The chapter made by Bukhari, “Dhikr al-Mu‘āwiyah raḍiyallāhu ʿanhu”, is claimed to prove that Imam al-Bukhari did not narrate any virtues of Mu‘āwiyah raḍiyallāhu ʿanhu.
Response:
Little did they know, Imam al-Bukhari wrote:
كتاب فضائل أصحاب النبي صلى الله عليه وسلم
(“The Book of the Virtues of the Companions of the Prophet, peace be upon him”).
This title itself means Imam al-Bukhari quotes the virtues of the Companions collectively, including Mu’awiyah, radhiAllahu ‘anhu. Furthermore, Imam al-Bukhari narrated various ahadith concerning him. For example:
1. Virtue of Mu’awiyah (ra): The Prophet (peace be upon him) loved Mu’awiyah, his parents, and his siblings.
Narrated ‘Aishah (ra): Hind bint ‘Utba came and said, “O Allah’s Messenger! (Before I embraced Islam) there was no family on the surface of the earth I wished to see in degradation more than I did your family, but today there is no family on the surface of the earth I wish to see honored more than I did yours.” The Prophet (ﷺ) said, “I THOUGHT SIMILARLY, by Him in whose Hand my soul is!” [Sahih al-Bukhari 3825]
Ibn Kathir commented in al-Bidayah wa al-Nihayah:
فالمدحة في قوله: «وأيضا والذي نفسي بيده»، وهو أنه كان يود أن هندا وأهلها وكل كافر يذلوا في حال كفرهم، فلما أسلموا كان يحب أن يعزوا فأعزهم الله – يعني: أهل خبائها -.
(“The saying ‘I thought similarly!’ contains praise (for Hind, ra, and her son Mu’awiyah, ra) because He (peace be upon him) wanted the degradation of Hind, her household, and all others who were disbelievers. But when they accepted Islam, He (peace be upon him) wanted them (her household, i.e., Mu’awiyah, ra, her son, etc.) to be honored, so Allah honored them—the household of Hind.”) [al-Bidayah wa al-Nihayah 8/162]
Other scholars, as Ibn Hajar mentioned, said this hadith should not be taken literally, as there were many enemies of Islam more staunch than Hind bint ‘Utbah (ra), and many who were better than her after accepting Islam. [Fath al-Bari]
Whether the hadith is taken literally or not, it contains virtue for Hind (ra), Abu Sufyan (ra), and Mu’awiyah (ra), as the Prophet (peace be upon him) wanted them to be honored.
2. Imam al-Bukhari narrated another hadith: He is a CONFIRMED dweller of Paradise.
Narrated Khalid bin Madan: That ‘Umair bin Al-Aswad Al-Anasi told him that he went to ‘Ubada bin As-Samit while he was staying in his house at the sea-shore of Hims with (his wife) Um Haram. ‘Umair said. Um Haram informed us that she heard the Prophet (ﷺ) saying, “Paradise is granted to the first batch of my followers who will undertake a naval expedition.” [Sahih al-Bukhari 2924]
3. The proof that Mu’awiyah (ra) was the FIRST leader of this expedition, from Sahih al-Bukhari.
Umm Haram said:
فَقَالَتْ : ادْع اللَّهَ أَنْ يَجْعَلَنِي مِنْهُمْ ، فَقَالَ : أَنْتِ مِنْ الْأَوَّلِينَ ؛ فَخَرَجَت مَعَ زَوْجِهَا عُبَادَة بْنِ الصَّامِتِ غَازِيًا أَوَّل مَا رَكِبَ الْمُسْلِمُونَ الْبَحْرَ مَعَ مُعَاوِيَةَ
(“Invoke Allah to make me one of them.” He said, “You are among the first batch.” Later on, she went out with her husband ‘Ubada bin As-Samit for Jihad, and it was the FIRST TIME the Muslims undertook a naval expedition LED BY MUAWIYAH.) [Sahih al-Bukhari 2799]
Ibn Hajar al-Asqalani said:
وقوله : قد أوجبوا ” أي فعلوا فعلا وجبت لهم به الجنة .
(“The saying ‘(Paradise is) granted‘… means Paradise is WAJIB (obligatory) for them.”) [Fath al-Bari under the commentary of the discussed hadith]
Ibn ‘Abd al-Barr said:
” ﻭﻓﻴﻪ ﻓﻀﻞ ﻟﻤﻌﺎﻭﻳﺔ ﺭﺣﻤﻪ ﺍﻟﻠﻪ ﺇﺫ ﺟﻌﻞ ﻣﻦ ﻏﺰﺍ ﺗﺤﺖ ﺭﺍﻳﺘﻪ ﻣﻦ ﺍﻷﻭﻟﻴﻦ ﻭﺭﺅﻳﺎ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﻟﻠﻪ ﻋﻠﻴﻬﻢ ﻭﺣﻲ “.
(“There is proof in this hadith of the virtues of Mu’awiyah, may Allah have mercy on him…”) [al-Tamheed 1/235]
Note: Ibn ‘Abd al-Barr said: Muhammad bin ‘Abd al-Hakam, the great Maliki faqih, said:
من سب أبا بكر وعمر أو واحدا من أصحاب رسول الله صلى الله عليه وسلم فلا يُصَلَّى خلفه، ومن صلى خلفه أعاد أبدا
(“If someone reviles Abu Bakr, or ‘Umar, or any of the Companions of the Messenger of Allah (peace be upon him), then do not pray behind him. And if someone does pray behind him, he must repeat the prayer.”) [Ikhtilaf Aqwal Malik wa Ashabuhu, Praying Behind Innovators 1/113. Ibn ‘Abd al-Barr did not oppose this fatwa.]
4. Another hadith:
Mu’awiyah sent his messengers to al-Hasan, saying: “Go to him, negotiate peace, talk, and appeal to him.” They went to al-Hasan, talked, and appealed to him to accept peace. They said, “Mu’awiyah offers you such and such, and appeals to you to accept peace.” Al-Hasan said, “But who will be responsible for what you have said?” They said, “We will be responsible for it.” So, whatever al-Hasan asked, they said, “We will be responsible for it for you.” So, al-Hasan concluded a peace treaty with Mu’awiyah.
Al-Hasan said: I heard Abu Bakr saying, “I saw Allah’s Apostle on the pulpit and Al-Hasan bin ‘Ali was by his side. The Prophet was looking once at the people and once at Al-Hasan bin ‘Ali saying, ‘This son of mine is a Saiyid (i.e., a noble), and may Allah make peace between two big groups of Muslims through him.’” [Sahih al-Bukhari, Book #49, Hadith #867]
Imam al-Bayhaqi commented after narrating the above hadith:
قَالَ سُفْيَانُ: قَوْلُهُ «فِئَتَيْنِ مِنَ الْمُسْلِمِينَ» يُعْجِبُنَا جِدًّا، قَالَ الشَّيْخُ: وَإِنَّمَا أَعْجَبَهُمْ لِأَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَمَّاهُمَا جَمِيعًا مُسْلِمِينَ، وَهَذَا خَبَرٌ مِنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمَا كَانَ مِنَ الْحَسَنِ بْنِ عَلِيٍّ بَعْدَ وَفَاةِ عَلِيٍّ فِي تَسْلِيمِهِ الْأَمْرَ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ،
(“Sufyan said regarding the saying ‘two Muslim groups’: ‘I love this very much.’ (Al-Bayhaqi said): He loved it because the Prophet (peace be upon him) said ‘Muslims’ to ALL OF THEM. This prophecy became true after the death of ‘Ali (ra) when al-Hasan bin ‘Ali (ra) surrendered the authority to Mu’awiyah bin Abi Sufyan (ra).”) [al-I’tiqad by al-Bayhaqi 1/376]
Ibn Hajar commented:
قال ابن بطال : هذا يدل على أن معاوية كان هو الراغب في الصلح وأنه عرض على الحسن المال ورغبه فيه وحثه على رفع السيف وذكره ما وعده به جده صلى الله عليه وسلم من سيادته في الإصلاح به
(“Ibn Battal said: ‘This is evidence that Mu’awiyah (ra) desired peace. He was the one who offered this to al-Hasan (ra), drawing his intention towards it and urging him not to raise the sword, AND HE MADE HIM REMEMBER THE PROPHECY THE PROPHET (PEACE BE UPON HIM) MADE REGARDING YOU (AL-HASAN)‘This son of mine is a Saiyid…””) [Fath al-Bari, Kitab al-Fitan]
Then Ibn Hajar said:
وفي هذه القصة من الفوائد علم من أعلام النبوة ، ومنقبة للحسن بن علي فإنه ترك الملك لا لقلة ولا لذلة ولا لعلة بل لرغبته فيما عند الله لما رآه من حقن دماء المسلمين ، فراعى أمر الدين ومصلحة الأمة . وفيها رد على الخوارج الذين كانوا يكفرون عليا ومن معه ومعاوية ومن معه بشهادة النبي صلى الله عليه وسلم للطائفتين بأنهم من المسلمين ، ومن ثم كان سفيان بن عيينة يقول عقب هذا الحديث : قوله ” من المسلمين ” يعجبنا جدا أخرجه يعقوب بن سفيان في تاريخه عن الحميدي وسعيد بن منصور عنه . وفيه فضيلة الإصلاح بين الناس ولا سيما في حقن دماء المسلمين ، ودلالة على رأفة معاوية بالرعية ، وشفقته على المسلمين ، وقوة نظره في تدبير الملك ، ونظره في العواقب
(“In this story there are many benefits:
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It is one of the prophecies of the Prophet (peace be upon him).
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It is a praise of al-Hasan bin ‘Ali, for he relinquished authority not due to a lack of forces, nor out of humiliation, nor any fault, but out of his desire for Allah’s pleasure and to save Muslim bloodshed. He considered the order of the religion and the interest of the Ummah.
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It is a refutation of the Khawarij, who used to declare takfir upon ‘Ali (ra), Mu’awiyah (ra), and their companions, because the Prophet (peace be upon him) testified that both parties are ‘Muslims.’ That is why Sufyan bin ‘Uyaynah said after this hadith: ‘His saying ‘Muslims’ I like very much.’
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It contains the virtue of making peace between people, especially when Muslim blood is saved.
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IT IS EVIDENCE THAT MUAWIYAH WAS MERCIFUL TOWARDS THE PEOPLE, HAD COMPASSION FOR THE MUSLIMS, AND HAD POWERFUL INSIGHT IN MANAGING RULE AND CONSIDERING CONSEQUENCES.“) [Fath al-Bari, Kitab al-Fitan]
Comment: This is also proof that Mu’awiyah (ra) and al-Hasan (ra) were great Muslim leaders.
5. Another narration:
Narrated Mu’awiyah: I cut the hair of Allah’s Messenger (ﷺ) with a long blade. [Sahih al-Bukhari 1730]
Those who bark at the Companions cannot even reach the dust on the shoes of those who went for Jihad and cut his (peace be upon him) hair.
6. Mu’awiyah (ra) was a Faqih (Jurist)
a) Narrated Ibn Abi Mulaika: Somebody said to Ibn ‘Abbas, “Can you speak to the Amir al-Mu’minin, Mu’awiyah, as he does not pray except one Rak’a as Witr?” Ibn ‘Abbas replied, “He is a Faqih (i.e., a learned man who can give religious verdicts).” [Sahih al-Bukhari, Book #57, Hadith #109]
Ibn Hajar said:
لَكِنْ بدقيق نظره استنبط مَا يدْفع بِهِ رُؤُوس الرَّوَافِضِ
(“But with his (al-Bukhari’s) deep understanding, he deduced the ruling (from the athar of Ibn ‘Abbas where he said Mu’awiyah was a Companion and a Faqih), which causes the heads of the Rawafidh to be subdued.“) [Fath al-Bari, Ibid]
7. Benefit: The debate between Mu’awiyah (ra) and Abu Dharr (ra) on a fiqhi issue in Sahih al-Bukhari.
Narrated Zaid bin Wahab: I passed by a place called Ar-Rabadha and met Abu Dharr. I asked him, “What has brought you to this place?” He said, “I was in Sham and differed with Mu’awiyah on the meaning of: ‘They who hoard up gold and silver and spend them not in the way of Allah.’ (9:34). Mu’awiyah said, ‘This verse is revealed regarding the people of the scriptures.’ I said, ‘It was revealed regarding us and also the people of the scriptures.’ So we had a disagreement, and Mu’awiyah sent a complaint against me to Uthman.Uthman wrote to me to come to Medina… He said to me, ‘You may depart and live nearby if you wish.’ That was the reason for my being here, for even if an Ethiopian had been nominated as my ruler, I would have obeyed him.” [Sahih al-Bukhari 1406]
Ibn Hajar al-Asqalani deduced many rulings from this athar. He said:
وفي الحديث من الفوائد غير ما تقدم : أن الكفار مخاطبون بفروع الشريعة لاتفاق أبي ذر ، ومعاوية على أن الآية نزلت في أهل الكتاب . وفيه ملاطفة الأئمة للعلماء ، فإن معاوية لم يجسر على الإنكار عليه حتى كاتب من هو أعلى منه في أمره ، وعثمان لم يحنق على أبي ذر مع كونه كان مخالفا له في تأويله . وفيه التحذير من الشقاق والخروج على الأئمة ، والترغيب في الطاعة لأولي الأمر ، وأمر الأفضل بطاعة المفضول خشية المفسدة ، وجواز الاختلاف في الاجتهاد ، والأخذ بالشدة في الأمر بالمعروف وإن أدى ذلك إلى فراق الوطن ، وتقديم دفع المفسدة على جلب المصلحة لأن في بقاء أبي ذر بالمدينة مصلحة كبيرة من بث علمه في طالب العلم ، ومع ذلك فرجح عند عثمان دفع ما يتوقع من المفسدة من الأخذ بمذهبه الشديد في هذه المسألة ، ولم يأمره بعد ذلك بالرجوع عنه ، لأن كلا منهما كان مجتهدا .
(“This hadith contains many benefits: that disbelievers are also addressed by the branches of the Shari’ah, as there was agreement between Abu Dharr and Mu’awiyah that the verse was revealed concerning the People of the Book. It shows the gentleness of leaders towards scholars, for Mu’awiyah did not dare to refute him directly but wrote to someone higher in authority (‘Uthman). And ‘Uthman did not become angry with Abu Dharr despite his differing interpretation. It contains a warning against discord and revolt against leaders, encouragement to obey those in authority, the permissibility of differing in ijtihad… ‘Uthman did not order Abu Dharr to abandon his opinion, as each was a Mujtahid.”) [Fath al-Bari]
8. Mu’awiyah is credited with having narrated about 50 ahadith (roughly 10 repetitions included) in the Sihah Sittah.
9. After quoting authentic ahadith on the virtues of Mu’awiyah (ra) in Sahih al-Bukhari, let us see what Imam al-Bukhari (ra) wrote in his great book Tarikh al-Kabir:
1. First, he mentioned the athar of Ibn ‘Abbas (ra) regarding Mu’awiyah, where he said: “I have not seen anyone more suitable for rule (after the Khilafah of the four Caliphs) than Mu’awiyah.”
2. Then he quoted the marfu’ hadith where the Prophet (peace be upon him) said: “O Allah! Teach Mu’awiyah calculation (al-hisab), and protect him from the punishment.”
3. Then he quoted a supplication of the Prophet (peace be upon him): “O Allah, make him (Mu’awiyah) guided, a guide, and guide (others) through him.”
4. Then he quoted a narration from Mu’awiyah (ra) that he heard the Messenger of Allah (peace be upon him) say: “A group of people from my Ummah will continue to obey Allah’s Command… They will be dominating the people until Allah’s Command is executed.”
5. Then he mentioned the saying of Umair bin Saeed (ra): ‘Do not mention Mu’awiyah except with good, for I heard the Messenger of Allah (peace be upon him) saying: “O Allah, guide (others) by him.”’
6. Then he mentioned a hadith narrated by Mu’awiyah: The Prophet (peace be upon him) said: “Do not ride on silk stuff and panther skins.”
7. And then he mentioned the saying of Ibn Sireen: Mu’awiyah (ra) did not lie upon the Prophet (peace be upon him) in narrating ahadith. [See Tarikh al-Kabir no. 1405]
All of this proves al-Bukhari agreed with his virtue and did not mention anything against Mu’awiyah (ra).
10. Mu’awiyah in Al-Adab al-Mufrad of Imam al-Bukhari.
He used to ask questions and follow ahadith.
Mu’awiyah (ra) asked Zayd ibn Thabit (ra) a question, to which he replied in a letter:
“In the Name of Allah, the All-Merciful, Most Merciful. To the slave of Allah, Mu’awiya, the Amir al-Mu’minin, from Zayd ibn Thabit. Peace be upon you, Amir al-Mu’minin, and the mercy of Allah… (he mentioned the letter)… We ask Allah for guidance, preservation, and firmness in all our affairs… Peace be upon you, Amir al-Mu’minin, and the mercy of Allah and His blessings and His forgiveness. Wuhayb has written it on Thursday, the 20th of Ramadan, 42 (AH).” [Grade: Hasan (Al-Albani), Al-Adab Al-Mufrad 1131]
11. Lastly, a consensus has been established not to speak against the Companions, according to contemporaries of Imam al-Bukhari.
Abu Muhammad ‘Abdur Rahman Ibn Abi Hatim said: “I asked my father and Abu Zur’ah about the principles of the Ahlus Sunnah regarding the fundamentals of the Religion, and what they found the scholars upon in all the lands… So they said:
“We have reached the scholars in all the lands – the Hijaz, Iraq, Sham, and Yemen – and from their Madhhab was:
والترحم على جميع أصحاب محمد والكف عما شجر بينهم.
(…And to ask for Allah’s Mercy upon ALL THE COMPANIONS OF MUHAMMAD (peace be upon him), and to refrain from speaking about the disputes that occurred among them.)” [Usul al-I’tiqad Ahl al-Sunnah (321)]
There are other points that could be shown, but this is sufficient.
12. Conclusion
The claim that Imam al-Bukhārī did not affirm the virtues of Muʿāwiyah رضي الله عنه is unfounded and collapses under careful examination. Through his Kitāb Faḍāʾil Aṣḥāb al-Nabī ﷺ, multiple authentic narrations, and corroborating reports across Ṣaḥīḥ al-Bukhārī, al-Adab al-Mufrad, and al-Tārīkh al-Kabīr, he clearly affirmed Muʿāwiyah’s status as a Companion of virtue, knowledge, leadership, and sound judgment.
Al-Bukhārī narrated evidence indicating Muʿāwiyah’s inclusion among those promised Paradise, his leadership of the first naval expedition, his role in uniting the Ummah through reconciliation with al-Ḥasan رضي الله عنهما, his fiqh and ijtihād acknowledged by senior Companions, his service to the Prophet ﷺ, and his reliability in ḥadīth transmission. Major authorities such as Ibn Ḥajar, Ibn ʿAbd al-Barr, al-Bayhaqī, and Ibn Kathīr explicitly derived virtues of Muʿāwiyah from these narrations and rejected extremist positions that malign the Companions.
Therefore, the assertion that al-Bukhārī intended to negate Muʿāwiyah’s virtues is a projection alien to ḥadīth scholarship. On the contrary, the cumulative evidence demonstrates that Imam al-Bukhārī regarded Muʿāwiyah رضي الله عنه with the same principle he held for all the Companions: affirmation of their virtue, supplication for them, and restraint regarding their internal disputes. This is the settled path of Ahl al-Sunnah wa-l-Jamāʿah.