Alhassanain(p) Network for Heritage and Islamic Thought

people from the straight path while they reached this ill, ugly condition?”[1]

Sayyid Ibn Tawus, may Allah have mercy on him, has justified Imam al-Hasan’s peacemaking with (firstly) infallibility from mistakes. He compared his peacemaking with the peacemaking of his grandfather the Prophet (a.s) with the polytheists in the Peace Treaty of al-Hudaybiya. There is no doubt about the peacemaking of the Apostle and none can criticize it due to the existence of the interest. And so is that of al-Hasan with his opponent, for it was surrounded by the inclusive interest of Muslims in general. Secondly, he justified it with the tribulation and ordeal the Imam suffered from those devious people who paid no attention to virtue and did not understand any of the spiritual values. Therefore, it was they who forced Imam al-Hasan to make peace. Sayyid ibn Tawus has offered reasons for the bad manners of those people and their going too far in practicing evil deeds. That was when they followed Yazid (son of Mu’awiya), who drank wine, and practiced dissoluteness openly. They also supported him and took part with him in the most horrible crime history has ever recorded, which was the murder of the master of the youths of the Garden, al-Husayn, peace be on him. They showed neither sorrow nor sadness at this crime. They did not revolt against Yazid nor did they remove him from his office. In the previous researches we have mentioned the reasons for these lowly manners of the Iraqi masses.

Showing the Umayyad Reality

Before he took the reins of government, Mu’awiya was apparently committed to the Islamic teachings. He affected taking care of the Muslims’ affairs. However, that was, without doubt, hypocrisy and a plot. He walked slowly to hunt the game as they say. He concealed unbelief and hypocrisy. He harbored evil and enmity against the Muslims. So through his making peace with him, Imam al-Hasan (a.s) wanted to show his reality and to show the people his defects and plot. He wanted to make those whom he deceived know that he was the most hostile to Islam. As a result he left the field and handed over the authority to him. However, suddenly the Khousrow of the Arabs, as they say, showed his hellish policy through opposing Allah’s Book, and the Sunna of His Apostle, may Allah bless him and his family. He violated the Islamic teachings, destroyed the abilities of Islam, and ruined the knowledgeable forces. He showered them with various kinds of painful torture. He executed and severely punished whomever he wished. He forced the Muslims to disown the family of their Prophet, to curse them openly and to disparage them on the

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[1] Kashf al-Muhjah li Thamrat al-Muhjah, p. 46. It contains valuable commandments to his son.

pulpits. Through that the hidden things of his soul appeared. The Muslims came to know this tyrant and what he schemed against them. If the peacemaking had had no benefit except showing that, it would have been sufficient, just as Imam Kashif al-‘Ghita’, may Allah have mercy on him, has said in his introduction to the book.

After Mu’awiya had taken the reins of government, he carried a destructive axe and began destroying all the Islamic foundations attempting to extinguish the light of Islam, to fold its standard, to efface and uproot it, and to return the pre-Islamic life. Before we deal with some of his offences and bad manners through which he had blackened the face of history, we have to mention what have been reported from his parents from among malice and enmity against Islam. We also have to mention what have been narrated from the Prophet, may Allah bless him and his family, from among the traditions on disparaging and dispraising Mu’awiya. That is because we want to understand whether he was worthy of being entrusted with the authority, being imposed as a ruler over the Muslims, and of acting freely in respect of whatever he pleased without any reckon and supervision. We mention that to readers as follows:

Abu Sufyan and Hind

As for Abu Sufyan, he was the bitterest enemy to the Prophet (a.s). It was he who led the allies, helped the Jews, and supported all the forces hostile to Islam. His malice toward the Prophet (a.s) doubled when some of his family and seventy valiant Qurayshi polytheists were killed at the Battle of Badr. So his sinful soul was full of sadness at them. He went on fighting against the Apostle (a.s), and moved against him the spites. But Allah repelled his plot. That was when he gave victory to His Apostle, strengthened His religion, abased Abu Sufyan and his party. Accordingly, the Prophet (a.s), conquered Mecca and entered it successfully and victoriously. He destroyed and smashed the idols. As for Abu Sufyan, he reluctantly embraced Islam. He was low and defeated. Shame and disgrace followed him. Though he became a Muslim, he maintained his pre-Islamic beliefs. Islam changed nothing of his natures and manners. His house was a place of treason; and he was a cave of hypocrisy.[1]

When the Muslims suffered the loss of the Prophet (a.s) and when Abu Bakr usurped the caliphate, Abu Sufyan went to Imam Ali (a.s). Abu Sufyan asked Imam Ali (a.s) to revolt and to fight against Abu Bakr, that he might return the caliphate to him. He had no faith in the right of Imam Ali (a.s); rather he

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[1] Al-Isti‘abin

through that wanted to find a gap through which he wanted to destroy and ruin Islam. However his wicked intentions were clear to the Imam, and he turned away from and rebuked him. After that Abu Sufyan kept to the corners of inactivity. The Muslims looked at him with the looking of suspicion and doubt about his faith. When ‘Uthman became a caliph and brought nigh the Umayyads and entrusted them with the Muslims’ affairs, Abu Sufyan appeared, his star went high, he showed his spites and enmity toward the Prophet. One day he stood by the grave of Hamza, the master of the martyrs, peace be on him. He looked at it through his hollow eyes. Then he moved his lips, saying: “O Abu Immarah, most surely, the affair for which we met in duel yesterday is in the hands of our boys; they are playing with it!”

Then he kicked the holy grave with his leg and went tranquilly and delighted. All these things happened before the very eyes of ‘Uthman but he neither blamed nor punished him. So we belong to Allah and to him we will return!

This is the reality of Abu Sufyan in his unbelief and his malice toward Islam. As for his wife Hind, she was not less than her husband in cruelty. She was more malicious than him toward Allah’s Apostle, may Allah bless him and his family. She moved the polytheists to fight against him. When the Battle of Badr was over and her polytheist family and relatives were killed, she did not show mourning and sadness at them.[1] That is because she wanted through that to provoke Quraysh to avenge their blood. The Qurayshi women came to her and said: “Why do you not lament for your father, bother, uncle, and your household?”

She angrily answered them, saying: “If I lament (for them), Muhammad and his companions will heard of that; they will gloat over us and the womenfolk of the Banu al-Khazrajj! No, by Allah, (I will not lament for them) until I take vengeance on Muhammad and His companions! It is forbidden for me to oil my head until we invade Muhammad! By Allah, if I came to know that sadness went away from my heart, I would weep! But nothing drives it away until I see with my own eye that my vengeance on those who killed my beloved ones is taken!”

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[1] The people before Islam used to delay their lamentation over their killed until they took their vengeance. When it was taken, their womenfolk lamented for them. In this respect their poet say:

Whoever is delighted at the murder of Malik, then let him come to our womenfolk in broad daylight!

He will find our womenfolk bare (headed). They lament for him (and) scratch their hot cheeks in the early mornings!

Subh al-A‘sha, vol. 1, p. 405.

Hind went on her condition. She did not show sadness. She did not approach Abu Sufyan’s bed and did not oil her hair until the Battle of Uhd happened.[1] She took vengeance on Hamza, the master of the martyrs. She maimed him and did to him that ugly deed. Then she showed delight and rejoicing. Then she composed poetry, saying:

I satisfied myself (for revenge) at (the Battle) of Uhd. That was when I split open his stomach (and cut off) his liver!

That removed from me what I had found from among the agony of the followed intense sadness!

The war overtopped you with a shower of hailstones! We came to you with the coming of a lion!

When Allah’s Apostle, may Allah bless him and his family, saw what Hind did to his uncle, he became angry and burnt with grief. Then he said: “No attitude made me angry as this one did!” He also said: “I have never been stricken by anything like by Hamza!”[2]

When the day of the conquest came and the Muslims entered Mecca, Abu Sufyan walked through the streets and lanes. He unwillingly called out: “Whoever lays down his weapon is safe! Whoever enters his house is safe! And whoever enters Abu Sufyan’s house is safe!” When Hind heard that from him, she scratched her face and unwillingly shouted: “Kill the wicked, dirty one! How ugly the head (chief) of the people is!”

Then she turned to the masses and provoked them. She enthusiastically said:

“Why did you not fight for your own city and defend yourselves?”

Through that she tried to move the anger of the people and to kindle the fire of the revolt among her people. However Allah repelled her plot and frustrated her effort. That was when Allah gave a victory to Islam and its men. These are Mu’awiya’s parents. According to the hereditary rule, I (the author) definitely think that what was settled in their souls from among malice, hatred, and hostility to Islam and Allah’s Apostle (a.s), passed to Mu’awiya. Besides, Allah’s Apostle met all the Umayyads with disdain and disrespect because of what he had met from them of tiredness and pain. He ordered them to be exiled from Yathrib (Medina) such as al-Hakam, his son Marwan, Sa‘eed bin al-‘Aas, and al-Waleed. He ordered the Muslims to avoid them and to call them the accursed tree. These things that Mu’awiya saw brought about in his soul malice against the Prophet (a.s) and his Household.

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 3, p. 342.

[2] Ibid., p. 387.

0

The Prophetic Traditions about Mu’awiya

Many authentic traditions have been narrated from the Prophet in respect of dispraising and disdaining Mu’awiya. Some traditions are as follows:

1. The Prophet, may Allah bless him and his family, said: “A man will come out of this mountain pass. He will be mustered (in a manner) other than (that) of my community.” So Mu’awiya came out.[1]

2. Allah’s Apostle (a.s) saw Abu Sufyan riding a donkey, his son Mu’awiya leading the donkey, and his son Yazid driving it. He said: “May Allah curse the leader, the rider, and the driver.”[2]

3. Al-Barra’ bin ‘Aazib narrated: “Abu Sufyan came forward and Mu’awiya was with him, so Allah’s Apostle, may Allah bless him and his family, said: ‘O Allah, take al-Uqay‘is!’” Al-Barra’ asked his father about al-Uqay‘is, and he answered: “He is Mu’awiya.”[3]

4. A woman came to the Prophet (a.s) and consulted him in respect of marrying Mu’awiya. He prohibited her and said to her: “He (Mu’awiya) is low.”[4]

5. Abu Barzah al-Aslami[5] has narrated: “We were with Allah’s Apostle, may Allah bless him and his family. We heard singing. A man rose and listened to it. That had been before the wine was prohibited. The man came to us and told us that Mu’awiya and Amr Ibn al-‘Aas answered each other through this verse of poetry:

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[1] Al-Tabari, Tarikh, vol. 11, p. 357. Nasr bin Muzahim has narrated in his Kitab Siffin, p. 247, that the Prophet, may Allah bless him and his family, said: “A man will come to you from this mountain pass. When he dies, he dies in (a manner) other than my Sunna.”

[2] Al-Tabari, Tarikh, vol. 11, p. 357. Imam al-Hasan, the Prophet grandson, peace be on him, narrated the tradition from his grandfather. Nasr bin Muzahim has mentioned it in his Kitab Siffin, p. 247.

[3] Nasr bin Muzahim, Kitab Siffin, p. 244. Imam al-Hasan also narrated it.

[4] Ibn Sa‘d, Tabaqat, vol. 8, 200. Asas al-Ghaba, vol. 5, p. 527. Tarikh al-Khamis, vol. 2, p. 29.

[5] Abu Barzah al-Aslami is Naddlah bin ‘Ubayd. He was a companion of Allah’s Apostle. He narrated (traditions) from him and Abu Bakr. Some other traditionists reported (traditions) on his authority. Ibn Sa‘d has said: “He lived in Medina, and then he (lived) in Basrah. He invaded Khurasan.” Al-Khatib has said: “He witnessed (the Battle of al-Nahrawan). He fought against the Kharijites at (the Battle of) al-Nahrawan. After that he invaded Khurasan and died in it.” It was said that he died in Nisabur; it was said (that he died) in Basrah; other than that was said. Tahdhib al-Tahdhib, vol. 10, p. 446.

‘…his bones appeared,

turned the war away from him, that he may be killed and buried.

“When Allah’s Apostle heard of that, he raised his hands to supplicate, saying: ‘O Allah, throw them into sedotion! O Allah, drive them away to the fire with violence!”[1] He said to Mu’awiya: “You will take, O Mu’awiya, the heresy as sunna (law) and the ugly as good!”[2]

Allah’s Apostle (a.s) looked through the unseen and came to know that Mu’awiya would undertake the affairs of the government. Accordingly, he warned the Muslims and ordered them to fight against him. He said to them: “When you see Mu’awiya make a speech from on my pulpit, then behead him!”[3]

When al-Hasan (a.s) narrated this tradition, he became displeased and said: “They did not do nor did they succeed!”[4]

In this manner during the lifetime of the Prophet (a.s), Mu’awiya was humiliated,, low, and abased. Shame and disgrace followed him. The Prophet (a.s) cursed him. The Muslims disdained and disparaged him. When ‘Umar became caliph, he turned away from what had been reported from the Prophet, may Allah bless him and his family, in respect of Mu’awiya. He brought him nigh to him. He promoted him after lowliness and humiliation. He appointed him as a governor over Sham. He gave him wide authorities, entrusted to him the affair of judgeship, prayer, collecting taxes, and the like from among the affairs that required trustworthiness and justice. He loved and directed him so much that he reckoned his governors and looked into their acts every year except Mu’awiya. He did not reckon him nor did he watch him. It was said to ‘Umar that Mu’awiya deviated from the straight path, wasted the wealth, and wore silk garments, but he paid no attention to that; rather he gave him the

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[1] Waqi‘at Siffin, p. 246. Ahmed, Musnad, vol. 4, p. 421.

[2] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 4, p. 79.

[3] The devious have narrated the tradition in another way. For example al-Khatib, in his Tarikh, has narrated on the authority of Jabir, who said: “Allah’s Apostle said: ‘If you see Mu‘awiya make speech from on my pulpit, then accept him, for he is faithful.” In his Tarikh al-Hakim has narrated on the authority of Ibn Mas‘ud who said: [Allah’s Apostle said:] “If you see Mu‘awiya on my pulpit, then accept him, for he is faithful and trustworthy.” When was the son of Hind (Mu‘awiya) faithful and trustworthy? Was that through his fighting against Allah’s Apostle? Or through his going too far in shedding the Muslims’ blood, killing the good and righteous people, and the like from among the heavy events that indicate that he had the beliefs of those lived before Islam, and that he paid no attention to the religion?

[4] Waqi‘at Siffin.

garment of pomp and glory, saying: “That (Mu’awiya) is the Khousrow of the Arabs!” When he distorted the rules of the Consultative Committee to remove the Household of the Prophet (a.s) from the government and to participate the Umayyads in the rule, he praised Mu’awiya and inspired into him the spirit of ambition. He was then at the last days of his life. He said to the members of the Consultative Committee: “If you envy each other, tarry one another, be hostile to each other, and hate one another, Mu’awiya will overcome you for this (authority). At that time he (Mu’awiya) was the governor of Sham.”[1]

‘Umar’s governors were many. Why did he praise Mu’awiya and exclude them? How was it possible for him to threaten the members of the Consultative Committee through his power while they had high positions near the Prophet (a.s) who died while he was pleased with them, as it was? If he had fear for them from Mu’awiya, then why did he reserve him in the government? Most surely these affairs make one ask questions and find them strange!

Anyway, ‘Umar preferred Mu’awiya to others, and Mu’awiya was the most beloved to ‘Umar. An example of his preferring him and showing love toward him was what Muslim bin Jundub narrated on the authority of Aslam, ‘Umar’s retainer, who said: “We went to Mu’awiya. He was the most tender-skinned and the most handsome. He performed the hajj with ‘Umar. ‘Umar looked at him and admired him. He put his finger on his back and raised it as he raised it from the shoelace. Then he said: ‘Bravo! Bravo! Therefore, we are the best of the people if the good in the world and the hereafter is gathered for us!’”[2] In this manner ‘Umar loved Mu’awiya.

When ‘Uthman became a caliph, he increased the area of Mu’awiya’s authority and reinforced his influence. We have explained that in the first part of the book. Accordingly, Mu’awiya did in Sham as if he wanted the domain and the supreme authority. When the Muslims killed ‘Uthman for his unwanted, heavy doings, Mu’awiya used his (Uthman) murder as means to achieve his purposes and objectives. So he rebelled against Imam Ali (a.s) claiming that he was satisfied with the murder of ‘Uthman and gave a refuge to those who killed him. Misfortunes and ordeals with which Islam was afflicted followed that, and through which the unity of the Muslims was divided. So the sorrowful events brought about his victory, deserting Imam Ali and his son Imam al-Hasan.

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 1, p. 187.

[2] Samt al-Nujoom al-‘Awali, vol. 3, p. 48.

Chapter XVIII: The Stipulations of the Peacemaking

The historians have greatly differed over the one who had started making peace. Ibn Khaldun and a group of historians have maintained that it was Imam al-Hasan (a.s) who began that when he came to know that his affair became weak.[1] Another group has maintained that it was Mu’awiya who started making peace after he sent him his companions’ letters containing perfidy and assassinating him whenever he wished and wanted.[2] Al-Sibt bin al-Jawzi has mentioned that it was Mu’awiya who secretly corresponded with Imam al-Hasan and summoned him to make peace, but the Imam did not respond to him. Then he responded to him after that.[3] Most likely it was Mu’awiya who hurried to make peace and took the initiative to it, because he was afraid that the Iraqis might return to their reason, for they were famous for the quick change in opinion. The reason for that it was Mu’awiya who started seeking peace was the Imam al-Hasan’s speech in al-Mada’in. In his speech he has mentioned: “Most surely Mu’awiya has summoned us to an affair in which there is neither glory nor justice!”

Anyway it is not important to examine that, because there would have been no harm on Imam al-Hasan if he had hurried to the peacemaking owing to the hard ordeals that surrounded and forced him to make peace. If it was Mu’awiya who had hurried to the peacemaking, also there would not have been harm on the Imam because of what we have explained about the reasons of the peacemaking. The most important thing is examining the stipulations

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[1] Ibn Khaldun, Tarikh, vol. 2, p. 186. In the book al-Isaba, it has been mentioned: “When Imam al-Hasan was stabbed with a sword, he summoned ‘Amru bin Salama al-Arjahi and sent him to Mu‘awiya and stipulated against him.” In the book al-Kamil, vol. 3, p. 205, it has been mentioned: “When Imam al-Hasan came to know that his companions scattered from him, he wrote to Mo’awiya.” Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol.4, p.8., has also mentioned that.

[2] Al-Shaykh al-Mufid, al-Irshad, p. 170. Kashf al-Ghumma, p. 154. Maqatil al-Talibiyyin, p. 26.

[3] Tadhkirat al-Khawas, p. 206. In his book Fada’il al-Ashab, p. 157, al-Hajj Ahmed Afandi has mentioned: “Surely it is possible to gather the narrations and say that it was Mo’awiya who firstly corresponded with al-Hasan concerning the peacemaking. So al-Hasan secondly wrote to him and demanded what he (Mo’awiya) had mentioned.” Some sources have briefly mentioned the affair. In his book Tarikh, vol. 2, p. 192, al-Ya‘qubi has mentioned: “When al-Hasan came to know that he had no power and that his companions had scattered from him, he made peace with Mo’awiya.” Others than him have mentioned that.

the Imam made against his opponent. History is greatly different in respect of them. The historian’s statements are disordered about them. The following are some of their statements:

1. A historian has mentioned that Imam al-Hasan sent two messengers to Mu’awiya. The messengers were Amr bin Salama al-Hamadani and Muhammad bin al-Ash‘ath al-Kindi to be sure of Mu’awiya’s situation and to know what he had. So Mu’awiya gave them the letter that reads as follows: “In the Name of Allah, the Most Gracious, the Most Merciful. This is a letter to al-Hasan bin Ali, from Mu’awiya bin Abi Sufyan. Surely I have made peace with you for that you shall have the authority after me. To you belong Allah’s promise, His covenant, His protection, and the protection of His Apostle, Muhammad, may Allah bless him and his family, and the severest of what Allah took against any of His creatures from among the promises and covenants. I will seek against you neither a calamity nor a detested thing. I should give you a million dirhams from the public treasury every year. You shall have the land tax of Basra and Dar Abjard. You send to them your governors and to do with them asyou like. Abdullah bin ‘Umar, Amr bin Salama al-Kindi, Abdurrahman bin Samra, and Ibn al-Ash‘ath bore witness as to that. It was written in the month of Rabee‘ al-Aakhar, in the year 41 A. H.”

The document indicates that Mu’awiya has given al-Hasan three things:

1. He appointed him as his hire apparent.

2. The Imam shall have a million dirhams from the public treasury every year.

3. He gave him two districts. The Imam had to send his governors to them and to do with them whatever he wished.

Imam al-Hasan kept Mu’awiya’s letter. So he sent to him a man from the Banu ‘Abd al-Muttalib. The man’s name was Abdullah bin al-Harth bin Nawfal. His mother was Mu’awiya’s sister. The Imam said to him: “Go to your uncle and say to him: ‘If you gave security to the people, I would pledge allegiance to you.”

When Abdullah reached Mu’awiya, he told him about Imam al-Hasan’s task, which was seeking the general security to all the people. Mu’awiya responded to him. He stamped a parchment at the bottom. He gave the parchment to him and said: “Let al-Hasan write on it whatever he wishes.” So Abdullah returned carrying this absolute authorization to the Imam. So the Imam (a.s) wrote what he wanted from among the stipulations. We will mention the text of what he wrote when we deal with some of the narrations, for it does not differ from them. Dr. Taha Husayn has depended on this narration.[1]

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[1] Al-Fitnatu al-Kubra, vol. 2, p. 200.

2. Al-Tabari and Ibn al-Athir have narrated another copy saying that Imam al-Hasan corresponded with Mu’awiya regarding the peacemaking and made some conditions against him; if Mu’awiya conformed to the conditions, he would make peace with him; otherwise, he would not conclude it. When the Imam’s letter reached Mu’awiya, he kept it. Before this letter came to him, he had sent the Imam a blank page stamped at the bottom and wrote to him: “Stipulate whatever you wish!” This document reached the Imam after he had sent Mu’awiya the document in which he wrote what he wanted. Then the Imam wrote on that blank page additional stipulations to the ones he had stipulated, and then he kept them. When he handed over the authority to him and asked him to fulfill the conditions he had stipulated, he (Mu’awiya) did not fulfill them and said to him: “You shall have what you had written and asked me to give to you. So surely I gave them to you when your letter came to me.” Al-Hasan (a.s) said to him: “And I stipulated when your letter came to me and gave me the covenant to fulfill that which was in it.” Accordingly, they differed over that. Mu’awiya did not fulfill anything to al-Hasan.[1]

The narration has not mentioned to us the stipulations the Imam had made nor has it mentioned what he wrote on the blank page Mu’awiya had sent to him. However in his book Tarikh, Abu al-Fida’ has mentioned the conditions the Imam had made, saying: “And al-Hasan wrote to Mu’awiya and made some conditions against him and said: ‘If you responded to them, I would listen and obey.’ So Mu’awiya responded to them. The thing al-Hasan demanded was that Mu’awiya had to give him what was in the public treasury of Kufa, the land taxes collected from Dar Abjard of Persia, and not to curse Ali. But Mu’awiya did not respond to him concerning cursing Ali. So al-Hasan asked him not to curse Ali while he heard. Mu’awiya responded to him, and then he did not fulfill that to him.”[2]

I (the author) think that what Ibn al-Athir and al-Tabari have mentioned is far from correctness. That is because if the conditions Imam al-Hasan lastly made were of great importance, then why did he neglect them and did not mention them at the beginning of the affair? If we overlooked that, then what was the benefit of writing them while Mu’awiya did not come to know them and did not acknowledge them? A part from that, Mu’awiya was at that stage ready to respond to anything the Imam demanded from him.

3. Ibn ‘Abd al-Birr has narrated: “Surely Imam (al-Hasan) wrote to Mu’awiya and told him that he would pass the authority to him provided that he should

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[1] Al-Kamil, vol. 3, p. 205. Al-Tabari, Tarikh, vol. 6, p. 93.

[2] Abu al-Fida, Tarikh, vol. 1, p. 192.

not pursue any of the people of Medina, al-Hijaz, and Iraq because of anything that happened during the days of his father. Mu’awiya responded to him and was about to fly because of happiness. However he said: ‘I will not give security to ten people.’ So al-Hasan wrote to him again regarding them, but he (Mu’awiya) wrote back to him, saying: ‘Surly I have taken an oath that if I arrested Qays bin Sa‘d, I would cut out his tongue and cut off his hand!’ Al-Hasan wrote him back again (and said to him): ‘I will never pay homage to you while you demand Qays and other than him because of a certain result, whether it was great or small.’ So Mu’awiya sent him at that time a blank document and said: ‘Write whatever you wish and I will conform to it.’ So they made peace with each other. Al-Hasan stipulated that he should have the authority after him, and Mu’awiya conformed to all of that.”[1]

The narration contains that the most important thing the Imam demanded is asking the general security to all his and his father’s companions. Without doubt this condition is among the first and most important conditions with the Imam. As for that the peacemaking happened in this manner, then I (the author) have doubt about that.

4. Some historians have mentioned that Imam al-Hasan and Mu’awiya made peace with each other and had a mutual consent about what the following document has contained. They both signed it. This is its text: “In the Name of Allah the Most Gracious, the Most Merciful. This is for which al-Hasan bin Ali bin Abi Talib has made peace with Mu’awiya bin Abi Sufyan. He has made peace with him that he should hand over the authority to him provided that he (Mu’awiya) should act according to Allah’s Book and the Sunna of His Apostle and the conduct of the righteous Caliphs. Mu’awiya bin Abi Sufyan has no right to entrust a covenant to anyone after him. Rather, the authority after him should be consultation among the Muslims. The people should be safe wherever they are of Allah’s earth, in their Sham, their Iraq, their Hijaz, and their Yemen. Ali’s companions and followers should be safe in respect of their souls, properties, womenfolk, and their children. Allah’s promise and covenant and what He took against anyone from His creatures through fulfilling, and through what He gave of His Own Self be on Mu’awiya bin Abi Sufyan regarding that. He (Mu’awiya) should scheme neither secretly nor openly against al-Hasan bin Ali, his brother al-Husayn, and the members of the House of Allah’s Apostle, may Allah bless him and his family. He should not terrorize any of them in any of the horizons (regions). So-and-so has borne witness as to that. Enough for a witness is Allah!”[2]

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[1] Al-Isti‘ab, vol. 1, p. 370.

[2] Ibn al-Sabbagh, al-Fusool al-Muhimma, p. 145. Al-Arbali, Kashf al-Ghumma, p. 170. Bihar al-Anwar, vol. 10. p. 115. Fada’il al-Ashab, p. 157. Al-Sawa‘iq al-Muhriqa, p. 81.

This document is the best of the previous ones in explaining the way of making peace. It contains some important affairs that achieved many benefits to Muslims in general. I doubt that the document contains all what Imam al-Hasan demanded and wanted. In the following we will mention all the conditions the traditionists have mentioned even if they have not mentioned the whole of them. However some historians have mentioned some of them, and some others have mentioned another group of them. The two parties have confessed that each party has not mentioned all the conditions the Imam made. The conditions are as follows:

1. The Imam handed over the authority to Mu’awiya provided that he should act according to Allah’s Book, the Sunna of His Prophet, may Allah bless him and his family,[1] and the conduct of the righteous Caliphs.[2]

2. Mu’awiya had no right to entrust the authority to anyone after him. The authority after him would be for al-Hasan.[3] If something happened to him, the authority would be for al-Husayn.[4]

3. The general security should be given to the people in general; the red and the black of them were equal in it. Mu’awiya had to stand their slips and not to pursue any of them according to the past and not to punish the people of Iraq out of a grudge.[5]

4. (Imam al-Hasan stipulated) that he had not to call him (Mu’awiya) the Commander of the faithful,[6]

5. That he did not have to bear witness in his presence,[7]

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[1] This condition has been mentioned in the document we have mentioned. It has also been mentioned by Ibn Abi al-Hadeed in his Sharh Nahj al-Balagha, vol.4, p. 8.

[2] Bihar al-Anwar, vol.10 p. 115. Al-Nasaa’ih al-Kafiya, p. 159 (second edition). He quoted it from Fath al-Bari and Saheeh al-Bukhari.

[3] Al-Isaba, vol. 1, p. 329. Al-Sha‘rani, al-Tabaqat al-Kubra, p. 23. Al-Dimyari, Hayat al-Hayawan, vol. 1, p. 57. Tahdhib al-Tahdhib, vol.2, p.229. Al-Nawawi, Tahdhib al-Lughat wa al-Asmaa’, vol. 1, p. 171. Al-Qunduzi, Yanabee‘ al-Mawadda, p. 293. It has been mentioned in it: “The authority after him would be consultation among the Muslims.”

[4] Jamal al-Hasani, ‘Umdat al-Talib fi Ansab Aal Abi Talib, p. 52.

[5] Al-Dinyawari, p. 200. Maqatil al-Talibiyyin, p. 26.

[6] Ibn al-Jawzi, Tadhkirat al-Khawas, p. 206.

[7] A‘yan al-Shia, vol. 4, p. 43.

6. That Mu’awiya had to refrain from cursing Imam Ali, the Commander of the faithful;[1] he had not to mention him except with good,[2]

7. That he had to repay rights to their owners.[3]

8. Mu’awiya had to give security to the followers of Imam Ali, the Commander of the faithful, and not to subject them to any detested thing.[4]

9. He had to divide a million dirhams among the children of those who were killed with his father (Imam Ali) at the Battles of al-Jamal and Siffin, and he had to appoint that from the land tax of Dar Abjard.[5]

10. He had to give him what was in the Public Treasury of Kufa[6] , to settle his debts, and to give him a hundred thousand (dirhams) a year.[7]

11. He should not plot secretly and openly against al-Hasan, his brother al-Husayn, and the the Prophet’s progeny, may Allah bless him and his family. He should not terrorize any of them in any of the horizons (regions).[8]

These are the stipulations and items of the peacemaking the traditionists have mentioned. As for that Imam al-Hasan stipulated all of them or part of them, we will mention that when we deal with studying and analyzing the stipulations. Before we end this chapter, we have to deal with the place and time of the peacemaking:

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[1] A‘yan al-Shia, vol. 4, p. 43.

[2] Maqatil al-Talibiyyin, p. 26. Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 4, p. 15.

[3] Ibn al-Sabbagh, al-Fusool al-Muhimma, p. 144. Ibn Shahrashub, al-Manaqib, vol. 2, p. 167.

[4] A‘yan al-Shia, vol. 4, p. 43. Al-Tabari, Tarikh, vol. 6, p. 97. ‘Ilal al-Sharaaiya‘, p. 81.

[5] Bihar al-Anwar, vol. 10, p. 101. Tarikh Duwal al-Islam, vol. 1, p. 52. Al-Imam wa al-Siyasa, p. 200. Ibn ‘Asakir, vol. 4, p. 221. It has been mentioned in it that Mo’awiya had to give al-Hasan the land taxes of Bisa and Dar Abjard.

[6] Tarikh Duwal al-Islam, vol. 1, p. 53.

[7] Jawhart al-Kalam fi Madh al-Sada al-A‘laam, p. 112.

[8] Bihar al-Anwar, vol. 10, p. 115.

The Place of the Peacemaking

As for the place where the peacemaking took place, it was at Maskan according to what the trustworthy sources have mentioned. At that place the peacemaking was concluded and carried out in the presence of a lot of people from among the Iraqi and Syrian armies. Some historian has mentioned that the peacemaking happened in Bayt al-Maqdis.[1] Another historian has mentioned that it was concluded at Adhruh of the land of Sham. These two statements are too irregular to depend on them.

The Year of the Peacemaking

As historians have differed over the place where the peacemaking happened, they have differed over the time when it occurred. It was said that it was in the month of Rabee‘ al-Awwal, in the year 41 A.H. It was said that it was in the month of Rabee‘ al-Aakhar, and said that it was in the month of Jamadi al-Ula. According to the first date, Imam al-Hasan’s caliphate was five months and a half. According to the second date it was six months and some days. According to the third date it was seven moths and some days.[2] It was said that the peacemaking took place in the month of Rabee‘ al-Awwal, in the year 40 A.H.[3] Other than that was also said. The correct statement is that the period of his caliphate was six months according to what most historians have mentioned.

Anyway some historians have called that year, immortal in the world of sorrows, the Year of the Unity (‘Aam al-Jamaa‘a) because of that the word of the Muslims became united after the division and that unity was achieved after disagreement. However this name is contrary to the reality, for since that year the Muslims have fallen in great evil. Troubles have been poured upon them like the shadows of the dark night, to the extent that the principles of the religion have been changed. The laws of Islam have been altered. The Islamic caliphate has come to a painful fate due to the fact that it has been handed down from father to son, from an oppressor to an oppressor, to the extent that the nation has been drowned into blood, tragedies, and sorrows. Al-Jahiz says: “Mu’awiya controlled the authority and overcame the remainder of the

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[1] Tarikh al-Khamis, vol. 2, p. 323. Al-Bustani, Da’irat al-Ma‘rif, vol. 7, p. 38.

[2] Abu al-Fida’, Tarikh, vol. 1, p. 193.

[3] Tahdhib al-Tahdhib, vol. 2, p.299. In the book al-Isti‘ab it has been mentioned: “Imam (al-Hasan) handed over the authority to Mo’awiya in the half of Jamadi al-Ulaa, in the year 41. A. H. All those who said that it was in the year 40 A. H. are mistaken.” In Sina’s history: “Imam al-Hasan abdicated the caliphate on the 26th of Rabee‘ al-Thani, in the year 41 A. H.”

consultation and the community of the Muslims from among the Ansar and the Muhajreen in the year that was called the Year of Unity (‘Aam al-Jamaa’a). This was not a year of unity; rather, it was a year of division, overcoming, and compulsion; the year when the Imamate changed into Khousrowian dominion and the caliphate changed into a Caesarian office.”[1]

The door to oppression was widely opened from that year when the authority reached to the Khousrow of the Arabs (Mu’awiya). The Muslims, especially as it concerns the followers (Shia) of the family of Muhammad, may Allah bless him and his family, met tiredness, oppression, and exhaustion the like of which history has never witnessed. Ibn Abi al-Haddeed says regarding what befell the Muslims after the year of the peacemaking: “The believers had either fear for their blood or were homeless. They sought security but they did not find it.” After this inclusive oppression and exhausting tyranny, is it right to call that year the Year of Unity and Friendliness?

Study and Analysis

It is necessary for us to pause to examine the conditions Imam al-Hasan made against Mu’awiya; likewise, it is necessary to study and understand them even if generally, because they contain affairs of great importance that they endangered Mu’awiya’s victory, brought out disgrace to him, brought him out of the just rulers into unjust ones.

I (the author) believe in all the said conditions except two of them, which are that Imam al-Hasan would have the property in Kufa Public Treasury, and that Mu’awiya would give a yearly salary to him and his brother al-Husayn.

As for the first condition, it is far. That is because Imam al-Hasan was in charge of the possessions and the properties in the Kufan Public Treasury. He acted freely in respect of them. They were not veiled or withhold from him that he might make a condition on Mu’awiya to grant him an authority over them. I doubt that there were many properties in the Public Treasury. That is because the policy of Ahl al-Bayt required spending the properties on that which Islam had specified.

As for the second condition, it is incorrect, for Imam al-Hasan was in no need of Mu’awiya’s properties. If we accepted that, then there would be no harm on the Imam from taking them. That is because saving the Muslims’ properties from the unjust rulers is a necessary affair. We will explain that when we deal with the Imam’s travel to Damascus. I think that Mu’awiya gave these two stipulations at the beginning. However, some historian has

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[1] Al-Ghadir, vol. 10, p. 227.