How Muawiya Built Propaganda Against Imam Ali and Ahlulbayt
This is not an emotional Shia claim.
Historical sources record a complete state propaganda system under Muawiya against Imam Ali and Ahlulbayt.
The policy was not only political opposition.
It included:
Cursing Imam Ali on pulpits.
Banning the narration of Ali’s virtues.
Rejecting the testimony of Shia of Ali.
Rewarding people for narrating virtues of Uthman.
Then ordering counter-narrations about Abu Bakr, Umar and other Sahaba against every virtue narrated for Imam Ali.
Spreading fabricated reports in mosques, pulpits, schools, homes, women, children, servants and common society.
Punishing anyone suspected of loyalty to Ali and Ahlulbayt.
Read the full narrations.
1. Muawiya banned narrating the virtues of Imam Ali and Ahlulbayt
Arabic:
كتب معاوية نسخة واحدة إلى عماله بعد أن برئت الذمة ممن روى شيئا من فضل أبي تراب وأهل بيته
English:
“Muawiya wrote one circular letter to his governors: protection is removed from anyone who narrates anything about the virtue of Abu Turab and his Ahlulbayt.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 44, quoting Abu al-Hasan al-Mada’ini’s Kitab al-Ahdath.
Comment:
Abu Turab is Imam Ali.
This means Muawiya’s government made it dangerous to narrate the virtues of Imam Ali and his Ahlulbayt.
2. Preachers were made to curse Imam Ali and attack Ahlulbayt from pulpits
Arabic:
فقامت الخطباء في كل كورة وعلى كل منبر يلعنون عليا ويبرؤون منه ويقعون فيه وفي أهل بيته
English:
“Then the preachers stood in every district and on every pulpit cursing Ali, disavowing him, and attacking him and his Ahlulbayt.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 44, quoting al-Mada’ini.
Comment:
This was not a private disagreement.
This was public propaganda from the pulpits.
3. The people of Kufa suffered most because many Shia of Ali lived there
Arabic:
وكان أشد الناس بلاء حينئذ أهل الكوفة، لكثرة من بها من شيعة علي عليه السلام، فاستعمل عليهم زياد بن سمية، وضم إليه البصرة، فكان يتتبع الشيعة وهو بهم عارف، لأنه كان منهم أيام علي عليه السلام، فقتلهم تحت كل حجر ومدر، وأخافهم، وقطع الأيدي والأرجل، وسمل العيون، وصلبهم على جذوع النخل، وطردهم وشردهم عن العراق، فلم يبق بها معروف منهم.
English:
“The people who suffered the most at that time were the people of Kufa, because many Shia of Ali were there. Muawiya appointed Ziyad ibn Sumayyah over them and joined Basra to him. Ziyad used to pursue the Shia, and he knew them because he had been among them during the days of Ali. He killed them under every stone and clod, frightened them, cut off hands and feet, gouged out eyes, crucified them on palm trunks, expelled them and scattered them from Iraq, until no known one of them remained there.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 44, quoting al-Mada’ini.
Comment:
This shows that love of Imam Ali was not merely debated.
It was punished by the state.
4. Muawiya ordered that the testimony of Shia of Ali and Ahlulbayt should not be accepted
Arabic:
وكتب معاوية إلى عماله في جميع الآفاق: أن لا يجيزوا لأحد من شيعة علي وأهل بيته شهادة
English:
“Muawiya wrote to his governors in all regions that they should not accept the testimony of anyone from the Shia of Ali and his Ahlulbayt.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 44, quoting al-Mada’ini.
Comment:
This means supporters of Imam Ali were legally marginalized.
Their testimony was rejected simply because of loyalty to Ali and Ahlulbayt.
5. Muawiya ordered his governors to honor those who narrated virtues of Uthman
Arabic:
وكتب إليهم: أن انظروا من قبلكم من شيعة عثمان ومحبيه وأهل ولايته والذين يروون فضائله ومناقبه، فأدنوا مجالسهم وقربوهم وأكرموهم، واكتبوا إلي بكل ما يروي كل رجل منهم واسمه واسم أبيه وعشيرته
English:
“He wrote to them: Look among those under you for the supporters of Uthman, his lovers, his loyalists, and those who narrate his virtues and merits. Bring them close in gatherings, honor them, and write to me everything each man narrates, along with his name, his father’s name, and his tribe.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 44, quoting al-Mada’ini.
Comment:
This was a state reward system.
Those who narrated political virtues useful to Muawiya were brought close, honored, and registered by name.
6. Money, clothes, gifts and land grants were used to spread these narrations
Arabic:
ففعلوا ذلك حتى أكثروا في فضائل عثمان ومناقبه، لما كان يبعثه إليهم معاوية من الصلات والكساء والحباء والقطائع، ويفيضه في العرب منهم والموالي
English:
“So they did that until they greatly increased the virtues and merits of Uthman, because of what Muawiya would send to them: gifts, clothing, grants, and land allotments, spreading this among Arabs and non-Arabs.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 44, quoting al-Mada’ini.
Comment:
This is how propaganda works:
Reward the narrators.
Spread the narratives.
Make the public repeat them.
7. Then Muawiya said the reports about Uthman had spread enough
Arabic:
ثم كتب إلى عماله: إن الحديث في عثمان قد كثر وفشا في كل مصر وفي كل وجه وناحية
English:
“Then he wrote to his governors: The reports about Uthman have become many and have spread in every city, direction, and region.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
Notice the wording:
The project had succeeded.
The reports had spread everywhere.
8. Then Muawiya ordered people to narrate virtues of the Sahaba and the first caliphs
Arabic:
فإذا جاءكم كتابي هذا فادعوا الناس إلى الرواية في فضائل الصحابة والخلفاء الأولين
English:
“When this letter of mine reaches you, call people to narrate the virtues of the Companions and the first caliphs.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
This is where the propaganda expanded.
It was no longer only about Uthman.
Now the plan was to create a broader counter-narrative against Imam Ali.
9. The key order: bring a counter-report against every virtue of Abu Turab
Arabic:
ولا تتركوا خبرا يرويه أحد من المسلمين في أبي تراب إلا وتأتوني بمناقض له في الصحابة
English:
“Do not leave any report narrated by any Muslim about Abu Turab except that you bring me something contradicting it regarding the Companions.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
This is the heart of the issue.
For every virtue of Imam Ali, produce a counter-virtue for someone else.
This explains why later debates became flooded with “counter-fazail” to reduce the unique rank of Imam Ali.
10. Muawiya himself explained the purpose: to destroy the argument of Abu Turab and his Shia
Arabic:
فإن هذا أحب إلي وأقر لعيني وأدحض لحجة أبي تراب وشيعته وأشد عليهم من مناقب عثمان وفضله
English:
“For this is more beloved to me, more pleasing to my eye, more destructive to the argument of Abu Turab and his Shia, and harsher upon them than the merits and virtue of Uthman.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
Muawiya’s aim was not neutral Islamic education.
The aim was:
Destroy the argument of Ali.
Break the proof of the Shia of Ali.
Reduce the impact of Ali’s virtues.
11. Fabricated reports spread everywhere
Arabic:
فرويت أخبار كثيرة في مناقب الصحابة مفتعلة لا حقيقة لها
English:
“Many reports were narrated about the merits of the Companions, fabricated and having no reality.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
The text does not say “a few weak reports.”
It says:
Many reports.
Fabricated.
Having no reality.
12. These fabricated reports were spread from pulpits
Arabic:
وجد الناس في رواية ما يجري هذا المجرى حتى أشادوا بذكر ذلك على المنابر
English:
“People became serious in narrating such reports until they announced them on the pulpits.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
The pulpit became a propaganda machine.
13. The fake reports were taught to children like Qur’an
Arabic:
وألقي إلى معلمي الكتاتيب فعلموا صبيانهم وغلمانهم من ذلك الكثير الواسع حتى رووه وتعلموه كما يتعلمون القرآن
English:
“They were given to the teachers of children, who taught their boys and young students a vast amount of them, until they narrated and learned them as they learned the Qur’an.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
This is how propaganda becomes culture:
Teach it to children.
Make them memorize it.
Make it feel like religion.
14. The fake reports were spread to women, daughters, servants and families
Arabic:
وحتى علموه بناتهم ونساءهم وخدمهم وحشمهم
English:
“They even taught them to their daughters, women, servants, and attendants.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
The propaganda entered the home.
It was not limited to scholars or rulers.
15. This continued for a long time
Arabic:
فلبثوا بذلك ما شاء الله
English:
“They remained upon that for as long as Allah willed.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
This was not a one-day policy.
It became a long-term social system.
16. Then Muawiya ordered punishment for anyone proven to love Ali and Ahlulbayt
Arabic:
ثم كتب إلى عماله نسخة واحدة إلى جميع البلدان: انظروا من قامت عليه البينة أنه يحب عليا وأهل بيته فامحوه من الديوان وأسقطوا عطاءه ورزقه
English:
“Then he wrote one circular letter to his governors in all lands: Look for anyone against whom proof is established that he loves Ali and his Ahlulbayt; erase him from the register and cut off his stipend and livelihood.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
Loving Ali and Ahlulbayt became a reason to lose your livelihood.
17. Even suspicion of loyalty to Ahlulbayt was enough for punishment and house demolition
Arabic:
وشفع ذلك بنسخة أخرى: من اتهمتموه بموالاة هؤلاء القوم فنكلوا به وأهدموا داره
English:
“He followed that with another circular letter: Whoever you suspect of loyalty to these people, punish him severely and demolish his house.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
Notice:
Not proof.
Not conviction.
Even suspicion was enough.
This is persecution.
18. The worst persecution was in Iraq, especially Kufa
Arabic:
فلم يكن البلاء أشد ولا أكثر منه بالعراق ولا سيما بالكوفة، حتى إن الرجل من شيعة علي عليه السلام ليأتيه من يثق به فيدخل بيته، فيلقي إليه سره، ويخاف من خادمه ومملوكه، ولا يحدثه حتى يأخذ عليه الأيمان الغليظة ليكتمن عليه.
English:
“There was no trial more severe or greater than in Iraq, especially Kufa, until a man from the Shia of Ali would be visited by someone he trusted, who would enter his house and to whom he would tell his secret, while he feared his own servant and slave; and he would not speak to him until he took heavy oaths from him that he would keep it hidden.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
This shows the level of fear.
A lover of Ali could not even speak openly inside his own house.
19. Result: fabricated hadith and widespread slander appeared
Arabic:
فظهر حديث كثير موضوع وبهتان منتشر، ومضى على ذلك الفقهاء والقضاة والولاة
English:
“So many fabricated hadiths appeared, and widespread slander spread; and the jurists, judges, and governors continued upon that.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 45, quoting al-Mada’ini.
Comment:
This is the result of state-sponsored propaganda:
Fabricated hadith.
Slander.
Institutional support from judges, rulers and official scholars.
20. Ibn Arafah Naftawayh said most fabricated reports about virtues of Sahaba were made in Umayyad times to humiliate Banu Hashim
Arabic:
وقد روى ابن عرفة المعروف بنفطويه، وهو من أكابر المحدثين وأعلامهم، في تاريخه ما يناسب هذا الخبر، وقال: إن أكثر الأحاديث الموضوعة في فضائل الصحابة افتعلت في أيام بني أمية تقربا إليهم بما يظنون أنهم يرغمون به أنوف بني هاشم.
English:
“Ibn Arafah, known as Naftawayh, who was among the great hadith scholars and leading figures, narrated in his history what supports this report and said: Most of the fabricated hadiths about the virtues of the Companions were invented in the days of Banu Umayyah, seeking closeness to them through what they thought would humiliate Banu Hashim.”
Reference:
Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, vol. 11, p. 46.
Comment:
This is extremely important.
It does not say all virtues of Sahaba are fake.
It says many fabricated virtue-reports were produced in Umayyad times to humiliate Banu Hashim.
That is exactly the point.
21. Sahih Muslim records Muawiya and the issue of cursing Abu Turab
Arabic:
أمر معاوية بن أبي سفيان سعدا فقال: ما منعك أن تسب أبا تراب؟
English:
“Muawiya ibn Abi Sufyan ordered Sa‘d and said: What prevents you from cursing Abu Turab?”
Then Sa‘d refused and mentioned three virtues of Imam Ali from the Prophet.
Arabic:
فقال: أما ما ذكرت ثلاثا قالهن له رسول الله صلى الله عليه وسلم فلن أسبه، لأن تكون لي واحدة منهن أحب إلي من حمر النعم.
English:
“Sa‘d said: As for what you mentioned, there are three things the Messenger of Allah said about him; because of them I will never curse him. If I had even one of them, it would be more beloved to me than red camels.”
Reference:
Sahih Muslim, hadith of Sa‘d and Muawiya, virtues of Ali.
Comment:
This is in Sahih Muslim.
Sa‘d refused to curse Imam Ali because of the Prophet’s statements about Ali.
22. Banu Umayyah cursed Imam Ali until Umar ibn Abdul Aziz stopped it
Arabic:
كان بنو أمية يسبون أمير المؤمنين علي بن أبي طالب، عليه السلام، إلى أن ولي عمر بن عبد العزيز الخلافة، فترك ذلك وكتب إلى العمال في الآفاق بتركه.
English:
“Banu Umayyah used to curse Amir al-Mu’minin Ali ibn Abi Talib until Umar ibn Abdul Aziz assumed the caliphate; he abandoned that and wrote to the governors in the regions to abandon it.”
Reference:
Ibn al-Athir, al-Kamil fi al-Tarikh; also quoted in IslamWeb’s historical library.
Comment:
If there was no Umayyad policy of cursing Ali, then what exactly did Umar ibn Abdul Aziz stop?
23. Abu al-Fida also records that the cursing continued from 41 AH until 99 AH
Arabic:
كان بنو أمية يسبون علي بن أبي طالب في خطبتهم من سنة إحدى وأربعين وهي السنة التي سلم الحسن فيها الأمر إلى معاوية إلى أول سنة تسع وتسعين، ثم ترك ذلك عمر بن عبد العزيز.
English:
“Banu Umayyah used to curse Ali ibn Abi Talib in their sermons from the year 41 AH, the year in which Hasan handed over the matter to Muawiya, until the beginning of the year 99 AH. Then Umar ibn Abdul Aziz abandoned that.”
Reference:
Abu al-Fida, al-Mukhtasar fi Akhbar al-Bashar.
Comment:
This means the public cursing of Imam Ali lasted for almost sixty years.
Final conclusion:
This was not ordinary political disagreement.
This was a complete state propaganda system.
Muawiya’s system:
Banned Ali’s virtues.
Cursed Ali and Ahlulbayt from pulpits.
Punished the Shia of Ali.
Rejected their testimony.
Rewarded narrators who supported the Umayyad narrative.
Ordered counter-narrations against every virtue of Imam Ali.
Spread fabricated reports among children, women, servants and common people.
Removed lovers of Ali from state registers.
Cut off their income.
Demolished homes of suspected supporters.
Created a culture where Ali’s name was attacked for decades.
So when today someone says:
“Why do Shias focus so much on Ali and Ahlulbayt?”
The answer is simple:
Because Banu Umayyah spent decades trying to erase their rank.
And when someone says:
“Why do Shias question some exaggerated fazail used against Ali?”
The answer is also simple:
Because historical sources themselves record that Muawiya’s government ordered counter-fazail to be fabricated against every virtue of Abu Turab.
This is not Rafzi propaganda.
This is the history of Umayyad propaganda.
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