We quoted last week a part of what Justice Ibn Al-Arabi said about Mu’awiyah and his qualities which made him most suitable to rule the Muslim state. Indeed, his reign, which lasted 20 years, was a period of internal prosperity, unity and justice, as well as a period in which the Muslim state regained its position of strength and was feared by the Byzantine Empire. We explained some of what Ibn Al-Arabi said and we need to add some explanation of the rest of our quotation from him before looking at what else he says. Here is the same quotation we included last week:
“If someone asks whether there were any person who was more suited to be the caliph than Mu’awiyah, we acknowledge that there were many. However, Several qualities made him a very suitable choice. Umar placed under him the entire Syrian region, after he had seen how good a governor he was to his people. Furthermore, he was able to defend the land of Islam, maintain strong forces and gain the upper hand against the enemy. The Prophet (peace be upon him) said in an authentic Hadith that he was a man with good knowledge of Islam and its law. The Prophet also mentioned in a Hadith narrated by Umm Haram that in his reign some forces belonging to his community would travel by sea as kings reclining on their couches. This certainly took place.”
Mu’awiyah was keen to strengthen the land of Islam. At the time when he was governor of Syria, he realized that his region was next to the Byzantine Empire and that its emperor would dearly love to regain some of the provinces he had lost to Islam. He was always on the alert, keen not to miss any opportunity to score some success against the Muslim state.
Therefore, Mu’awiyah watched for any indication that the Byzantines might be plotting to attack border areas. He deployed his forces well and strengthened his defenses. Furthermore, he was the one who established the Muslim navy. Prior to his effort, the Arabs could not even imagine themselves engaged in war at sea. Al-Khatib says: “The liberation of Egypt and the spread of Islam into it, changing its character so as to make it a part of the Arab land was the work of none other than Amr ibn Al-Aas. Similarly, the establishment of the Islamic fleet and the first sea expeditions undertaken by the Muslim state were due to none other than Mu’awiyah.
Ibn Al-Arabi makes a brief reference to a Hadith narrated by Umm Haram who was an Ansari companion of the Prophet. In fact she was the maternal aunt of Anas ibn Malik, who served the Prophet throughout his 10-year stay in Madinah. She lived in Qiba, on the outskirts of Madinah. Whenever the Prophet went to Qiba he used to visit her and he might have his afternoon nap at her place. One day, the Prophet visited her and he woke up from his afternoon nap laughing. He had seen in his dream a group of his followers travelling by sea on a mission of jihad, and he described them when on board their ships as kings reclining on their couches. He then reclined again and slept. He saw the same dream again. When he related it to Umm Haram, she asked him to pray to God that she would be one of them. He said to her: “You are one of the first group.” (Related by Al-Bukahri and Muslim).
Al-Khatib explains that it was during Uthman’s reign that Mu’awiyah built the first Islamic fleet which undertook its first mission in year 27 H, liberating Cyprus. This was the first time ever a Muslim force used a fleet to fight the enemy overseas. Umm Haram was with her husband Ubadah ibn Al-Samit in that force.
Also in it were many of the Prophet’s companions, including Abu Al-Dardaa’ and Abu Dharr. She died in Cyprus where her grave is well known.
Another mission by the Islamic fleet aimed to occupy Constantinople, and it was led by Yazeed, Mu’awiyah’s son, during his father’s reign as caliph. The Prophet’s Hadith mentions both missions and he clearly states to Umm Haram that she would be on the first one, as actually happened.
Many are those who criticize Mu’awiyah for transforming the government system of the Islamic state, making it hereditary. He established a monarchy, they say. Justice Ibn Al-Arabi has the following to say:
“It is perfectly possible that government system should have different grades, with a caliphate system being the highest grade and a kingdom comes second. This means that the caliphate belonged to the first four caliphs, followed by a kingdom that started with Mu’awiyah. In reference to the Prophet David, God says: “God bestowed on him the kingdom and wisdom.” (2: 251) Thus, He describes prophethood as kingdom. Hence, we should disregard any Hadith with a suspect chain of transmission and a defective text.”
Al-Khatib explains that whether the post of ruler is called caliph or king, the important matter is the policy the ruler follows and how committed he is to justice and to the well being of his people. In forty years of rule as governor and caliph, Mu’awiyah was exemplary in his commitment to both. He implemented Islamic law in a way that combined a lenient approach and a committed resolve.
It is well documented that when first appointed as governor, Mu’awiyah followed the same policy and approach Umar was following, and continued to do so for two years. However, he realized that it was too tough for the people under his rule, considering that they could not aspire to the same level as the Prophet’s companions who lived in Madinah where Umar was living. Furthermore, he once asked his son Yazeed: “What policy will you follow if you become ruler?” Yazeed answered that he would follow Umar’s policy. Mu’awiyah said: “Limitless is God in His glory! By God, I tried my best to follow Uthman’s policy, but I found it too hard. What would Umar’s policy be in comparison?”
Al-Khatib further mentions that Mu’awiyah did not care for life luxuries. Imam Ahmad ibn Hanbal mentions this report by Ali ibn Abi Hamlah who quotes his father as saying: “I saw Mu’awiyah standing on the pulpit in the mosque, addressing people and he was wearing a patched robe.”