A
Glance at Amir Muawiya's (رضي الله عنه)
Caliphate
The 20-year-long reign of Amir
Muawiya (رضي الله عنه) must be called
successful because during that period none of the claimants to the caliphate or
his rivals dared to rebel against him. During his reign, the Islamic territory
expanded in all the four directions. No Islamic territory or province remained
apart from his government. No rebellion of any consequence broke out. No
robberies and disorder, which were found in Iraq and Iran during Ali's time,
existed any more. The Muslims began fighting naval battles and even the Romans
and the Christians acknowledged their superiority as a naval power. During his
age, Zeyad bin Abi Sufyan and certain other governers justified the continued
subjection of the Iraqis and Iranians to coercion and violence. If the Iraqis
and Iranians were not dealt with harshly, it would have been considered an
injustice and taken as negligence on the part of Amir Muawiya. It was he who
first appointed postmen and established a system and organization and called it
the postal department. He was the first who invented the system of putting a
seal on orders and keeping a copy of every order preserved in the caliph's
office. His seal contained the inscription "لکل
عمل ثواب", for every deed there is a reward. Until his time, the
cover on the Ka'bah was put on top of the old covers. He had all the old covers
removed and gave instructions that whenever a new cover was put on, the old
cover should be removed. He was the first in Islam to introduce the system of
keeping watchmen and door keepers. He was also the first to establish the
registry department. He was the first to have ships built and prepare a naval
force.
Amir Muawiya (رضي الله عنه) no doubt, wanted to establish his rule
and for his clan and family to have superiority in power over Banu Hashim.
However, in fulfilling his wish, he did not want to give a chance to any of the
enemies of Banu Umayyah and Banu Hashim or the enemies of Muawiya and Ali to
perpetrate a reign of terror or to harm the Islamic government. That is why
once when Ali and Muawiya (رضي الله عنهما)
were in opposition, a huge Christian army was planning to attack on the eastern
provinces of Iran, which was under Ali's rule and they wanted to take advantage
of the disunity among the Muslims. Ali (رضي الله عنه)
was incapable of defending these places, which were targeted to come under
attack by the Christians and if the Christians attacked, a large of part of the
Islamic territory would have been lost. The Christians were aware of the
difficulties Ali (رضي الله عنه) was facing and
therefore felt there would be no threat from Amir Muawiya's side as they had
been following the mutual opposition between Muawiya and Ali and their use of
force against each other. They expected that Amir Muawiya (رضي الله عنه) would like them to attack Ali (رضي الله عنه). However, as soon as Amir Muawiya (رضي الله عنه) heard that news, he, contrary to the
expectations of the Christian emperor, wrote to the emperor, "You should
not be deceived by our infighting. If you turn towards Ali (رضي الله عنه) the first chief who advances to punish
you under Ali's flag, will be Muawiya." The impact of that letter was far
more than an army and the Christians gave up the idea.
The nature of the difference or
opposition that existed between Ali (رضي الله عنه)
and Amir Muawiya (رضي الله عنه) was not as is
conceived by the Muslims of today, which is due to their ignorance and lack of
understanding of the facts. In order to arrive at a correct judgment, we must
not forget the fact that Ali's brother Aqil bin Abi Talib (رضي الله عنه) was Amir Muawiya's friend and Zeyad bin
Abi Sufyan, the brother of Amir Muawiya was appointed governor of Iran by Ali (رضي الله عنه). Ali (رضي الله
عنه) fully trusted Zeyad bin Abi Sufyan. Aqil bin Abi Talib used to
admonish Amir Muawiya (رضي الله عنه)
in the open court and yet the latter always indulged him.
Answer
to a doubt
Before closing the chapter on the
caliphate of Amir Muawiya (رضي الله عنه)
it is necessary to clear up a common doubt.
Ali (رضي
الله عنه) was trained and tutored by the Prophet (صلى الله عليه وآله وسلم) and was included in his family and kept
constant company with him. He was also his (صلى الله
عليه وآله وسلم) cousin and son-in-law. Amir Muawiya (رضي
الله عنه) was the Prophet's scribe of the Revelations, his friend, his
brother-in-law by virtue of being Umm Habiba's brother, and his Companion. Why
did Ali (رضي الله عنه) and Amir Muawiya (رضي الله عنه) oppose and fight each other? Again, why
did a sizable number of illustrious Sahabah like 'Amr bin Al-Aas, Talha, Zubair
(رضي الله عنهم) and Aisha (رضي الله عنها) participate in the infighting and
opposition between them. On the surface there seems to be no difference between
the infighting of these illustrious Sahabah and that of the people of today,
then should it not be admitted that the Prophet's company did not produce in
them the effect which we expected them to imbibe?
The answer to this doubt or
objection is not hard to understand. There is not doubt that the Sahabah as
whole were certainly the stars of Hidayat (guidance) and the Prophet's company
undoubtedly impressed upon them as much as it was expected. It is our lack of
understanding and the short sightedness of our hearts that causes us to harbor
such doubts. It should be noted that the Shari'ah, the Islamic legal system, which
the Prophet (صلى الله عليه وآله وسلم)
brought contains fully all the principles for the welfare and prosperity of
mankind. He (صلى الله عليه وآله وسلم)
fulfilled his obligation of instruction and propagation of this complete and
perfect Shari'ah. After him, there would come no other Shari'ah until the end
of this world. As this Shari'ah is enjoined on us until the Day of Judgement,
and mankind needs it for its reformation and welfare, therefore there must be a
protection for this grand Shari'ah from the degeneration that befell other
Shari'ahs (systems of law). Therefore, for the satisfaction of mankind Allah
Himself has said:
"We have, without doubt sent
down the Message and We will assuredly guard it (from corruption)." It is
clear that Allah Himself will keep providing protection to it in accordance
with the requirements of the time. During the last one thousand four hundred
plus years, we have seen how Allah Himself made arrangements for its safeguard.
Just as we did nothing to propose and provide protection to ourselves when we
were in our mother's wombs, just as we did not advise Allah to raise vapor out
of the sea, make clouds, blow wind and send down rain to keep our fields green,
similarly how are we justified in proposing ways and making arrangements for
the protection of the Islamic Shari'ah and dare to force Him to adopt a
particular way and use the tools of our choice? We can wish ready made bread
would rain down from the heaven, and cooked meat, fish or vegetable dishes be
raised from the earth but Allah cannot be our subordinate. He turned the
seawater into vapor with the scorching rays of the sun, then the high air bore
it and took it to another place, then its heat and freezing power created
changes and caused the rain. Then the peasants made the land soft with the help
of their oxen and equipment, and sowed seeds. Plants grew and they were looked
after. When they ripened, they were harvested. Grain and chaff were separated.
Then the grain was ground in a mill. It was kneaded and then by using a
particular technique, bread was prepared. Contemplate it and see how in
providing a loaf of bread Allah has chosen a prolonged and complex process. It
would only be our foolishness if we blame Allah and prefer our proposed short
cuts. Calling Allah's work lengthy is nothing but our shortsightedness because
the countless benefits, which are present in this complicated process and
series of efforts, are hidden from our short sight and imperfect understanding.
Keeping this concept in mind and you
contemplate it, you must admit that the venerable Sahaba's internecine
conflicts were in reality arrangements made by Allah for the safety and
protection of the Shari'ah, confirmation of the wisdom. The significant point
is that the differences of opinion among Amir Muawiya (رضي الله عنه) Ali bin Abi Talib (رضي الله عنه) and other illustrious Sahabas were based
on their Ijtihad (the pronouncement or understanding of the learned on an issue
when Qur'an, Hadith, and Sunnah have not clarified this issue). If any of them
were wrong, it was not intentional. None of them were the type of Muslims who
could be persuaded to knowingly oppose the Islamic Shari'ah, Allah's Commands
or the Prophet's sayings.
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