Muʿāwiyah ibn Abī Sufyān (RA) is a controversial figure in Islamic history. He was the first Umayyad caliph (661–680 CE) and, according to some views, the founder of the Umayyad dynasty. From the Sunni perspective, Muʿāwiyah ibn Abī Sufyān (RA) is primarily regarded as an honored Companion of the Prophet Muhammad ﷺ who played a significant role in expanding the Islamic state and restoring unity within the Muslim ummah during the period of fitnah (civil strife).
He is not viewed as power-hungry; rather, his conflict with ʿAlī ibn Abī Ṭālib (RA) is interpreted as a political dispute, not a religious one. Although Sunni scholars may critique some of his decisions, they continue to honor him as a Companion and refer to him with the title “Raḍiyallāhu ʿanhu (RA).”
Muʿāwiyah (RA) as a Companion
From the Sunni perspective, Muʿāwiyah (RA) is accorded the status of a Companion of the Prophet ﷺ, as he embraced Islam during the Conquest of Makkah (8 AH / 630 CE) and spent time in the company of the Prophet. He served as one of the Prophet’s scribes (kātib) and is reported to have participated in writing down the Qur’anic revelation.
For example, Ibn Taymiyyah (RH) states in Majmūʿ al-Fatāwā (4/288) that Muʿāwiyah (RA) was a trusted Companion of the Prophet. Likewise, Ibn Kathīr (RH) mentions in al-Bidāyah wa al-Nihāyah that in 41 AH all Muslims pledged allegiance to him as caliph, and during his rule the Muslim community remained united. This demonstrates that his assumption of authority was not driven by personal ambition, but rather by historical necessity.
Sunni scholars, such as Ibn Taymiyyah in Minhāj al-Sunnah, describe Muʿāwiyah (RA) as the best of Muslim kings, under whose rule people lived in the most stable and prosperous conditions. This portrayal views his leadership positively, emphasizing administrative competence and the preservation of unity rather than a desire for power.
The Conflict with ʿAlī: A Political Dispute, Not a Religious One
In Sunni thought, the Battle of Ṣiffīn (657 CE) and the conflict with ʿAlī (RA) are viewed as political in nature, arising from the demand for justice for the killing of ʿUthmān (RA) and the need to stabilize authority. No Sunni scholar considers this conflict to be evidence of Muʿāwiyah’s (RA) lust for power; rather, both sides are respected as Companions of the Prophet ﷺ.
Regarding the Battle of Ṣiffīn, many Sunni scholars state:
“ʿAlī (RA) was upon the truth, and Muʿāwiyah (RA) was mistaken, but his mistake was one of ijtihād; he was neither a deliberate rebel nor a disbeliever.”
Shaykh ʿAlī Gomaa (former Grand Mufti of Egypt) explains that the truth and correctness were indeed with ʿAlī (RA), yet Muʿāwiyah (RA) must still be honored as a Companion. Even if some of his actions are regarded as sinful, the individual himself may not be disrespected. Shaykh ʿAlī Gomaa cites references from Ṣaḥīḥ Muslim and Musnad Imām Aḥmad ibn Ḥanbal to affirm that ʿAlī (RA) was established upon the truth. Nevertheless, he interprets Muʿāwiyah’s (RA) conduct not as greed for power, but as an error arising from human fallibility.
Ibn Kathīr also notes in his historical works that there is no reliable evidence proving that Muʿāwiyah (RA) insulted or cursed ʿAlī (RA), which further weakens accusations portraying him as power-hungry or driven by malice.
The Establishment of the Caliphate and Hereditary Succession
Muʿāwiyah (RA) established the Umayyad caliphate and appointed his son Yazīd as his successor (675–676 CE), which became a point of criticism among Sunni Muslims, as it was seen as a departure from the system of shūrā (consultation). However, while traditional Sunni scholars have criticized the Umayyad monarchy as a system, they do not accuse Muʿāwiyah (RA) personally of being driven by greed for power. Rather, his reign is viewed positively in terms of territorial expansion (such as campaigns against the Byzantines and the conquest of North Africa) and administrative developments (including the establishment of a postal system and a strong navy).
Ibn Taymiyyah (RH) stated that no Muslim king was better than Muʿāwiyah (RA). Some Sunni scholars, such as Ibn Ḥajar al-Haythamī, even authored works in defense of Muʿāwiyah (RA), in line with Sunni theological principles. At the same time, many Sunni Muslims—particularly those inclined toward taṣawwuf—hold a more critical view of the Umayyad dynasty as a whole, while continuing to express deep love and reverence for the Ahl al-Bayt.
Critical Evaluation of Historical Evidence
Some allegations—such as the killing of Ḥujr ibn ʿAdī or propaganda against ʿAlī (RA)—are mentioned in certain Sunni historical sources (such as *Tārīkh al-Ṭabarī). However, Sunni scholars generally view these events as consequences of the period of fitnah, in which mistakes occurred on multiple sides. Ḥasan al-Baṣrī reportedly mentioned four actions of Muʿāwiyah (RA) as sins (such as assuming the caliphate and appointing Yazīd as successor), but this view does not represent the Sunni mainstream; rather, Muʿāwiyah (RA) is forgiven and respected as a Companion of the Prophet ﷺ.
In conclusion, from the Sunni perspective, Muʿāwiyah (RA) is not considered power-hungry, but rather a successful ruler and a Companion who served Islam. Although some of his actions involved errors, his status as a Companion affords him respect and protection. This understanding is reflected in the writings of Ibn Taymiyyah (RH), Ibn Kathīr (RH), and other Sunni scholars.
The Position of the Four Imams
None of the four Imams permitted insulting, cursing, or abusing Muʿāwiyah (RA). Rather, all of them firmly upheld the principle of respect and love for all the Companions of the Prophet ﷺ.
1. The Position of Imām Abū Ḥanīfah (RH)
Imām Abū Ḥanīfah (RH) clearly outlined the foundational principle regarding the Companions in his work al-Fiqh al-Akbar.
Evidence: He stated:
“We do not mention any of the Companions of the Messenger of Allah ﷺ except in a good manner.”
He further taught that regarding the disagreements or battles that occurred among the Companions, our duty is to remain silent and leave their intentions to Allah.
Reference: al-Fiqh al-Akbar, Imām Abū Ḥanīfah (with commentary by ʿAlī al-Qārī); chapter: “The Status of the Companions.”
2. The Position of Imām Mālik (RH)
Imām Mālik’s stance is very clearly recorded in well-known Mālikī works such as ash-Shifāʾ and in the tafsīr of Imām Ibn Kathīr.
Evidence: Imām Ibn Kathīr (RH) mentions in his tafsīr that Imām Mālik (RH) regarded those who harbor hatred toward the Companions as disbelievers, based on the interpretation of verse 29 of Sūrat al-Fatḥ.
Regarding Muʿāwiyah (RA), Imām Mālik held that they were seekers of truth; therefore, insulting or belittling them is a grave crime. He also stated that a person who insults or demeans the Companions has no right to share in the war booty of the Muslims.
Reference: Tafsīr Ibn Kathīr, commentary on Sūrat al-Fatḥ (48:29); ash-Shifāʾ bi-Taʿrīf Ḥuqūq al-Muṣṭafā, vol. 2, p. 1105 (Qāḍī ʿIyāḍ).
3. The Position of Imām al-Shāfiʿī (RH)
Imām al-Shāfiʿī (RH) viewed the conflicts among the Companions as errors of ijtihād, for which they are forgiven by Allah. His famous statement about keeping one’s hands and tongue pure is widely cited in books of history and creed.
Evidence: His well-known saying is:
“Allah has kept our hands pure from that blood, so let us keep our tongues pure from it as well (i.e., from criticizing the Companions).”
Reference: al-Bidāyah wa al-Nihāyah (Ibn Kathīr), vol. 10, p. 68 (biography of Muʿāwiyah RA); Manāqib al-Shāfiʿī, Imām al-Bayhaqī, vol. 1, p. 449.
4. The Position of Imām Aḥmad ibn Ḥanbal (RH)
Among the four Imams, he was the most uncompromising on this issue. He was extremely strict in opposing any criticism of the Companions. This stance is clearly recorded in his foundational works on creed.
Evidence: In his book as-Sunnah, it is narrated by his son ʿAbdullāh that Imām Aḥmad said:
“If you see someone insulting Muʿāwiyah (RA), then doubt his Islam.”
(as-Sunnah, vol. 2, p. 434)
When asked about Muʿāwiyah (RA), he replied:
“He was a scribe of the Messenger of Allah ﷺ and a Companion.”
Reference: Uṣūl al-Sunnah, Imām Aḥmad ibn Ḥanbal (critical edition by Dr. al-Fawzānī), pp. 77–79 (section on Muʿāwiyah RA and the Companions).
Summary
According to the four Imams and the righteous predecessors (al-salaf al-ṣāliḥīn), the disputes among the Companions were matters of personal ijtihād (independent legal reasoning). If one was mistaken, he receives one reward; if correct, he receives ten rewards. Therefore, our duty is to say for all of them: “Raḍiyallāhu ʿanhum” — May Allah be pleased with them all.
Why Muʿāwiyah (RA) Cannot Be Criticized (Sharʿī Evidence)
The Special Status of Muʿāwiyah (RA): He was a scribe of revelation (kātib al-waḥy). The Prophet ﷺ supplicated for him, saying:
“O Allah, make him guided, a guide to others, and guide people through him.”
(Sunan al-Tirmidhī, Hadith no. 3842)
Qur’anic Declaration: Allah the Exalted says regarding the Companions: “Allah is pleased with them, and they are pleased with Him” (Sūrat al-Tawbah: 100). No specific Companion is excluded from this statement.
Hadith of the Messenger ﷺ: It is reported in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim that the Messenger of Allah ﷺ said:
“Do not insult my Companions. By Allah, if one of you were to spend the equivalent of Mount Uḥud in gold, it would not equal even a handful (or half of it) of what they spent.”
Views of the Major Ḥadīth Scholars (Muḥaddithīn)
All the major ḥadīth scholars—including Imām al-Bukhārī, Muslim, Tirmidhī, An-Nasāʾī, Abū Dāwūd, Ibn Mājah, and Dārimī—considered Muʿāwiyah (RA) a Companion and accepted ḥadīth from him.
1. Position of Imām al-Bukhārī (RH)
Imām al-Bukhārī dedicated a separate chapter in Ṣaḥīḥ al-Bukhārī to preserve the virtue and status of Muʿāwiyah (RA).
Reference: Ṣaḥīḥ al-Bukhārī, Book: Virtues of the Companions (فضائل الصحابة), Section: “Discussion on Muʿāwiyah (RA)” (ذكر معاوية رضي الله عنه).
Evidence: In this chapter, he narrates from Ibn ʿAbbās (RA) regarding Muʿāwiyah (RA):
“Indeed, he was a faqīh (possessing deep religious knowledge).”
(Hadith no. 3765)
2. Position of Imām Muslim (RH)
Imām Muslim accepted ḥadīth narrated by Muʿāwiyah (RA) in his Ṣaḥīḥ and also highlighted his esteemed status.
Reference: Ṣaḥīḥ Muslim, Book: Righteousness, Kinship, and Etiquette (البر والصلة والآداب).
Evidence: He refers to the Prophet’s ﷺ supplication:
“O Allah! Whatever insult or curse I may have uttered (in human anger), make it pure and blessed for him.”
Imām Muslim applied this to Muʿāwiyah (RA) as well. (Hadith no. 2604)
3. Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī (RH)
The eminent ḥadīth scholar Ibn Ḥajar al-ʿAsqalānī clearly defended Muʿāwiyah (RA) in his immortal work Fatḥ al-Bārī.
Reference: Fatḥ al-Bārī, vol. 7, p. 104 (Beirut edition).
Statement: He mentions that Muʿāwiyah (RA) had many virtues, the greatest being that he was a scribe of revelation and a Companion of the Prophet ﷺ.
4. Position of Imām Nawawī (RH)
Imām Nawawī, the foremost commentator of Ṣaḥīḥ Muslim, clarified the Muḥaddithīn’s consensus regarding disputes among the Companions.
Reference: Sharḥ Ṣaḥīḥ Muslim (Imām Nawawī), vol. 16, p. 93.
Statement:
“Know that the creed of Ahl al-Sunnah is to maintain good regard for all the Companions and to refrain from using the tongue regarding their disputes.”
He considered Muʿāwiyah (RA) a mujtahid (scholar exercising independent reasoning).
5. Firm Stance of Imām An-Nasāʾī (RH)
A notable event from the later years of Imām An-Nasāʾī’s life demonstrates his respect for Muʿāwiyah (RA).
Reference: Al-Bidāyah wa al-Nihāyah, vol. 11, p. 124.
Incident: While in Damascus, Syria, when asked about Muʿāwiyah (RA) provocatively, he responded:
“Islam is like a house whose door is the Companions. Whoever strikes at this door is trying to enter the house (i.e., to harm Islam).”
Summary:
The consensus among the foremost ḥadīth scholars is clear: Muʿāwiyah (RA) is a respected Companion, and disparaging him or other Companions is impermissible. Their lives and actions are preserved with honor, and their differences are understood as matters of ijtihād, not intentional wrongdoing.
Shia Perspective
According to Shia sources, Muʿāwiyah (RA) was entirely power-hungry, cunning, and opposed to the ideals of Islam. They maintain that Islamic leadership (Imamah) belongs solely to the Prophet’s family (Ahl al-Bayt), particularly ʿAlī (RA) and his descendants. Their main criticisms are:
- Treatment of Ahl al-Bayt: They claim that Muʿāwiyah (RA) officially promoted practices criticizing ʿAlī (RA) (though Sunni historians have differing interpretations of this).
- Rebellion: He engaged in the Battle of Ṣiffīn against the legitimate Caliph ʿAlī (RA).
- Violation of Agreements: Shia sources allege he broke the treaty with Hasan (RA) (e.g., regarding succession).
- Nomination of Yazid: Appointing his son Yazid as Caliph eventually paved the way for the tragedy of Karbala.
Because of this, Shia literature often describes him as “cunning like Dajjāl” or “the first king of Islam” (not a Caliph, but a monarch).
Sunni Response to the Shia Position
According to Sunni belief, cursing or showing hatred toward the Companions is misguidance and sinful. The Sunni view regarding Muʿāwiyah (RA) is as follows:
- Shield of the Companions: Muʿāwiyah (RA) was a Companion and a scribe of revelation. Those who spent time in the Prophet’s ﷺ company cannot be judged by later generations. If Muʿāwiyah (RA) were truly corrupt (God forbid), why did the Prophet ﷺ entrust him with such sensitive tasks as writing divine revelation? Would the Prophet not have known his character?
- Treaty with Hasan (RA): Hasan (RA) himself pledged allegiance and transferred authority to Muʿāwiyah (RA). If Muʿāwiyah were accursed, why would the leader of Paradise’s youth trust the Ummah’s responsibility to him? (Reference: Ṣaḥīḥ al-Bukhārī, Hadith no. 2704)
- Ijtihād Error: The battle between ʿAlī (RA) and Muʿāwiyah (RA) was an ijtihādī error (a mistaken judgment). Sunnis hold that ʿAlī (RA) was on the side of truth, and Muʿāwiyah (RA) erred, but this was a political or judicial mistake—it does not remove him from Islam.
- Reliability of Hadith: Rejecting Muʿāwiyah (RA) would also invalidate hundreds of ḥadīth transmitted through him, which would directly harm Islam.
- Qur’anic Testimony: Allah has expressed satisfaction with all the Companions (Surah Al-Fath, 18; Surah At-Tawbah, 100). If Allah is pleased with them, no human has the right to criticize them.
- Principle of Ahl al-Sunnah:
“That was a nation who has passed away (Tilka Ummatun Qad Khalat).”
Sunnis say: “We love ʿAlī (RA) and give him superiority as Caliph over Muʿāwiyah (RA), but that does not justify insulting Muʿāwiyah (RA). The Prophet ﷺ said: ‘Do not curse my Companions.’ Allah will judge what happened among them. Focusing on their disputes and harming one’s own practice is improper.”
Basis of Modern Historians’ Assessment
According to modern historians, Muʿāwiyah (RA) transformed the Islamic governance system from an idealistic framework into an effective monarchical state.
1. Political Talent and Realism
Historians credit him for the strategic use of ḥilm (patience and forbearance). He relied more on diplomacy and finances than on force to control adversaries.
Reference: Hugh Kennedy, in The Prophet and the Age of the Caliphates, notes that Muʿāwiyah maintained balance among the Syrian tribes and established a stability that his predecessors could not achieve.
2. Ambition vs. Stability
Modern historians acknowledge his ambition for power. However, they argue that this ambition was not merely personal—it served as a tool to rebuild a fractured empire.
Reference: Stephen Humphreys, in Mu’awiya ibn Abi Sufyan: From Arabia to Empire, shows how Muʿāwiyah adopted Byzantine administrative structures to strengthen the Islamic state. Humphreys considers him primarily a “state-builder.”
3. Succession and the Umayyad Rule
While appointing his son Yazid, is viewed by some historians as a religious deviation, politically it is seen as an effort to maintain continuity and prevent a leadership vacuum.
Reference: Hichem Djaït, in La Grande Discorde (The Great Discord), portrays the conflict between ʿAlī (RA) and Muʿāwiyah (RA) not just as an ideological struggle, but as a geo-political clash between Syria and Iraq.
Historical Summary Table
| Topic | Historical Assessment |
|---|---|
| Character | He was a ‘Malik’ (king) who prioritized being a ruler over being a Companion. |
| Achievements | Ended the Arab civil war (fitna), established a strong navy, and centralized governance. |
| Controversies | At times relaxed religious principles for administrative needs (e.g., adopting Byzantine protocols). |
Modern Historical Perspective
- Theological viewpoint: Controversial, because he replaced the consultation-based (shūra) caliphate system with a monarchy.
- Political viewpoint: A successful statesman; under his leadership, the Islamic empire transitioned from chaos to one of the world’s most powerful states.
Reference: M.A. Shaban, in Islamic History: A New Interpretation, describes Muʿāwiyah (RA) as a leader who knew when to wield the sword and when to use gold.
Summary
Modern historians offer a mixed assessment. Western scholars often describe him more as a political leader than a religious one. However, in Sunni thought, the evaluation differs. According to Ahl al-Sunnah wa al-Jama‘ah, Muʿāwiyah (RA) was a successful statesman who suppressed the fitna and expanded the Muslim empire. While he made certain ijtihādī errors, such as appointing Yazid, these missteps were largely consequences of political crises, and the ultimate judgment belongs to Allah. In this context, silence and respect are considered best.
Consensus of Ahl al-Sunnah wa al-Jama‘ah (Summary)
- Muʿāwiyah (RA) was a Companion (saw the Prophet ﷺ and embraced Islam).
- He served as a kātib al-wahy (scribe of revelation).
- The Prophet ﷺ prayed for him, saying: “O Allah! Guide him and make him a means of guidance.”
- In the Battle of Siffin, he made an ijtihādī error (meaning he erred, but was neither a deliberate rebel nor a disbeliever).
- ʿAlī (RA) stood on the side of truth—this is the Sunni perspective.
- However, this does not make it permissible to curse or insult Muʿāwiyah (RA).
- It is best to remain silent regarding the disputes (fitna) among the Companions (as advised by scholars like Imam Malik and Imam Ahmad).
Final Word (Summary of Senior Sunni Scholars):
“We love ʿAlī (RA), and we also love Muʿāwiyah (RA). We honor both and remain silent regarding the fitna. May Allah forgive all the Companions.”
(Summary of Ibn Taymiyyah, Ibn Kathir, Al-Nawawi, Ibn Hajar, and others)
Supplication:
May Allah grant us the correct belief regarding the Companions and protect the unity of the Ummah. Ameen.
Conclusion
Muʿāwiyah (RA) was a noble and respected Companion. The Prophet ﷺ was pleased with him. During his rule, Islam expanded, and the fitna that began with the murder of ʿUthmān (RA) and later ʿAlī (RA) was largely suppressed.
However, one of his major ijtihādī mistakes was appointing Yazid as his successor. He made this decision to prevent further fitna, consulting some prominent Companions and the Umayyad tribe for stability.
As Muslims, we honor him because he was a scribe of revelation (kātib al-wahy). We leave judgment of his errors to Allah and remain silent regarding the fitna. May Allah protect us from all forms of discord. Ameen.