The Issues of Muawiyah vs Ibn Umar during the arbitration of Sifeen
TABLE OF CONTENTS
The Main Hadeeth around which these attacks against Sahaaba revolve
The rawafidh and many Pro Iranian (miskeen) Sunnis who rancor hatred against Ameer Mu`awiyah radhiallahu `Anhu raise many allegations against Mu`awiyah and Ibn `Umar too at times. All of this revolves around one main hadeeth that is backed by some other indirect and weak narrations to assert their accusations against Mu`awiyah r.a and Ibn `Umar r.a . The following is an approximate translation from Shaykh Kifayatullah Sanabali (may allah grant him shifa and preserve him)’s article on mohaddis forum along with certain additions (such as in footnotes, referencing, or adding certain narrations to help explain the point all the more as an when required) . Please Note this is an approximate translation wherein i will skip certain redundant details so as to keep the article short and will approximate the closest meaning of the `Arabic/Urdu expressions in English
The scholars have strictly forbidden discussing about the wars and disputes between the sahaaba during that time and this is the Manhaj of Ahlus sunnah, however sometimes we are forced to come out to defend the sahaaba against the attacks of Shi`i and deviant self interpreted groups such as Liberal Sunnis or Engr. Ali Mirza of Pakistan and his bandwagon of cheer-leaders and as some other groups such as Mawlana Mawdudi (may allah forgive and have mercy on him) fans
A compilation of the *unreachable* Virtue of Sahaaba from Qur`an, Hadeeth and the fataawa of salafus saliheen : http://the-finalrevelation.blogspot.com/2012/12/some-virtues-of-sahaabas-companions-of.html
The ruling and Punishment dictated by the salafus saliheen on those who revile or mock or abuse the sahaaba : http://the-finalrevelation.blogspot.com/2013/09/the-ruling-and-punishment-of-those-who.html
The Main Hadeeth around which these attacks against Sahaaba revolve
Note: the statements that have been used to build a case against the sahaaba have been highlighted in red whereas other important statement are made bold
حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنِ ابْنِ عُمَرَ، قَالَ وَأَخْبَرَنِي ابْنُ طَاوُسٍ، عَنْ عِكْرِمَةَ بْنِ خَالِدٍ، عَنِ ابْنِ عُمَرَ، قَالَ دَخَلْتُ عَلَى حَفْصَةَ وَنَسْوَاتُهَا تَنْطُفُ، قُلْتُ قَدْ كَانَ مِنْ أَمْرِ النَّاسِ مَا تَرَيْنَ، فَلَمْ يُجْعَلْ لِي مِنَ الأَمْرِ شَىْءٌ. فَقَالَتِ الْحَقْ فَإِنَّهُمْ يَنْتَظِرُونَكَ، وَأَخْشَى أَنْ يَكُونَ فِي احْتِبَاسِكَ عَنْهُمْ فُرْقَةٌ. فَلَمْ تَدَعْهُ حَتَّى ذَهَبَ، فَلَمَّا تَفَرَّقَ النَّاسُ خَطَبَ مُعَاوِيَةُ قَالَ مَنْ كَانَ يُرِيدُ أَنْ يَتَكَلَّمَ فِي هَذَا الأَمْرِ فَلْيُطْلِعْ لَنَا قَرْنَهُ، فَلَنَحْنُ أَحَقُّ بِهِ مِنْهُ وَمِنْ أَبِيهِ. قَالَ حَبِيبُ بْنُ مَسْلَمَةَ فَهَلاَّ أَجَبْتَهُ قَالَ عَبْدُ اللَّهِ فَحَلَلْتُ حُبْوَتِي وَهَمَمْتُ أَنْ أَقُولَ أَحَقُّ بِهَذَا الأَمْرِ مِنْكَ مَنْ قَاتَلَكَ وَأَبَاكَ عَلَى الإِسْلاَمِ. فَخَشِيتُ أَنْ أَقُولَ كَلِمَةً تُفَرِّقُ بَيْنَ الْجَمْعِ، وَتَسْفِكُ الدَّمَ، وَيُحْمَلُ عَنِّي غَيْرُ ذَلِكَ، فَذَكَرْتُ مَا أَعَدَّ اللَّهُ فِي الْجِنَانِ. قَالَ حَبِيبٌ حُفِظْتَ وَعُصِمْتَ. قَالَ مَحْمُودٌ عَنْ عَبْدِ الرَّزَّاقِ وَنَوْسَاتُهَا.
Shaykh Kifayatullah Sanabali says the `Ulema are divided into three statements with regards to describing what was this meeting held for
5) Did Mu`awiyah (r.a) consider himself more worthy of the caliphate than `Umar (r.a) ?
With regards to the statement of Mu`awiyah (r.a) in the hadeeth that stated
فَلَنَحْنُ أَحَقُّ بِهِ مِنْهُ وَمِنْ أَبِيهِ
– As for the narration in Musannaf `Abdur-razzaq (5/465] that ‘supposedly’ clarifies the intent of Mu`awiyah (r.a) to be addressing Ibn `Umar then this clarification is not from a sahaabi but from a narrator down in the chain, thereby this again cannot be used as an absolute evidence to establish this interpretation
This is not the first time wherein Mu`awiyah (r.a)’s statement have been misunderstood to mean something other than what he himself intended. Such as during his Reign, there occurred a statement that Mu`awiyah (r.a) made with respect to Ibn `Umar due to which certain people interpreted it as if Mu`awiyah (r.a) was going to kill Ibn `Umar (r.a) for denying the pledge of allegiance to Yazeed. However when Mu`awiyah (r.a) was confronted with this issue, he dismissed it as a mere hear-say and expressed his astonishment at such an interpretation thereby clarifying and swearing by Allah that he could never ever mean or do such a thing (to Ibn `Umar)
For details on this see Shaykh Kifayatullah’s book titled ” Yazeed ibn Mu`awiah par Ilzamaat ka `Ilmi Jaaizah page 318 T :323
As for the objection that why did then Habeeb ibn Maslamah ask Ibn `Umar to speak out then this could also be because Habib rahimahullah might have been aware that Ibn `Umar (r.a) disagreed with Mu`awiyah (r.a)’s stances and not otherwise as accused.
So these mere interpretations cannot be absolute proofs and thus since the wording of the hadeeth are general, we should keep it general and not accuse a sahaabi like Mu`awiyah (r.a) of something based on interpretations (which may be right or wrong) .
Thus the statement , in the light of evidences only shows that Mu`awiyah (r.a) meant it in a general way and not specifically towards anyone . (TN : Just like how we in the Indo Pak region use similar statements to emphasis our right or superiority over something in general and not particular)
This shows that Ameer Mu`awiyah (r.a) didn’t even contest `Ali (r.a) in caliphate , who is a smaller khalifah or the 4th khalifah then how can it be even thought of that Mu`aiywah (r.a) would contest the second and the most powerful of Khulafah the Muslim Ummah had i.e `Umar Farooq (r.a)?!!!
As for why did Habeeb ibn Masalamah question Ibn `Umar’s silence then as it has preceeded, it could be that Ibn `Umar’s stance made it apparent that he disagreed with Mu`awiyah (r.a) thus Habeeb questioned Ibn `Umar.
Also it is possible that Ibn `Umar (r.a) was of the view that those early in Islam are more deserving than those who came later on.
And this is exactly why (TN : As i mentioned under Subtitle 2 , point 8 ] Ibn `umar (r.a) himself said in the same hadeeth that he kept quiet and did not speak lest
وَيُحْمَلُ عَنِّي غَيْرُ ذَلِكَ،
End of Shaykh Kifayatullah’s article [http://forum.mohaddis.com/threads/%DA%A9%DB%8C%D8%A7-%D9%85%D8%B9%D8%A7%D9%88%DB%8C%DB%81-%D8%B1%D8%B6%DB%8C-%D8%A7%D9%84%D9%84%DB%81-%D8%B9%D9%86%DB%81-%D8%AE%D9%88%D8%AF-%DA%A9%D9%88-%D8%B9%D9%85%D8%B1%D9%81%D8%A7%D8%B1%D9%88%D9%82-%D8%B1%D8%B6%DB%8C-%D8%A7%D9%84%D9%84%DB%81-%D8%B9%D9%86%DB%81-%D8%B3%DB%92-%D8%B2%DB%8C%D8%A7%D8%AF%DB%81-%D8%AE%D9%84%D8%A7%D9%81%D8%AA-%DA%A9%D8%A7-%D8%AD%D9%82%D8%AF%D8%A7%D8%B1-%D8%B3%D9%85%D8%AC%DA%BE%D8%AA%DB%92-%D8%AA%DA%BE%DB%92%DB%94.26090/]
Ibn Asakir narrated
عن ثابت مولى سفيان قال سمعت معاوية وهو يقول إني
لست بخيركم وإن فيكم من هو خير مني عبد الله بن عمر وعبد الله بن عمرو وغيرهما من الأفاضل ولكني عسيت أن أكون أنكاكم في عدوكم وأنعمكم
I am not better then you, and among you there are people who are better than me like Abdullah bin Omar and Abdullah bin Amr and others who are virtuous, It is maybe I am better for you in killing your enemies (i.e better in commander ship against kuffar)..
[Ref: Tareekh Damishq Ibn Asakir 59/163]