Minhaj as-SunnahIbn Taimiya

and the Prophet—may Allah bless him and grant him peace—used to win over the leading men whom their clans obeyed] (1). Had Muāwiya been a fugitive, he would not have been among those whose hearts were to be reconciled. Had he embraced Islam only five months before the Prophet—may Allah bless him and grant him peace—died, he would not have been given any of the spoils of Hunayn.

Anyone whose sole aim was to embrace the faith would have had no need to be won over.

Some people maintain that he embraced Islam before then, for it is authentically reported that he said:

“I trimmed the Prophet’s hair at al-Marwa.”

This was narrated by al-Bukhārī and Muslim [with the wording: “Do you know that I trimmed the hair of Allah’s Messenger—may Allah bless him and grant him peace—at al-Marwa using the blade of an arrow?” He said this to Ibn Abbās, who replied, “I know this to be an argument only against you.”] (2).

It has been said that this occurred during the Farewell Pilgrimage. However, this contradicts the hadiths narrated (3) through mass transmission from the Prophet—may Allah bless him and grant him peace. They unanimously establish that the Prophet—may Allah bless him and grant him peace—did not exit ihram during the Farewell Pilgrimage until the Day of Sacrifice, and that he instructed his Companions (4) to exit ihram completely and perform Umrah followed by Hajj, except for anyone who had brought a sacrificial animal. Such a person was to remain in ihram until the sacrificial offering reached its appointed place. The Prophet—may Allah bless him and grant him peace—Alī, Talha, and a group of his Companions had brought

(1) The text in square brackets is omitted from N and M. (2) The text in square brackets appears only in W. The hadith, with some variation in wording, is narrated from Ibn Abbās, from Muāwiya—may Allah be pleased with them both—in: al-Bukhārī, 2/174 (Book of Hajj, chapter “Shaving and Shortening the Hair upon Exiting Ihram”); Muslim, 2/913 (Book of Hajj, chapter “Shortening the Hair during Umrah”); Sunan Abī Dāwūd, 2/217–218 (Book of Pilgrimage Rites, chapter “Combining Hajj and Umrah”); Sunan al-Nasā’ī, 5/196–197 (Book of Pilgrimage Rites, chapter “Where One Performing Umrah Should Shorten His Hair”); and al-Musnad (al-Halabī ed.), 4/96, 97, 98. (3) The word “narrated” appears only in N. (4) R, S, H, and W read: “He instructed all his Companions.”
وَالنَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - كَانَ يَتَأَلَّفُ السَّادَةَ الْمُطَاعِينَ فِي عَشَائِرِهِمْ] (١) ، فَإِنْ كَانَ مُعَاوِيَةُ هَارِبًا لَمْ يَكُنْ مِنَ الْمُؤَلَّفَةِ قُلُوبُهُمْ، وَلَوْ لَمْ يُسْلِمْ إِلَّا قَبْلَ مَوْتِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِخَمْسَةِ أَشْهُرٍ لَمْ يُعْطَ شَيْئًا مِنْ غَنَائِمَ حُنَيْنٍ. وَمَنْ كَانَتْ غَايَتُهُ أَنْ يُؤْمِنَ لَمْ يَحْتَجْ إِلَى تَأْلِيفٍ. وَبَعْضُ النَّاسِ يَقُولُ: إِنَّهُ أَسْلَمَ قَبْلَ ذَلِكَ، فَإِنَّ فِي الصَّحِيحِ عَنْهُ أَنَّهُ قَالَ: " «قَصَّرْتُ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَلَى الْمَرْوَةِ» " رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ [وَلَفْظُهُ: «أَعَلِمْتَ أَنِّي قَصَّرْتُ مِنْ رَأْسِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عِنْدَ الْمَرْوَةِ بِمِشْقَصٍ؟ قَالَهُ لِابْنِ عَبَّاسٍ، وَقَالَ لَهُ: لَا أَعْلَمُ هَذَا حُجَّةً إِلَّا عَلَيْكَ» ] (٢) . وَهَذَا قَدْ قِيلَ: إِنَّهُ كَانَ فِي حَجَّةِ الْوَدَاعِ، وَلَكِنَّ هَذَا خِلَافُ الْأَحَادِيثِ الْمَرْوِيَّةِ (٣) الْمُتَوَاتِرَةِ عَنِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، فَإِنَّهَا كُلَّهَا مُتَّفِقَةٌ عَلَى أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَمْ يَحِلَّ مِنْ إِحْرَامِهِ فِي حَجَّةِ الْوَدَاعِ إِلَى يَوْمِ النَّحْرِ، وَأَنَّهُ أَمَرَ أَصْحَابَهُ (٤) أَنْ يَحِلُّوا مِنْ إِحْرَامِهِمُ الْحِلَّ كُلَّهُ، وَيَصِيرُوا مُتَمَتِّعِينَ بِالْعُمْرَةِ إِلَى الْحَجِّ، إِلَّا مَنْ سَاقَ الْهَدْيَ، فَإِنَّهُ يَبْقَى عَلَى إِحْرَامِهِ إِلَى أَنْ يَبْلُغَ الْهَدْيُ مَحِلَّهُ. وَكَانَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَعَلِيٌّ وَطَلْحَةُ وَطَائِفَةٌ مِنْ أَصْحَابِهِ قَدْ سَاقُوا
(١) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٢) مَا بَيْنَ الْمَعْقُوفَتَيْنِ فِي (و) فَقَطْ. وَالْحَدِيثُ مَعَ اخْتِلَافٍ فِي الْأَلْفَاظِ عَنِ ابْنِ عَبَّاسٍ عَنْ مُعَاوِيَةَ - رَضِيَ اللَّهُ عَنْهُمْ - فِي: الْبُخَارِيِّ ٢/١٧٤ (كِتَابُ الْحَجِّ، بَابُ الْحَلْقِ وَالتَّقْصِيرِ عِنْدَ الْإِحْلَالِ) ; مُسْلِمٍ ٢/٩١٣ (كِتَابُ الْحَجِّ، بَابُ التَّقْصِيرِ فِي الْعُمْرَةِ) ; سُنَنِ أَبِي دَاوُدَ ٢/٢١٧ ٢١٨ (كِتَابُ الْمَنَاسِكِ، بَابٌ فِي الْإِقْرَانِ) ; سُنَنِ النَّسَائِيِّ ٥/١٩٦ ١٩٧ (كِتَابُ الْمَنَاسِكِ، بَابُ أَيْنَ يُقَصِّرُ الْمُعْتَمِرُ) ; الْمُسْنَدِ (ط. الْحَلَبِيِّ) ٤/٩٦، ٩٧، ٩٨. (٣) الْمَرْوِيَّةِ فِي: (ن) فَقَطْ. (٤) ر، ص، هـ، و: أَمَرَ جَمِيعَ أَصْحَابِهِ.

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