Freedom Of Expression During The Reign Of Muawiyah, may Allah be pleased with him (peaceful opposition)
Selections from the Book Muawiyah Ibn Abi Sufyan (His Character And Era) And The Sufyanid State …
Written by Dr. Ali Muhammad al-Sallabi...
Episode (23)
Muawiyah, may Allah be pleased with him, distinguished between peaceful opposition and armed rebellion. He allowed freedom of speech and expression as long as it remained within the bounds of verbal expression. However, when matters escalated to the bearing of arms and drawing of swords, he saw no alternative but to confront these revolts, as he did with the Kharijites. This will be discussed in detail, Allah willing. It is narrated that Muawiyah said: “I do not stand between people and their tongues as long as they do not stand between us and our rule.”
His governor over Iraq, Ziyad ibn Abih, said in a sermon to the people of Basra: “If I knew that any of you had died of tuberculosis from hatred of me, I would neither remove his veil nor expose his privacy, until he shows me his hostility openly—only then will I respond without delay”. And he said about one of his opponents: “If I knew that the marrow of his leg had melted from hatred of me, I would not provoke him—until he rises against me.”
Here are many examples that demonstrate freedom of expression, the right to peaceful opposition, and the practice of enjoining good and forbidding evil during Muawiya’s rule, and how he used to respond to such criticism:
1 - Abu Muslim al-Khawlani:
May Allah have mercy on him, he was among the Allah-fearing scholars, and he was not one to flatter or be insincere. He stood before Muawiyah and admonished him, saying: "Beware of favoring one Arab tribe so that your injustice does not spread". He used to remind Muawiyah of his responsibilities toward his subjects and urged him to fulfill their rights. One day he entered upon Muawiyah and said: "Peace be upon you, O hired man". The people said: "The prince". Muawiyah said: "Leave Abu Muslim alone; he knows best what he is saying". Abu Muslim said: "You are like a man who hired a worker and entrusted him with his flock, paying him on the condition that he takes good care of them, providing their grazing and milk. If he cares for them well, feeds the young, and fattens the thin, he receives his wage and even extra from the employer. But if he neglects them and lets the thin die and the fat ones become thin and fails to provide grazing and milk, the employer will be angry with the worker". Muawiyah said: "What Allah wills!"
See how Abu Muslim al-Khawlani urged Muawiya, may Allah be pleased with him, to care for his subjects and warned him against negligence or failing in managing their affairs, by giving a near metaphorical example to illustrate the situation.
There is another practical incident of Abu Muslim al-Khawlani with Muawiyah as well, when Muawiyah ascended the pulpit—he had withheld the stipends. Abu Muslim stood up and said to him: "Why have you withheld the stipends, O Muawiya? This is not by your effort nor by your father’s effort nor your mother’s effort that you withhold the stipends". Muawiyah became very angry, descended from the pulpit, told the people: "Stay in your places", and disappeared from their sight for a while, then returned and said: "Abu Muslim spoke to me in words that angered me, but I heard the Messenger of Allah (peace be upon him) say: ‘Anger is from Satan, and Satan is created from fire, and fire is extinguished by water. So if one of you becomes angry, let him perform ablution’. I went and performed ablution, and Abu Muslim was truthful: this is not by my effort nor by my father’s effort, so come to your stipends."
Muawiyah gained the respect of the leaders of the Muslims from among the companions, despite some of their harsh criticism of him. He often said: "I would raise myself if my sin were greater than my forgiveness, and my ignorance more than my patience, or a flaw I do not conceal with my cover, or wrongdoing more than my kindness." Sometimes he expressed himself with these phrases: ‘’Kings forgive the great matters by their grace, and they punish for the small things, and that is not out of ignorance, but so that their grace is recognized and their harsh punishment is feared’’.
2- Umm Sinan bint Khaithamah in Muawiyah’s council:
Umm Sinan bint Khaithama al-Madhhajiya was among the supporters of the Commander of the Faithful Ali, may Allah be pleased with him. During the time of Muawiya, she came to Damascus and asked for permission to see him, which he granted. She identified herself to him, and he ordered her to sit. When she sat, he said to her: "Welcome, daughter of Khaithama. What brings you to our land, while I know you hate my people and encourage hostility against me?" She said: "O Commander of the Faithful, the people of the family Abd Manaf have pure morals, clear signs, and abundant patience. They do not remain ignorant after gaining knowledge, nor act foolishly after patience, nor pursue vengeance after forgiveness. The most deserving people to follow the ways of their fathers are you." Muawiya, may Allah be pleased with him, said: "You have spoken the truth, Umm Sinan, we are indeed like that."
A period of silence followed, then Muawiyah asked Umm Sinan a question reminding her of her poetry and her encouragement against him. Umm Sinan, may Allah have mercy on her, listened as Muawiyah recited her poetry. When he finished, she said: "That was indeed, O Commander of the Faithful, and we hope to have a successor after Ali, and one like you is worthy of that." Before Muawiyah could respond, one of his companions said: "How, O Commander of the Faithful, when I know poetry from her that contradicts what she now says?" At that, Umm Sinan, showing signs of firmness and truthfulness, addressed his companions: "O Commander of the Faithful, the tongue speaks and the word is true. If what we think about you comes true, your share will be greater. By Allah, the hatred in the hearts of the Muslims towards you is only from these"—and she pointed to some of his companions—"so refute their claims and distance yourself from their rank. If you do that, you will increase your closeness to Allah and the love of the Muslims".
Muawiyah was amazed by what she said, and interrupted her by asking: "Do you really say that, Umm Sinan?"
She replied: "Glory be to Allah, O Commander of the Faithful! By Allah, no one has praised you falsely or apologized to you with lies. You know that from our vision and the conscience of our hearts. Indeed, Ali, may Allah be pleased with him, was more beloved to us while he was alive, and you are more beloved to us than others because you remain."
Muawiyah asked her: "Who do you love most while I remain?" She said: "O Commander of the Faithful, you are more beloved to us than Marwan ibn al-Hakam and Sa’id ibn al-Aas". He asked: "What have you earned that from them?" She replied: "Because of your good patience and generous forgiveness."
After this conversation ended, he asked her: "What do you need now, Umm Sinan?" She asked him to release her grandson who was captive in Medina. Muawiyah fulfilled her request, honored her, escorted her back, and returned her safely to Medina, and her need was fulfilled. Her tongue continued to praise and pray for Muawiyah.
This is Umm Sinan al-Madhhajiya, one of the women of the era of the Followers, whose nature was inclined towards sincerity and frankness, gifted with part of eloquence and wisdom that placed her in a bright record that tells of her immortality and that of her like. Umm Sinan al-Madhhajiya was not alone in expressing her opinion and speaking clearly about her beliefs; many others like her existed, such as Az-Zarqa bint Adi and Umm al-Khair bint al-Harith.
Muawiyah, may Allah be pleased with him, encouraged people to be bold in expressing their beliefs and opinions, and he supported freedom of opinion, expression, the right to criticize, and peaceful opposition.
- Ali Muhammad al-Sallabi, Muawiyah Ibn Abi Sufyan (His Character And Era) And The Sufyanid State, pp. 423-428.
- The slandered Umayyad State, p. 304.
- Women of the Era of the Followers, p. 280.
- The impact of scholars on political life in the Umayyad state, p. 306.
- The Positions of Scholars in the Hands of Caliphs and Princes, p. 307.
- The Virtue of the Just Governors, by Al-Isfahani, p. 306.
- Biographies of the Noble Scholars (4/13).
For further information and review of the sources for the article, see:
The Book of “Muawiyah Ibn Abi Sufyan (His Character And Era) And The Sufyanid State” on the official website of Sheikh Dr. Ali Muhammad al-Sallabi:
