Alhassanain(p) Network for Heritage and Islamic Thought

Stage One: During His Father's Lifetime

Imam Hasan's [a] role, during the lifetime of his father, and especially under his caliphate, was marked by his total obedience to his father, who was his example and leader. He dealt with him, not only as a kind son, but also as an obedient soldier in the deepest sense of the word, with its implications of compliance and discipline. The role of Imam Hasan [a] was expressed, during all the critical days his father, Imam Ali [a], lived through, in total submission to his father, his leader and the source of his inspiration.

Following are some of his deeds during this part of his life:

1. After the camp of Imam Ali [a] was attacked, due to the mutiny of Talha and al-Zubair in the city of Basrah, and after the rising of the deviants under the leadership of Mu'awiyah bin Abu Sufyan, Imam Ali [a] felt he needed the support of the masses of Kufa to protect the right and put down the sedition kindled by some people. For that mission, he chose his elder son, Hasan [a]. He ordered him to encourage the people of Kufa to champion the pure Islamic cause, represented by Imam Ali [a]. Imam Hasan [a] accepted the mission and made for Kufa in the company of Ammar bin Yasir. Imam Hasan [a] was carrying an edict from Imam Ali [a] to his governor in Kufa, Abu-Musa al-Ash'ari, relieving him of his post due to his disgraceful stance in failing Imam Ali [a] and turning his back on the indisputable truth.

As soon as he entered Kufa, the multitudes swelled around Imam Hasan [a] declaring their loyalty and their readiness to help him. He made a speech, in which he blew enthusiasm into their inept souls, and urged the people to hoist the banner of jihad high. Imam Hasan [a] was most successful in accomplishing his mission. He exhorted them to support the right, defend the message and its noble state.[16]

2. The battle of al-Jamal (The Camel) had already ended in Basrah. Mu'awiyah was rapidly gathering Syrian forces, stationing them at Siffin. Imam Ali [a] got wind of the moves of the Ummayad party. He divulged the news to his soldiers, and asked their council. They all announced their readiness to do whatever Imam Ali [a] ordered them.

In the meantime, Imam Hasan [a] was standing amid the masses calling them to rally around the truth. In one of his speeches he said:

"Thanks be to Allah. There is no god other than He. He has no partner. I praise Him and He is praiseworthy. Allah gave you great favours and showered you with His graces which are beyond number. One cannot possibly thank Him for them. Neither a statement nor saying can express them. We are angry only on behalf of Allah. He favoured us with what cannot be given by anyone but Him. We should, therefore, thank Him for His bounties, tribulations and favours. Our praise should ascend to Allah, carrying our satisfaction to Him. It should be truthful. Our praise has to be so true that Allah believes us. It has to make us entitled to receive more of his bounties. Our praise should increase rather than decrease Allah's favours. No group of people gather around some matter without making it firmer, and their beliefs solid. So mobilize yourselves for the fight against your enemy, Mu'awiyah, and his soldiers, because he has advanced against you. And do not discourage one another, for discouragement cuts asunder the heartstrings. Advancing under the spearheads is a sign of bravery and piety, for no people had ever observed jihad without the lifting of malaise from among them by Allah. He would spare them the tribulations of humility, and guide them to the hallmarks of denomination..."[17]

In this speech, Imam Hasan's [a] aim was to solidify the bonds of unity, close the ranks of the people, and rally the people to challenge the party led by Mu'awiyah and a handful of opportunists.

3. The Commander of the Faithful, Imam Ali bin Abi Talib [a], had warned the people against the arbitration during the Battle of Siffin. He knew it was a trick. After the charade of arbitration was over - and it ended with Abu-Musa al-Ash'ari's failing Imam Ali [a] - the camp of Imam Ali [a] was thrown into confusion. Chaos prevailed, and each group of people began to disassociate themselves from the other. They started reviling each other. Imam Ali [a] wanted to explain to the people the situation as it was, and to show that the arbitration was invalid because it was not based on truth and logic. He assigned this task to his son Abu Muhammad Hasan [a].

"Stand up, son, and talk about these two men: Abdullah bin Qais,[18] and Amru bin al-Aas," Imam Ali [a] told his son.

Imam Hasan [a] stood and addressed the people, telling them the real dimensions of the situation. He said:

"O people! You have talked too much about these two men. They were only chosen to judge according to the Book and in the light of its guidance. But, they judged according to their whims and not the Book. This being true, their verdict cannot be called a judgement. Rather, it was an opinion forced upon them. Abdullah bin Qais erred when he named Abdullah bin Umar as the caliph. He made mistakes concerning three points: First, he disagreed with his father who did not rate him as qualified for caliphate, nor did he appoint him as member of the Shura (consultative group). Secondly, he did not consult him on the matter. And thirdly, neither the immigrants nor the Ansar (helpers) rallied around him. These are those who appoint the ruler and establish his reign over the people. As for arbitration, the Messenger of Allah [s] himself had chosen Sa'd bin Ma'ath for this. And he did judge with what pleases Allah. Undoubtedly, if he had deviated, the Messenger of Allah [s] would not have approved of him".[19]

In these words, the grandson of the Holy Prophet [s], Imam Hasan [a], clarified the matter, disclosed the falsity of the arbitration, and proved to the people the mistake of Abu Musa al-Ash'ari, who was elected by the common people among the army of Imam Ali [a], and without thinking it over, they charged him with a task he could not fairly accomplish. The man had bad intentions.

Imam Hasan [a] demonstrated some or Abu Musa's mistakes. Among them was deposing Imam Ali [a] and calling Abdullah bin Umar bin al-Khattab the caliph of Muslims. His judgement involved three errors, not to mention the rest of his arbitration. Imam Hasan [a] was an astute thinker, had a sound foundation in logic and politics. His analysis of Abu Musa's actions in the arbitration process was acute and left no doubt in a reasonable mind that the analysis was without flaw. He said that:

1. When Umar bin al-Khattab appointed a six-man consultative group at his deathbed, he did not appoint his son Abdullah as one of the group. That was because he recognised that his son was not qualified to be a caliph, and a leader of the people. 2. The pledge of allegiance, as was the order of the day, was initiated by the immigrants and Ansar, then, the whole of the ummah followed suit. How could al-Ash'ari do something without consulting them?

3. Al-Ash'ari, when he appointed Abdullah as the caliph of Muslims, did it without seeking the view of the man himself. He could not tell whether Abdullah would consent or refuse. The man was not informed of the question earlier, and he was not asked about this most historically critical matter.

Moreover, Imam Hasan [a] set an example of a just and good arbitration, which is approved of by Allah. He cited the arbitration of S'ad bin Ma'ath, who was chosen by the Messenger of Allah [s], to settle the question of Bani Quraidhah, after their military defeat by the Messenger of Allah [s]. His judgement was firm and sound.

1. Imam Hasan [a] took part in all the wars fought by his father, Imam Ali [a], including those of Basrah, Nahrawan, and Siffin. He played a critical role in them. He fought in those battles and put down those seditions without any motives other than his concern over Islam.

Stage Two: During His Imamate

The second part or stage of the role of Imam Hasan [a] in the life of the Muslims commenced when his father appointed him as the next Imam. In the wake of the cruel attempt on his life by Abdul-Rahman bin Muljim and his cohorts, the dying Imam [a] said his last will to his son, Hasan [a]:

"...my son, the Messenger of Allah [s] ordered me to inform you of my last will, and hand over my books and weapons to you, exactly as he told me his last will and gave me his books and weapons. He ordered me to order you to give them to your brother, Husayn, when death approaches you..."

Then he turned to his son, Husayn, and said:

"And the Messenger of Allah [s] ordered you to hand them to this son of yours."

Thereupon, he took hold of the hand of Ali bin Husayn [a] and said to him:

"And the Messenger of Allah [s] ordered you to give them to your son, Muhammad bin Ali. Remember, the Messenger of Allah [s] and me to him."[20]

Then he named as the witnesses to his last will, Husayn, his son Muhammad, all of his sons, and the chiefs and leading men of his Shi'ites (followers).

The last days of Imam Ali [a] teemed with many of his moral guidelines, which were aimed at establishing the right, and sticking to it. Most of them were addressed to his sons and particularly to Imam Hasan [a]. He emphasized his son's Caliphate and Imamate after him.

Shortly after the passing away of Imam Ali [a], the people of Kufa hurried to the mosque, dumbfounded and shocked at that great adversity. The grandson of the Messenger of Allah [s], Imam Hasan [a], stood amid this multitude, promulgating the first of his communiqués, after the departure of his great leader. He said:

"...this night, a man has died whom the first Muslims did not outrun with good deeds, nor did the last ones catch up with him in pleasing acts. He used to fight by the side of the Messenger of Allah [s], risking his own life for the sake of the Prophet's. The Messenger of Allah [s] would send him as his standard-bearer. Jibra'il would protect him by fighting on his right, and Mika'il on his left. He would not return from the battlefield until Allah had given him victory. He died in this night, on which Isa bin Maryam [a] ascended to heaven, and Yusha' bin Noon, the trustee of Musa [a], passed away. He has left no dirhams or dinars besides the 700 Dirhams which were left over from his pay."[21]

At this point Imam Hasan [a] halted his speech for his tears choked him. The image of the great departing man, with his eternal deeds and stances, loomed before his eyes. The Muslims could not help crying bitterly with him. Then he resumed his speech. He said:

"O people! Who has recognized me, that is that. Who has not, let him know that I am Hasan bin Ali. I am the son of the Holy Prophet. I am the son of the Trustee. I am the son of the bearer of the good news, and the warner. I am the son of the Caller to Allah by His permission. I am the son of the bright lamp. I am from the house at which Jibra'il used to descend to us, and ascend from us, and from the Ahlul Bayt whom Allah kept away from uncleanness and totally purified them. I am from a household whose love Allah made an obligation on every Muslim. Allah, the Blessed and the Most High, said to His Prophet:

'...say: I do not ask of you any reward for it but love for my near relatives;...'"

Holy Qur'an (42:23)

Imam Hasan [a] concluded his speech by saying, 'Doing a good deed means loving us, the Ahlul Bayt.'[22]

In this speech, Imam Hasan [a] spelled out the qualities of the late leader. Also he presented his own qualifications and stature in the Muslim world, and asserted the fact that he, and not any other person, was entitled to be the next leader of the Muslims.

No sooner did Imam Hasan [a] wind up his speech, than Bin Abbas rose to his feet urging the people to give their pledge of allegiance to the new Imam. And that was exactly what the people did.

Imam Hasan [a] received the pledge of allegiance from the people, and was acknowledged as the caliph and the ruler of Kufa, and later of the other Muslim cities. The news of the demise of Imam Ali [a] and the passing of the caliphate to his son, the grandson of the Messenger of Allah [s], soon spread.

Mu'awiyah rejoiced at the death of Ali [a]. His capital witnessed noisy festivals. Happiness flooded it! On the other hand, Mu'awiyah was greatly shaken by the announcement of Imam Hasan [a] as the new caliph, and at the pledge of allegiance which he had received. He sent for his advisors, and his leading men. They got together in an emergency meeting at his palace to discuss the latest developments and draw the policy which they would adopt in challenging Imam Hasan [a]. The participants decided to send spies to the Muslim community, under the rule of Imam Hasan [a] to frighten the people and float rumours against the rule of Ahlul Bayt [a], to the interest of the Syrian sedition.

Meanwhile the Umayyad party was busy winning over the leadership and the influential chiefs, who could influence the course of events in Iraq to the advantage of the Umayyad rule. They were generous in bribery, promising the people good rewards, presenting gifts to them, threatening them...and so on.

Mu'awiyah lost no time in implementing the resolutions of the meeting. He set up a network of spies, and appointed two men to surprise them. One of them was named Humairi. He made for Kufa. The other was called Qeeni. He headed for Basrah...[23]

Imam Hasan's [a] plans of solidifying the government system, and establishing it on a firm ground, were soon effective in unearthing the plots of the Umayyads.[24]

In the wake of that, Imam Hasan [a] sent a letter to Mu'awiyah warning him, and threatening him with war:

"...Mind you. You have sent stealthily men to me. It is as if you like to go to war. I have no doubt about it. Then anticipate it, Allah willing. I have heard that you rejoiced about what the wise men do not gloat over. Your parable is like the one of whom the poet says: "I and the one who had died are like someone who goes home, goes to sleep, to wake up the following day. So, tell him who remains behind that who departs: 'Prepare for something like this. You, too, will be something of the past.'"[25]

Mu'awiyah, in a responding letter, dodged and denied that he had rejoiced at the death of Imam Ali [a], something which we will not discuss in length here. They exchanged letters. The most important of the letters was that which was sent by Imam Hasan [a] in which he called on Mu'awiyah to stop opposing him and submit to him as he was the legitimate leader. Tension heightened between the two parties, so much so, that Mu'awiyah wrote a letter in which he called on Imam Hasan [a] to abdicate and join him, with the promise that the caliphate would be his after Mu'awiyah's death!

Imam Hasan [a] sent a short letter which displayed his insistence and determination:

"Mind you, your letter has arrived. You mention in it what you mention and I did not answer you...I take refuge with Allah from that. Follow the right, you will know that I am its follower. I will be a sinner if I tell a lie. And peace be upon you."[26]

That was the last letter. The situation went from bad to worst. War was declared between the two parties.

Mu'awiyah was the first to declare the state of war. He began to advance his armies towards Iraq. The Muslims communicated the news of Mu'awiyah's move to one another. Imam Hasan [a] took due measures to face the coming enemy.

Imam Hasan [a] announced, in a statement, the next move. He called the ummah to mobolize and prepare for war:

"Mind you, Allah ordained jihad on His creatures, and made it a duty which they receive reluctantly. Then He said to the combatants; 'Be patient, Allah is certainly with the patient.' You, O people, will not win what you love without enduring what you do not like. Go out, may Allah have mercy on you, to your camp at al-Nukhailah, till we think and you think, and see and you see."[27]

It brings excruciating pain to know that the multitudes of people who listened to the statement of Imam Hasan [a] were susceptible to the Umayyad rumours and lies.

Instead of preparing themselves to defend the clear right, they were shocked and flustered. They responded coldly to the statement of their Imam. They did not accept his call to prepare for war and shoulder their responsibilities.

Some of the people were resigned to the status quo and they appeared drawn to life. Others were lured into apathy by Umayyad money. Imam Hasan [a] was disappointed when he saw the true feeling of the masses which he led, and in which he saw the base on which he was depending to ward of the dangers encircling the Islamic message because of the hostile activities of the Umayyad party.

Those listless multitudes were stolid. They lost their vitality because of only a slight shock. It was because of their weak faith. The followers of the Imam [a] were unaware of their historical responsibility to keep the Divine Message intact and keep it safe from sedition. They were oblivious to the line of Imamate represented by Imam Hasan [a], and to the fact that they should obey him and defend him because he was the actual representative of the same Islam which was revealed to the Messenger of Allah [s].

Amid those stunned, defeated lumps of people, the call of the few faithful of Islam and the true committed men who attached themselves to Ahlul Bayt [a], thundered. They expressed their deep loyalty. They reproached those cowardly multitudes, and spoke their minds uncompromisingly and daringly.

At the top of the list of those faithful, pious men were: Uday bin Hatim, Qais bin S'ad bin Ubadah, Ma'qal bin Qais, and Ziyad bin Sa'sa'ah al-Timeemi.[28]

They scolded, reprimanded and urged the people to take on their religious responsibility. At the same time they did not forget their Imam [a]. They took his hand and made a pledge to march forward in support of right and face tyranny and sedition fearlessly until they achieved martyrdom or victory.

Imam Hasan [a] praised them for their true stance, and addressed them in these words:

"You are truthful, may Allah have mercy on you. I still know of your true intention and loyalty, your approval and true love. May Allah reward you the best of rewards."[29]

The committed people hastened to al-Nukhailah and encamped there, in obedience to their Imam [a]. Imam Hasan [a], afterwards, followed them with an army, estimated by some historians, at 4,000 men.[30] The rest of the people were to join him.

Imam Hasan [a] hoped that the people would support the right cause and so come to defend Islam. But their delay in joining him made Imam Hasan [a] return once again to his capital, Kufa, to egg on the people to join him.

He marched on, leading a tremendous army, which was paradoxically in low spirit, eaten away by weakness and disharmony. He arrived in al-Nukhailah, where he organized his army, and set plans for the commanders of the divisions. From there, he headed for Dair Abdul-Rahman. There he decided to send a military force ahead of his army. He elected his cousin Ubaidullah bin al-Abbas as its commander. He said to him:

"...Cousinl I am sending with you twelve thousand men, among whom there are famous horsemen of the Arabs, and the Qur'anic reciters of Kufa. Each one of them is equal to one battalion in courage. March with them, be kind to them, look at them with a smiling face, be humble to them, and consult them. They are the remaining men whom the Commander of the Faithful [a] trusted. Lead them along the bank of Euphrates. Then march till you come face to face with the army of Mu'awiyah. If you meet him, keep him there till I join you. I will go, following you closely behind. Keep me informed of your moves on a daily basis. Consult these two men, Qais bin S'ad and Sa'eed bin Qais. If you meet Mu'awiyah, refrain from engaging him in battle till he fights you. Should he do so, then fight him. If you are injured or killed, Qais bin S'ad will succeed you as the commander of the army, and if he is injured or killed, Sa'eed bin Qais will succeed him."[31]

The vanguard took its position at Maskin, on the banks of al-Dijail river in Iraq. The main army, under the command of Imam Hasan [a], encamped at Madhlam Sabat, near al-Mada'in.

It was not long before all the hitherto hidden ills came to the surface, in the forms of disunity, frailty, sedition, chaos, and conspiracy against the leadership itself. Imam Hasan [a] was pressured to sign a treaty with Mu'awiyah.

Justifications Of The Treaty With Mu'awiyah And Its Terms

All through our studies on the life of Imam Hasan [a], whether during the lifetime of his father or during his own reign, we witnessed his strength of character, his steely determination, and swift action to sort out problems and reach sound, logical solutions. This was something which was matchless. We witnessed all this and lived it, in the light of historical documents which cannot be doubted. We witnessed it in his stirring of the zeal of the people of Kufa to defend Islam in the battle of al-Jamal.

We saw him urging the people to fight against Mu'awiyah in the battle of Siffin. We saw him addressing the camp of his father after the arbitration. When he assumed the office of Imamate, we saw him, as he had been during his father's reign, possessed of determination, resolution, cleverness and skill. He took urgent measures to solidify the foundation of his state. He persisted in challenging the Umayyad falsehoods, and putting down the seditions of Syria, to stabilize the Islamic state.

He faced all the attempts of Mu'awiyah to corner him, before the start of the war, with a lofty, sublime spirit, the spirit which knew nothing but the right and would never lower his head before the forces of falsehood. The prevailing conditions at the time, however, kept him at bay, something which has rarely taken place throughout history.

The army led by Imam Hasan [a] became the prey of disorder. Spies, agents and the bearers of disrupting news found their way into it. Imam Hasan [a] was on the brink of being forced to surrender to his enemy! The ummah, which he was planning a bright and successful future for, and leading its march into history, diverted its course to the advantage of his foe! That was the result of the rumours and luring promises.

These factors caused the tip of balance of power to tilt on behalf of the Umayyad interests.

Following are the most important of the painful events which were inflicted on Imam Hasan [a] as a result of his stand in the face of the incursion or the treacherous Umayyads:

1. His top leader at the front line, Ubaidullah bin al-Abbas, betrayed him and joined Mu'awiyah. He induced two-thirds of the force, which was given the mission of stopping the advancing army, into breaking away with him. The camp of Imam Hasan [a] was thrown into disorder and confusion at the most critical juncture of its manoeuvres. Ubaidullah bin al-Abbas was bribed by Mu'awiyah.

2. The military forces led by Imam Hasan [a] were torn between slogans, desires, interests and ideologies.[32] There were some who were only seeking spoils of war! There were those who held grudges against the Umayyad house, but who, at the same time, concealed their hatred of the Imamate of Imam Hasan [a] and his household...! In the army a great number of people who were sympathisers of the Umayyad party in Syria, cherished the rewards Mu'awiyah had promised them. To make matters worse, boredom began to creep into the camp of the Imam, particularly after the army had fought the three wars of Imam Ali [a], namely: Jamal, Nahrawan, and Siffin. Their memories were still alive in their minds.

Next to these people, there was a group who were loyal to Ahlul Bayt [a]. They were a small number in comparison to the increasing number of the rag-tag, and the intensity of the hostile schemers.

3. Mu'awiyah showered large sums of money on the chieftains and the men who held sway in the Iraqi community, in unparalleled generosity. They were left listless and irresolute. They gave up their earlier plans of going hand in hand with the Imam to fight Mu'awiyah.[33]

Money was a doubled-edged sword. In addition to its sharp effect in changing the balance of power to the interest of Mu'awiyah, it left its most surprising imprints in the hearts of the Iraqis. They flooded Mu'awiyah with their letters declaring their loyalty and obedience to him. They promised to hand Imam Hasan [a] over to him as a prisoner when the fire of war blazed and zero-hour came![34]

Imam Hasan [a] referred to this treachery when he said:

"By Allah, if I had fought Mu'awiyah, they would have taken hold of my neck and handed me peacefully over to him. By Allah, making peace with him with nobility, is more loveable to me than being killed by him as a captive, or set free, which would be a stain for the tribe of Hashim."[35]

4. The grandson of the Messenger of Allah [s] saw to it that no drop of blood should be shed, especially the blood of the faithful.

Following are some of the statements of the Imam which display his noble intentions:

"I feared lest the Muslims should be uprooted from the surface of the earth. I wanted the faith to have men who call to it."

"...I only wanted, by my treaty with Mu'awiyah, to spare you death."

5. The army of his enemy was strong, highly disciplined because of their compliance with the orders of Mu'awiyah, and the non-existence of subversion among its ranks. But in Iraq, disunity prevailed. The various contradictory slogans, views, desires, and interests tore the army of Imam Hasan [a] to shreds and weakened its ability to fight.

6. Imam Hasan [a] enjoyed a first-rate spiritual power - as we have seen elsewhere - as he was purified from uncleanness, which is stated by the Qur'an. He is one pillar of the blessed family of the Messenger of Allah [s], to which fact the Holy Prophet [s] himself had testified. He would nor think of deception and treachery.

This soul, attached to Allah, the Most High, and inspired by Him and His noble shar'iah, made Imam Hasan [a], wherever he was, to keep away from entering into a war in which blood would be unnecessarily shed, and men killed without result. In addition to that, the factors in Islam's view, were not in the least available, as we have witnessed by the character of his unprincipled followers.

This is quite different from Mu'awiyah who would never care how many men were killed, and how much blood was shed, as long as he remained the ruler of the Muslims, to whom the income of taxes were brought. He was the ruler who basked in mundane luxury and fleeting pleasures in the palace of alKhadara'.

7. When Imam Hasan saw that Mu'awiyah succeeded in attracting the people towards him, he wanted to disclose the true colours of Mu'awiyah. It could only be done if Mu'awiyah monopolized power and took the affairs of the ummah into his own hands. The ummah would see the nature of his rule, and discover the wide gulf between it and the ideal image of the rule of the Commander of the Faithful, Imam Ali bin Abi Talib [a].

Those who obeyed Mu'awiyah would bear the responsibility for that historical tragedy in which the ummah lost the leadership of Ahlul Bayt [a] and their pioneering Imamate, not only during their blessed existence, but also after their deaths. The negative impact of that continued smashing the ummah, generation after generation, till the system of Islam, which was expected to prevail and rule, was reduced to a mere historical heritage buried in the books.

8. Historians report that Imam Hasan [a] was the target of three aborted assassination attempts.[36] The first attempt occurred when a man shot him with an arrow, while he was offering his prayer. He did not harm the Imam [a].

The second attempt on the life of Imam Hasan [a] took place when a man jabbed him with a dagger while he was in prayer. Again the Imam [a] was unhurt.

In the third assassination attempt he narrowly escaped death. A mob attacked him, plundering his tent and taking his prayer-rug from under his feet! During the attack al-Jarrah bin Sinan al-Asadi stabbed him with a rapier in his thigh and gravely wounded him.[37] The blade reached the bone.[38]

After that attempt, the Imam was bed-ridden and remained as a guest at the house of Sa'd bin Masood al-Thaqafi, his governer on al-Mada'in.

9. Mu'awiyah made good use of the weapon of propaganda, by causing confusion in the minds of the Iraqis. His spies and supporters appeared from time to time in order to spread vicious rumours. The rabble would be influenced by them, and would behave as they dictated. Here are some examples:

1. They claimed that Imam Hasan [a] corresponded with Mu'awiyah in order to make peace.

2. They rumoured that Qais bin Sa'd had defected to Mu'awiyah.

3. The most effective of their rumours was floated when the Umayyad delegation had come in search of peace. When the Imam [a] refused to make peace with Mu'awiyah, the negotiating delegation went out, and claimed that Imam Hasan [a] had finally agreed to end the hostilities and spare the blood of the Muslims!

The mobs were angered beyond limits and attacked his tent. They condemned the alleged peace, but at the same time they were too indolent to fight.

1. The call to peace by Mu'awiyah had already made its way into the camp of Imam Hasan [a], and was already accepted by them, when the Imam [a] finally agreed to it. That call had an echo in the defeated souls in the camp of the Imam [a]. The followers of Mu'awiyah welcomed it first and preached it. It slid into the camp of the Imam Hasan [a] and the Imam accepted it as a fait accompli.

2. Imam Hasan [a] found the ummah, around him or Mu'awiyah, oblivious to its deviated life, and silent, not wanting to support the right and fight the infidels. Imam Hasan [a] wanted to unmask the callers to sedition, their promises and covenants, their yearning to seize power, whatever the means, and their abusing of the ummah and Islam's teachings.

By clarifying all these sides, Imam Hasan [a] paved the ground actually for the revolution of the Lord of Martyrs, Imam Husayn bin Ali [a].

These are, our dear readers, the most important justifications and causes which prompted Imam Hasan [a] to sign the document of treaty with the treacherous Mu'awiyah.

Would any other ruler or leader, if faced with what Imam Hasan [a] faced, take another course of action?

War, after all, would have been an impossible option. No sane man would have adopted it. Then how could a great man like Imam Hasan bin Ali [a], do it?

Some people would be of the opinion that it was better for Imam Hasan [a], if he had sacrificed all for the sake of his right. If, however, Imam Hasan [a] had fought, he would have surely been killed, along with all of his family. The Umayyads would have succeeded in extinguishing the light of Islam for good. No one could then tell the right from the falsehood. The ummah, would never have realized, as it did afterwards, how deviated were its rulers, and what bondage they were led to.

Imam Hasan's [a] concern for Islam made him sign the document to play his role, afterwards, in explaining the Shari'ah, its laws and dimensions to the ummah of Muhammad [s], during his remaining years, as we will see in this phase of his life.

We deem it suitable to cite the most important items of the document signed by Imam Hasan [a] and Mu'awiyah:[39]

1. Mu'awiyah bin Abu-Sufyan takes the affairs of the ummah into his hands, on condition that he abides by the Book of Allah and the Sunnah of His Messenger [s].

2. Imam Hasan [a] assumes the leadership of the ummah after the death of Mu'awiyah. If Imam Hasan [a] was already dead, Imam Husayn [a] takes his place.

3. People are to enjoy freedom and security, be they Arabs or non-Arabs, Syrians or Iraqis, and they should not be harassed for their previous positions towards the Umayyad rule.

These are the items of importance of the treaty which were accepted by the two parties. As it is clear for the reader, it is of great benefit to the ummah and its noble Message. These terms were the most that Imam Hasan [a] could achieve for the ummah and its mission. If any better could be achieved, he would not have hesitated to take advantage of them.

A number of Muslims objected to the treaty. Imam Hasan [a] explained to them why he had taken this step. He said to Bashir al-Hamadani:

"I am, by no means, humiliating the faithful, but honouring them. By my making peace, I only wanted to spare you death, when I saw my followers lingering and refraining from going to war."

Al-Hamadani was the first one who was too cowardly to fight.

To Malik bin Dhumrah, who talked to him about the document, he said:

"I feared, lest the Muslims should be uprooted from the surface of earth. I wanted the faith to have men who call to it."

He said to Abu-Sa'eed:

"Abu-Sa'eed! The reason why I made peace with Mu'awiyah is the same one which made the Messenger of Allah [s] make peace with the tribe of Banu Dhumrah and Banu-Ashja', and the people of Mecca when he returned from al-Hudaibiyyah."[40]

Imam Muhammad al-Baqir [a] refers to the significance of the treaty, and its positive effects for the benefit of Islam and Muslims, in these words:

"By Allah, what Hasan bin Ali [a] did was better for this ummah than what the sun had shone on."[41]

Post-Treaty Era

After signing the treaty, Imam Hasan [a], the grandson of the Holy Prophet [s], remained in Kufa for a few days. His heart was wrung by pain for what had happened. He prepared to return to Madina, the city of his illustrious grandfather, the Messenger of Allah [s].

When his noble procession set out, all the people of Kufa went out. They were deeply remorseful, with the look of great sorrow on their faces. They were either in tears or sad-looking. And why not? They would be humiliated after Imam Hasan [a] and Ahlul Bayt had departed. The seditionists were by now in control of their lives, they appeared helpless, and disgrace descended upon their city.

Mu'awiyah transferred the caliphate and general command from Kufa to Damascus. The Umayyad military forces entered Kufa, tightening their grip on it, striking fear into the hearts, and spreading their terror. Those who collaborated with the Urnayyads were rewarded, and those who opposed them were put to the sword.

Imam Hasan's [a] caravan set off crossing the desert, while pain was striking at his heart, parting with his capital, and the places which held his memories. It was hard for him to abandon his Shi'ites and elite who supported him with firm determination and resolution, until they arrived at a blind alley. They were besieged and hunted down with the employment of every low and cheap method. The Umayyad clique began their vengeance.

On the other hand, when his caravan approached the holy city of Madina, its people rushed to welcome the Imam and his family [a]. Rapture coloured their faces. Why not?

The blessing of the presence of the Ahlul Bayt [a] had returned to them, and the goodness, all goodness, came to their city.

As soon as he settled, Imam Hasan [a] and his family set about to take up his religious responsibilities, but on a new line.

If he was a ruler before who discharged the affairs of the ummah, and set plans for its future through the office of political Imamate, and steered the ship to the coast of happiness, goodness and guidance; after the signing of the treaty he tread upon a new path.

He established a great ideological school and leadership so as to be a seat of guidance and knowledge by which the ummah would be guided to the straight path of Allah, and His concluding Message.

That school played an effective part in ripening public opinion, correcting its course, and saving it from the deviation of the official bodies led by Mu'awiyah bin Abu-Sufyan.

The school of Imam Hasan [a] gave fruit twofold. It graduated the greatest scholars and traditionalists, like Hasan al-Muthanna, al-Musayyab bin Najbah, Suwaid bin Ghaflah, al-Sha'bi, al-Asbagh bin Nubatah, Abu-Yahya al-Nakha'i, Ishaq bin Yasar, and others...

If Imam Hasan [a] had scored a great and glorious victory for Islam by establishing this school; he obliged the ummah and the Message another great favour. He called the people to uprightness of behaviour and faith, and the following of the Messenger [s] and his family [a], doing their best to spread good manners and fight every evil act.

Apart from this, he paid special attention to his society. He took care of the poor, the helpless and destitute. He looked after the needy. We cited some examples of his care of the poor previously.

Beside his ideological activities, it was only natural that Imam Hasan [a] would plan the future of his ummah, both in social and political spheres. In these fields, he took a good course for the benefit of the Divine Message and the ummah. He created an Islamic current of awareness among the ummah.

It became clear for the ummah that the legitimate Imamate was the right of Ahlul Bayt [a], and particularly Imam Hasan [a]. Mu'awiyah and the likes of him were not fit to rule. Obedience to them was incompatible with the pristine Islamic line. Imam Hasan [a], and the Muslim intellectuals who graduated from his school, succeeded in bringing about an ummah with a sharp political awareness. An ummah which opposed the Umayyad rule, in thought, course of action, and method, and which defended Islam throughout the next generations.

The Umayyad rule was not unaware of these nascent Islamic activities. It was they, as a matter of fact, who were to be reckoned with. That is why the high-ranking officials of the Umayyad government held a meeting to discuss the matter. The meeting was attended by, in addition to Mu'awiyah, Amru bin al-Aas, al-Walid bin Aqabah bin-Mu'eet, Utbah bin Abu-Sufyan and al-Maghirah bin Shu'bah!

They said to Mu'awiyah, in part: "Hasan has certainly animated his father and revived his memory. He talked and he said the truth, gave orders and was obeyed, and was followed by the people. Such thing would raise him to a higher level. Every time we hear from him something which does us harm..."[42]

This report, though brief, was the most dangerous report submitted by the chiefs of the Umayyad house and its leaders, to their chief, Mu'awiyah, about the activities of Imam Hasan [a].

The movement of Imam Hasan [a] gained strength, so much so that he left for Damascus, the capital of the Umayyads.

There he sat down with Mu'awiyah, explained to him the mistakes and schemes of the Umayyad rule, the superficiality of those in charge, and their diversion from the original Islamic line. His discussions there won him a lot of supporters and advocates.[43]

The fresh activities of Imam Hasan [a], and the new, historical mission which he shouldered to preserve the sound Islamic line among the people, made the Umayyad rule lose its head, and forge a hostile policy to get rid of the Imam [a] and his Islamic leadership.

The main ingredients of that policy were:

1. Hunting down the faithful leadership in every Islamic region, and putting them to the sword. Men like Hijr bin Uday and his companions, Rasheed al-Hajari, Amru bin al-Hamq al-Khauza'i and others, were murdered, and persecuted. 2. Cracking down on all of the Shi'ites of Imam Ali [a] by resorting to terror, suppression, making people homeless, cutting off their income, tearing down their houses, and so on.

3. Employing some of the preachers and those loyal to the Umayyads, to tarnish the image of Ahlul Bayt and particularly Imam Ali [a] who was cursed, as a ritual, on the pulpits. Traditions were invented and attributed to the Holy Prophet [s]. They were of great benefit to Mu'awiyah and his party. False beliefs were also made up and unfairly ascribed to Ahlul Bayt [a].

This is one of the most sad and enduring results of the Umayyad rule. So many false ahadith were introduced, first by the Umayyads and later by the Abbasids, that today, we Muslims of the 20th century have become so misguided by the lies which have remained in our ahadith and sunnah of our Prophet [s]. Surprisingly enough, the historians and narrators of hadith have not tried to eliminate and filter through these obvious lies. They continue to propagate them, confuse the ummah and misguide them to their own detriment. This is one of the main reasons that the Muslims of today remain weak and disunited.

4. Handing out money, boundlessly, to the tribal leaderships which posed a threat to the Umayyads in order to bring them under control. For example, Malik bin Hubairah al-Sakooni, who was shocked at the murder of Hijr bin Uday and his companions, planned to lead a military offence against the Umayyad rule. But Mu'awiyah dissuaded him with 100,000 dirhams which he sent to him.[44] He was pleased with this sum and forewent his earlier plans.

Others were hushed by money also. A poet described this phenomenon in these two lines of verse:

"When a tongue criticises you, it is cut with dinars,

And when a conscience rocks you, it is shaken with a good official post."

5. The last item of this unjust, oppressive policy, was the plan to murder Imam Hasan [a] with poison. Mu'awiyah presented it to him through Imam's wife, Ja'dah, the daughter of al-Ash'ath.

Thus, Imam Hasan [a] went to meet his Lord, while standing in the fields of jihad, for the sake of Islam, which was preached by his father, the Commander of the Faithful, Imam Ali [a] and his grandfather, the Great Messenger of Allah [s].

Imam Hasan [a] attained martyrdom on the seventh day of the month of Safar (or the fifth or twentieth of the month of Rabi' al-Awwal in some reports), in the year 50 A.H.

He had asked his family, in his last will, to be buried by the side of his grandfather, the Messenger of Allah [s], but the Umayyads and the governor of Madina refused to allow his burial there.[45]

Ahlul Bayt [a] was thus forced to inter him at al-Baqi', by the side of his mother, Fatimah al-Zahra' [a].

Peace by upon you, Abu-Muhammad Hasan bin Ali, when you were alive, wronged, and dead.