said about the status of the great Ṣaḥābah; namely the al-Khulafāʼ
al-Rāshidīn.
After a few lines, he wrote:
If these critics have any desire for justice, they would acknowledge the
greatness of the company of Rasūlullāh H through which they will
realise the noble status of the Ṣaḥābah, then they would see their doubts
as gold plated deceptions and they would lower their levels of credence
and reliance upon such whimsical notions. If they cannot cease from
fixating on the principle of their misunderstanding and pointing fingers
of deception then at least they should acknowledge that their doubts are
unfounded. The fact is that their objections are rejected by the glaringly
truthful realities, which is the Qurʼān and Sunnah.1
Mujaddid Alf-e Thānī V in this introduction, whilst mentioning some preludes

of the incident of Qirṭās, has answered the famous objections of the Shīʿah and
in a few words highlighted the extent to which this incorrect chain of thought
will lead.
He then states:
According to this lowly person, the example of these doubts is exactly like
an intelligent person who comes to a company of fools. They see a stone
but due to his deceptive proofs and pretentious arguments, he establishes
that the stone is gold. These poor people who are helpless in answering
him, in the face of these ‘proofs’, due to their in ability to assess, now begin
to doubt whether that is a stone or in fact a piece of gold. They go against
that which they can see before them with their very own eyes and are
prepared to accept it as gold. They consider their own estimation to be
unreliable. However, the intellectual is required to apply his mind and
reject these deceptive proofs and arguments.
289
This is the exact same scenario; the piety and great status of the three
al-Khulafāʼ al-Rāshidīn is established by the Qurʼān. It is as if we are
witnessing this reality with our own eyes but then a foolish group come
along, who use pretentious arguments and proofs to revile the Ṣaḥābah.
Their proof is the same as that shrewd fellow who tries to convince people
through reasoning that the stone in his hand is gold and through logic he
makes fools of honest people.1
A good dream about the people of Ṣiffīn
As we conclude, I wish to include a few dreams that the great scholars and elders
of the ummah had seen and mentioned in their books, as a form of glad tiding.
This was not necessary to do but these types of dreams bring some type of solace
to our hearts. The reason for this is because the doors of nubuwwah have been
sealed and there is only this window that now remains open. Sayyidunā Anas ibn
Mālik I has narrated that Nabī H has said:
‫الرويا الحسنة من الرجل الصالح جزء من ستة و اربعين جزأ من النبوة‬
A good dream seen by one who is pious is one out of forty-six parts of
nubuwwah.2
ʿAbd Allāh ibn ʿAbbās I has narrated from Rasūlullāh H:
‫يا ايها الناس لم يبق من المبشرات النبوة اال رويا الصالحة يراها المسلم او ترى له‬
O people! The only thing left of the glad tidings of nubuwwah is good
dreams, which a Muslim will see or someone will see on behalf of him.3
1 Maktūbāt-e Imām Rabbānī

2 Bukhārī vol. 2 Pg. 1034
3 Abū Dāwūd vol. 1 pg. 127
290
Closing remarks
This blessing was granted especially to Nabī Yūsuf S from amongst the
ambiyā. Amongst the Ṣaḥābah, it was ʿUmar I who was gifted with this and
from amongst the Tābiʿīn, it was Ibn Sirīn V.
The dream of Abū Maysarah I

ʿAmr ibn Sharjīl I, who was better known as Abū Maysarah and was a famous
student of ʿUmar I, ʿAlī I and ʿAbd Allāh ibn Mas’ūd I, and had
participated in the Battle of Ṣiffīn on the side of ʿAlī I. He relates that he was
extremely perturbed and worried about the battle:
‫قال راى فى المنام ابو ميسرة عمرو بن شرجيل و كان من افضل اصحاب عبد الله قال رايت كانى ادخلت‬
‫الجنة فرايت قبابا مضروبة فقلت لمن هذه؟ فقيل هذه لذى الكالع و حوشب و كانا ممن قتل مع معاوية‬
‫يوم صفين قال قلت فاين عمار و اصحابه؟ قالوا امامك قلت و كيف و قد قتل بعضهم بعضا قال قيل انهم‬
‫لقوا الله فوجدوه واسع المغفرة قال فقلت فما فعل اهل النهر قال لقوا برحا‬
Whilst in this condition, I saw in a dream that I entered Jannah and in

it there were tents. I asked for who these tents were and I was told that
these are for Dhū al-Kilāʿ and Ḥowshab, who were fighting on the side of
Muʿāwiyah I during the Battle of Ṣiffīn and were martyred. I then asked
where is ʿAmmār and his friends M? I was told that they were ahead. I
asked: “How is this possible, when they had killed each other.” I was told
that they had met Allah and found him to be extremely merciful. I then
asked what happened to the people of Nahrawān (the Khawārij) and I was
told that they were dealt with harshly.1
The dream of ʿUmar Ibn ʿAbd al-ʿAzīz V

The following dream has been recorded in the famous book of Ḥāfiẓ Ibn al-Kathīr
V- Al-Bidāyah wa al-Nihāyah. Imām al-Ghazzālī V (d. 505 A.H) has also recorded
it in his famous book- Kīmyāʼi Saʿādat and Ḥāfiẓ Ibn Qayyim V (d. 751 A.H) in his
book-Kitāb al-Rūḥ. The following is taken from Al-Bidāyah wa al-Nihāyah:
291
‫عن عمر بن عبد العزيز قال رايت رسول الله صلى الله علىه و سلم فى المنام و ابو بكر و عمر جالسان‬
‫بعلي و معاوية فادخال بيتا و اجيف الباب و انا انظر فما كان‬
ّ ‫عنده فسلمت عليه فبينما انا جالس اذ اتي‬
‫علي و هو يقول قضى لى و رب الكعبة ثم كان باسرع منه ان خرج معاوية و هو يقول‬
ّ ‫باسرع من ان خرج‬
‫غفر لى و رب الكعبة‬
ʿUmar ibn ʿAbd al-ʿAzīz V said: “In my dream I visited Rasūlullāh H

and Abū Bakr I and ʿUmar I were sitting in his company and I
greeted them. While I was sitting, ʿAlī I and Muʿāwiyah I were
brought and entered the room. The door to that room was then closed. It
was not long before ʿAlī I exited and said: “By the Rabb of the Kaʿbah!
Judgement has been passed in my favour.” Shortly thereafter Muʿāwiyah
I exited and said: “By the Rabb of the Kaʿbah! I have been forgiven.”1
These were dreams about the people who participated in the Battle of Ṣiffīn. Now
I would like to present before you a dream of Pīr Bāqir ʿAlī about Muʿāwiyah I,
who was amongst those who always held Sayyidunā Muʿāwiyah I in contempt
but after seeing this dream, he sought forgiveness for his previous beliefs. His
name was Muḥammad Bāqir ʿAlī Shāh and he says:
You people deliver your lectures about Muʿāwiyah I from books and
you present your proofs against him but I would like to present to you
my personal experience. One day at ten in the morning whilst speaking
to a person I said: “The battle that Muʿāwiyah I waged against ʿAlī I
was one filled with much excessiveness, this was all I said and suddenly
in my heart this thought occurred that I have uttered something terrible
with regards to Muʿāwiyah I. At the same time I felt that my spiritual
goodness came to an end. I spent the entire day in worry and when night
came and I fell asleep. I dreamt and in my dream I saw an old patio, my
spiritual Shaykh Khawājah Nur al-Ḥasan Shāh the deputy of Shaykh Sher
Muḥammad Sharqpūrī spent his entire life spiritually benefiting on this
patio and it was here that he passed away as well. Suddenly there was a
knock on the door of the room and Rasūlullāh H entered. Behind
292
Closing remarks
Rasūlullāh H was ʿAlī I and behind him was Muʿāwiyah I. ʿAlī

I and Muʿāwiyah I both stood on the right of Rasūlullāh H.
Rasūlullāh H and Muʿāwiyah I stood in silence whereas ʿAlī I
addressed me angrily saying: “The fight was between Muʿāwiyah I and

myself, what right do you have to interfere with it?” He repeated this
sentence thrice. I asked for forgiveness but received no reply. These three
great personalities then left. For six months thereafter I was not visited by
my Shaykh. My spiritual growth was halted until I was blessed with a vision
of Rasūlullāh H in a dream and then my spiritual growth continued.1
Now listen to another dream wherein Sayyidunā ʿAlī I admonished those who
disrespect Sayyidunā Muʿāwiyah I.
There was a sayyid who despised Sayyidunā Muʿāwiyah I and always raised
objections against Muʿāwiyah I. Once whilst studying the books of Mujaddid
Alf-e Thānī V, he came across a passage in which Mujaddid Alf-e Thānī V
praised Sayyidunā Muʿāwiyah I. His anger overpowered him to the extent
that he flung the book aside. Later that night, he saw a dream. Mujaddid Alf-e
Thānī V came to him and took hold of both his ears and said: “You disrespectful
fiend! You have objected to my writings whereas everything I have written is
true. If you have no conviction in this I will take you to ʿAlī I and you can ask
him for yourself.” Pulling him by his ears he took him before ʿAlī I where he
complained that this person was the enemy of Muʿāwiyah I. His enmity for
Muʿāwiyah I drove him to throw away my literature.” ʿAlī I said: “The
companions of Rasūlullāh H hold a lofty position. You should never have
enmity with any of them nor should you speak ill of them. What Shaykh Aḥmad
(Mujaddid Alf-e Thānī) has written about Muʿāwiyah I is correct.” The sayyid
was surprised to hear this and started to present the proofs against Muʿāwiyah
I. Listening to this ʿAlī I remarked: “It seems that reality has not settled
in this fools heart. Give him a blow against his chest so that he can repent from
the sin of harbouring ill feelings for Muʿāwiyah I. Shaykh Aḥmad did this and
1 Tuḥfah Jaʿfariyyah vol. 2 pg. 321
293
in the morning when that Sayyid awoke, he felt the pain of a heavy blow on his
chest. There was also a mark on his chest as a result of the blow.
O Allah safeguard our īmān and our deeds and grant us death on guidance.
Respected readers! Despite my undertaking to refrain from any offensive

comments, I might have did so at times, I ask the readers to forgive me if I have
offended anyone but every person who has a right, has the right to defend himself
as well, as the poem goes:
When the illness of a person changes, the prescription also changes

You may apply ointment but surgery is also required
Allah is my witness, I have written these words with a grieved heart. My intention
was only to present the proof of the Ahl al-Sunnah and my intention was not to
belittle anyone.
My style of speech may not be perfect

But perhaps my words may penetrate the heart
Muftī Taqī ʿUthmānī has given such a beautiful advice:
The Ṣaḥābah are the foundations of the structure of Islam. If one brick of
this structure is slightly removed from its place, the entire structure of Islam
will also crumble. We should strive to remove all the misunderstandings
that exist about the Ṣaḥābah M. The purpose of this discussion is also
the same.1
O Allah! Create within this unworthy one the power to make others understand
and in the hereafter grant this sinful one of the favours You will bestow upon
those who are the defenders of Rasūlullāh H and the Ṣaḥābah, so that he
too can be successful.
1 Haḍrat Muʿāwiyah awr Tārīkhi Ḥaqīqat pg. 161
294
Closing remarks
Lastly, we quote the words of Moulānā ʿAlī Sher Haydarī, as a caution to all:
The words of the scholars are considered as law by the masses, so be cautious
of what you say. First and foremost, you should avoid giving references to
weak books and if references from such books are unavoidable then please
make reference to the imperfections of those books, so that when people
read those books they are not wrongly influenced by it.
A final word
In addition to the above, I would like to present before the readers the advice of
Qādī Abū Bakr ibn al-ʿArabī V (d. 543 A.H), whose advice in this age may be
deemed to be angelic and eternal:
‫و قد بينت لكم انكم ال تقبلون على انفسكم فى دينار بل فى درهم االعدال بريئا من التهم سليما من الشهوة‬
‫فكيف تقبلون فى احول السلف و ما جرى بين االوائل ممن ليس له مرتبة فى الدين فكيف فى العدالة‬
I have explained to you all that you will never accept in a monetary ruling
except the testimony of one who is just, free from suspicion and any
personal vendetta. How then can you accept the words of a man whose
sense of justice is pathetic and who does not even have any importance
in Islam when it pertains to the conditions of the pious predecessors and
what transpired between them?1
May Allah guide us to those actions and words that He loves and pleases Him.
Verily all praise belongs to Allah, Rabb of the entire universe.
•••
1 Al-ʿAwāsim min al-Qawāsim pg. 252
295

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Sayyidunā Muʿāwiyah h

Dispelling distortions of History

Moulānā Muḥammad Ẓafar Iqbāl

Sayyidunā Muʿāwiyah - Dispelling distortions of History 31

The accusation of Banū Umayyah being the most hated tribe 73

Allegations of not holding any virtue  91

The allegation of Bidʿah 113

Accusation of Committing a Sin 131

The accusation of poisoning Sayyidunā Ḥasan 209

The accusation of an illusory truce 223

The al-Khulafāʼ al-Rāshidīn are four 261

Sayyidunā Muʿāwiyah as a scribe of waḥī 275

Closing remarks  284

Sayyidunā ʿAlī I and Sayyidunā Muʿāwiyah I are amongst those

It is in these conditions that I have lifted my pen to enumerate the virtues

1 Rawāfiḍ is a term that pejoratively denotes the Shīʿah.

In essence, despite their affiliation to the Ahl al-Sunnah wa l-Jamāʿah, both

Whatever I wished to say regarding the extremities and overzealous approach of

O Rabb! They have failed to understand, they have not understood my

You grant them a heart capable of understanding what my tongue could

I wish to express my gratitude to the honourable Muḥaddith Moulānā Salīm

These are lanterns which cannot be extinguished with a breath of air.

Servant of the Ṣaḥābah and Ahl al-Bayt

Muḥammad Ẓafar Iqbāl (May Allah forgive him)

‫بسم الله الرحمن الرحيم‬

It is impossible to enumerate the excellence of this book in a few words, but

Salīm Allāh Khān

The lowly servant of the Ṣaḥābah

Amīr al-Muʼminīn Sayyidunā Muʿāwiyah ibn Abī Sufyān I is amongst those

Muʿāwiyah I contrary to his normal routine said one Friday in his

Abū ʿAmmār Zāhid al-Rāshidī

‫بسم الله الرحمن الرحيم‬

There is a general principle without which no individual will be able to

To put it differently, it is incumbent upon every individual to link himself to

It is incumbent to first establish whether Sayyidunā Muʿāwiyah I had the right

When I came across the book- Sayyidunā Muʿāwiyah– Dispelling distortions of

Ludhiyānwī Shāhīd V. He also benefited greatly from the august personality of

The narrations regarding the status and virtues of Sayyidunā Muʿāwiyah

Sayyidunā Muʿāwiyah I initiated many innovations during his

Waging war against Sayyidunā ʿAlī I was an unforgivable mistake

Sayyidunā Muʿāwiyah I murdered Sayyidunā Ḥasan I by poisoning

The khilāfah of Sayyidunā Muʿāwiyah I is not worthy of being

Sayyidunā Muʿāwiyah I was the scribe of a few letters of Rasūlullāh

A common argument raised against Sayyidunā Muʿāwiyah I was that he

Amongst the common errors, the opponents of Sayyidunā Muʿāwiyah I make

gain, as to do so will be an act of treachery and enmity against Islam.

Jāwid Amīr ʿUthmānī

Sayyidunā Muʿāwiyah I - Dispelling distortions of History

‫َا ْل َی ْو َم َا ْك َم ْل ُت َل ُك ْم ِد ْین َُك ْم َو َات َْم ْم ُت َع َل ْی ُك ْم نِ ْع َمتِ ْی َو َر ِض ْی ُت َل ُك ُم الاْ ِ ْسلاَ َم ِد ْینًا‬

ِ‫ک َم َث ُل ُه ْم ِفی ال َّت ْو ٰرىةِ َو َم َث ُل ُه ْم ِفی الاْ ِن ِْج ْیل‬

Uwaym ibn Sāʿidah I narrates that Rasūlullāh H said: “Verily Allah

as ministers, some as assistants and some as relatives through marriage.

Sayyidunā ʿAbd Allāh ibn Masʿūd I narrates:

Allah glanced at the hearts of His servants and chose Muḥammad H,

It is understood from the aforementioned narrations that just as Allah selected

1 Ṣaḥīḥ according to Al-Dhahabī, Mustadarak al-Ḥākim vol. 5 pg. 632

Allāmah Khālid Mahmūd writes:

Just as it is an essential component of the beliefs of a true Muslim to revere

Sayyidunā Muʿāwiyah - Dispelling distortions of History 31

The accusation of Banū Umayyah being the most hated tribe 73

Allegations of not holding any virtue 91

The allegation of Bidʿah 113

Accusation of Committing a Sin 131

The accusation of poisoning Sayyidunā Ḥasan 209

The accusation of an illusory truce 223

The al-Khulafāʼ al-Rāshidīn are four 261

Sayyidunā Muʿāwiyah as a scribe of waḥī 275

Closing remarks 284