Alhassanain(p) Network for Heritage and Islamic Thought

Boredom of War

The Kufans were tired of war, “and the tired has no opinion.” In addition to this psychological phenomenon for which they were famous, there are two reasons that brought about and doubled the boredom. They are as follows:

The Successive Battles

Among the reasons that brought about tiredness and boredom to the souls of the Iraqi army are the successive battles. That is because the state used to send the Army to make conquest and to defend it. The Battles of Siffin and al-Nahrawan increased the weakness of the nerves of its members and the collapse of their strength. During these two battles many people were killed to the extent that they hated battle and preferred tranquility and peace.

The Despair of Booties

The Iraqi Army won nothing of the weapon and property during the Battles of al-Jamal (the Camel), Siffin, and al-Nahrawan. That is because Imam Ali, the Commander of the faithful, did not regard the people who fought against him at these battles as unbelievers and did not divide their belongings among the Muslims. Rather he ordered them to be returned to their owners after the end of Basra Battle (the Battle of the Camel).[1] The Army came to know that Imam al-Hasan would not change his father’s conduct and program. So they had no confidence in the property and the booty if they fought against Mu’awiya. Accordingly, they declared rebellion, showed mutiny and boredom of war.

Most surely that the Iraqi Army hated war and preferred peace to it, and this did not result from Maskan events; rather it resulted from raising copies of the Qur’an (at the Battle of Siffin) and from the Battle of al-Nahrawan. All the units of the Army inclined to peace. In the first part of the book we have mentioned some examples of the treacherous aggressions which Mu’awiya’s troops made through the Iraqi borders. We have also mentioned some examples of their invading the Iraqi cities, their terrifying and killing the innocent people, while they (the Iraqis) were too weak and laggard to resist them. The religious sentiments did not move them nor did human feelings shake them to repel the oppression and abasement. Imam Ali (a.s) commanded them to perform jihad, but they did not obey him. He invited them to support him, but they did not respond to him. This attitude left in his soul bitter sorrow and permanent sadness. Accordingly, in many of his speeches, the Imam has disparaged and dispraised them. He (a.s) has said: “I am tired of admonishing you. Are you satisfied with this worldly life in place

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[1] Dr. Taha Husayn, Ali wa Banuh, p. 55.

of the next life? Or disgrace in place of dignity? When I summon you to fight against your enemy, your eyes revolve as though you are in the clutches of death and in the senselessness of the last moments….”

Imam Ali goes on rebuking and admonishing them. He shows his displeasure with their weakness and their turning away from war, saying: “Neither you are a support for me to lean upon…. By Allah, most surely, I think that if battle rages and death hovers around you, you will cut away from the son of Abi Talib like the severing of head from the trunk….”

In another speech he (a.s) describes their turning away from the jihad in the way of Allah, his terrible ordeal and tribulation in respect of them, saying: “I called them secretly as well as openly, again and again. Some of them unwillingly came; some of them affected illness; and some of them tarried and deserted. And I ask Allah to give me a quick relief from them! By Allah, were it not for my ambition for martyrdom during meeting my enemy (in battle), I would like that I would not remain with these people for one day and never meet with them!”[1]

In another speech he (a.s) says: “By Allah, deceived is one whom you have deceived while, by Allah, he who is successful with you receives only useless arrows. You are like broken arrows thrown over the enemy. By Allah, I am now in the position that I neither confirm your views nor hope for your support, nor challenge the enemy through you. What is the matter with you? What is your ailment? What is your cure?”[2]

Nahj al-Balagha contains a large group of Imam Ali’s speeches in which he has expressed his displeasure with his Army and their turning away from supporting him. He has said that they filled his heart with pus, loaded his bosom with rage, and caused him griefs one after the other. They remained tired of war and hated jihad throughout the days of Imam Ali, the Commander of the faithful. When Imam al-Hasan (a.s) became a caliph, they showed that in the worst manner. When he asked them about Mu’awiya’s summons to peacemaking, they said at the top of their voices: “The remainder! The remainder!”

This indicates that they were tired of war, they hated jihad, and would never been with Imam al-Hasan if he had opened a door to battle against Mu’awiya.

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[1] Muhammed ‘Abda, Sharh Nahj al-Balagha, vol. 3, p. 67.

[2] Ibid., vol. 1, p. 70.

Missing the aware Figures

Among the reasons for dividing the Iraqi Army is that it lost the aware forces from among the Muslim great figures who believed in the right of the Prophet’s Household, peace be on them, and regarded their excellence. All the military units respect them, for they were good Muslims, show extreme courage (at battles), played an important role in organizing the military movements, and guided the army to serve the Islamic objectives. Examples of them are ‘Ammar bin Yasir, a great companion (of the Prophet), Hashim al-Mirqal, an inspired leader, Thabit bin Qays, the one of two testimonies, and the like from among those who had precedence in Islam and faith. Most of them were killed at the Battle of Siffin. Historians have counted the number of those who had taken part in the Battle of Badr, and it was sixty-three men (from among those who fought with Imam Ali in). There is another group of the pious, good companions who died martyrs at the battles made by those ambitious and devious from Islam against Imam Ali. Missing them left a large gap in the Iraqi Army, that lost the leading personalities and was afflicted with the hypocrites and the Kharijites who were like a woodworm boring in its entity. If Imam al-Hasan’s Army had had the like of those pious, the Imam would not make peace with his opponent.

The Summons to Peacemaking

Another reason for undermining the determinations and putting out the fire of the revolt in the souls of the Army is Mu’awiya’s summons to peacemaking and sparing blood. For this summons was very agreeable. That is because the simple-minded regarded it as good. However the overwhelming majority had not come to know Mu’awiya’s intentions and the evil he had schemed against them. So his summons to peacemaking deceived them just as the raising of copies of the Qur’an had deceived them. Besides, their leaders betrayed Imam al-Hasan and joined Mu’awiya’s camp.

Anyway the majority of the Army hailed the summons to peacemaking and preferred peace to war. As for Imam al-Hasan, he was unable to force them to fight against Mu’awiya and to resist him.

Ubaydillah’s Treason

The desertion of Ubaydillah bin al-Abbas is regarded as among the factors that divided and undermined the Army. Through his treason he deadly stabbed the Iraqi army, opened a door to treason and perfidy, and paved the way for people to join Mu’awiya. The men of he weak souls found a wide room to desert their Imam. They used Ubaydillah’s treason as means for that, for he was the Imam’s cousin and the closet of the people to him in kinship. In the past it was said:

If the closer (in kinship) to whose party you belong deserts you, then there is no wonder when those far desert you!

Ubaydillah’s treason created in the Imam’s soul strong sadness and a bitter sorrow. That is because he paid no attention to the religion, the revenge, the tribal links, the close relationships with Allah’s Apostle, and with his commander-in-chief. Nor did he pay attention to the pledge of allegiance he had made before Allah, for he was the first to summon the people to pledge allegiance to al-Hasan in Kufa Mosque. Nor did he pay attention to the fear of the people’s speech and the vengeance of history.

The Treason of Rabee’a

Among the reasons for the collapse of the Army, the division of their bases, and their feebleness in resistance was the treason of (the tribe of) Rabee‘a, who were like a strong armor to the Imam. That was when Khalid bin Mu‘ammar, a brilliant leader among Rabee‘a, joined Mu’awiya and said to him: “I will pledge allegiance to you on behalf of Rabee‘a.” He paid homage to him on their behalf. The poet said in respect of him when he addressed Mu’awiya, saying:

O Mu’awiya, honor Khalid bin Mu‘ammar, for, most surely, were it not for Khalid, you would not be appointed as a commander!

When al-Hasan heard of that, his became very angry. He headed for the Iraqis and addressed them, saying: “O People of Iraq, it was you who forced my father to fight (against Mu’awiya) and (to accept) the arbitration. Then you disobeyed him. I have heard that the men of honor from among you have come to Mu’awiya and paid homage to him. Therefore sufficient unto me is that which (has issued) from you! Do not deceive me in respect of my religion and my soul!”

Uthman bin Shurhabeel, the chief of the the tribe of Tamim, secretly pledged allegiance to Mu’awiya. Accordingly, the treason spread over the military units.[1]

Mu’awiya’s Bribes

For money the protections of men are bought, homelands are sold, and thoughts are suppressed. A mouth waters for money! Indeed Mu’awiya deliberately spent money on the prominent persons, the noble, and the leaders. That is because he had come to know that he had no means to overcome the event except through spending money. Accordingly, the people

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[1] Ansab al-Ashraf, Q1/vol.1, p. 223.

betrayed Imam al-Hasan and slipped away in the night and in the daylight to join Mu’awiya’s camp. They paid no attention to shame, disgrace, and Allah’s punishment. Their treason led to the disorders of the army, division, and the declaration of rebellion and mutiny.

Most surely, the overwhelming majority of the Army had no noble objective; rather they wished for their profits and ambitions. One of them stated that at one of the battles, saying: “Whoever gives us a dirham, we will fight on his behalf!”

A poet dispraised a person who was killed at those battles. The poet said to his children:

Your father met his death not for the sake of Allah but for the sake of the dirhams.[1]

If the members of an army fight for material motives, they are not loyal to their defense, their mutiny is very possible, and their danger against their government is more than an external danger.

The then Iraqis were corrupt and greedy to get money from Mu’awiya. For example, after Imam al-Hasan had received a wound, he went to al-Mada’in for cure. There he stopped at the house of Sa‘d bin Mas‘ud al-Thaqafi[2] , who was appointed as a governor over al-Mada’in by Imam Ali (a.s) and by Imam al-Hasan (a.s). Then his (Sa‘d) young nephew called al-Mukhtar came to him and said:

-O uncle, do you have (an objective) in riches and honor?

-What is that?

-Shackle al-Hasan and seek security from Mu’awiya through him.

-Allah’s curse be on you! Do I shackle the son of the daughter of the messenger of Allah? How a bad man you are![3]

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[1] Al-Tabari, Tarikh, vol. 2, p. 19.

[2] Al-Bukhari has mentioned Sa‘d bin Mas‘ud al-Thaqafi (and regarded him as) among the companions (of the Prophet). Al-Tabarani has said: “He (Sa‘d bin Mas‘ud al-Thaqafi) had companionship (with the Prophet). (Imam Ali), the Commander of the faithful, peace be on him, appointed him as a governor over one of his works. He took him with him to (the Battle of) Siffin. He (Sa‘d bin Mas‘ud al-Thaqafi) narrated the following tradition on the authority of the Imam, who said: “When Noah wore a garment, he thanked Allah. When he ate or drank, he thanked Allah. So he was called a grateful servant.” Al-Isaba, vol. 2, p. 34.

[3] Al-Tabari, Tarikh. Al-Isaba. Some researchers have negated the correctness of the narration and regarded it as among the fabricated ones. That is possible, for al-Mukhtar was the best of the men in his conduct, his piety, and all his tendencies.

The treason included al-Mukhtar, if this narration was true, and the majority of the army who were with Imam al-Hasan, and they competed with each other for the worldly ambitions. That was not only during the time of Imam al-Hasan, peace be on him. It was also during the time of Imam Ali (a.s). Imam Zayn al-‘Abidin (a.s) has said: “Mu’awiya fought Ali through his gold!”[1] Most surely Mu’awiya came to know the point of weakness in Imam al-Hasan’s army, so he showered it with bribes to the extent that it responded to him and abandoned the Prophet’s family and his trust among his community.

The false Rumors

Among the reasons for the division of the army are the false rumors which Mu’awiya’s hirelings spread in al-Mada’in. They rumored that Qays bin Sa‘d was killed. They also rumored that he made peace with Mu’awiya. The members of the Army believed these rumors, so they suffered from troubles and discords. The most dangerous of these rumors in tribulation and greatest of them in destruction was that which was spread by the delegation sent by Mu’awiya to Imam al-Hasan. When the members of the delegation left Imam al-Hasan, they rumored that he responded to peacemaking. When the members of the Army heard of that, they rushed like waves. They plundered Imam al-Hasan’s property and aggressed against him. If the leaders and the prominent figures had had a little bit of humanity and dignity, they would have protected the Imam and driven the mobs away from him till the affair would be clear to them. However they remained in their camps. They neither protected nor helped him.

With this topic we will end our speech about the factors that led to the division and destruction of the Army. Of course, military forces are the core of a state and the source of its protection. If such shocks and dangers strike them, can the commander-in-chief achieve his objectives or open a door to war against the enemy forces?

The Enemy’s Forces

The second factor that urged Imam al-Hasan to make peace (with Mu’awiya) was that his opponent had military forces and the like against whom the Imam was unable to fight, nor was he able to resist. With these forces Mu’awiya had fought against Imam Ali, the Commander of the faithful, before and forced Imam al-Hasan to make peace with him. We will give a brief outline on some of them as follows:

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[1] Al-Maqreezi, Khutat, vol. 2, p. 439.

The Obedience of the Army

Mu’awiya planted the love for him in the hearts of his Army. He dominated their feelings and sentiments. It was because he knew their inclinations and trends. So he complied with them to the extent that they loved him, and he loved them. They obeyed him and their opinion of him was fully developed because of his propaganda and his cheating through that he was the proof after the Caliphs, and that the Prophet, may Allah bless him and his family, had no lawful inheritor other than the Umayyads. The historians have narrated: “When Abu al-Abbas al-Saffah[1] conquered Sham, a group of leaders and prominent persons came to him. They swore by Allah that they had come to know that the Prophet had neither kinship nor household to inherit him except the Umayyads. They knew that when the Abbasids undertook the caliphate.” Concerning that, Ibrahim bin al-Muhajir al-Bajali[2] says:

O people, listen to me so that I tell you something wonderful (and) has exceeded all wonderful things.

I wonder at ‘Abd Shams; they have opened to the people doors to lying.

They have inherited Ahmed (Muhammad) in what they have claimed excluding Abbas bin ‘Abd al-Muttalib.

They have told lies. By Allah, as far as we know that none obtains the inheritance except those near.[3]

The reason behind that were the narrations that the mercenary narrators fabricated and rumored among the people of Damascus. They told the people there that Mu’awiya was the inheritor of the Prophet and the nearest of the people to him. They ascribed to him and to the cursed tree of his family good qualities and noble descriptions, to the extent that they placed him in the first class from among the good reformers to whom obedience was one of the religious duties. The people of Sham believed in other things as to Mu’awiya and the Umayyads. Professor Fan Floten says: “The great majority thought that the Umayyad party was that of the religion and the regime.” He added:

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[1] Abu al-‘Abbas was the first ‘Abbasid caliph. He was at al-Hamiya, a district of al-Balqa’, in the year 108 A. H. He grew up at it. He was given the pledge of allegiance as a caliph in 3rd Rabee‘ al-Awwal, in the year 132. He hurried to shed blood. His governors in the east and west followed his examples. He died in the year 136. Al-Sayuti, Tarikh al-Khulafa’, p. 100.

[2] Ibrahim bin al-Muhajir al-Bajali is Abu Ishaq al-Kufi. He narrated traditions on the authority of a group of the trustworthy, and others reported on his authority. (The traditionists) have differed over his narration. So it was said that he was trustworthy, and it was said that he was weak. Tahdhib al-Tahdhib, vol. 1, p. 167.

[3] Al-Mas‘udi Murujj al-Dhahab, vol. 2, p. 167.

“In the viewpoint of the Umayyad party Mu’awiya was the vicegerent of Allah just as his son Yazid was the Imam of the Muslims, ‘Abd al-Malik was the Imam of Islam and one entrusted by Allah.”[1] The people of Sham loved and obeyed Mu’awiya to the extent that he made them walk on all the ways far and contrary to the religion, while they did not know that. Through them he could achieve all what he wanted. Because of their increasingly obedience to Mu’awiya, Imam Ali, the Commander of the faithful, had wished that Mu’awiya would have given him one of his companions and taken ten of the Iraqis who were famous for riot and mutiny.

Simplicity and Naiveté

The bad time helped Mu’awiya dominate the Army that was a model of simplicity and naiveté, for the great majority of it did not know which anecdote was the longest. History has mentioned many examples of their stupidity indicating their inactivity and lacking insight. The historians have mentioned that a man from Kufa came to Damascus on the back of a camel. That was when they went away from Siffin. A man from Damascus clung to him and said to him: “This is my she-camel! You took it from me at Siffin!” A quarrel took place between them. So they brought their case before Mu’awiya. The man from Damascus brought fifty men to bear witness that the she-camel belonged to him. Accordingly, Mu’awiya decided against the Kufan and commanded him to hand over the camel to the Syrian man immediately. So the Iraqi man turned to Mu’awiya and showed his astonishment at this judgement, saying: “May Allah set you right! It is a he-camel, and not a she-camel!”

“The decision is over!” exclaimed Mu’awiya.

When the people went away, Mu’awiya ordered the Iraqi to be brought before him. When he was before him, he asked him about the value of the he-camel. The Iraqi told Mu’awiya about its value, and Mu’awiya gave a double of its price to him. He was kind to him and said: “Say to Ali that I will meet him (in battle) with one thousand men who do not distinguish the she-camel from the he-camel!”[2]

Most surely the overwhelming majority did not distinguish between a she-camel and a he-camel. Without doubt they did not distinguish truth from falsehood. They did not carefully consider the differences among the sensible things. They were mobs and rabbles. The clearest proof of their inattentiveness

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[1] Al-Siyada al-‘Arabiya, p. 70.

[2] Al-Mas‘udi Murujj al-Dhahab, vol. 2, p. 332.

was the story of ‘Ammar bin Yasir, the great companion of the Prophet. When he obtained martyrdom, the Syrians differed over him because of the tradition of the Prophet, may Allah bless him and his family: “Most surely the oppressive group will kill Ibn Sumayya (i.e. ‘Ammar bin Yasir).” When Amr bin al-‘Aas saw that they differed, he said to them: “Most surely, he who brought him (Ammar) out has killed him!” So they believed his speech and returned to the obedience to Mu’awiya. Of course when a state has such an inattentive, obedient army, it will reach its purposes and achieve its objectives.

Mu’awiya made the people of Sham inattentive, ignorant, and wretched. He made them sink under the yoke of the Umayyad enslavement. He placed between them and the people an iron curtain. He did not allow the others to communicate with them nor did he allow them to communicate with the others lest they should come to know the truth and know Mu’awiya’s falsehood and his usurping the caliphate from its actual people. The politicians after Mu’awiya followed this policy. They deliberately made them lead a life of ignorance. They did not allow awareness to be spread among them. The historians have narrated that Ayas disputed with an old man from among the people of Sham, and their case was brought before the judge. The judge said to him: “Do you not feel shame of that you disputed with an old man, while you are a young man?” “The truth is greater than him,” replied Ayas. So the judge rebuked him and commanded him to keep silent. As a result Ayas said to him: “Who will utter my proof?” So the Judge went to ‘Abd al-Malik and told him about Ayas’s case. ‘Abd al-Malik said to the judge: “Grant his need and bring him out of Sham lest he should spoil the people against us!”[1]

The historians have mentioned many examples of such cases showing the Umayyad policy aiming at deadening awareness and spreading ignorance.

The unanimous Agreement

In the previous researches we have mentioned that the Iraqis were afflicted with disagreement and division. That is because the members of the parties spared no effort to shake the entity of the Hashimite government and to destroy its throne. But all the classes in Sham were not afflicted with such parties, nor were they stricken by the opinions hostile to the standing government. Peace, harmony, and tranquility prevailed over Damascus and all its districts. In the Army and the kingdom the Kharijites had neither place nor

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 4, p. 133.

summoners to them or to other than them from among those who worked to overthrow the government. This unanimous agreement was the reason for Mu’awiya’s power, his wide range and influence.

The huge Army

Mu’awiya spent all his spiritual and material efforts to set right his Army and to reinforce it. For example, when Sham was afflicted with the Romans’ danger, Mu’awiya hurried to conclude a timely truce with their Emperor and to give him important properties. He did not open a door to war against him lest the nerves of his Army should be weak. Besides he did not employ his Army during the conquests and the battles. He did not employ it at any battle except that of Siffin, so the Army kept its activity and strength.

In addition to his Army residing with him in Damascus, Mu’awiya wrote to his governors and his leaders in all the countries when he decided to war against Imam al-Hasan. He asked them for help and to be fully ready for fighting against the Prophet’s grandson (Imam al-Hasan). Shortly after that, huge military forces joined him. So he added them to those of Sham and set off towards Iraq along with a huge Army full in number, good in appearance, abundant in strength, and obedient to his commands. Accordingly, Imam al-Hasan understood that he had no ability to meet him (in battle) and to fight against him with his weak Army among which treason and perfidy spread.

His Entourage

In addition to the military forces Mu’awiya enjoined, he had other forces with effective influence on reinforcing his front, directing him, and managing his affairs. That was when the experienced and the politicians joined him because they craved after his property and his world. An example of these persons was al-Mughira bin Shu‘ba about whose trick and cunning it has been said: “If al-Mughira was in a city with eight gates and none could pass through them except through trick and deception, he would pass through all its gates!” And it was said concerning his great cunning: “When an affair happened to al-Mughira, he found an outlet to it. When two affairs became vague to him, he showed an opinion of one of them.” Yet another example of such people is Amr bin al-‘Aas who was a castle of cunning and falsehood. In respect of describing him it was said: “I have never seen (a man) greater than Amr bin al-‘Aas in overcoming the men when they came together and in spending!” He was on top of those who raised the flag of the revolt against ‘Uthman bin ‘Affan, for the latter removed him from his office. He moved against him in spites of the people and urged those far and near to fight against him. In this respect he said: “By Allah, when I met a shepherd, I provoked him against

‘Uthman! Besides (I provoked against him) the heads and the prominent persons!”When he heard of the murder of ‘Uthman, he said: “I am Abu Abdullah.When I move an ulcer, I make it bleed!” He had deceived the Iraqi Army through raising copies of the Qur’an. He divided the Army into parts and made it different in desires.

Mu’awiya attracted these cunning people, who mixed poison with honey, clothed falsehood with the garment of truth, did not refrain from sin, and detested things for their evil tendencies. They had no objective except putting an end to the progeny of the Prophet, may Allah bless him and his family, and those associated with them from among the righteous Muslims. That was because they wanted to put an end to Islam and to go too far in practicing dissoluteness wherever they wished. As for Imam al-Hasan (a.s) he took the decisive attitude that thinkers took. He protected the progeny of Allah’s Apostle (a.s) and spared the blood of the believers from among his followers. He thought that the sacrifice at that time would never give general interests to the Muslims, for the Umayyads would give to it various kinds of distortion and misguidance through which it would lose its morale and originality.

Enormous Properties

Mu’awiya had immense wealth in Sham prepared throughout his governing it. He did not spend it on the interests of the Muslims; rather he bought by it the consciences and the religions to clear the way for him to win the supreme authority and to control the Muslims.

Mu’awiya sent cruel tax collectors to take taxes from the Muslim peoples in the countries he had occupied, and they unjustly took the Muslims’ properties to the extent that they went too far in exhausting them and forcing them to pay taxes. He also imposed on them taxes Islam had not legislated such as al-Nawruz[1] gifts. So his treasuries were full of properties, and he freely spent them on fighting Imam al-Hasan, the Prophet’s darling grandson, and overcoming him. As for the Prophet’s grandson (al-Hasan), he came to know that Mu’awiya, Hind’s son, became powerful. He thought that he would not be able to fight against him, that he would win no victory over him, and that the attitude required peacemaking, not war and fighting. He was sure that war would bring about to the community bad complications whose dangers none knew except Allah.

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[1] Al-Nawruz is the Persian New Year’s Day.

The Assassination of Imam Ali

Among the factors that urged Imam al-Hasan to make peace with Mu’awiya is the murder of his father through which he was terrified. This left in his soul permanent sadness and strong sorrow, because Imam Ali was killed not for money he had taken nor for a sunna he had changed nor for a right with which he had singled himself out excluding them. Rather throughout his reign he led a life of the poor and the weak. In the meantime he spared no effort to make the community lead a life full of boons and blessings. He did his best to establish justice, deaden tyranny, support the oppressed, and to relieve the weak and the deprived. However the people denied this shining justice and deliberately assassinated him at the time when he was before Allah. They paid no attention to his sacredness and to that of Allah’s Apostle (a.s). They committed this abominable crime, so Imam al-Hasan (a.s) thought that it was difficult for him to set them right or to return them to the way of the truth and rightness. He turned away from undertaking the authority over them and refrained from meeting with them. He wished that he had not known them just as his father had wished before. He (a.s) has mentioned this attitude, saying: “Your assassinating my father has made me refrain from you!”

Indeed the murder of Imam Ali, the Commander of the faithful, and the pioneer of the social justice, was among the most important reasons that made Imam al-Hasan refrain from those ignorant people who made troubles, had desires, and deviated from the straight path!

Sparing of Blood

Among the reasons for the peacemaking is that Imam al-Hasan’s urgently wanted to spare and not to shed the Muslims’ blood. If he had opened a door to war against Mu’awiya, he would have sacrificed his followers and his household; and through that the torch of faith would have been put out and Islam would have been uprooted. He (a.s) has mentioned that in his answer to the reasons of his making peace (with Mu’awiya). He has said: “Most surely I was afraid that the Muslims would be uprooted from the surface of the earth. So I wanted someone to announce the religion!”

He (a.s) answered those from among his followers who harbored malice against him because of the peacemaking, saying: “Through my making peace with Mu’awiya I wanted (nothing) except keeping murder away from you.”[1] In the speech he made in al-Mada’in, he expressed his great taking care of sparing the Muslims’ blood. In it he has mentioned: “O people, most surely

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[1] Al-Daynawari, p. 303.

the affair over which I and Mu’awiya have differed is a right (of mine). I am going to leave the right to set right the community’s affair and to spare its blood!”[1] An example of his taking care of that is that he advised his brother al-Husayn when the inevitable moment of death came to him, saying: “I swear by Allah that you should not shed even a bit of blood in carrying out my command.”

Certainly the most lovable thing to Imam al-Hasan (a.s) was keeping the Muslims’ blood, spreading security and peace among them. He spared no effort to achieve that.

Mu’awiya’s Favor

Imam al-Hasan (a.s) came to know that if he had fought against Mu’awiya, then the Iraqi rogues would have handed him over to Mu’awiya as a prisoner of war. Most likely Mu’awiya would not kill him, rather he would release him and recorded for him a laudable deed and favor against all the Hashimites, that he might remove from him the shame due to the fact that he (Mu’awiya) and his father (Abu Sufyan) were prisoners of war. As for al-Hasan (a.s) he has mentioned that, saying: “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 when he would kill me and I was a captive, or he would be kind to me, and it would be shame on the Hashimites for ever. Mu’awiya and his children would remind the living and the dead from among us of it.”

This reason was too remarkable, for the Imam wanted his opponent not to gain any favor or laudable deed through him.

Events of al-Mada’in

Among the reasons that prompted Imam al-Hasan to make peace with Mu’awiya is the severe events that he faced in al-Mada’in. We have mentioned that in detail. Yet it is important for us to summarize them as follows:

1. The treason of the leaders and prominent persons and their communication with Mu’awiya,

2. Accusing him of unbelief,

3. Assassinating him, and

4. Plundering his belongings.

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[1] A‘yan al-Shia, vol. 4, p. 42.

These are some factors that moved Imam al-Hasan to make peace with Mu’awiya. As far as we know that they required him to make peace and not to open a door to war against Mu’awiya.

The Prophetic Traditions

The Prophet, may Allah bless him and his family, predicted the events that would happen after him. He saw them in reality, not in pictures and forms. He saw that disasters would spread over his community, troubles and misfortunes would befall it. He saw that his community would reach the lowest level of deterioration and backwardness, and that saving them from the bitter condition would be through the hands of his elder grandson, Imam al-Hasan, peace be on him. So he has said his immortal statement: “Most surely, this (grand) son of mine is a master. Perhaps through him Allah will make peace between two great groups of the Muslims.”[1]

This tradition was impressed in Imam al-Hasan’s inner self from his early childhood. It appeared before him during that terrible attitude. Most surely he (al-Hasan) was sure of his grandfather’s tradition just as he was sure of the Qur’an. His grandfather said to him so. It was as if his holy voice sounded in his ear. He said to his pure mother. He said on his pulpit. He said among his companions and said on many occasions: “Most surely, this (grand) son of mine is a master. Perhaps through him Allah will make peace between two groups of the Muslims.”

This memory reacted strongly in his soul. In al-Mada’in he remembered what his grandfather, may Allah bless him and his family, suffered. That was when he saw two groups of the Muslims fighting against each other:

The first group included his followers (Shia) from among the good, righteous Muslims who understood the true objectives of Islam.

The second group was composed of the naïve, the simple-minded, and those who deviated from Islam. Although they were rebels and they revolted against the Imam of their time, they claimed that they were Muslims. If the war had broken out between them, it would have destroyed many of them, and through that the entity of Islam would have been weak and its forces would have been collapsed. Then who, from the Muslims, would stand against the enemy who was watching the events to attack them. I (the author) wonder who would take care of Islam and protect the Muslims other than the Prophet’s grandson and his inheritor. Accordingly, Imam al-Hasan preferred peace to war regardless of the hardships. Shams al-Deen al-Siqqli, died 565 A. H., maintained that the

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[1] We have mentioned the sources of the tradition in the first part of the book, p. 81.

reason which moved al-Hasan to abdicate the caliphate was the tradition of the Prophet (a.s) concerning that.[1]

Narrators have claimed that the Prophet, may Allah bless him and his family, talked to his companions about the period of the Islamic caliphate, saying to them: “Most surely the caliphate after me will continue for thirty years, and then it will be monarchy.” They noticed that al-Hasan made peace with Mu’awiya when the thirty years was over, as they said.[2]

Al-Hasan carefully considered the tradition of his grandfather (a.s) and came to know that there was no escape from that Mu’awiya would undertake the authority. Besides, his father had told him about that as imam al-Hasan (a.s) himself narrated: “One day my father said to me: ‘O Hasan, how will you behave if the Umayyads undertake this authority? Their ruler will be wide-necked and big-bellied. He eats but he will not be satisfied. He will control the west and east. The people will follow him. His kingdom will last long. He will legislate heresies and misguidance. He will deaden the truth and the Sunna of Allah’s Apostle, may Allah bless him and his family. He will divide the property among the people of his and withhold it from those who are worthy of it. The believers will be abased in his kingdom, and the sinners will be powerful during his supreme authority. He will make his supporters succeed one another in respect of the property. He will regard Allah’s servants as slaves. During his reign the truth will be effaced, and falsehood will appear. He will kill those who oppose him for the truth.”[3]

Most surely the Prophet and his guardian Imam Ali looked through the veil of the unseen and knew the ordeals and the tribulation with which the community were afflicted. That is because the members of the community turned away from supporting the truth and fighting against falsehood. For this reason, the freed prisoners of war and their children undertook the authority

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[1] Anba’ Nujaba’ al-Abnaa’, p. 56.

[2] Al-Bidaya wa al-Nihaya, vol. 8, p. 41. I (the author) think that this tradition is fabricated. That is because the caliphate became a biting king during the days of ‘Uthman, who changed its concept and preferred the Umayyads to others in respect of the properties and government. He prepared to them forces to make them ready to fight against the Commander of the faithful (Imam Ali). The Prophet, may Allah bless him and his family, talked about the form of the government after him, saying: “Most surely the beginning of your religion is prophethood and mercy, then it would be a king and fatalism.” (The tradition) has been narrated by al-Sayuti in his Tarikh al-Khulafa’, p. 6. His tradition became true. That is because the begging of the religion was prophethood and mercy, and then it changed during the time of the Umayyads into kingdom, tyranny, and fatalism.

[3] Bihar al-Anwar.

over them, treated them unjustly, possessed alone the wealth of Allah, and regarded people as salves.

As for Mu’awiya, he came to know that the authority would reach him during the time of Imam Ali. That was when he made a premise through which he asked him about to whom the authority would pass. He sent to him some of his companions to Kufa to rumor that Mu’awiya had died. Imam Ali, the Commander of the faithful, heard of that; and the people repeatedly talked about that rumor. So he (a.s) Said: “You have announced the death of Mu’awiya very much! By Allah, he has not died! He will not die until he will possess that which is under my feet!”[1]

When Mu’awiya heard of that, he believed it. For he had come to know that Imam Ali was the Gate of the City of the Prophet’s knowledge, and the Store of his secrets, that his speech did not remain behind the reality and did not miss the truth.

Anyway the Muslims gave Imam al-Hasan (a.s) the name of the great reformer because of his making peace with Mu’awiya. It is worth mentioning that his grandfather the Apostle had given him this name before.

Infallibility

Some great religious scholars have mentioned the peacemaking of Imam al-Hasan, peace be on him. They have justified it through infallibility saying that the infallible Imam did not make any mistake and did nothing except that which brought about good and righteousness to the community. Perhaps the points we have mentioned have indicated the meaning of this speech and explained that it is good. That is because of the conditions that surrounded the Imam and forced him to make peace with Mu’awiya. Now we will mention some of those who have maintained this viewpoint. They are:

1. Al-Shareef al-Murtadha

Al-Shareef al-Murtadha Alam al-Huda, may Allah have mercy on him, has said: “It has been established that he (al-Hasan) is infallible and strengthened with manifest proofs and strong signs.[2] Therefore, there is no escape form

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[1] Al-Mas‘udi Murujj al-Dhahab, vol. 2, p. 295.

[2] Al-Shareef al-Murtada, is Ali bin al-Husayn. His very clear lineage reaches the Imam of the Muslims, Musa bin Ja‘far, peace be on him. He was the head of al-Talibiyyin. He was given the nickname of al-Murtada and ‘Alam al-Huda (the Flag of Guidance). He was born in the year 355 A. H. and died in the year 436. He was older than his brother al-Shareef al-Radi. Abu Ja‘far al-Tusi has said: “(Al-Shareef) al-Murtada was unique in many sciences. There is an unanimous agreement on his excellence and has given precedence in many sciences such as theology, jurisprudence, the fundamentals of jurisprudence, literature, and the like. He has a collection of poems containing more than ten thousand (poetry) lines. He has many books on various sciences.” This has been mentioned in (the book) Mu‘jam al-Udaba’, vol. 13, p. 146.

submission to his deeds though they have something whose meaning is not known in detail or has a surface from which people keep away.”[1]

2. Sayyid Ibn Tawus[2]

In his will to his son, the genius of Islam, the great Sayyid Ibn Tawus, may Allah rest him in peace, has justified Imam al-Hasan’s peacemaking trough infallibility and some of the reasons we have mentioned. He, may Allah have mercy on him, said to his son: “It is not strange that the people criticized your grandfather for his making peace with Mu’awiya while he did that according to the command of his grandfather. His grandfather (Muhammad) had made peace with the unbelievers, and his excuse in respect of that was the clearest of all excuses. When his brother al-Husayn rose to support the Iraqis, to respond to their request, and to leave making peace with Yazid, they were either a killer or a deserter. It is worth mentioning that we have not known that they became angry during the days of Yazid for that horrible murder. Nor did they revolt against him nor did they remove him from his authority; whereas they became angry for Abdullah bin al-Zubayr and helped him with his misguidance. So they were exposed out of this large contradictory attitude; their bad choice made the misfortune appear. Therefore is it regarded as unlikely the deviation of these

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  [1] Tanzeeh al-Anbiya’, p. 69.

[2] Ibn Tawus is a great, perfect Sayyid, a worshipper, and mujahid. (His full name is) Radi al-Deen Abu al-Qasim bin Ali bin Musa bin Ja‘far bin Tawus al-Hasani, al-Husayni. He was given the nickname of al-Tawus because he was handsome and his legs were coarse. He lived in al-Hillah (a city in Iraq). He is among the magnified Sayyids and one of the heads. He has many books. All his good qualities and sciences have been collected by al-Hujjah al-Thabt Muhammed al-Khunsari in his Roudaat al-Jinaan, vol. 3, pp.43-47. In the book al-Kuna wa al-Al-Qaab it has been mentioned: “He (al-Sayyid bin Tawus) undertook the union of the Talibiyyin. He used to sit in a green dome and was visited by the people who dressed in green instead of black. That was after the Battle of Baghdad.” In respect of that Ali bin Hamza has said:

This is Ali, the (grand) son of Musa bin Ja‘far the like of Ali, the son of Musa bin Ja‘far.

That was dressed in green for the Imamate, and this was dressed in green for the union.

By that he meant Imam al-Rida, peace be on him, when he undertook the succession (after al-Ma’mun) and was dressed in green. Al- Sayyid bin Tawus died on Monday, 5th Dhi al-Qu‘da in the year 664 A. H.