Alhassanain(p) Network for Heritage and Islamic Thought

treason and of accusation of evil. It came to know that if he had owned noble feelings and human sentiments, he would not have escaped and let his two sons to be killed by the criminal one, Bisr bin Arta’a.

All the military units supported Qays and yielded to his speech, saying: “Praise belongs to Allah, Who has taken him out from among us!”[1]

After Ubaydillah’s treason, Qays undertook the leadership according to the Imam’s nomination. When he undertook his new office, he sent Imam al-Hasan a note in which he told him about the sorrowful incident and about his undertaking the tasks of the leadership. This is the text of the note: “They have stopped Mu’awiya at a village called al-Jinubiyyah opposite to Maskan. Then Mu’awiya has sent to Ubaydillah bin al-Abbas, urging him to come to him and offering him a million dirham, half of which he will give him immediately, and the other half on his entry into Kufa. Ubaydillah had slipped away in the night with his close associates to Mu’awiya’s camp. In the morning the people found their leader missing. Qays bin Sa‘d offered the prayer with them and took charge of their affairs.”

Allah helped Imam al-Hasan’s heart when this sorrowful news reached him. His noble soul was full of grief and pain. He became hopeless of success and victory. He came to know that the majority of those with him were traitors and conscience-sellers, that they would hand him over (to Mu’awiya) and desert him when the war broke out. When the military forces residing with him in al-Mada’in came to know about Ubaydillah’s treason and his joining Mu’awiya’s camp, discords and confusion spread among them, and panic and fear dominated them. In the meantime the majority of their commanders looked for ways to join Mu’awiya and to obtain some of his properties.

Lies and Rumors

After Mu’awiya had stabbed the Iraqi Army in the heart through bribing it, he followed other ways to corrupt it and to paralyze its activities. He sent some spies and commanded them to spread terrorism and rumors among all the military units in al-Mada’in or at Maskan. The rumors were of different kinds:

1. In al-Mada’in they rumored that Qays bin Sa‘d made peace with Mu’awiya and joined him.[2] The Army had no doubt about this rumor. That is because Ubaydillah bin al-Abbas, who was the closest of the people to Imam al-Hasan in kinship, deserted and betrayed him.

-------------------------------------------------------------

[1] Maqatil al-Talibiyyin, p. 35.

[2] Al-Bidaya wa al-Nihaya, vol. 8, p. 14.

2. In Maskan they rumored that Imam al-Hasan made peace with Mu’awiya and responded to him.[1]

3. They told lies to those in al-Mada’in, saying: “Most surely Qays bin Sa‘d has been killed; therefore, escape!”[2]

These false rumors destroyed the nerves of the army, and deadened its military activities. As a result it became divided; discords and disorders spread over it.

A Summary of the Events

The summary of the previous, black discords, of the flagrant treason with which the vanguard, the strongest of the military units, was afflicted is as follows:

1. The possessors of distinction and influence from among the noble houses and prominent families slipped away to Mu’awiya.

2. The commander-in-Chief, Ubaydillah bin al-Abbas, deserted and betrayed the Prophet’s grandson.

3. Eight thousand military fighters betrayed the Imam and joined Mu’awiya’s camp. Accordingly, the vanguard became weak and disordered.

4. The members of the army at Maskan and in al-Mada’in became disordered because of the rumors spread by Mu’awiya’s followers such as that al-Hasan made peace with Mu’awiya, and that Qays was killed.

This is an outline of the horrible dangers with which the vanguard was afflicted. They brought about its collapse and paralyzed its activities. As a result the vanguard had no ability to resist the events, to defend itself, and to stop the treacherous enemy who had perfect military abilities, and huge defense powers. After these shocks that befell the vanguard, is it right to say that the vanguard was a strong front and had the ability to war against Mu’awiya?

The Events of Al-Mada’in

Imam al-Hasan left his capital, and mixed groups of people went with him. He walked through Hammam ‘Umar until he reached Deir Ka‘b, at Muzlim Sabat[3] and stayed there. As for Mu’awiya, he made mischief among Imam al-

-------------------------------------------------------------

[1] Al-Ya‘qubi, Tarikh, vol. 2, p. 191.

[2] Al-Dimyari, Hayat al-Hayawan, vol. 1, p. 57.

[3] Muzlim Sabat was a place near al-Mada’in. This has been mentioned in the book Mu‘jam al-Buldan, vol. 8, p. 91.

Hasan’s Army and spread terror over it, to the extent that the Army led a life of discords and disorders. We will deal with the horrible disasters and events Imam al-Hasan faced.

The Summons to Peace

Mu’awiya’s first act was that he sent Abdullah bin ‘Aamir to summon Imam al-Hasan to make peace and to spare blood. Abdullah set out and called out the units of the Iraqi Army at the top of his voice. He said to them: “O people of Iraq, most surely I have not seen the fighting; rather I belong to Mu’awiya’s vanguard. So recite my greetings to Abu Muhammad (Imam al-Hasan) and say to him: ‘I adjure you before Allah in respect of your soul and the souls of the people with you!” When they heard that, they regarded it as good and they discouraged each other, for they were tired of fighting, they hated war, and inclined to peace and rest.

Bribing the Leaders

In the past and present bribe is the only gap through which colonialists pass to dominate peoples, to plunder their supremacy, and to destroy their originality. As for Mu’awiya, he went too far in employing bribe to buy consciences, protection, and religions, that he might strengthen his kingdom and to put an end to Imam al-Hasan’s government. To achieve this objective he used all means and employed all ways; “the goal justifies the means.” The bribe he used was of different kinds:

1. He granted those who deserted Imam al-Hasan and responded to him important jobs and offices such as the authority over one of the Muslims countries or the general leadership over one of his armies.

2. He spent a lot of money; one hundred thousand (dirhams) and more.

3. He promised to marry them to a daughter of his. It is strange that the mean bribe made him reach such a level indicating that he had ignoble soul and that he went too far in practicing vices and offences.

These ways indicate that Mu’awiya had knowledge of the Iraqis’ psychology. He came to know the persons whose consciences he bought for money, so he spent money generously on them. As for the persons who paid no attention to money, he made them desire for offices and influence. As for the persons who sought nearness to him, he made them desire for marrying a daughter of his. Al-Saduq, may Allah have mercy on him, has mentioned these groups of people, saying: “Mu’awiya sent a spy of his to ‘Amr bin Hurayth[1] , al-Ash‘ath

-------------------------------------------------------------

[1] ‘Amru bin Hurayth bin ‘Uthman al-Makhzumi, al-Kufi was 12 years old when

bin Qays, and Hajjar bin Abjar[1] He had made them desire for leading one of his armies or marrying a daughter of his or taking a hundred thousand dirhams if they killed al-Hasan. When he heard of that, he put on his breastplate to be protected when offering the prayer.”[2]

The Effect of Bribe

The sick souls that the religion had not educated responded to Mu’awiya’s summons, followed his beautiful world, and were deceived by his attractive promises. They hurried to him, responded to his requests, and yielded to his commands. As a result, some noble, great, and prominent persons sent him letters in which they expressed their readiness for punishing Imam al-Hasan severely whenever he (Mu’awiya) requested and wanted. There were two suggestions:

A. Handing over al-Hasan to Mu’awiya secretly or openly.

B. Assassinating or killing al-Hasan when Mu’awiya wanted that.

Mu’awiya sent their letters to Imam al-Hasan to inform him of the treason of his Army. When those letters were put before Imam al-Hasan, he became sure of their corruption and their evil intentions.[3]

-------------------------------------------------------------

Allah’s Apostle, may Allah bless him and his family, died. He was among the young prisoners of war who were released by the Prophet. He became a governor of Kufa after Ziyad and his son ‘Ubayd Allah. He died in the year 75. (This has been mentioned in the book) Tahdhib al-Tahdhib, vol. 7, p. 17.

[1] Hajjar’s father was a Christian. Hajjar said to his father: “I have come to know that some people have followed this religion and become honorable. I want to embrace it.” His father said to him: “O my little son, be patient till I go with you to ‘Umar, that he may honor you. Beware of that you have a concern less than the maximum objective!” Abjar went to ‘Umar and said to him: “I bear witness that there is no god but Allah, and that Hajjar bears witness that Muhammed is Allah’s Apostle.” ‘Umar asked: “What has prevented you yourself from saying it?” Abjar replied: “Rather, I am the head of today or tomorrow!” In his book Mu‘jam al-Shu‘ara’, al-Marzabani has mentioned: “Abjar died a Christian during the time of (Imam Ali), the Commander of the faithful, peace be on him, a short time before his murder. When he died, the Christians escorted him to his final resting-place. As for Hajjar, he was walking aside along with some people from among the Muslims.” This has been mentioned in (the book) al-Isaba, vol. 1, p. 373. Many history books have mentioned that Hajjar was among the people who sent letters to (Imam al-Husayn), the master of martyrs, peace be on him, urging him to come to Iraq. When he came to Iraq, this sinful person (Hajjar) was on top of those who attacked him.

[2] ‘Ilal al-Sharaiya‘, p. 84.

[3] Jannat al-Khuld, Chapter 9. Kashf al-Ghumma, p. 154. And others.

An example of the influence of bribe on those sick souls void of all kinds of honor is that Imam al-Hasan (a.s) appointed a commander from Kinda over four hundred men. Then he commanded him to camp in al-Anbar (a city in Iraq) and not to do anything until commands would come to him. When he stopped there, Mu’awiya sent a messenger to him with a letter, saying: “Most surely if you came to me, I would appoint you as a ruler over a district of Sham and al-Jazirah.” He sent him five hundred thousand dirhams. As for al-Kindi, he received the money and went to Mu’awiya with two hundred men from among his close associates and the members of his family. Imam al-Hasan (a.s) heard of that and became very sad. He sadly made a speech and showed his sorrow because of those people who followed treason and became victims of falsehood and misguidance. He (a.s) said: “This al-Kindi has headed for Mu’awiya. He has betrayed you and me. I told you time by time that you had no loyalty. You are slaves of the world. I am sending another man to take his place. Most surely I know that he is going to do to you and me just as your leader had done. He will not fear Allah in respect of me and you!”

Imam al-Hasan (a.s) sent another man from Murad with four thousand fighters. He walked towards him before the eyes of the people and focused on him. But he told him that he would betray just as al-Kindi had betrayed. So he (the new commander) took a strong oath that he would not do that. However al-Hasan was not sure of him, so he predicted, saying: “Most surely, he will betray!” The new commander moved to al-Anbar. When Mu’awiya came to know about him, he sent him messengers, wrote him letters like those he wrote to his companion, sent him five hundred or five hundred thousand dirhams, and made him desire for a district of Sham and al-Jazirah. Accordingly, he deserted al-Hasan, went to Mu’awiya, and did not keep the covenants al-Hasan had taken from him.[1] Many noble, prominent persons committed this treason. This deed shook the entity of the Army, made it disordered, and divided it.

Plundering Imam al-Hasan’s Properties

The souls of that Army horribly became mean. The consciences of its members became void of dignity and honor. So they committed all crimes and offences. An example of their ignoble souls is that they plundered each other. They were not satisfied with that; rather they plundered Imam al-Hasan’s property. Most likely the Kharijites played a major role in practicing such a crime. That is because they paid no attention to the Imam’s property and to

-------------------------------------------------------------

[1] Bihar al-Anwar, vol. 10, p. 110.

other than that. Their crooked plans regarded as lawful plundering the properties of those who did not follow their thought and religion. Plundering the Imam’s property happened two times:

1. When Mu’awiya sent his spies to the Imam’s Army to rumor that the leader Qays bin Sa‘d had been killed. So when they heard of that, they plundered each other, and then they plundered al-Hasan’s property. Some books have mentioned that they took the prayer mat on which the Imam was sitting and stripped him of his cloak.[1]

2. When Mu’awiya sent al-Mughira bin Shu‘ba, Abdullah bin ‘Aamir, and Abdurrahman bin al-Hakam to Imam al-Hasan to negotiate with him about peacemaking; when they left him, they rumored among the units of the Army to create a discord among it, saying: “Most surely Allah has spared blood through the son of the daughter of Allah’s Apostle, may Allah bless him and his family! He has responded to us in respect of peacemaking!” When the members of the Army heard their statement, they became very excited, attacked the Imam, and plundered his properties.[2]

Accusing him of Unbelief

Ignorance spread over the hearts of the members of that Army of bad manners and thoughts. So they followed the fields of unhappiness and error. They went too far in committing sins and misguidance. They were so reckless and ignorant that some of them accused Imam al-Hasan, the Prophet’s grandson, of unbelief. An example of them is al-Jarrah bin Sinan who attempted to kill him (the imam) and accused him of unbelief, saying: “You have become a polytheist, O Hasan, just like your father had become a polytheist before.”

The people who saw this flagrant aggression against the Prophet’s grandson and did not support him were worthy of being abandoned and left. That is because the advice did not avail them, nor did they follow the truth and guidance. Most likely it was the Kharijites who accused him of unbelief, for this aggression issued from none except from these wicked people.

Assassinating Him

Imam al-Hasan’s ordeal and tribulation in respect of his Army did not stop at this limit; rather they exceeded more than that. That was when the bribed persons and the Kharijites attempted to kill him. The Imam (a.s) faced three attempts of assassination, but he was safe from them. They are as follows:

-------------------------------------------------------------

[1] Bihar al-Anwar, vol. 10, p. 110, A‘yan al-Shia. Al-Ya‘qubi, Tarikh.

[2] Bihar al-Anwar. Ibn Abi al-Hadeed, Sharh Nahj al-Balagha.

1. While he was performing the prayer, a person threw an arrow at him but the arrow had no effect on him at all.

2. Al-Jarrah bin Sinan stabbed him in the thigh. Sheikh al-Mufid, may Allah have mercy on him, has narrated that in details. He has said: “Most surely al-Hasan wanted to test his followers and to make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu’awiya and the Syrians. He (a.s) ordered the call to be made: ‘The prayer is to be offered congregationally.’ They gathered and he (a.s) ascended the pulpit and addressed them. He said: ‘Praise belongs to Allah whenever a man praises him. I testify that there is no god but Allah whenever a man testifies to Him. I testify that Muhammad is His servant and His Apostle whom He sent with the truth and whom He entrusted with revelation, may Allah bless him and his family. By Allah, I hope that I shall always be with Allah’s praise and kindness. I am the sincerest of Allah’s creatures in giving advice to them. I have not become one who bears malice to any Muslim, nor one who wishes evil or misfortune for others. Indeed what you dislike in unity is better for you than what you like in division. I see what is better for you than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May Allah forgive both me and you and may He guide me and you to that in which there is love and satisfaction.’

“The people began to look at one another and asked each other: ‘What do you think he intends by what he has just said?’

‘We think that he intends to make peace with Mu’awiya and hand over the authority to him,’ they answered.’

When they heard that, they said: “The man (Imam al-Hasan) has become unbeliever!”

Then they rushed towards his tent. They plundered him to the extent that they even took his payer mat from under him. Then (the sinful one) Abdurrahman bin Abdullah bin Ja‘al al-Azdi set on him and stripped his cloak from his shoulder. The Imam remained sitting, still girding on his sword but without his cloak. He (a.s) called for his horse and he mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted to attack him away from him. He said: ‘Summon (the tribes of) Rabee‘a and Hamadan to me.’

“They were summoned and they surrounded him and defended him from the people. A mixed group of others went with him as well. When the imam was

passing through the narrow pass of Saabaat, a man of Banu Asad called al-Jarrah bin Sinan caught hold of the reins of his mule. He had an axe in his hand. He exclaimed: ‘Allah is great! You have become a polytheist, Hasan, just like your father had become a polytheist before.’

“Then he stabbed him in the thigh. He seized the Imam by the neck and they both fell to the ground. A man from al-Hasan’s Shia called Abdullah bin Hanzal al-Taa’i pulled the axe away from his hand and struck him with it in the stomach. Another man called Zabyan bin ‘Ammarah attacked him, struck him upon the nose and killed him. Then the Imam (a.s) was carried on stretcher to al-Mada’in and was placed in the white tent to be treated.”[1]

3. Someone stabbed him with a dagger during the prayer.[2]

After these dangerous events, the intentions of those rude people became clear to the Imam, peace be on him. He understood that they would go too far in practicing crimes and wickedness such as handing him over to Mu’awiya as a prisoner of war. So his dignity would be humiliated, or he would be assassinated, and his sacred blood would be lost without that the community would make use of his sacrifice.

The terrible Attitude

The attitude of Imam al-Hasan (a.s) towards those shocks and troubles, which left the clement perplexed, was that of someone resolute and vigilant. An example of his experience, his good management, and his skillful determination during that mutiny with which his Army was afflicted was that he gathered together the leaders and the prominent persons. He explained to them the bitter results and the heavy damages that would result from his making peace with Mu’awiya. He said to them: “Woe unto you! By Allah, Mu’awiya will not be loyal to any of you who have guaranteed killing me. And most surely I think that if I put my hand in his and made peace with him, he would not let me follow the religion of my grandfather or I would not be able to worship Allah, the Great and Almighty. But it is as if I see that your children standing at the doors of their children asking them for water and food of that Allah has apportioned to them. However they will neither water nor feed them. So away with that which their hands earn! And they who act unjustly shall know to what final place of turning they shall turn back.”

All the endeavors the Imam made to set them right were useless. The attitude became more critical, his tribulation became greater, the troubles and

-------------------------------------------------------------

[1] Al-Irshad, p. 170.

[2] Yanabee‘ al-Mawadda, p. 292.

misfortunes became worse. The military commanders made use of that the Imam was busy treating his wound. So they flagrantly communicated with Mu’awiya and flattered him with all means possible. As for Imam al-Hasan (a.s) he came to know about their deserting him and their communicating with the enemy.

Indeed the Imam was perplexed and astonished at his attitude. He carefully considered Mu’awiya and concluded that the battle against him was necessary, for the religion had required it and the Islamic law had made it a must. Then he carefully considered the mutiny with which his Army was afflicted and the flagrant plots made to assassinate him. So he concluded that he had to turn away from them, for he was hopeless of setting them right. Nevertheless, he (a.s) wanted to test them to understand their attitude toward the war if it broke out. So he (a.s) ordered a companion of his to call: “The prayer is to be congregational.” The people crowded, and he rose to address them. He lauded and praised Allah, and then he said: “By Allah, neither doubt nor regret turns us away from the people of Sham; rather we used to fight against the people of Sham with safety and patience. However safety has been mixed with enmity and patience with impatience. When you marched towards Siffin, your religion was before your world, while today your world is before your religion. Indeed you have become between two killed ones. One was killed at (the battle of) Siffin, and you have wept for him. The other was killed at (the Battle of) al-Nahrawan, and you have demanded his blood. As for the rest, they are deserters and rebels.”

In this eloquent speech Imam al-Hasan (a.s) has expressed some important reasons for their division and their weakness. After this, he presented before them the summons to peacemaking, saying: “Most surely Mu’awiya has invited us to an affair in which there is neither glory nor justice. If you wanted death, we would refuse it and judge him with the blades of the swords, and if you wanted life, we would accept it and be satisfied with it.”

After he (a.s) had ended his speech, they shouted at the top of their voices and from all directions: “The rest! The rest!”[1]

After this attitude the Imam (a.s) concluded that if he had fought against Mu’awiya, he would have fought against him with an empty hand, for he had neither a supporter nor a helper, and there was no strong support to which he had to resort. He realized the clear plans the military commanders had taken to hand him over to Mu’awiya as a prisoner of war or to assassinate him.

-------------------------------------------------------------

[1] Human al-Islam, vol. 1, p. 123. Ibn Druid, al-Mujjtama, p. 36.

After all of this he concluded that the attitude required quick peacemaking.

Yazid bin Wahab al-Juhani has given an outline of the Imam’s displeasure with the rogues and mobs from Kufa and of his grumbling of them. He has said: “I came in to him (al-Hasan) when he was stabbed and said to him: ‘O son of Allah’s Apostle, most surely the people are perplexed.’”

The Imam sadly said: “By Allah, I think that Mu’awiya is better for me (than they). They claim that they are my Shia, while they wanted to kill me, plundered my luggage and took my property. By Allah if I took from Mu’awiya a covenant through which I spared my blood and made secure my family and my Shia, it would be better for me than that they would kill me and my family would be lost. If I fought against Mu’awiya, they would seize me by the neck and peacefully hand me over to him. By Allah, if I made peace with him while I was powerful, it would be better for me than that he would kill me and I was a captive, or he would be kind to me, and it would be shame on the Hashimites forever. Mu’awiya and his children would remind the living and the dead from among us of that.”

In his speech the Imam has expressed the treacherous aggression against his life and his dignity. He has shown that he met such an aggression from the hypocrites of his followers. He has shown that they would be so mean that they would kill him or hand him over to Mu’awiya as a captive. And he (Mu’awiya) would kill him or be kind to him, so through that he would record a weak point against the Imam, which would be a disgrace on the Hashimites forever.

After these dangerous events, Imam al-Hasan (a.s) carefully considered the battle against Mu’awiya. He thought of a future full of troubles and disorders which would decide the fearful fate and the inevitable end of both his life and his state, and the life of Islam as well. That is because the few believing members of his army were between the progeny of the great Prophet, may Allah bless him and his family, and the deliverers of the Islamic sacred religion. They were the rest of the companions (of the Prophet) and were of the followers of Imam Ali, the Commander of the faithful, peace be on him. If the battle had destroyed them, the morale, entity, and pillars of Islam would have been destroyed, because it was they who spread its abilities. Besides Islam would make no use of their sacrifices, for Mu’awiya, though his cunning, would regard them as enemies, disobedient to him, and against the general security. Accordingly, he would say that it was necessary for him to put an end to them to save the Muslims’ lives from the riot and disorders.

Indeed perplexity and astonishment appeared during that terrible attitude. To get rid of that deadlock, it was in need of a keen mind and more sacrifices. The Imam thought that the perfect interest required making peace with Mu’awiya, and then he had to destroy the thrones of his state, to explain to the people his (Mu’awiya’a) shortcomings, offences, sins, wickedness, and tyranny. He (a.s) made peace (with Mu’awiya). The peacemaking was necessary. Reason, the Sacred Islamic Law, and the critical attitude required it.

Anyway the extreme pain and misfortunes, from which Imam al-Hasan suffered and made his heart bleed, were that the members of his Army changed up their minds. They changed their opinion and thought and deviated from the truth. They waited for an opportunity (to attack him), wanted to bring about misfortunes to him, plotted against him by night and in broad daylight. They had close relationships with Mu’awiya. They received from him gifts and money. They worked for him as hirelings and spies. They informed him of the secrets, movements, and weak points of the Army. Moreover they spread terrorism and panic, that they might deaden awareness and paralyze the resistance. This wicked phenomenon did not appear at Maskan and in al-Mada’in; rather it appeared after (the Battle) of Siffin. From that day the Army suffered from division and defeat. Al-Baladhiri has said: “When Mu’awiya heard that (Imam) Ali battled against the people (at the Battle of) al-Nahrawan, he wrote letters to the prominent persons with him such as al-Ash‘ath bin Qays and the like. He promised them and made them desire. He spent money on them to the extent that they inclined to him and were slow to go with (Imam) Ali. He (Imam Ali) said, but they paid no attention to his saying. He summoned them, but they did not listen to his summons. Mu’awiya said: ‘I fought Ali after (the Battle of) Siffin without an army and equipment.’”[1] The treason, perfidy, and breaking of covenant befell the Imam’s Army after the Battle of Siffin. It was this battle that made the people desert Imam al-Hasan (a.s) and forced him to make peace with Mu’awiya.

As an addition to these terrible events from which Imam al-Hasan suffered, we will give other reasons for explaining the attitude, raising the influence of the doubt, and refuting the criticisms of the critics.

-------------------------------------------------------------

[1] Ansab al-Ashraf, Q 11/200

.

Chapter XVII: The Reasons of the Peacemaking

Part 1

There are many doubts and sayings about the peace Imam al-Hasan made with Mu’awiya. From them we can conclude two different decisions; indeed one of them is wrong and far from correctness, just like two different decisions.

The first decision is about justifying Imam al-Hasan’s attitude in respect of his making peace (with Mu’awiya) and his great success in it. The justifications for it are different. Some religious scholars and researchers have justified it with that al-Hasan is an Imam, the Imam is infallible; therefore, he makes no mistake. The Imam does nothing except good things that include all the community. At the end of the chapter we will mention those who maintain this viewpoint. Yet there is another justification for indicating the meaning of the first viewpoint and explaining its originality and its goodness. The justification depends on some material reasons that forced Imam al-Hasan to make peace such as the desertion of his Army, the corruption of his society, the treason of the leaders and the prominent persons from among his Shia, and the like from among the factors.

The second justification briefly indicates that Imam al-Hasan had a weak will, had no knowledge of the general political affairs, was feeble of managing the state, and did not set right the attitude through depending on some political methods even if they are religiously forbidden. If he had won a victory, it would have been good and well; otherwise he had to die a martyr for glory that was the Hashimites’ slogan and reformers’ objective. This viewpoint is based on some unreal justifications. That is because it has not been based on studying the conditions that surrounded Imam al-Hasan and understanding the inclinations of his people who suffered from bad manners and thoughts. Therefore, this viewpoint is surface and void of an inquiry and far from reality. As for those who have maintained this viewpoint, they are as follows:

Al-Safadi

Commenting on this poetry line of (the poem) Lamiyyat al-‘Ajam, al-Safadi has said:

The love for safety turns the determination of its owner away from high positions and incites one (to cling to) laziness.

Some chiefs and leading persons who were advanced in knowledge and office parted their positions and abdicated the thrones. Then he has mentioned some

of those who were satisfied with laziness and abdicated the caliphate, saying: “And this is al-Hasan bin Ali bin Abi Talib (peace be on him) said to Mu’awiya: ‘Most surely there is a debt against me. Pay my debt, and I will abdicate the caliphate. They paid his debt, and he abdicated the caliphate.’”[1]

Dr. Philip Hatty

Professor Philip Hatty has said: “Another movement arose at the beginning of Mu’awiya’s reign. The movement was of great importance among the following generations. I mean (when) the people of Iraq declared al-Hasan bin Ali as a legal caliph. Perhaps this foundation is logical, for al-Hasan was the eldest son of Ali and Fatima, the Prophet’s only daughter who survived after his death. However al-Hasan- who inclined to luxury and lavishness, and not to government and management-was not the man of the attitude. So he abdicated the caliphate and was satisfied with a yearly gift he (Mu’awiya) gave to him.”[2]

Al-Alaa’ili

Professor al-Alaa’ili has said: “But he (al-Hasan) was able to repeat the disbanded groups through consultation and enthusiasm. He spread (among them) the spirit of determination and will. He was like the iron leaders such as Napoleon, who undertook a people whom the long revolution exhausted just as it exhausted the Arabs, and whom he increased in exhaustion through the continuous, successive wars through which he took Europe. However the leader was covered by the wave of boredom that covered the people.”[3]

R. M. Ronalds

R. M. Ronalds, an orientalist, has said: “Most surely the reports indicate that al-Hasan lacked morale strength and a mental ability that he might successfully lead his people.”[4]

-------------------------------------------------------------

[1] Sharh Lamiyat al-‘Ajam, vol. 2, p. 27. Al-Safadi has said something at random. When did Imam al-Hasan sell the caliphate to his opponent for repaying his debt? We seek refuge with Allah from this accusation!

[2] Al-‘Arab, p. 78.

[3] Hayat al-Hasan, vol. 2, p. 283.

[4] ‘Aqidat al-Shia translated by A. M. S. This orientalist has filled his book with lying, criticizing Islam and degrading the value of its brilliant, great figures. In al-Bayan bright Magazine, no. 35-39 (assigned to Imam al-Hasan, the master of martyrs), the second year, professor al-Sayyid ‘Abd al-Hadi al-Mukhtar has falsified his researches and displayed his lies.

Lamans

This English person, who harbored malice against Islam, did not understand its values and reality, has said: “The pledge of allegiance was given to al-Hasan after the murder of Ali. So his supporters tried to persuade him to return to fight against the people of Sham. This persistence from their side changed the anger of al-Hasan with the crippled determination. So he no longer thought (of anything) except reaching an agreement with Mu’awiya; likewise he led to a division between him and the people of Iraq. They reached a stage where they weakened their Imam, by word not by deed, by wounding him. So from that time al-Hasan was controlled by one thought, which was reaching an agreement with the Umayyads. Mu’awiya let him appoint what he requested as a reward for his abdicating the caliphate. Al-Hasan was not satisfied with the two million dirhams he requested as a livelihood for his brother al-Husayn; rather he asked for himself other five million dirhams and entered into a district of Persia throughout his lifetime. After that he opposed the people of Iraq in carrying out the last item of this agreement. But he was responded to with all that which he asked to the extent that the grandson of the Prophet dared to repent openly that he did not double his demand. And he left Iraq filled with the people’s displeasure with him, that he might keep to Medina.”[1]

-------------------------------------------------------------

[1] Daa’irat al-Ma’arif al-Islamiya, vol. 7, p. 400. This Daa’irat (encyclopedia) is nothing but an encyclopedia of lying and fabrications. It is full of defaming Islam and cursing its great figures, especially as it concerns Laamans’s researches on the Shia and their Imams. They are full of slanders and buffoonery against them. The reason for that is that the Christian missionary committees urgedthe like of these mercenary pens to distort Islam and to scheme against it. Besides the researches of the orientalists depended on a surface studying void of examination and inquiry. It is worth mentioning that an orientalist visited Tehran (Iran’s capital) after he had learned the Persian language in the Eastern Language Schools. He tried to write a history on Iran’s social and moral conditions as he saw them. He saw some porters carrying vessels and excellent necessities on their heads. There were tambourines and flutes in front of them. He asked about that, and it was said to him: “It was a bride’s trousseau!” Then he asked about the name of the bridegroom. One of the attendants said to him: “Madha yahumaka (i.e. What does concern you?)” In the evening this orientalist saw a man hitting a women in the street. He asked one of the attendants about the story, and he answered him: “The hitter is her husband, and she has unjustly abandoned him.” Then he asked him about the name of the husband, and he answered him: “Madha yahumaka?” As a result the orientalist thought that the name of the husband was Madha yahumaka, and that he was the bridegroom whose trousseau he saw in the morning. Accordingly, this orientalist wrote in his book the History of Iran that he saw in its capital a man marrying his bride in the morning and hitting her in the street in the evening and that his name was Madha yahumaka! This is the condition of the orientalists in respect of axiomatic, manifest affairs, just imagine how much more their condition in respect of difficult, obscure affairs is! This is if they do not depend on distortion, just imagine how much more it is if they depend on it! Unfortunately our young people have taken care of studying their books and depended on them in respect of their theses though they have no share of correctness and reality .

These people who have criticized al-Hasan for his making peace with Mu’awiya have harbored malice and enmity against Islam. Some of them have not yielded to the freedom of opinion. All of them have deviated from the reality and gone far from the truth in respect of what they have written from among the researches on Imam al-Hasan. They have not fully understood the severe factors that surrounded Imam al-Hasan to the extent that they forced him to make peace with his opponent Mu’awiya. It is incumbent on the writer who wants to give his opinion about this important subject matter to fully understand it from all sides that his opinion may be close to correctness and far from mistake. As for us, we have understood some reasons and factors that forced Imam al-Hasan to make peace with his enemy. These reasons and factors are brief. We have concluded some of them from the previous researches. We have concluded the others from our studying Mu’awiya’s psyche, observing his governors, understanding the Imam’s high character, and acquiring knowledge of the policy of the Prophet’s Household, peace be on them, used for reaching government. It is worth mentioning that the Prophet’s household did not use the means that Islam has condemned. Before we deal with the reasons of the peacemaking, we would like to explain that we may repeat some examples of the previous subjects. We are forced to do that as proofs for what we maintain. That is because the repetition is necessary and required by the research. Indeed talking in detail about this subject matter and understanding it is more important than others, as we think. We will draw the attention of readers to these reasons which are as follows:

The Army is divided

Most surely the most dangerous disaster a state faces in all its fields most likely results from the wickedness of the Army, its intense opposition, and its mutiny against its commanders-in-chief. The then Iraq Army was afflicted with mutiny and weakness where as Mu’awiya’s Army was not afflicted with that; it kept its obedience to its government; it was not stricken by such shocks and relapses.

As for the reasons that led to the division of the Iraqi Army, they are as follows:

The Party Opposition

If some parties in an army oppose each other -because they harbor malice against their standing government or because they have a relationship with a foreign state that inspires them with work and give them instructions to overthrow their government-then their government will face its inevitable end sooner or later. As for the then Iraqi Army, it was afflicted with two parties that showed no friendship to the Hashimite government, nor did they keep it; rather they spared no effort to put an end to it. The two parties are:

The Umayyad Party

The children of the prominent family and possessor of the aristocratic houses belonged to this party. They paid attention to nothing except the authority in this world and obtaining property. Some of them are ‘Umar bin Sa‘d, Qays bin al-Ash‘th, Amr bin Hurayth, Hajjar bin Abjar, Amr bin al-Hajjaj, and the like from among those void of virtue and dignity. They were the most dangerous elements among the Army. They promised to hand over Imam al-Hasan to Mu’awiya as a captive or to assassinate him. In the meantime they did things of great importance of which are:

A. They recorded all the aspects and movements of the army and sent them to Mu’awiya to have knowledge of them.

B. They were a link between Mu’awiya and the rest of the prominent persons.

C. They spread rumors and terrorism among the members of the Army through displaying Mu’awiya’s strength and al-Hasan’s weakness.

Theses destructive acts led to the collapse of the Army, shaking its entity, and the weakness of their morale in all the fields.

The Harawri Party

This party undertook the revolt against the then government and fighting against it in all means possible. Its principles were terribly spread among the Iraqi Army. That is because those who spread their beliefs were good at invading the hearts and the opinions and (they were) good at the means of propaganda. Ziyad bin Abeeh has described their ability in this respect, saying: “Most surely the speech of these people is quicker in reaching the hearts than the fire in reaching the reeds!” Al-Mughira bin Shu‘ba has described their intense influence on the people, saying: “When they resided in a country, they spoiled all those who associated with them.”[1] They controlled the simple-minded from among the (Iraqi) Army through their slogan: “The

-------------------------------------------------------------

[1] Al-Tabari, Tarikh, vol. 6, p. 109.

government belongs to Allah!” With this they meant nothing except the government through the sword, as Flotin says.[1]

The crooked plans of the Harawriyya (Kharijites) made it incumbent on their followers to revolt against the ruler of the Muslims when he did not belong to them. This was religious jihad with them, and they had to sacrifice their lives for it. The Kharijites strongly revolted against the rulers to the extent that they were unable to resist them. They carried in their souls strong malice against the Hashimite government, for its members had killed their prominent persons and put an end to many of them at the Battle of al-Nahrawan. They killed Imam Ali, the Commander of the faithful, and left him thrown down in his mihrab as a sign of their taking a vengeance on him due to what he had done to them. They also tried to assassinate Imam al-Hasan (a.s) when they stabbed him in the thigh. Besides they accused him of unbelief. This group of people was numerous. Some books have mentioned that the majority of the Army were from them.[2]

These two parties dominated Iraq and spared no effort to spoil the Army, to sow disagreement and division among all its units to the extent that they suffered from troubles and disorders. Besides, a large group of them took a negative attitude towards the affair of Imam al-Hasan, peace be on him. That is because they did not understand the original objectives the Imam sought. Because of their narrow thinking they maintained that the Imam was every one who ascended the throne of government through any means possible; therefore al-Hasan and Mu’awiya were the same (for them), though al-Hasan fought against Mu’awiya for the religion, and Mu’awiya fought against al-Hasan for the world.

After that, none was ready to support the Hashimite government or to side with it except the Shia who maintained that the Alawids were worthy of the caliphate. Such Shiites were the leader Qays bin Sa‘d, Sa‘eed bin Qays, ‘Adi bin Hatam al-Taa’i, Hijr bin ‘Adi, Rashid al-Hajjri, Habeeb bin Muzahir, and the like from among the followers of Imam Ali (a.s). However, they were few in number just as Allah, the Exalted, has said: “And they are few.” Accordingly, they were unable to save the Army from the dangers that surrounded it. If they had been many in the Army, Imam Ali, the Commander of the faithful, would not have been forced to accept the arbitration, and al-Hasan would not have resorted to the peacemaking.

-------------------------------------------------------------

[1] Al-Siyada al-‘Arabiya, p. 69.

[2] A’yan al-Shia, vol. 4, p. 42.

blessing!”[1] The women went to their houses. Asma’ bint Umays stayed. The Prophet (a.s) asked her: “Who are you?”

“I am the one who will guard your daughter. The girl is in need of a woman at the night of her marriage. I will carry out her needs and affairs.”

The Prophet (a.s) thanked her for that, and went on supplicating for his daughter, saying: “I ask my Lord to protect you from the accursed Satan from before you, from behind you, from your right-hand side, and from your left-hand side.”

The Prophet (a.s) rose, closed the door with his own hand, and went a way. He especially supplicated for them and associated none in his supplicating for them until he came into his room.[2] This new house was founded in the second year A.H.[3] Time passed after the marriage of the Imam. The life was calm. Home life was always delightful. It was covered with love, ease, cooperation, simplicity and humbleness. Imam Ali helped his wife in her house affairs and needs. Accordingly, their life was the noblest model of high marriage ties.

During that happy period, Truthful Fatima, peace be on her, became pregnant. The Prophet (a.s) gave good news to her of giving birth to a male baby. That was when Umm al-Fadhl[4] went to him and asked him to explain her dream. “I

-------------------------------------------------------------

[1] Kanz al-‘Ummal, vol. 7, p. 114.

[2] Al-Haythemi, Majjma‘, vol. 6, p. 207.

[3] In the book Tarikh al-Khamees, vol. 1, p. 407, it has been mentioned: “Ali got engaged to Fatima in Ramadan, the second year A. H. and married her in Dhi al-Hijja.” In his book Murujj al-Dhahab, vol. 2, p. 187, al-Mas‘udi has mentioned: “Ali married Fatima, peace be on her, a year A. H.” It was said that he married her at a time less than that. The Imam, peace be on him, was then twenty-one years and five months old. Fatima, the truthful, peace be on her, was fifteen years and five months old. This narration has also been mentioned by Ibn Hajar in his book al-Mawahib al-Laduniya, vol. 1, p. 257. In his book Murujj al-Dhahab, vol. 1, p. 403, al-Mas‘udi has mentioned: “(Fatimaa) al-Zahra’, peace be on her, was eighteen years old; and Ali, peace be on him, was fifteen years old.” This narration has also been mentioned in the book Tabaqat al-Sahaba, vol. 8, p. 13. In the book Bihar al-Anwar, vol. 10, p. 4, it has been mentioned: “Fatimaa was ten years old and she died at the age of eighteen.”

[4] Umm al-Fadhl was the wife of al-Abbas bin Abd al-Muttalib. Her name was Lubaba. She was the daughter of al-Harith al-Hilali. She was the first woman after Khadija, may Allah be pleased with her, to believe in Islam. She was the sister of Maymuna, the wife of the Prophet (a.s.). She was one of those who narrated traditions on the authority of the Prophet (a.s.). It has been mentioned in the books al-Isaba, vol. 4, p. 483 and al-Isti‘ab, vol. 4, p. 398: “The Prophet (a.s.) visited her and napped in her house.” She narrated many traditions on his authority. Umm al-Fadhl born al-Abbas six men the like of whom no women had born. They are al-Fadhl, by whose name she and her husband were called, ‘Abd al-Ilah al-Faqeeh, ‘Ubaydillah al-Faqeeh, Ma‘bad, Qatham, and ‘Abd al-Rahman. She also gave birth to a female baby called Umm Habiba.

saw one of your limbs falling in my house”, said she. “You have seen something good,” the Prophet (a.s) explained, “Fatima will give birth to a boy baby, and you will suckle him with the Milk of Qathem.[1]

The then Muslims and especially the Prophet (a.s) impatiently were waiting for the hour of Fatima’s giving birth. They were longing for the newborn child, that life might go well with Imam Ali (a.s) and his wife, and that happiness might cover them.

-------------------------------------------------------------

[1] It has been mentioned in the book Tarikh al-Khamees, vol. 1, p. 418: “When al-Hasan, peace be on him, was born, Umm al-Fadhl suckled him.” In the book al-Isaba, vol. 4, p. 484, it has been mentioned: “Most surely the dream of which Umm al-Fadhl told (the Prophet), was before the birth of al-Husayn, peace be on him. When he was born, she suckled him.”

Chapter II: The Newborn Child

The Light of Imamate towered over the world from the houses which Allah has permitted to be exalted and that His name may be remembered in them. A good, pure branch came out of the great tree of the prophethood and Imamate. Through this branch Allah made exalted the entity of Islam, built the edifice of faith and made peace between two great parties.

The grandson of the Prophet (a.s), the master of the youths of the Garden, came to the world of existence in the month of Ramadan when the Qur’an was revealed. It was in the second or the third year of hijra.[1] The appearance of

-------------------------------------------------------------

[1] Al-Isaba, vol. 1, p. 328. Al-Isti‘ab, vol. 1, p. 368. Al-Sayuti, Tarikh al-Khulafa’, p. 73. Al-Bustani, Da’irat al-Ma‘rif, vol. 7, p. 38. In these books it has been mentioned that he was born in the middle of the month of Ramadan, in the third year A. H. In the book Shadharat al-Dhahab, vol. 1, p. 10, it has been mentioned that his birth was on the fifth day of the month of Sha‘ban. This is a clear mistake. Perhaps, the author has meant Imam al-Husayn, peace be on him, who was born on the fifth day of the month of Sha‘ban. Some authors thought that he, peace be on him, was born in the second year A. H. In the book Mir’at al-‘Uqool, p. 390, it has been mentioned: “There is no contradiction in the dates of the birth. For each of them is based on a term in the principle of history other than the term on which the another is based. We can detail it in three terms: The first is that the beginning of the birth was in the month of Rabee‘ al-Awwal; that is because the emigration (of the Prophet) was in it. The companions (of the Prophet) depended on it until the year sixty A. H. The narration that al-Hasan was born in the second year A. H., it is based on this meaning. The second is that the beginning of the birth was in the month of Ramadan before the Month of Rabee‘ al-Awal when the emigration took place; that is because it is the beginning of the Hijri year. As for the narration that al-Hasan, peace be on him, was born in the third year A. H., it is based on this meaning. The third, which is the beginning of the birth was in the month of al-Muharram, is that which ‘Umar devised.”

As for the narration of the author of the book Mir’at al-Uqool, it removes the contradiction between the two statements. As for the report of the professor Fareed Wajjdi in his book Daa’irat al-Ma‘arif, vol. 3, p. 443, that the birth of al-Hasan, peace be on him, was six year before the emigration, it opposes the unanimous agreement of the historians. That is because Imam Ali, the Commander of the faithful, did not marry Fatima, the truthful one, before the emigration, as we have already explained. As for how Fatima, the truthful, gave birth to Imam al-Hasan, peace be on him, it has been mentioned in the book Tarikh al-Khamees, vol. 1, p. 470. That is when the hour of her giving birth came, Allah’s Apostle (a.s.) sent to her Asma‘, daughter of ‘Umays, and Umm Ayman, and they recited to her the Verse of al-Kursi and the two verses called al-Mu‘awadhatayn (chapters 113 and 114). Asma’ narrated, saying: “Fatima, peace be on him, was pregnant with al-Hasan, peace be on him, but I saw no blood of her. So I said: ‘Allah’s Apostle (a.s.) I have seen no blood of Fatima during her menstruation and her childbed.’ He (a.s.) said: ‘Did you not

Allah’s Apostle (a.s) was seen through the appearance of the newborn child. The Prophet’s merits and good qualities were present in him.

When the news of that Truthful Fatima gave birth to the blessed newborn child, waves of delight and rejoicing covered the heart of the Prophet (a.s). He hurried to the house of his daughter, the dearest one to him from among his children. He congratulated her on her blessed newborn child, congratulated his cousin Imam Ali, and gave the newborn child some of his noble qualities, whose scent covered the whole world. When the, Prophet (a.s) reached Imam Ali’s house, he called out: “O Asma’, give me my (grand) son!”

Asma’ hurried and handed him the baby warped in a yellow piece of cloth, so he said to her: “Did I not tell you not to wrap the newborn child with a yellow piece of cloth!”

The Prophet (a.s) cut off the baby’s navel and pressed the baby to his bosom. Then he raised his hands towards the heaven and invoked Allah for him, saying: “O Allah, I commend him and his offspring into Your protection from the accursed Satan!”[1]

Rites at the Birth of a Child

The Prophet (a.s) performed for his newborn child the ceremonies and rites, which are as follows:

1. The azan and the iqama

The Prophet (a.s) recited the azan in the baby’s right ear and the iqama in his left ear.[2] It has been mentioned in a tradition: “Most surely performing such a rite protects the child from the accursed Satan.”[3] The Prophet, the best one of Adam’s children (a.s) whispered wonderful words in the ear of his newborn child, that he might receive the world of existence through the highest thing

-------------------------------------------------------------

know that Fatima was pure and purified? Her blood during her menstruation and her childbed is not seen.’” The period of her pregnancy with al-Hasan was six months. The author of the book al-Fusool al-Muhimma has mentioned something contrary to this narration. Accordingly, no baby other than him was born in six months and remained alive except ‘Isa, son of Maryam, peace be on him, just as the late al-Amini, may Allah have mercy on him, has mentioned in his book A‘yan al-Shi‘a, vol. 4, p. 3.

[1] Al-Bustani, Da’irat al-Ma‘arif, vol. 7, p. 38.

[2] Ahmed, Musnad, vol. 6, p. 391. Al-Turmidhi, Saheeh, vol. 1, p. 286. Abu Dawud, Saheeh, vol. 33, p. 214. It was said that he did not do that by himself; rather he ordered Asma’, daughter of Umays and Umm Salama to perform that an hour after the birth. This has been mentioned by al-Shiblanji’s Noor al-Absar, p. 107.

[3] Al-Jawahir, a Chapter on Marriage.

in it. The first words to knock on his ear were those of his grandfather, the Prophet (a.s), the cause of beings and master of creatures. These words were: “Allah is great! There is no god but Allah!”

With these words full of faith Allah’s Apostle (a.s) received his grandson. He planted them in the depth of his soul and with them he supplied his feelings and sentiments, that they might be a hymn in his life in this world.

2. The Name

The Prophet (a.s) turned to Imam Ali, who was happy and delighted, and asked him: “Have you given a name to the blessed child?”

“I do not want to precede you, O Allah’s Apostle,” replied the Imam.

The Prophet (a.s) said: “I do not want to precede my Lord!”

Some minutes later, the Revelation called out the Prophet (a.s) and carried to him the name from Allah, the Exalted. Gabriel said to him: “Name him Hasan!”[1]

-------------------------------------------------------------

[1] In the book Tarikh al-Khamees, vol. 1, p. 470, it has been mentioned: “The one entrusted with the revelation, Gabriel, came down to the Prophet (a.s.) and said to him: ‘I am reciting to you your Lord’s words. He says to you: Ali is in the same position with respect to you as Aaron (Harun) was to Moses (Musa) except that there is no prophet after you.’ Therefore, name this (grand) son of yours by the name of Harun’s son.’ So the Prophet (a.s.) said: ‘What was the name of Harun’s son, O Gabriel? ‘Shibr,’ replied Gabriel. ‘Most surely, my language is Arabic,’ retorted the Prophet. ‘Name it al-Hasan,’ explained Gabriel. Accordingly, the Prophet (a.s.) did that.’” A narration similar to this has been reported by al-‘Amili, may Allah have mercy on him, in his book A‘yan al-Shi‘a. In the books Usd al-Ghaba and Tarikh al-Khamees, vol. 1, p. 470, it has been mentioned that the name al-Hasan was not known in the pre-Islamic period. In the book Tarikh al-Khamees it has been mentioned that Allah’s Apostle (a.s.) gave it this name after the seventh day of its birth. This narration is incorrect, for giving the name took place immediately after the birth according to the unanimous agreement of all the historians. In the books al-Isti‘ab, vol. 1, p. 368 and al-Adab al-Mufrad, p. 120, it has been mentioned that when al-Hasan, peace be on him, was born, Allah’s Apostle (a.s.) and said: “Show me my (grand) son! What have you named it?” “Harb,” they answered. “Rather, it is al-Hasan,” he (a.s.) retorted. When al-Husayn was born, he said: “Show me my (grand) son! What have you named it?” “Harb,” they answered. “Rather, it is al-Husayn,” he (a.s.) retorted. When the third grandson was born, he asked “What have you named it?” “Harb,” they answered. “Rather, it is al-Muhsin,” he (a.s.) retorted. Then he (a.s.) said: “I have given them names of Harun’s sons, Shubbar and Shubayr.” It could be said that this narration was fabricated. Firstly, the enmity between the Hashimites and Harb’s family is very clear. Therefore, why did the members of the House (Aal al-Bayt) approve of naming their children by the names of Harb, to whom belonged the Umayyads? Secondly, that the Prophet (a.s.) turned away from the name Harb is a sufficient proof of making Aal al-Bayt turn away from

Indeed, it was one of the best names. It is sufficient for the name to be beautiful and good is that the Wise Creator has chosen it. Its beautiful utterance might be a proof of its beautiful meaning.

3. Aqiqa[1]

Seven days after the birth, the Prophet (a.s) headed for the house of Imam Ali (a.s) that he might honor his grandson. He ordered a ram[2] to be sacrificed for his grandson and ordered a leg of it to be given to the midwife. His community has followed his deed after him.

4. Shaving the Hair

The Prophet (a.s) shaved the hair of his blessed grandson with his own hand. Then he silver as much as the weight of the cut hair to the poor.[3] Then he perfumed al-Hasan’s hair with al-khuluq[4] . Indeed, we have not seen affection

-------------------------------------------------------------

giving such a name to al-Hasan, al-Husayn and al-Muhsin. Thirdly, al-Muhsin was not born during the lifetime of the Prophet (a.s.). These reasons indicate that the narration mentioned by the author of al-Isti‘ab is incorrect. In his book al-Musnad, Ahmed bin Hanbel, has reported on the authority of Ali, peace be on him, who said: “When al-Hasan was born, I gave him the name of my uncle al-Hamza. When al-Husayn was born, I gave him the name of my brother Ja‘far. So Allah’s Apostle (a.s.) summoned me and said: ‘Most surely, Allah has commanded me to change the names of these two (grandsons of mine).” Then he gave them the names of al-Hasan and al-Husayn.’” This narration is also weak, for Allah’s Apostle (a.s.) gave these names to his two grandsons after their birth. No one has mentioned what Ahmed has mentioned.

[1] It is among the most recommended acts. Some jurists have thought that it is obligatory. When the Prophet (a.s.) slaughtered the ram, he said: “In the name of Allah, this is the aqiqa of al-Hasan. O Allah, its flesh (i.e., the flesh of the sacrifice of the aqiqa) for his flesh, its blood for his blood, its bone for his bone, its hair for his hair, its skin for his skin. O Allah, let it be a protection of the family of Muhammed (a.s.).”

[2] Tarikh al-Khamees, vol. 1, p. 470. Mushkil al-Aathaar, vol. 1, p. 456. Al-Hulya, vol. 1, p. 116. Al-Turmidhi, Saheeh, vol. 1, p. 286. A‘yan al-Shi‘a, vol. 4, p. 108. In al-Shiblanji’s Noor al-Absar, al-Tahawi’s Mushkil al-Aathaar, vol. 1, p. 456, and al-Hakim’s Mustadrak, vol. 1, p. 237, it has been mentioned that the Prophet (a.s.) offered two sacrifices on behalf of al-Hasan and two on behalf of al-Husayn. This narration is weak, for Shams al-Deen al-Dhahabi has criticized it in his book Talkhees al-Mustadrak. He has said: “Firstly, Sawar, the reporter of the narration, is weak in reporting traditions. Secondly, the leading jurists have mentioned that only one sacrifice should be offered.”

[3] Tarikh al-Khamees, vol. 1, p. 470. Noor al-Absar, p. 107. Al-Turmidhi, Saheeh, vol. 1, p. 286. In them it has been mentioned that the weigh of al-Hasan’s hair was a dirham and some.

[4] Al-khuluq is a perfume composed of saffron and other things. In the book al-Bihar, vol. 10, p. 68 it has been mentioned that the people in the pre-Islamic period used to put blood on the child’s hair, so the Prophet (a.s.) said: “(Putting ) blood (on the

and kindness similar to that (of the Prophet toward his grandson).

5. Circumcision

The Prophet (a.s) ordered his grandson to be circumcised on the seventh day of his birth.[1] Circumcising a male baby at that time was good and it made a male child purer.[2]

6. His kunya (surname)

The Prophet (a.s) gave him the kunya of Abu Muhammad.[3] Al-Hasan had no kunya other than this. With this deed all the rites of birth the Prophet (a.s) performed for his eldest son ended.

His Nicknames

Al-Hasan (a.s) was given the nicknames of al-Sibt (the grandson), al-Zakiy (the pure), al-Mujjtaba (the chosen), al-Sayyid (the master), and al-Taqiy (the pious).

His Features

As for his features, they were similar to that of his grandfather the Prophet (a.s). Anas bin Malik said: “No one was more similar to the Prophet than al-Hasan bin Ali.”[4] he traditionists have mentioned al-Hasan’s form, which was

-------------------------------------------------------------

child’s hair) was among the acts of those who lived before Islam.” He prevented Asma’ from doing that.

[1] Noor al-Absar, p. 108.

[2] Jawahir al-Ahkam, Chapter on Marriage. In it, it has been mentioned that Allah’s Apostle (a.s.) has said: “Circumcise your male babies on the seventh day of birth. For it is the best, purest, and quickest (of all deeds) in making flesh grow, and for the earth becomes impure for forty days due to the urine of those uncircumcised.”

[3] Usd al-Ghaba, vol. 1, p. 9. A kunya is the name by which an Arab is usually referred to and which refers to him or her as the father or mother of someone, usually his or her eldest son. It is among the rites of birth. It has been narrated on the authority of Imam Muhammed al-Baqir, peace be on him, who has said: “We give kunyas to our children during their childhood for fear that nicknames may be given to them.”

[4] Fada’il al-Sahaba, p. 166. In his book al-Saheeh, vol. 2, p. 307, al-Turmidhi has mentioned on the authority of Ali, peace be on him, who has said: “Al-Hasan was like Allah’s Apostle (a.s.) from his head to his chest, while al-Husayn was like him from his chest to his feet.” In the book al-Isaba it has been mentioned on the authority of al-Bahi, who has said: “We held a discussion about who was from among his family like him. Then Abdullah bin al-Zubayr came in to us and said: ‘I will tell you about who was from among his family similar to him and the most lovable to him; he is al-Hasan bin Ali.’” This narration has been narrated by al-Haythemi in his book al-Majjma‘, vol. 9, p. 175. In the book al-Mihbar, p. 469, it has been mentioned that Fatima, peace be on her, was dancing her child al-Hasan and saying to it: “I swear by my father, you are similar to my father and not to Ali.”

similar to that of his grandfather (a.s). They have said: “He was white with black eyes. He had long, thick hair. His limbs were great. His shoulders were wide. His hair was curly and his beard was thick. His neck was as white as silver.”[1] These features are similar to those of the Prophet (a.s) according to the features the narrators have mentioned. Al-Hasan was similar to his grandfather in form; likewise, he was similar to him in his noble moral traits.[2]

The Prophet (a.s) saw that his grandson al-Hasan was a copy of him. He was similar to him in manner and high soul. He was a firebrand of his brilliance. He would guide his community after him to the way of the truth and direct people to the straight path. The Prophet (a.s) came to know that al-Hasan would achieve all his ideal aims in life. So he poured onto him a ray from his great soul. He took great care of him and honored him. He poured onto him love and kindness since his birth and childhood. In detail we will deal with all kinds of care and honor issued from the Prophet (a.s) toward al-Hasan during his childhood and youth.

-------------------------------------------------------------

  [1] Tarikh al-Khamees, vol. 1, p. 171. In his book Da’irat al-Ma‘arif, vol. 7, p. 38, al-Bustani has mentioned some of these features.

[2] Al-Ya‘qubi, Tarikh, vol. 2, p. 201. In his book Ihya’ al-Uloom, al-Ghazali has mentioned: Allah’s Apostle (a.s.) said to al-Hasan: ‘You are similar to me in form and manner.’”

Chapter III: Cleverness and Genius

Without doubt, righteous education plays an important role in forming the child and in developing his or her mental faculties. Likewise, the parents’ conduct has a great effect on developing their children’s cleverness and general behavior. All these vital elements were available to al-Hasan (a.s) during his childhood. The Prophet (a.s) took great care of educating his grandson and gave him his noble qualities. Imam Ali, the Commander of the faithful (a.s) supplied him with his wise maxims and ideals. Fatima, the principal of all women, planted in her son virtue and perfection. Accordingly, al-Hasan’s childhood was high and a model of human perfection, a title of highness and education, a symbol of cleverness and genius.

Some psychologists believe that the child greatly imitates others in habits, mental and moral qualities, the general attitude he or she takes toward others, the general viewpoint through which he or she ponders on life or work. Sometimes imitation is conscious and deliberate; however, in most cases, it is unconscious. So when the child imitates educated people, he or she will follow their ethics and sentiments. In the first place this effect is an imitation, but it quickly becomes a habit; the habit is a second nature. The imitation is one of the two ways through which individual qualities are acquired and the personal manners are formed.[1]

According to this viewpoint, Imam al-Hasan (a.s) was the first person in his mental and moral qualities, for he grew up in the House of the Revelation and was brought up in the School of the monotheism. Moreover, he saw his grandfather, who was the most perfect person in the world, always build an edifice for justice, virtue, and perfection. He encompassed people with his noble moral traits, gathered them around the word of Oneness (of Allah). That impressed al-Hasan, the Prophet’s grandson, and he followed the deeds of his grandfather in advising and guiding the people. During their childhood, al-Hasan and al-Husayn (a.s) passed by an old man. The old man could not perform the ritual ablution well. So their high soul and their kindness did not let them leave the old man ignorant of performing the ritual ablution well. They made an informal dispute and they said to each other: “You do not perform the ritual ablution well!” Then they calmly turned to the old man and appointed him as an arbitrator between them. They said to him: “O Sheikh

-------------------------------------------------------------

[1] Mandir, Psychology in Life.

(i.e., an old man), each of us will perform the ritual ablution before you, and you decide which of the two ablutions is better.” They performed the ablution before him, and he carefully considered it. Accordingly, the old man paid attention to his mistake without any disdain, and then he said to them: “My masters, you both perform the ritual ablution well. However, I am an ignorant old man. I do not perform the ablution well. I have learned it from you and repented at your hands!”[1]

This deed clearly shows us that the Prophet (a.s) guided the people through sound ways and noble moral traits. This way impressed al-Hasan (a.s) during his childhood, to the extent that it became among his qualities and natures.

Some psychologists believe that individual manner is inherited, that it has an important effect on forming man’s ethics, and that it is not less in importance than imitation. Heksil says: “All effects and qualities of the organic being belong to heredity or to environment. Hereditary formation determines the bounds of that which is possible. And the environment decides that this possibility will be achieved. Therefore, the hereditary formation is mere the ability to react with any environment through a special way.”

Jinjiz has confirmed this theory, saying: “Everyone has hidden hereditary forces, but the appearance of each of them depends on the circumstances surrounding these forces during their growth.”

The rule of heredity decides that Imam al-Hasan (a.s) was on top of those who got this phenomenon. He inherited the spiritual forces and the great, reformative wealth of his grandfather (a.s). Besides, the righteous environment his family and the good, righteous Muslims created had an influence on him.

Due to his heredity, Imam al-Hasan (a.s) got cleverness and high reflection that none had got. The narrators have reported traditions on his early genius, saying: “Al-Hasan memorized all things he read. He attended the meetings of his grandfather (a.s) and memorized the Revelation. Then he went to his mother and told her about it. She told Imam Ali (a.s) and he admired that and asked her:

“From where have you brought this (revelation)?”

“From your son, al-Hasan!’”

Imam Ali (a.s) hid himself in a corner of the house, that he might listen to his son. As usual al-Hasan came and told his mother about the verses of the

-------------------------------------------------------------

[1] Bihar al-Anwar, vol. 10, p. 89.

revelation he had memorized. He was unable to speak, so his mother asked him: “O my little son, why are you unable to speak?”

“Mother, do not be astonished at what has befallen me,” replied al-Hasan, “for the Most High (Allah) looks after me.”[1]

This attitude is a proof of al-Hasan’s great cleverness through which he saw the distant and unknown things.

His Memorizing of Traditions

Though al-Hasan (a.s) was four years old, he memorized many traditions he heard from his grandfather (a.s). We will mention some traditions he narrated from his grandfather:

1. He (a.s) has said: “Allah’s Apostle (a.s) taught me some words to say during the (prayer of al-Witr): ‘O Allah, guide me through him whom You guided! Make me well through him You made well! Look after me through him after whom You looked! Bless that which You have given to me! Protect me from the evil of that which You have decreed! You decree, and none decrees against You. (The one) whom You support is not abased, Blessed and Most High You are, O Lord!”[2]

2.Umar bin Ma’mun narrated, saying: “I have heard al-Hasan, son of Ali (a.s) say: ‘Whoever offers the morning prayer and sits in his place of praying until the sun rises shall have a veil from the Fire.” Or he said: “A curtain from the Fire.”[3]

3. A companion of his asked him: “What do you remember of Allah’s Apostle (a.s)?” He (a.s) replied: “I took one of the dates given as alms. I put it into my mouth. He (the Prophet) took it out (of my mouth). So I asked him: ‘What is the matter with this date?’ ‘It is not lawful for us, Muhammad’s family, to take something given as alms.”[4]

4. He (a.s) was asked about what he heard from Allah’s Apostle (a.s) and he replied: “I heard him saying to some man: “Leave that which fills you with doubt for that which does not fill you with doubt. That is because evil is

-------------------------------------------------------------

[1] Ibn Shahrashub, al-Manaqib, vol. 2, p. 148. Bihar al-Anwar, vol. 10, p. 93.

[2] Al-Turmidhi, Saheeh, vol. 1, p. 93. Ibn ‘Asakir, Tarikh, vol. 1, p. 20. Al-Hakim, Mustadrak, vol. 3, p. 172.

[3] Usd al-Ghaba, vol. 2, p. 11.

[4] Ibid. It is forbidden for Aal al-Bayt to take the obligatory alms such as Zakat and Zakat al-Fitra, and not the permissible alms.

suspicion, and good is tranquility.”[1]

5. He (a.s) related to his companions about the ethics and behavior of his grandfather, the Prophet (a.s). He said to them: “When someone asked Allah’s Apostle (a.s) to grant his need, he responded to him with nothing except through granting it or through some soft words.”

6. He (a.s) has said: “I heard Allah’s Apostle (a.s) saying, “Call out the master of the Arabs (Imam Ali).” So A’isha asked him: “Are you not the master of the Arabs?” “I am the master of Adam’s children,” he replied, “and Ali is the master of the Arabs.” Imam Ali was summoned. When he was before him, he sent for the Ansar. When they stood before him, he said to them: “O people of Ansar, shall I show you a thing, if you keep to it, you will never go astray?” “Yes, O Allah’s Apostle (a.s)” they replied. So he said: “This is Ali; therefore, love him for the sake of the love for me, and honor him for the sake of honoring me. It is Gabriel that has told me from Allah, the great and Almighty, about what I told you.”[2]

-------------------------------------------------------------

[1] Al-Ya‘qubi, Tarikh, vol. 2, p. 20. In his book al-Musnad, vol. 1, p. 200, Ahmed has mentioned: “He (al-Hasan), peace be on him, said: ‘I heard Allah’s Apostle (a.s.) say: ‘Leave that which fills you with doubt for that which does not fill you with doubt. That is because truthfulness is tranquility; and lying is suspicion.’”

[2] Sheikh Muhammed Habeebullah al-Shanqeeti, Hayat Ali Bin Abi Talib, p. 83. In his book al-Tasawuf al-Islami, vol. 1, p. 274, Dr. Zaki Mubarak has explained the criticisms for the faith of the Sufis in the master of the prophets, Muhammed (a.s.). He has said: “It is an act of good to say that the Sufis, in respect of this excess, have depended on the tradition: ‘I am the master of the prophets.’ The scholars have doubted the tradition. In his book entitled Kashf al-Khafa’ wa al-Iltibas ‘amma ishtehra mina al-Ahadith ‘alaa Alsunat al-Naas, al-‘Ajjluni has mentioned that al-Hasan bin Ali narrated on the authority of the Prophet (a.s.) who said: ‘Call out the master of the Arabs.’ He meant Ali. So Aa’isha asked him: ‘Are you not the master of the Arabs.’ And he replied: ‘I am the master of Adam’s children, and Ali is the master of the Arabs.’ Then al-‘Ajjluni has related to us that al-Dhahabi inclines to say that this tradition is fabricated.’” I (the author) say that what Dr. Zaki Mubarak has stated in respect of the faith of the Sufis does not manifest itself clearly. I (the author) will explain the statement as follows: “The Sufis are distinguished from the rest of the Islamic sects by their cleaving to two sides. The first side is that there is a primary specification, which is the junction of the specifications; and which is called the first reason and the first issued, according to the terms of the ancient philosophers. In respect of that they have depended on the philosophical proofs of which are is that nothing issues from the One except the one. The second side is that they have applied the first reason and the first issued on the Ahmedi, sacred reality. Through this application they have turned away from the philosophers. Their proofs of that are some traditions such as I am the master of people. Were it not for me, the worlds were not created. I am a prophet; and Adam is between the water and the clay. There are other traditions indicating their purpose in the manner of a rational proof. The Sufis were Sufis due to their cleaving to the first viewpoint in which the

The jurists and the traditionists have narrated many traditions al-Hasan (a.s) heard from Allah’s Apostle (a.s) in respect of the precepts of the Islamic law. All these traditions are proofs of al-Hasan’s cleverness, genius, and knowledge. If someone carefully considers al-Hasan’s childhood, he will admire and sanctify it. That is because it was full of the signs of perfection, virtue, cleverness, and high education that none had, as we think.

-------------------------------------------------------------

philosophers believed. So Dr. Zaki Mubarak had not to say that the Sufis had taken their faith from the traditions. It was incumbent on him to explain that they had depended on the traditions to apply the first reason and the first issued to the Ahmedi reality. It was appropriate for him to deal with the Sufis in respect of the first side and to explain why the (religious) scholars doubted the tradition (I am the master of people). He had to say that the tradition was weak due to the weakness of the narrator or due to the fact that the Sufis depended on it.

Chapter IV: Honor and Laudation

Allah’s Holy Book has lauded the excellence of the members of the Ahlul Bayt; and Allah’s Apostle (a.s) honored them. He joined them to the Holy Qur’an. He has made it incumbent on the community to show affection and love for them. It is necessary for us to quote some verses and traditions in respect of the Ahlul Bayt, peace be on them. That is because they strongly related to our research and show us the great importance and high position of Imam al-Hasan (a.s). We will mention that for readers as follows:

The Holy Qur’an

Allah’s Great Book that Falsehood shall not come to it from before it nor from behind it, has mentioned the excellence and position of the Ahlul Bayt with Allah. It is sufficient for us to mention some verses:

1. The Verse of Love (al-Mawadda)

Allah has made it obligatory on Muslims to show love toward Ahlul Bayt, peace be on them. He has said that in the Qur’an: “I do not ask of you any reward for it except love for (my) kin.”[1] Ibn Abbas has narrated, saying: “When this verse was revealed, a Muslim asked: ‘O Allah’s Apostle, who are your kin whom you have ordered us to obey?’ He (a.s) replied: ‘Ali, Fatima, and her two sons.’”[2] Abu Na‘eem has narrated on the authority of Jabir, who said: “An Arab of the desert came to the Prophet (a.s) and said: ‘O Muhammad, show me Islam.’ The Prophet said: ‘Bear witness that there is no god but Allah, the One with out partner, and that Muhammad is His servant and Apostle.’ The Arab of the desert asked: ‘Will you ask of me any reward for it?’ ‘No,’ replied the Prophet, ‘except love for the kin.’ ‘My kin or your kin?’ asked the man. ‘My kin,’ retorted the Prophet. ‘Stretch out (your hand) that I may pledge allegiance to you,’ said the Arab, ‘Allah’s curse by upon him who does not love you and your kin.’ ‘Amen!’ said the Prophet (a.s).”[3] Imam al-Hasan (a.s) has declared that he was among those meant by the verse. He (a.s) has mentioned that during one of his sermons: “I am amongAhlul Bayt whom Allah has made obligatory on Muslims the love to them. He,

-------------------------------------------------------------

[1] Qur’an, 42, 23.

[2] Al-Fakhr al-Razi, Tafseer, vol. 7, p. 406. Al-Durr al-Manthur, vol. 7, p. 7. Al-Nisaburi, Tafseer. Ibn Jareer al-Tabari, Tafseer, vol. 5, p. 16. Al-Kashif. Al-Sawa‘iq al-Muhriqa, p. 102. Dhakha‘ir al-Uqba, p. 25. Noor al-Absar, p. 100.

[3] Hulyat al-Awliya, vol. 3, p. 201.

the Blessed and Most High, has said: I do not ask of you any reward for it except love for (my) kin; and whoever earns good, We will give him more of good. Therefore, earning good is showing love for us, Ahlul Bayt.”[1]

Imam al-Shafi‘i has referred to the meaning of this verse, saying:

O Family of Allah’s Messenger, love for you is a religious duty Allah has revealed in the Qur’an.

Al-Fakhr al-Razi has said: “If this (verse) has been established (that it was revealed in respect of Ali, Fatima, and her two sons), then they must be singled out with great magnification. Many verses are proofs on that. The first is these words of Him, the Exalted: except love for (my) kin. The sense of the proof of this is the first part of the verse. It is that which He has already mentioned that the affair of the family of Muhammad (a.s) returns to him. So all those whose affair strongly and perfectly returned to him were theAal (the family). Without doubt, the relationship between Fatima, Ali, al-Hasan, and al-Husayn and Allah’s Apostle (a.s) was the strongest of all relationships. This is well known through the traditions ensured by many narrations. Therefore, they must be al-Aal (the family). The second, without doubt, the Prophet (a.s) showed love for Fatima, peace be on her. He (a.s) said: ‘Fatima is a part from me. What hurts her hurts me.’ It has been established through the traditions ensured by many lines of transmission that Muhammad (a.s) showed love for Ali, al-Hasan, and al-Husayn, peace be on them. If that has been established, then it is obligatory on the community to do the same. That is due to these words of Him, the Exalted: “And follow him so that you may walk in the right way.[2] ” And due to these words of Him, the exalted: “Therefore, let those beware who go against his order.”[3] And due to these words of Him, the exalted: “Say: If you love me, then follow me, Allah will love you.”[4] And due to these words of Him, the exalted: “Certainly you have in Allah’s Apostle an excellent example.”[5] The third is that the supplication for al-Aal (the Prophet’s family) is a great position. For this reason the supplication is regarded as the end of al-tashahud in prayer; that is his words: “O Allah, bless Muhammad and the family of Muhammad, and have mercy on

-------------------------------------------------------------

[1] Al-Hakim, Mustadrak, vol. 3, p. 172. Majjma‘ al-Zawa’id, vol. 9, p. 146. al-Sawa‘iq al-Muhriqa, p. 101. Majjma‘ al-Bayan fi Tafseer Surat al-Shura, vol. 9, p. 29.

[2] Qur’an, 7, 158.

[3] Ibid., 24, 63.

[4] Ibid., 3, 31.

[5] Ibid., 33, 21.

Muhammad and the family of Muhammad! None has such magnification except the Ahlul Bayt (a.s).”[1]

Most surely, showing love for Ahlul Bayt is among the most important Islamic and religious duties, for through it one can pay the reward of the message, make relationship with the Prophet (a.s) and thank him for the sufferings he met for saving Muslims from polytheism and worshipping the idols. Therefore, it is incumbent on the community to follow his family, and to show respect and love for them.

2. The Verse of Purification (Tattheer)

Among Allah’s clear verses indicating that Ahlul Baytwere protected from sins, purified from deviation and offenses is the verse of Tattheer, in which Allah, the Most High, has said: “Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.”[2] The verse clearly indicates that Ahlul Bayt were protected from sins. The research on the verse has many sides:

The Verse is a Proof on the Protection from Sins

To conclude through the verse that Ahlul Bayt are protected from sins is that Allah, the Most High, has limited the intention of keeping away the uncleanness (sins) with the word innama (only), which is the strongest of all the determiners. Besides, there is al (the) in the predicate, and the repetition of the word tahara (purity). According to Arabic grammar, this is a proof of the determination and the specialization. It is well known that it is impossible for the intended things to oppose the intention of Allah, the Exalted, (due to the verse): His command, when He intends anything, is only to say to it: Be, so it is.[3] So through the verse we can conclude that Ahlul Bayt are protected from sins and acts of disobedience.

The People meant by the Verse

The reliable narrators have unanimously agreed that the verse was revealed in respect of Allah’s Apostle (a.s) Imam Ali, the Commander of the faithful (a.s) Fatima, al-Hasan, and al-Husayn, peace be on them. None associated with them in this excellence.[4] Al-Hakim has narrated on the authority of Umm

-------------------------------------------------------------

[1] Al-Razi, Tafseer.

[2] Qur’an, 33, 33.

[3] Ibid., 36, 82.

[4] al-Fakhr, Tafseer, vol. 6, p. 783. Al-Nisaburi, Tafseer. Muslim, Saheeh, vol. 2, p. 331. Al-Khasa’is al-Kubra, vol. 2, p. 264. Al-Riyad al-Nadira, vol. 2, p. 188. Al-Nisa’i, Khasa’is. Ibn Jareer, Tafseer, vol. 22, p. 5. Imam Ahmed Ibn Hanbal, Musnad, vol. 4, p. 107. Al-Bayqahi, Sunan, vol. 2, p. 150. Mushkil al-Aathaar, vol. 1, p. 334.