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False Accusations on Caliph Mu'awiya رضی اللہ عنہ


Don't hesitate to share your questions and comments. They will be highly appreciated. I'll reply ASAP if I know the answer. Send at mubashirnazir100@gmail.com .


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Dear mr Mubashir

i mam reading your books onlineand i appreciate its a good effort, especially your book" Muslim Duniya ,Zehni,Fikri aur nafsiati Ghulami. But when i read your book "APNI SHAKHSIAT AUR KIRDAR KI TAMEER KASE KI JAI" I was disappointed by one of your example in the topic " quwwate bardasht". Because I am the student of history and I know what the Amir Muawia did in his 20 years rule. And then he tried to convert the muslim khilafat into malookiat. And he did so and the result was in the form of "Waqia Karbala". This is the history and it cant be denied. My point is that if you want to quote an example it should be a good example. Because in this way you can say that Zia-ul-Haq ruled for 11 years because he was a very patient person. Musharrif ruled for 9 years because he is very patient. The length of ruling period is not a sign of patients. I hope you get my point.

I hope you ll not think that I am a Shia because 'I am not'.

But the truth is truth.


A Sister

May 2011

Respected Sister

Assalam o alaikum wa Rahmatullah

Many thanks for your kind words and comments about my books.

Syedna Amir Muawiya رضی اللہ عنہ was a great companion and his government was established by abdication of Syedna Hassan رضی اللہ عنہ. If we accept the narrations portraying himself as a dictator, the matter will not remain limited to him. If we accept the information contained in the books of history, we'll have to accept, na'uzu billah, that all the companions of the Prophet صلی اللہ علیہ وسلم including Hazrat Hassan, Hussain, Abdullah Ibn Abbas, Abu Huraira, Abdullah Ibn U'mar رضی اللہ عنہم and a lot more were also culprits who accepted his Khilafat. It is completely wrong to compare him with culprits like Zia or Musharaf.

I appreciate that you study the history. There is a discipline in the historical studies that deals with criticism on historical events. Since the matter is grave, we should evaluate the authenticity of the events reported by the history. We should not accept all incidents reported to us by historians without such evaluation. It is very logical. If someone blames our father, should we accept his accusations without any assessment? It is a well-known truth that a great propaganda was conducted against the companions of the Prophet صلی اللہ علیہ وسلم to portray their wrong picture in order to create doubts about their integrity. Similarly, Banu A'bbas did the same to defame the Ummayyads.

As a student of history, you know that the primary source of Muslim history is the "Tarikh Tabari" which was written around 300H, about 250 years after the period of Caliph Mu'awiya رضی اللہ عنہ. The approach of Tabari was to compile all the narrations (whether authentic or not) in a chronological order. He only compiled the traditions and did not perform evaluation of such reports. Recently, a group of Arab scholars named Barzanji, Hallaq, Zia al-U'mri and Khalil have conducted that evaluation and found that large number of reports in this book are fake. If you know Arabic, you should study the history from its original source. All other history books of subsequent periods were written based on Tabari's work. Large number of narrators who reported the incidents related to the civil wars of companion's time were biased against the companions. You can take each narration one by one and see the biographies of their narrators compiled by the scholars of Hadith.

It is completely wrong to consider Hazrat Mu'awiya as the person who transformed Khilafat into Malukiyat. I'll advise you to read a book of Maulana Taqi Usmani that will clarify the position of Hazrat Mu'awiya رضی اللہ عنہ. Since you've mentioned that you are not a Shia, I'll urge you to study it with an open mind and analyze its content critically. The book is available at the following links:







Dear Brother

Assalam o alaikum wa Rahmatullah

Thank you very much for answering me. I read the book thoroughly but I am sorry instead of making me satisfy it has made me more doubtful.

I respect the author of this book but it seems like he is just playing with the words. he is making some rules for authentication of a hadith and then he is breaking them by himself.

A riwaiat is not authentic because the rawi is shia and the same time another riwaiat by a shia rawi is authentic because it favours his opinion........

I hope you got my point of view.


Respected Sister

Wa alaikum us salam wa Rahmatullah

The views presented in the books belong to their authors and they are responsible for providing the answer raised on their work. I'm not in a position to do so. My objective of providing you with the book was to demonstrate that two points of view exist on this issue and both groups have their own arguments based on the reports compiled by Imam Tabari. Rest of the books are written on the basis of his compilation. If you study the history of Tabari for such years, you'll find 4-5 people in the Sanad of all negative reports about the companions. They are: Muhammad Ibn Ishaq, Muhammad Ibn Saib Al-Kalabi, Muhammad Ibn Umar Al-Waqidi, Hisham Ibn Muhammad Ibn Saib Al-Kalabi, Abu Mikhnaf Lut Ibn Yahya. Tabari is available on the following link. You can download and see through the chapters related to the years ranging from 30 to 65H.


As far as I've studied the history, I've reached at the conclusion that it is not possible to settle a disputed issue based on a historical reports. The caliphate of Hazrat Mu'awiya رضی اللہ عنہ is a matter of about 14 centuries ago. Even we cannot reach at a decisive conclusion about events happening in our life. For example, who was responsible for 9/11 is a disputed issue and two groups provide different opinions about them. Similarly, facts related to assassination of Bin Laden are also disputed. Only that person will reach at a real conclusion who was present at that occasion and bears eyewitness of an incident. Other than that, there is nothing except theories of different people. You know that a theory means, "it might have happened". We cannot say about a theory that "it definitely has happened."

I'll sincerely advise you to leave this matter to Allah. He will decide this issue on the Day of Judgment. We should not keep a bad opinion about the companions of the Prophet صلی اللہ علیہ وسلم. When the matter is only an issue of doubtful reports, why should we form our opinions based on them. Will Allah ask us on the Day of Judgment about acts of Hazrat Mu'awiya? If the answer is yes, we should go for it but if the answer is no, why to conduct a debate on an issue that has not been settled during last 14 centuries. On the other side, if we keep a bad opinion about the companions and they were free from such accusations, Allah will definitely hold us accountable.

Whatever is the opinion of Sunnis, Shias or Khawarij on such issues, it is no more than a theory based on doubtful reports because Sunni reports are not acceptable to Shia and vice versa. We should keep a good view (Husn Zann) about all the companions and leave the matter of their internal disputes of Allah.

We should consider the following facts about these issues:

1. If someone portrays a bad picture of any respected person for you e.g. your parents, would you believe in him despite of the fact that the guy is famous for fabrication of information?

2. There is no doubt that the incident of Karbala is a grave incident of our history. Similarly, assassination of Hazrat Uthman رضی اللہ عنہis even a bigger incident. But the issue is that we do not have reliable and undisputed information about such incidents. The unchallenged information could only be the one which is available to us by "Tawatur (please see the link below)" which is not sufficient to give us a complete picture of the incident. If a matter with such doubtful information is presented to any court in the world, the judge will not be able to decide the matter and will acquit the suspect based on the benefit of doubt despite of the fact that the suspect and relevant witnesses are available in his court. Why should we not do so in this case and leave the matter to Allah for such people who passed away a long time before us and we do not have reliable information available to put a charge against them.

3. We know that some people are biased towards Hazrat Abu Bakr, U'mar. U'thman, Mu'awiya رضی اللہ عنہم and all subsequent rulers of Ummayyads. Similarly, a group called Khawarij are biased towards Hazrat A'li, Hassan, Hussain رضی اللہ عنہم and their progeny. So why should we accept narrations from such people who portray a bad picture of such personalities? We also know that all such people disguised themselves in mainstream Muslims. In the first century, even it was not possible to distinguish people as the dispute was only political and not religious. I agree with you that narrations from such people should not be accepted in other matters even it is in favor of our view.

4. If we accept the charges against Hazrat Mu'awiya or Hazrat A'li رضی اللہ عنہما, the matter will not remain not limited to them. All those who accepted their caliphate will also be charged automatically as they accepted corrupt rulers. Therefore, the issue becomes extremely grave. Nobody believes that Sahaba were free from sin. Although mistakes at individual capacity was possible but how could you believe that all companions committed a great crime collectively while the evidence against them is nothing except statements of a few people whose reliability is already under question? You can check by yourselves in the "History of Tabari" that all reports portraying a sleazy picture of the companions are reported by only five persons and all of them are considered as "liars". I repeat the names: Muhammad Ibn Ishaq, Muhammad Ibn Saib Al-Kalabi, Muhammad Ibn Umar Al-Waqidi, Hisham Ibn Muhammad Ibn Saib Al-Kalabi, Abu Mikhnaf Lut Ibn Yahya. Kindly check such reports in the chapters covering the period starting from 32H and ending on65H.

5. Charges against Hazrat Hussain رضی اللہ عنہ are also not true as he did not revolt against Yazeed. Nobody engages in a revolt with a handful of companions including his family members and young children. At death of Hazrat Mu'awiya رضی اللہ عنہ, a situation of anarchy was created in Iraq where people refused to accept the rule of Yazeed. The objective of Hazrat Hussain رضی اللہ عنہ was only to establish a rule in an area that was already affected by anarchy. Therefore, there is no charge of revolt against him. It is also reported in some narrations that he changed his decision once he found that a rule has already been established there. (Although we are not sure about authenticity of such reports).

6. Mohadisin have devised a great procedure to evaluate authenticity of Hadith. The same procedure could be applied to historical reports as well. I'll advise you to study that procedure and apply that on the original source of all historical narrations compiled by Tabari. Why should we rely on secondary sources? If the matter is disturbing you, conduct your own research in the light of above-mentioned procedure. Details of this procedure are available here:


Please see at least the Unit 1 of this book.

When I conducted such research, I found that almost all reports containing negative information about such companions was reported by one or more of the five narrators mentioned above. But I'll advise you to not rely on me and conduct your own study.

If the matter is not much disturbing, I'll urge you to leave the matter to Allah. We are free to form opinions within this life. If some Sahaba had something wrong, Allah will not ask us about that but if they were really acquitted from that, we will be held responsible in front of Allah for believing in reports transmitted through doubtful channels. I even extend this to all other people and do not accuse anyone for any charge against him and leave their matter to Allah. However, information available through Tawatur is something different and exceptional.

I hope this will clarify my position on that.



مصنف کی دیگر تحریریں

Quranic Arabic Program / Quranic Studies Program / علوم القرآن پروگرام / قرآنی عربی پروگرام/سفرنامہ ترکی/††مسلم دنیا اور ذہنی، فکری اور نفسیاتی غلامی/اسلام میں جسمانی و ذہنی غلامی کے انسداد کی تاریخ ††/تعمیر شخصیت پروگرام/قرآن اور بائبلکے دیس میں/علوم الحدیث: ایک تعارف ††/کتاب الرسالہ: امام شافعی کی اصول فقہ پر پہلی کتاب کا اردو ترجمہ و تلخیص/اسلام اور دور حاضر کی تبدیلیاں ††/ایڈورٹائزنگ کا اخلاقی پہلو سے جائزہ ††/الحاد جدید کے مغربی اور مسلم معاشروں پر اثرات ††/اسلام اور نسلی و قومی امتیاز ††/اپنی شخصیت اور کردار کی تعمیر کیسے کی جائے؟/مایوسی کا علاج کیوں کر ممکن ہے؟/دور جدید میں دعوت دین کا طریق کار ††/اسلام کا خطرہ: محض ایک وہم یا حقیقت/Quranic Concept of Human Life Cycle/Empirical Evidence of Manís Accountability


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