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.

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[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-

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[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

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[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]

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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

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[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:

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[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

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[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.

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[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.

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

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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]

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[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]

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[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

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[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.

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[1] Al-Siyada al-‘Arabiya, p. 69.

[2] A’yan al-Shia, vol. 4, p. 42.