The aim of the writer (Abu Sulaiman) behind this passionate defense was to:Ansar.org states:"defend the writer of the revelation whom the Prophet peace be upon him said about: "O' Allah, make him guided, a guider, and guide people through him." [Sunan Al-Turmidhi, Book of "Virtues," Chapter of "Virtues of Mu'awiyah," #3842, see also Saheeh Al-Turmidhi #3018]
Was Mu'awiya the writer of the revelation?
Ansar.org states:"It is a firm thing that Mu'awiyah was among the writers of the revelation. Muslim narrated in his Saheeh from Ibn Abbas that Abu Sufyan asked the prophet peace be upon him for three things: (He (Abu Sufyan) said to the prophet: "O' Prophet of Allah, give me three things." The prophet said: "yes." ... Abu Sufyan said: "Mu'awiyah, make him a writer (of the revelation) under your hands." The prophet answered: "Alright.") [Muslim with explanation. Book of "Virtues of the Companions," Chapter of "Virtues of Abu Sufyan," vol.17, p.2501] Ahmad narrated in his Musnad, and Muslim from Ibn Abbas who says: (Once I was a kid playing with other boys when I looked behind and I saw the prophet peace be upon him coming towards us. So I said: "The prophet did not come to anyone but to me." So I went behind the door to hide. I did not feel until the prophet found me, grasped my neck, and pressed my shoulders gently. The prophet said: "Go and call Mu'awiyah for me." And Mu'awiyah was his writer (of the revelation). So I went looking for Mu'awiyah and told him: "Go and answer the prophet of Allah peace be upon him because he needs you.") [Musnad Ahmed, vol.1, Musnad Ibn Abbas #2651, and Muslim with explanation, Book of "Al-Birr wa Al-Silah," #2604] These two hadeeths prove that Mu'awiyah was one of the writers of the revelation"
Prominent Ulema of Ahl'ul Sunnah have not counted Mu'awiya as writer of the revelation
One wonders to what extent Mu'awiya was the writer of the revelation, after all he embraced Islam following the conquest of Mecca, so the vast bulk of the revelation had already been revealed. In fact many classical Sunni scholars whilst listing those individuals honored as writer of the revelation did not count Mu'awiya. For evidence see the following texts:Fathul Bari page 450 Volume 2Irshad Saneed Volume 9 page 22Umdhathul Qari Volume 9 page 307Nasa al Kafiya page 170
Mu'awiya wrote letters not the revelation
In Iqd al Fareed Volume 2 page 197 we read that:"Hadhrath 'Ali was a good writer, in addition to his being a relative of Rasulullah (s) he was also a writer of the revelation, thereafter he also became Khalifa. Khalid bin Saeed, Mu'awiya bin 'Abu Sufyan were entrusted with the duty of writing documents other than Wahy".Similarly in al Isaba Volume 3 page 413 we learn that:"According to Madani the Writer of the Revelation was Zaid bin Thabit and letters to provinces were written by Mu'awiya".On this topic the comments of the renowned Egyptian Sunni scholar Sayyid Qutb are worthy of note:"The erroneous fable still persists that Mu'awiya was a scribe who wrote down the revelations of Allah's Messenger. The truth is that when Abu Sufyan embraced Islam, he besought the Prophet to give Mu'awiya some measure of position in the eyes of the Arabs; thus he would be compensated of being slow to embrace Islam and of being one of those who had no precedence in the new religion. So the Prophet used Mu'awiya for writing letters and contracts and agreements. But none of the companions ever said that he wrote down any of the Prophet's revelations, as was asserted by Mu'awiyas partisans after he had assumed the throne. But this is what happens in all such cases". (Social Justice in Islam by Sayyid Qutb, English translation by John B. Hardie, page 215).
A writer of the revelation became a kaafir
In Fathul Bari Volume 9 page 22 we read:"The first man from the Quraysh who was the writer of the revelation was Abdullah bin Sad. After this he apostatised and became a kaafir and then became a Muslim again".As we see from this reference attaining the station of Writer of the Revelation means absolutely nothing, it does not in any way protect you from deviance since Sad who was incidentally Mu'awiya own Umayya relative became a kaafir after attaining this post. Even if we accept that Mu'awiya attained this honour then his later transgressions are even more damning. The writing down of the revelation does not in any way 'protect' Mu'awiya from the wrath of Allah (swt). It is the end result that counts; Allah (swt) was so impressed by the subservience of Iblis the Jinn that he elevated him to the Heavens. Despite this he was expelled and cursed by Allah (swt) following his refusal to submit himself to the will of Allah (swt). Hence Mu'awiya's behaviour despite having benefited from sitting with Rasulullah (s) will no doubt be viewed as a greater transgression in the eyes of Allah (swt).
Was Mu'awiya a Hadi?
A number of interesting facts need to be considered before analyzing the authenticity of this hadith. It is quite logical that Rasulullah (s) would not just say something like this out of the blue. Mu'awiya must have demonstrated some quality in his presence that led to Rasulullah (s) making this dua. It is common an individual is only praised when he has committed a praiseworthy action and proven his worth e.g. on the battlefield, in exams etc. The clearest proof comes from a tradition that Abu Sulaiman cites:Ansar.org states:A'amir bin Sa'ad bin Abi Waqqas who narrated from his father who says: (Mu'awiyah bin Abi Sufyan ordered Sa'd and asked him: "What prevented you from insulting Abu Turab (Ali bin Abi Talib)?" Sa'ad answered: "The prophet peace be upon him said three things to him (Ali bin Abi Talib), so I would not insult him because to have one of these three things is more beloved to me than Humr Al-Nni'am (a kind of best camels). I heard the prophet peace be upon him saying to appoint Ali as a leader when the prophet used to go to Jihad (Holy War). Ali then would say to him: "O' Messenger of Allah, you left me with the women and children?" The prophet peace be upon him answered him: "Would not you be pleased if you were for me as Haroon was for Mousa? Except there is no prophecy after me." And I heard the prophet saying at the day of Khaybar: "I would give this banner to a man who loves Allah and His Messenger and who Allah and His Messenger love him too." He said: "Then we were looking for this honor." Then the Prophet said: "Call Ali." Ali was brought and he had sore eyes. So the prophet peace be upon him spitted in his eyes and gave him the banner. Then Allah granted victory to the Muslims by the hands of Ali. And when this verse revealed: "Come, let us gather together, our sons and your sons," the messenger of Allah called Ali, Fatima, Hasan, and Hussain and said: "O' Allah, they are my family.") [Saheeh Muslim with Explanation, Book of "The Companions," Chapter of "Virtues of Ali," #2404] All three traditions praising Ali (as) have a context as to 'why' Rasulullah said these words praising 'Ali, thus explaining the reason BEHIND these words. Now could Abu Sulaiman cite us the reason why Rasulullah (s) prayed for Mu'awiya as Hadi? Moreover with such a desire that Mu'awiya become a Hadi, surely Rasulullah (s) would have sought to train Mu'awiya in this role. Could Abu Sulaiman cite us any events when he sent Mu'awiya on dawah campaigns to guide the people or to converts to Judge over them (as he did when he sent Ali (as) to Yemen).One should also ask Abu Sulaiman, is it not curious that Mu'awiya never once recollected this hadith? Would this not have been clear evidence to convince his doubters?It is also quite fascinating that Rasulullah referred to Mu'awiya as a Hadi who would guide the people whilst he never referred to the three caliphs as Hadi who would provide Hidaya (guidance). No such tradition appears about these three in the Sihah Sittah. Is Abu Sulaiman therefore suggesting that Mu'awiya was more learned on matters pertaining to the Deen than them? With such a strong hadith do we have any evidence that the three khulafa ever appointed Mu'awiya as a Judge over the Muslim Ummah after all the role of a Judge far outweighs the role of a governor - since only a Hadi can attain the station of Qadi. So did the three khulafa recognize Mu'awiya's greatness and appoint him as a Judge?
A Hadi is one who guides his followers in accordance with the Qur'an and Sunnah
Hadi is one that guides the Ummah in accordance with the Qur'an and Sunnah, so exactly what Hidaya did Mu'awiya provide for his followers? Can we interpret this hadith to mean that he was the Hadi that would lead the Ummah to fight Imam Ali (as) and curse him in the mosques? If Mu'awiya was indeed a Hadi for the Ummah and people would be guided by him then that in effect means that anyone that opposes him is opposing guidance and has deviated from the right path. In other words the alleged hadith would suggest that Mu'awiya and his supporters were right at Sifeen and Ali (as) and his Shi'a were deviants as they were fighting the Hadi - does Abu Sulaiman uphold this view?If we look in to the works of Ahl'ul Sunnah we learn that this alleged Hadi made decisions in violation to the Sharia.
Mu'awiya 'the Hadi' made decisions that contradicted the Shar'ia on inheritance
Ibn Kathir narrates in Al Bidayah Volume 8 page 141 that:"Imam Zuhri recorded that during the time of Rasulullah (s) and the four khulafa the Sunnath was that neither could a kaafir inherit from a Muslim, nor a Muslim inherit from a kaafir. During his reign Mu'awiya allowed Muslims to inherit from Kaffir's, whilst Kaffir's could not inherit from Muslims. This practice was terminated by Umar bin Abdul Aziz, but was then revived by Abdul Malik".Al Bidayah Volume 8 page 141Mu'awiya's introduction of this practice was an open violation to the teachings of Islam and we read in Sahih al Bukhari Volume 8 hadith number 756 that Rasulullah (s) said, "A Muslim cannot be the heir of a disbeliever, nor can a disbeliever be the heir of a Muslim".
Mu'awiya 'the Hadi' contradicted the Shar'ia on Blood money
Ibn Kathir also narrates that in relation to blood money, Mu'awiya changed the Sunnah, namely that a non-Muslim's blood money would be equal to that of a Muslim, but Mu'awiya halved it and kept the other half for himself (Al Bidayah Volume 8 page 139).
Mu'awiya 'the Hadi' contradicted the Shar'ia on the distribution of war booty
We also read in Tabaqat ibn Sad Volume 7 pages 28-29 that:"In the distribution of war booty Mu'awiya acted in violation to Book of God and his Sunnah. The Qur'an and Sunnah dictated that the fifth portion of war booty be placed into the treasury and the remaining four / fifths be distributed amongst the troops that participated in the battle, but Mu'awiya issued an order that from the war booty gold and silver would be removed, and the remainder would be distributed".
Mu'awiya 'the Hadi' drank a prohibited substance
Imam of Ahl'ul Sunnah Ibn Hanbal records in his Musnad Volume 5 page 347:"Mu'awiya consumed a liquid that had been declared haraam by the Prophet (s)".
Mu'awiya 'the Hadi' took interest
We read in Muwatta Book 31, Number 31.16.33 under the chapter "Selling Gold for Silver, Minted and Unminted": Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that Muawiya ibn Abi Sufyan sold a gold or silver drinking-vessel for more than its weight. Abu'dDarda said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, forbidding such sales except like for like." Muawiya said to him, "I don't see any harm in it." Abu'd-Darda said to him, "Who will excuse me from Muawiya? I tell him something from the Messenger of Allah, may Allah bless him and grant him peace, and he gives me his own opinion! I will not live in the same land as you!" Then Abu'd-Darda went to Umar ibn al-Khattab and mentioned that to him. Umar ibn al-Khattab therefore wrote to Muawiya, "Do not sell it except like for like, weight for weight."Muwatta Book 31, Number 31.16.33Just contemplate the significance of this narration. Mu'awiya had entered in to a profit making transaction that was haraam. Abu'd-Darda corrected him and told him of the verdict of Rasulullah (s) on the matter only permitting such transactions on a 'like for like' basis. Rather than concede that he was wrong, Abu Sulaiman's Hadi replies "I don't see any harm in it" - thus justifying his opinion over that of Rasulullah (s). We congratulate Abu Sulaiman for grasping a Hadi who has no shame in holding an opinion different to that of Rasulullah (s)! One would think that the natural response would be for Mu'awiya to desist from such actions in the future, Mu'awiya had been told clearly by Abu'd Darda and Umar that an individual can only sell a like for like item i.e. Gold for Gold. The position under the Sharia had been made clear and yet as Khalifa, Abu Sulaiman's Hadi Imam continued to ignore the order of Rasulullah (s) on the matter. We read in Sahih Muslim Book 010, Number 3852:"Abil Qiliba reported: I was in Syria (having) a circle (of friends). in which was Muslim b. Yasir. There came Abu'l-Ash'ath. He (the narrator) said that they (the friends) called him: Abu'l-Ash'ath, Abu'l-Ash'ath, and he sat down. I said to him: Narrate to our brother the hadith of Ubada b. Samit. He said: Yes. We went out on an expedition, Mu'awiya being the leader of the people, and we gained a lot of spoils of war. And there was one silver utensil in what we took as spoils. Mu'awiya ordered a person to sell it for payment to the people (soldiers). The people made haste in getting that. The news of (this state of affairs) reached 'Ubada b. Samit, and he stood up and said: I heard Allah's Messenger (may peace be upon him) forbidding the sale of gold by gold, and silver by silver, and wheat by wheat, and barley by barley, and dates by dates, and salt by salt, except like for like and equal for equal. So he who made an addition or who accepted an addition (committed the sin of taking) interest. So the people returned what they had got. This reached Mu'awiya. and he stood up to deliver an address. He said: What is the matter with people that they narrate from the Messenger (may peace be upon him) such tradition which we did not hear though we saw him (the Holy Prophet) and lived in his company? Thereupon, Ubida b. Samit stood up and repeated that narration, and then said: We will definitely narrate what we heard from Allah's Messenger (may peace be upon him) though it may be unpleasant to Mu'awiya (or he said: Even if it is against his will). I do not mind if I do not remain in his troop in the dark night. Hammad said this or something like this".Sahih Muslim Book 010, Number 3852Yet again Mu'awiya allowed a transaction that was not based on the 'like for like principle' as stipulated by Rasulullah (s). It is interesting to see Mu'awiya's denial of this matter declaring "they narrate from the Messenger (may peace be upon him) such tradition which we did not hear though we saw him". How can Mu'awiya deny knowledge of this matter when it is proven from the previous narration in Muwatta that as Governor of Syria under Umar this issue was brought to his attention by Abu'd Darda and then confirmed in writing to him by the Khalifa himself?We also read in Sharra Ma'ani Lill Sharra Lill Thahavee page 263 that Mu'awiya used to take interest. In this regard Imam Thahavee narrates a very interesting incident in his work Mana al Ahsaar page 262:"Mu'awiya purchased a Pearl and Yaqoot necklace for 4,600 dirhams. When Mu'awiya got on to the Puplit Ibada Ibne Samaad stood up and said "No! Mu'awiya entered in to an agreement based on interest and also ate interest and as a result of this is in the Fire".Mana al Ahsaar page 262Interest is a despicable act in the eyes of Allah (swt) and In Sahih Muslim hadith number 3881 Jabir bin Abdullah narrates:"Allah's Messenger (peace be upon him) cursed the accepter of interest and its payer, and one who records it, and the two witnesses; and he said: They are all equal".Sahih Muslim hadith number 3881Mu'awiya's introduction of interest in clear violation to the Sharia is worthy of note, particularly in light of the modern day book of Hanafi Fatwas "Aqaaidul Islam" - rendered into English by Moulana Zahier Ahmed Ragie. On page 158 we read the following fatwa:"A person becomes an unbeliever if he makes lawful the unlawful acts of Islam or vice versa e.g. legalizes interest etc"
Mu'awiya 'the Hadi' made changes to the Eid Salat
Suyuti in Tarikh ul Khulafa page 200 notes that:"Zuhri narrates in relation to the Salat of Eid, the first to deliver the Khutba before the Salat was Mu'awiya bin Abu Sufyan".We read in Kitab al Ilm Volume 1 page 229 that:"Imam Zuhri narrates that Rasulullah (s), Abu Bakr, Umar and Uthman lead the Eid Salat without Adhan, but Mu'awiya introduced the Adhan in the Eid prayer".Ibn Hajar Asqalani in Fathul Bari Volume 2 page 529 expands on this matter yet further:"There is a difference of opinion over who introduced the Adhan in Eid Salat. Ibn Sheba has a tradition with a Sahih Isnad attributing this to Mu'awiya, whilst Shaafi states Ibn Ziyad introduced this in Basra, Daud claims that Marwan introduced this - but the vast bulk of traditions do not support this. Mu'awiya introduced this in the same way that he introduced the khutba of Eid before Salat".Once again Abu Sulaiman's Hadi Imam is shown to have changed the Sharia, this time in connection with Eid prayers, in that there is no doubt, for we read in Sahih Muslim Book 004, Hadith Number 1926 Chapter 164: The prayer of the two Ids:Jabir b. 'Abdullah reported: I observed prayer with the Messenger of Allah (may peace be upon him) on the 'Id day. He commenced with prayer before the sermon without Adhan and Iqama.In addition to this clear proof we also present the fatwa of Imam Malik taken from the English translation of his Muwatta under the chapter "The Ghusl of the Two Ids, the Call to Prayer for The prayer, and the Iqama" Book 10, Number 10.1.1: "Yahya related to me from Malik that he had heard more than one of their men of knowledge say, "There has been no call to prayer or iqama for the id al-Fitr or the id al-Adha since the time of the Messenger of Allah, may Allah bless him and grant him peace." Malik said, "That is the sunna about which there is no disagreement among us."
Mu'awiya 'the Hadi' issued a Fatwa deeming it permissible for a man to marry two sisters at any one given time
Imam of Ahl'ul Sunnah, al Hafidh Jalaladeen Suyuti in Durre Manthur Volume 2 page 477 records the following fatwa of Abu Sulaiman's Hadi Imam:"Qasim bin Muhammad records that Mu'awiya was asked whether it was permissible for a man to marry two sisters at any one given time. Mu'awiya replied 'There is nothing wrong with that'. Upon hearing this reply, Numan bin Basheer asked 'You have issued this fatwa?' to which Mu'awiya replied 'yes'.
Mu'awiya 'the Hadi' wore prohibited items despite the fact that he was aware that Rasulullah (s) deemed them haraam
We read in Sunan Abu Daud Book 32, hadith Number 4119: Narrated Al-Miqdam ibn Ma'dikarib: "Khalid said: Al-Miqdam ibn Ma'dikarib and a man of Banu Asad from the people of Qinnisrin went to Mu'awiyah ibn AbuSufyan.Mu'awiyah said to al-Miqdam: Do you know that al-Hasan ibn Ali has died? Al-Miqdam recited the Qur'anic verse "We belong to Allah and to Him we shall return."A man asked him: Do you think it a calamity? He replied: Why should I not consider it a calamity when it is a fact that the Apostle of Allah (peace_be_upon_him) used to take him on his lap, saying: This belongs to me and Husayn belongs to Ali?The man of Banu Asad said: (He was) a live coal which Allah has extinguished. Al-Miqdam said: Today I shall continue to make you angry and make you hear what you dislike. He then said: Mu'awiyah, if I speak the truth, declare me true, and if I tell a lie, declare me false. He said: Do so. He said: I adjure you by Allah, did you hear the Apostle of Allah (peace_be_upon_him) forbidding use to wear gold?He replied: Yes. He said: I adjure you by Allah, do you know that the Apostle of Allah (peace_be_upon_him) prohibited the wearing of silk?He replied: Yes. He said: I adjure you by Allah, do you know that the Apostle of Allah (peace_be_upon_him) prohibited the wearing of the skins of beasts of prey and riding on them?He said: Yes. He said: I swear by Allah, I saw all this in your house, O Mu'awiyah.Mu'awiyah said: I know that I cannot be saved from you, O Miqdam.Khalid said: Mu'awiyah then ordered to give him what he did not order to give to his two companions, and gave a stipend of two hundred (dirhams) to his son. Al-Miqdam then divided it among his companions, and the man of Banu Asad did not give anything to anyone from the property he received. When Mu'awiyah was informed about it, he said: Al-Miqdam is a generous man; he has an open hand (for generosity). The man of Banu Asad withholds his things in a good manner".So here we learn that Mu'awiya the Hadi:Was asked whether he was aware that Rasulullah (s) had prohibited the wearing of gold, silk and animal skin.Mu'awiya confirmed that he knew this to be the positionThe man testified that he had witnessed all three prohibited items being worn in his houseWhat a wonderful Hadi! One that is fully aware that a matter has been prohibited by Rasulullah (s) but openly violates this order. Can we define a Hadi as an individual that knowingly violates an order of Rasulullah (s)?
An appeal to justice
We have cited just a few examples where Mu'awiya violated the rules of Shari'a. What sort of Hadi could Mu'awiya be for others when he himself was so misguided that he turned his back on the Qur'an and Sunnah and followed practices that contradicted theses two sources? Can one who introduces not just one, but countless bidahs into the Deen be deemed a Hadi who has guided others? This is completely illogical, guidance is based on following the Qur'an and Sunnah not innovating and devising your own rulings to suit your personal desires! Would Rasulullah (s) deem an innovator to be a hadi? Clearly not! We had, in the previous section, highlighted the rulings of Ahl'ul Sunnah Ulema on Ahl'ul bidah, let us now cite Rasulullah(s)'s view on the matter
Rasulullah (s) criticised those that praise Ahl'ul Bidah
Imam of the Salafis, Albanee verifies as authentic this hadith taken from Baihaqi, in his commentary of Mishkaah al Masabih Volume 1 page 66 hadith number 189:"He who honours an innovator has assisted him in the destruction of Islam".Abu Sulaiman and his fellow supporters should take note. They have set out pathetic defence for their master Mu'awiya, honouring him as a Hadi, despite the fact that he was the Chief of innovators having devised and instituted the bidah of vilifying Imam 'Ali (as) during the Friday sermons, he also introduced interest, made changes in Salat, distribution of war booty, the law of inheritance etc. Despite this Abu Sulaiman and his party continue to shower and extol this innovator calling him a Hadi. In doing so, they are only harming themselves for an innovator is an individual who is attacking Islam, and in the eyes of Rasulullah (s) those that praise him have aided and abetted him in the process.Even if the advocates of Mu'awiya refuse to accept these facts, then let us look at this alleged hadith from several other angles.
Rasulullah (s) made three Dua's, one that was rejected
We read in Sahih Muslim Book 041, Number 6904: "Thauban reported that Allah's Messenger (may peace be upon him) said: Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Ummah would reach those ends which have been drawn near me and I have been granted the red and the white treasure and I begged my Lord for my Ummah that it should not be destroyed because of famine, nor be dominated by an enemy who is not amongst them to take their lives and destroy them root and branch, and my Lord said: Muhammad, whenever I make a decision, there is none to change it. Well, I grant you for your Ummah that it would not be destroyed by famine and it would not be dominated by an enemy who would not be amongst it and would take their lives and destroy them root and branch even if all the people from the different parts of the world join hands together (for this purpose), but it would be from amongst them, viz. your Ummah, that some people would kill the others or imprison the others".Rasulullah (s) was fully aware in his Prophetic capacity of the fitnah that would befall the Ummah after him, and he foretold in clear traditions that Imam 'Ali (as) would face stiff opposition, that he would fight those who opposed his Leadership, the Qasatheen. Mu'awiya was the Leader of the opposition / Fitnah group, hence even if for arguments sake we were to accept Rasulullah (s) making such a dua, it would have been rejected on account of Mu'awiya's enmity and condemnation by Rasulullah (s) of those that shall fight Imam 'Ali (as).
Rasulullah (s) even prayed for Abu Jahil to be guided
Amongst Ahl'ul Sunnah's traditions in praise of Hadhrath Umar, they commonly cite this one that we have taken from Riyadh ul Nadira Volume 2 page 13:"Rasulullah made a dua, O Allah Strengthen Islam by either Umar bin Khattab or Abu Jahil, whoever you prefer more".Here Rasulullah made a du'a for Abu Jahil to be guided to the truth but this never transpired, and his example is very much like Mu'awiya's. We even learn in Sahih al Bukhari Volume 8, Book 75, Number 406 that Rasulullah (s) made dua for the pagans:At-Tufail bin 'Amr came to Allah's Apostle and said, "O Allah's Apostle! The tribe of Daus has disobeyed (Allah and His Apostle) and refused (to embrace Islam), therefore, invoke Allah's wrath for them." The people thought that the Prophet would invoke Allah's wrath for them, but he said, "O Allah! Guide the tribe Of Daus and let them come to us,"Rasulullah was a mercy for mankind and it was part of his great compassion that he made du'as of guidance to the truth for all people, including the mushrikeen. Praying for their guidance should not in any way be deemed as a virtue of the mushrikeen. It was an example of Rasulullah's desire that ALL are guided. So even if Rasulullah (s) did for arguments sake pray for Mu'awiya's guidance, it was in the same way as he prayed for all to be guided to the right path whether Muslim or non Muslim.
Not all of Rasulullah's prayers were accepted
Even if for arguments sake we were to accept this dua, according to Ahl'ul Sunnah not all of Rasulullah's supplications were accepted by Allah (swt). Ibn Hajar Asqalani in Fathul Bari Volume 11 page 97 states:"If the Prophet (s) makes a dua for his Ummah it is accepted by Allah (swt) whereas if he makes it for a particular individual it may or may not be accepted".So even if we are to accept this dua for arguments sake, to be Sahih, whether or not it will be accepted is subject to Allah (swt)'s discretion. With regards to Mu'awiya, his 'noble' deeds make it clear that Allah (swt) would never deem him as a Guide, and to prove this, let us see the words of Allah (swt)
Allah (swt) never guides a wrongdoer
We read in Surah Tauba verse 80:Whether thou ask for their forgiveness or not (their sin is unforgivable): if thou ask seventy times for their forgiveness Allah will not forgive them: because they have rejected Allah and His apostle; and Allah guideth not those who are perversely rebellious (Zalimoon) [Taken from Abdullah Yusuf Ali's translation of the Qur'an].Abdullah Yusuf Ali's comments in the footnotes of this verse are indeed interesting:"An awful warning for those who actively oppose the Cause of Allah. The Holy Prophet was by nature full of mercy and forgiveness. He prayed for his enemies. But in such a case even his prayers are nullified by their attitude of rejecting Allah".We suggest our readers contemplate this verse in light of Islamic history. There is no possibility that Mu'awiya was even remotely a Hadi who guided others on account of his guidance. Such was his guidance that he introduced the disgraceful practice of cursing Imam Ali (as) throughout his Kingdom and ordered his Governors to enforce this practice - was this a form of guidance that was leading people to the right path? He led an army against the rightful Imam becoming a baghi in the process. During his reign he killed Imam Hasan (as) and adherents of Imam 'Ali such as Hujr bin Adi. Are these actions of a Hadi?Not only is this hadith contrary to logic and historical facts
The narrator of this 'Hadi' hadith is not a reliable authority
The narrator of the tradition in which Rasulullah (s) allegedly called Mu'awiya a Hadi is Abdul Rahman Abi Ameera Qurshee. About him we read in al Istiab Volume 3 page 399:"Abdul Rahman Abi Ameera Qurshee is not proven to be a Sahabi. He was a Qurshee and a Syrian, his hadith are not deemed as authority and some have rejected this hadith"Sadly for the advocates of Mu'awiya the embarrassment does not just end there
Not a single hadith in praise of Mu'awiya is Sahih
The leading 'Ulama of Ahl al-Sunnah have declared all hadith praising Mu'awiya as fabricated.Al Hafidh Jalaluddeen Suyuti in "La'ali al-Masnuaa fi ahadith al-Mauduaa" Volume 1 page 424 states: "Imam Hakim claims that he never came across a single hadith in praise of Mu'awiya that was Sahih".La'ali al-Masnuaa fi ahadith al-Mauduaa Volume 1 page 424Muhammad bin Ali bin Shawkani in "Fawa'id al Mujmua fi bayan al-hadith al-maudua", page 147 states that:"Ibn Hibban commented that all ahadith in praise of Mu'awiya are fabricated".Fawa'id al Mujmua fi bayan al-hadith al-maudua page 147Al Muhaddith Shaykh Abdul Haqq Dehlavi in "Sharh Mishkat Shareef" - Volume 4 page 716 (published in 1873) after citing the hadith in praise of Mu'awiya including the "guidance hadith" Abu Sulaiman cited from Tirmidhi comments:"It is recorded in Jami al-'Usul that many muhaddith scholars have concluded that there exists not even a single hadith in praise of Mu'awiya that is Sahih".Sharh Mishkat Shareef Vol. 4 page 716Abu'l Hasan Quinani in "Thunziyaa as Shari'a al Murfoo'a", Volume 2, Chapter 8 page 7 comments"Imam Hakim cites from a chain used by Sibt Ibne Jauzi who cites Isaan bin Ruhiyaa that 'there exists nothing in praise of Mu'awiya that is Sahih".Thunziyaa as Shari'a al Murfoo'a Vol. 2 Chapter 8 page 7Allamah Ibn al-Jawzi al-Qurashi in "al- Mawduat" Volume 2 page 24 states: "Imam Hakim narrated from Abu'l Abbas who heard from his father, who heard from Ishaq bin Ibraheem al-Hanzali that 'no hadith in praise of Mu'awiya are Sahih'.al- Mawduat Volume 2 page 24Shaykh Ismail bin Muhammad in "Kashful Khafa" Volume 2 page 420 states:'There exist no hadith in praise of Mu'awiya that is Sahih'"Kashful Khafa Vol. 2 page 420al 'Aini in "Ummdat al Qari fi Sharh Sahih al Bukhari page 994 Volume 7 comments:"that no reports in praise of Mu'awiya are proven. If many are present, the reply is that no hadith exist with a Sahih isnad as stated by Isaac bin Rahvia and Imam Nasai, and that's why Imam Bukhari wrote Chapter bab ai Dhikr Mu'awiya rather than bab ai Fadail Mu'awiya.Ibn Hajr al-Asqalani states in Fathul Bari Volume 7 page 104:"Imam Bukhari on the topic of Mu'awiya wrote a Chapter Bab ai Dhikr Mu'awiya because no hadith in praise of Mu'awiya are proven and Ibn Abi Asim and Abu Umar Ghulam Thalib and 'Abu Bakr Nakash wrote on the virtues of Mu'awiya and Ibn Jauzi in Maudu'at wrote about him, then Ibn Jauzi stated in the opinion of Isaac bin Raaviya, in praise of Mu'awiya no hadith is Sahih and that's why Imam Bukhari wrote a Chapter titled bab ai Dhikr Mu'awiya rather than bab ai Fadail Mu'awiya"Fathul Bari Vol. 7 page 104We read in Tareekh ibn Khalikaan page 35 Volume 1:"The compiler of Sunan Nasa'i Ahmad bin 'Ali was a hafidh of Hadith and in his time an Imam of Ahl'ul hadith. Towards the end of his life he went to Damascus and he was asked about the virtues of Mu'awiya, Imam Nasa'i replied "Mu'awiya should protect himself, what praise should I shower on him, I know only virtue namely that Rasulullah (s) cursed him "May Allah never satiate his stomach"al-Nasa'ih al-Kaafiyah page 163"Imam Ahl'ul Sunnah Muhammad bin 'Ali Shawkani wrote in his book Fawaid Majmua Dhar ahadith Maudu'ah states that in praise of Mu'awiya no hadith exists"Ibn Taymiyya in Minhaj al Sunnah page 207"One party has created virtues of Mu'awiya and these virtues have been presented as these hadith and all of these are lies".
Rasulullah's advice for Mu'awiya is also a fabrication
One tradition commonly cited by the advocates of Mu'awiya is this one, in which Mu'awiya states:"I longed to become Khalifa ever since I was told by the Prophet: O Mu'awiya rule justly if you come to power".Like all traditions praising Mu'awiya this is also a fabrication and Ibn Kathir in al Bidaya Volume 8 page 122 notes:"on the tradition in which Rasulullah (s) said O Mu'awiya rule justly if you come to power" - Imam Bayhaqi stated that the narrator of this hadith Ismail bin Buram is daif"Rasulullah (s) in fact did indeed give advice to his followers about how to react if Mu'awiya attained power.
Rasulullah (s) ordered the killing of Mu'awiya in the event of him becoming Khalifa
Imam if Ahl'ul Sunnah Dhahabi records this tradition in numerous places of his Mizan al-Itidal and deems the hadith to be Sahih:"If you see Mu'awiya on my pulpit then kill him" (see Volume 2 page 17; Volume 2 page 129 on the authority of Abu Said al Khudri; Volume 7 page 324 and Volume 8 page 74).Other Sunni Ulema have also recorded this hadith "Tadhib al Tadhib by Ibn Hajar Asqalani Volume 5 page 110 [Hyderabad edition]; Kunz al Haqaiq by al Mu'awi page 9, Tabaqat by Ibn Sad Volume 4 page 134-135 [Leiden edition], al Kamil fi Safa al Rijal Volume 2 page 146 hadith number 343, Ansab al Ashraf Volume 5 page 136, Waq'at Sifeen page 216 and 221, Tareekh Tabari Volume 8 page 186.An interesting event in connection with this event can be located in Ansab al Ashraf Volume 5 page 136:On one occasion an Ansari individual wanted to kill Mu'awiya, the people said, 'the sword can not be raised during the reign of Umar, they said that he should write to Umar and seek his consent. He replied ' I heard that Rasulullah had said "If you see Mu'awiya on my pulpit then kill him". The people confirmed that they had also heard the hadith, but said we have not carried out this action, so let us write to Umar on the matter, which they did, but Umar did not write back to resolve the matter, until he died"
لطفا منتظر باشید ...
