Muawiyah, the Special Agent and Practical Embodiment of Saqifah

The Noble Qur'an warns against two dangerous groups: hypocrites, and those in whose hearts there is disease. These people are the most important enemies of Islam. The strongest external enemies cannot strike as these people do, because they have an Islamic appearance and strike the body of Islam from within.

The internal enemies of Islam adopted various tactics to destroy Islam. Since they could not confront the foundation of the religion of the Messenger of God militarily and physically, they turned to soft war. Their most important tactic in this soft war was to create many innovations in religion.

Innovation is something contrary to religion that is presented in the name of religion, and it is an evil that the innovator makes appear as good. If innovators succeed in making their innovations accepted, Islamic values disappear from society and anti-values replace them. In that case, a society forms under the name of Islam and filled with teachings contrary to Islam; it carries the name of Islam, but no trace of Islam's lofty teachings remains within it.

This is exactly what Muawiyah did to Islam. Through great effort to spread and create many innovations in religion, he did everything he could to destroy the religion. Today, although the name of Islam remains, among the followers of Umayyad Islam we do not see the exalted teachings of Islam. Actions such as killing Muslims, suicide operations to kill many innocent people, and similar acts are the results of Muawiyah's innovations and Umayyad Islam.

To beautify this innovator in the eyes of the people so that people in every age would accept his innovations wholeheartedly and accept his falsehood, they fabricated many virtues for him. One of these was that they called him a scribe of revelation, a title that suggests: the one who writes revelation is more familiar with revelation. Through this very simple fallacy, a group became trapped in Umayyad Islam.

Some have written: "There is no disagreement that Muawiyah was one of the scribes of revelation, and all historians narrate this." But this is one of the great lies of history, because he never wrote revelation. In the year Mecca was conquered, he accepted Islam under the force of Muslim swords, and after accepting Islam he remained in Mecca, did not migrate to Medina, and was not with the Prophet. In that case, which revelation did he write?

Many Sunni writers have explicitly admitted that Muawiyah was not a scribe of revelation. Among them, Abd al-Rahim Khatib, a contemporary Sunni writer from Bandar Abbas, says: "Contrary to what is heard, Muawiyah was not among the scribes of revelation. Rather, at times he wrote ordinary letters for the Messenger of God, peace be upon him and his family. This same matter caused the mistaken idea that he too was among the scribes of revelation" (1).

Dhahabi also transmits this same point from Abd Allah ibn Umar (2). Ibn Abd Rabbih al-Andalusi also states clearly that Muawiyah and Khalid ibn Sa'id wrote ordinary letters (3). Dinawari considers the reason the Noble Prophet used Muawiyah and others to write ordinary letters to be the shortage of literate people (4).

Abu Rayyah, a well-known Sunni writer from Egypt, writes: "A group wanted to flatter Muawiyah and draw near to him, so they called him a scribe of revelation and imagined that he wrote Ayat al-Kursi with a golden pen that Gabriel had brought down from above the Throne as a gift for Muawiyah.

This story, aside from being a lie, is also rejected by reality and reason. How could the Noble Prophet trust Muawiyah and make him the scribe and writer of the Qur'an, while he, his father, and his mother became Muslims by force of arms and Islam never entered their hearts?

It is not established by transmission either. Those who claim this position for Muawiyah should have brought even one example of the verses that were revealed and that Muawiyah wrote, and should have said when and where he wrote Qur'anic verses in the Prophet's presence, while he remained in Mecca after the conquest and did not live in Medina.

Of course, it is not far-fetched that he wrote some letters for the Noble Prophet that had no relation to revelation. But to say that he wrote something of the Qur'an, and was therefore a scribe of revelation, is impossible. Mada'ini says the scribe of revelation was Zayd ibn Thabit" (5).

In any case, this virtue for the great innovator of history is nothing but a lie. The only purpose of this great fabrication is to make his innovations acceptable among Muslim societies, so that violent Umayyad Islam may be promoted and so that today some people, citing Muawiyah's actions, can easily attack mourners of Imam Husayn (peace be upon him) and kill a number of those who held mourning for the Prophet's grandson and the master of the youths of Paradise.

Apart from the falsehood of Muawiyah writing revelation, it must be said that merely writing revelation brings no immunity, and being a scribe of revelation is not proof of the truth of the words and statements of the scribe. Some scribes, such as Abd Allah ibn Abi Sarh, became apostates (6).

Ibn Kathir says: "He was the Prophet's scribe; Satan misguided him and he joined the polytheists" (7). Muawiyah, in objection or advice, reminds Zayd ibn Thabit, who was among the scribes of revelation, not to let this rank and position make him arrogant (8).

Given that all the virtues narrated for Muawiyah are pure lies, especially the writing of revelation on which the followers of Umayyad Islam insist so much, it must be concluded that Muawiyah was a person without clear lineage and without any precedent or virtue in Islam. He devoted all his effort to fighting Islam, and among his ugliest and most dangerous deeds, whose effects remain until today, was the promotion of many innovations in religion.

The best proof for the truth of this claim is the report of Ahmad ibn Hanbal and Dhahabi that Muawiyah sat at a table of wine and drank wine. Here are a few witnesses to Muawiyah's piety!

Abd Allah ibn Buraydah says: My father and I went to Muawiyah. He ordered food to be brought, and we ate. Then drink was brought, and Muawiyah drank and also offered it to my father. My father said: Since the day the Noble Prophet forbade it, I have not drunk it (9).

Ibn Asakir says: Abd al-Rahman ibn Sahl al-Sa'idi was sent to Syria during Uthman's time to participate in battle. Suddenly a caravan of camels passed by him carrying wine for Muawiyah. He immediately took a knife from his pocket and tore open all the wine skins. When the news reached Muawiyah, he said: Leave him alone, for he has become old and lost his senses. Abd al-Rahman replied: No, it is not so. The enemy of God, Muawiyah, lies. Rather, the Noble Prophet forbade us from putting wine into our stomachs (10).

Among the living witnesses to Muawiyah's innovation is his usury, when he sold silver vessels for silver in excess of their weight. When it was objected to him that this transaction was usurious, he said: We were with the Prophet, peace be upon him, and this transaction has no problem, and we did not hear such a thing.

Ubadah ibn al-Samit said: We narrate the hadiths we heard from the Prophet, and we rub Muawiyah's nose in the dust (11). Abu al-Darda says: "I do not know what to do with Muawiyah; I inform him from the Messenger, and he informs me from his own opinion" (12).

This phrase transmitted by history from Abu al-Darda tells of an important reality. Someone who considers himself the caliph and successor of the Prophet is not humble before the Prophet's commands and considers himself equal to the Prophet in matters of religion and law.

The Prophet is God's messenger and the mediator between earth and heaven. The rank of the Noble Messenger of Islam is such that he can exercise authority in matters of legislation. Therefore, what truly belongs to religion ends in the Prophet's Sunnah. Whenever a person or people distance themselves from the Prophet's Sunnah, they necessarily distance themselves from the Qur'an and Islam, even if they place the name Muslim upon themselves and even if they consider themselves followers of the Qur'an.

This historical report shows Muawiyah's thirst for creating and spreading innovation in Islamic society. A little reflection teaches us that he was not a follower of religion; rather, he made religion follow him. Wherever his opinion settled on something, even if it was contrary to the Prophet's definite command, he acted according to his own view and issued orders. Opposition to the Prophet became an inseparable part of this Islam, and this reality is clearly seen today among those who follow Banu Umayyah.

With complete shamelessness, Muawiyah issues a ruling against the well-known and definite ruling of the Prophet of Islam. This is nothing but Muawiyah's thirst to fight the religion the Prophet brought. Muawiyah officially declares: I too legislate alongside the Prophet.

When a dispute arose between Abd al-Rahman ibn Khalid and Nasr ibn al-Hajjaj over a child each claimed as his own, Muawiyah assigned the child to Abd al-Rahman and judged in his favor by relying on the Prophet's statement. In response to Nasr ibn al-Hajjaj's objection, when he said why did you not judge this way in the case of Ziyad ibn Abih, Muawiyah said: That was Muawiyah's ruling, and this is the ruling of the Messenger of God, peace be upon him (13).

Muawiyah interfered in almost all religious matters, and his effort was to destroy the traces of prophethood from the religion of the Messenger of God. According to Mughirah's report, he was even distressed by the mention of the Messenger of God's name from the minarets at prayer times and tried to erase that name. Even in Hajj, an act of worship, he tried to create innovation.

Among the clear examples of Muawiyah's concern to destroy and forbid the Sunnah of the Messenger of God was his prohibition of talbiyah on the day of Arafah. Nasa'i and Bayhaqi transmit from Sa'id ibn Jubayr: On the day of Arafah, Ibn Abbas said to Sa'id: Why do I not hear the sound of talbiyah from the pilgrims today? Sa'id replied: They fear Muawiyah.

Then Ibn Abbas came out of his tent and shouted loudly: "Labbayk Allahumma labbayk, even if Muawiyah's nose is rubbed in dust. O God, curse them, for they have abandoned the Sunnah out of hatred for Ali."

Sindi, in explaining this phrase, says: Ali (peace be upon him) was committed to the Sunnah of the Messenger of God, and Banu Umayyah, in order to oppose Ali, would abandon the Sunnah of the Messenger of God (14). Ibn Abbas, who courageously stood against Muawiyah's innovation, reveals the hidden secret behind Muawiyah. Truly, saying the talbiyah loudly or quietly neither weakens nor strengthens the foundations of his satanic government. Why, then, does he order it to be said quietly?

Ibn Abbas gives the answer: Muawiyah and Banu Umayyah abandoned the Sunnah because of the hatred and malice they had toward Ali. He could not even tolerate the loud recitation of talbiyah and tried to change and alter it, because erasing the Sunnah is enmity toward Ali. Only Ali ibn Abi Talib is committed to the Muhammadan law. If Muawiyah can set Ali aside in any way and oppose his actions, he has in fact been able to oppose the Messenger of God and destroy Islam.

Truly, Muawiyah is the practical face of the people of Saqifah. If at Saqifah the theory of separating the Prophet's caliphate from the Qur'an was introduced, and if Saqifah, through the force of the swords of Banu Aslam, was able to lower the guardian and leader who was God's successor to the level of the selection of a few bullies, this theory was put into practice in Muawiyah's government.

Muawiyah was the fruit and result of the club-based caliphate. The thought that came to life and became practical through the swords of Banu Aslam had to reach Muawiyah, because every intention of the people of Saqifah that, for whatever reason, they lacked the ability or opportunity to commit, Muawiyah carried out. It must truly be said that those who placed Muawiyah over Syria during their caliphate chose the best option for continuing the path of Saqifah and implementing their conspiracies.

In one sentence, Muawiyah was not unique in his crimes and innovations; he was the continuation of Saqifah's conspiracy plan. Muawiyah was an ally of Saqifah. Therefore, all his actions and vile deeds must be regarded as a special mission from the council of Saqifah and the Companions of the Document. In one sentence, Muawiyah was the special agent of Saqifah and the Companions of the Document, carrying out only his mission.

For this reason, one must see who placed him in power so that this matter becomes clearer. Without doubt, this is why the only caliph who reached outward caliphate but was a firm opponent of Saqifah fought a great war with this opponent of Saqifah and special agent of Saqifah, and they fought for several months in the Battle of Siffin.

Although the outward appearance of the Battle of Siffin and the ridiculous arbitration dispute raised by simple-minded people was about caliphate, in reality Siffin was the battlefield of the people of Saqifah and its opponents. Muawiyah defended the achievement of Saqifah with all his being and power at Siffin, and after him his accursed son Yazid reignited this war in Karbala. It was a war based on the theory of Saqifah: on one side the Yazidis insisted on Saqifah, and on the other side the companions of Abu Abd Allah stood firm upon the Messenger of God's covenant regarding the wilayah of Ali and his infallible children.

Although Saqifah was the first calamity and the beginning of all innovations and deviations until the uprising of the Qa'im of the Ahl al-Bayt, it must be said that Saqifah reached a turning point in Muawiyah's time. Through innovations whose source was Saqifah, Muawiyah was able to lay the foundation of Umayyad Islam and, until today, afflict the Islamic world with a dry, rigid, and bloodthirsty Umayyad Islam.

1. Shaykhayn, p. 159. 2. Siyar A'lam al-Nubala, vol. 3, p. 132. 3. Al-Iqd al-Farid, vol. 4, p. 160. 4. Al-Ma'arif, p. 30. 5. Abu Hurayrah, p. 204. 6. Usd al-Ghabah, vol. 3, p. 173; Tarikh Khalifah, p. 105. 7. Al-Bidayah wa al-Nihayah, vol. 5, p. 304. 8. Rabi' al-Abrar, vol. 1, p. 689. 9. Musnad Ahmad, vol. 5, p. 347; vol. 6, p. 476; Siyar A'lam al-Nubala, vol. 5, p. 52. 10. Tarikh Madinat Dimashq, vol. 34, p. 419; Usd al-Ghabah, vol. 3, p. 458. 11. Sahih Muslim, vol. 2, p. 35; Al-Sunan al-Kubra, vol. 5, p. 276; Al-Musannaf, vol. 8, p. 34. 12. Sharh Nahj al-Balaghah, Ibn Abi al-Hadid, vol. 20, p. 27. 13. Al-Iqd al-Farid, vol. 6, p. 134. 14. Sunan al-Nasa'i, vol. 5, p. 252.