The Fifth Chapter: Imam Hassan
The period of Imam Hasan Mujtaba (A.S) and the event of peace treaty of this great man with Muawiya, or the so-called peace treaty, it was decisive and unprecedented peace treaty with revolutionary manner in the early Islam. After that we have never had such an event. I want to give a brief explanation of this sentences then I will address the main topic. Islamic revolution, it means Islamic thought and the assets that Allah the Exalted called Islam, descended to mankind. In the first section, it was a movement in the form of confrontation that proof itself to be revolutionary. That took place when the Holy prophet (s.a.w) announce this thought in Mecca, and the enemy of the Monotheistic Islam stood against it. Just because they do not want this thought to prevail. The Holy Prophet, by getting powers from the element of the believers, He was able to stabilize this movement, and strategically, powerful and progressive fight occurred in Mecca. This movement and confrontation lasted for thirteen years. This was the first part of Islam.
After thirteen years, with teachings of the holy Prophet, slogan and stability, self-sacrificing and collection of existing elements, this ideology form a government and a system
And turned into a political and system of life for a nation. And this happened when the Holy the prophet migrated to Medina and turned it to his center. The Islamic government spread from there and changed from a movement to a form of government, and this was the second part.
This process continued from ten years of the life of the holy prophet in Medina and after him, during the period of the four caliphates, and then till the time of Imam Hasan Mujtaba (A.S), and during his caliphate which lasted for almost six months period, Islam presented itself in the form of government and everything was in social and communal form. It means Islam was having, army, political and cultural activities, justices system, and systemization of economic relations of the people. It was having ability to progress and if it was moving in that manner it would have overwhelms the whole world, and this is what Islam proof for itself.
During the period of Imam Hasan (A.S) the opposition movement grew and be able to portrayed itself as a hindrance. However this opposition movement was not formed during the time of Imam Hasan Mujtaba, but it was formed years ago. If someone wants to speak by distancing himself away from considering beliefs and limit himself to the historical facts, he can claimed that this opposition movement did not formed during the Islamic Era. But is rather the continuation from the movement of the Holy prophet in Mecca. After that the caliphate felledinto the hands of this clan during the time of Uthman - from Umayyad -. Abu Sufyan - during those days who was blinded - with his friends who were away asked; who are in the meeting? He heard the answer that is, Mr. so and so. When he became certain that there is no opposition among them but they all share the same views he said: Grabbed it - the caliphate - like grabbing a ball
. It means the caliphate and governance must be destroy like destroying of a ball. And do not allowed it to go out of your hands, this matter is recorded by Sunni and Shia history. This are not the matters of belief and we are not regarding them among the topics of theology. I am not interest of taking the matters into theological matters. But we rather the historical side of it. However Abu Sufyan in those days was a Muslim who embraced Islam. Although his Islam was after the conquest of Mecca or near so. Islam was not in an Era of alienation or weakness, it was Islam full of strength and power.
This movement (opposition) in the time of Imam Hasan Mujtaba (A.S) got it became most powerful. That is the same movement that formed itself as Muawiya ibn Abi Sufyanin opposition to Imam Hasan Mujtaba (A.S). This movement started opposing and cutting the path - that is Islam in the form of government - of Islam. And coursed a lot of problems till they prevented the progress of the governance of Islamic movement.
In the chapter of the peace treaty of Imam Hasan (A.S), we have talked about these issues several time and it is written in books stating that whoever, even Imam Ali (S.A), if he were to be in the position of Imam Hasan with the same condition he could had done nothing than what Imam Hasan (A.S) did. No one can say that in certain situation the reaction of Imam Hasan was questionable, no. the deeds of Imam Hasan (A.S) was logically proofed hundred percent without doubt or insensible. Among the progeny of the Holy prophet (s.a.w) who was the most passionate of all of them? Who lived in most martyrdom life among them? The most dedicated to preserve religion in front of the enemy among them was who? Was Husain ibn Ali (A.S), and he accompanied Imam Hasan in the peace treaty. The peace treaty was done by Imam Hasan alone, he did it, he and Imam Husain (A.S). Although Imam Hasan was the symbol to peace and Imam Husain (A.S) was behind him. Imam Husain was among those who were defending and supporting the idea for peace. In a private meeting one of the closest companions - most epics and …… - criticize Imam Mujtaba, Imam Husain confronted him: (Imam Husain signaled to Hujra
). No one can say that if Imam Husain (A.S) was to be in the place of Imam Hasan the peace would not occurred. No Imam Husain with Imam Hasan were together and this peace event occurred, and if Imam Hasan was not present and Imam Husain to be in the same condition he would have did what Imam Hasan (A.S) did for peace to prevail.
The Most glorious Heroic Exercising in the History
Peace, it was having its own elements and there was no way out or -----, in those days martyrdom was impossible. The late sheikh RadhiAaliYasin (May his sole rest in peace) in the book (the peace treaty of Imam Husan) - that I in the year 1348 translated and it was printed - proofing that there was no chance for martyrdom. Any killing is not martyrdom, killing under certain conditions is term as martyrdom, such conditions was not present, and if Imam Hasan was to be killed would not be a martyr. It was impossible that in those days, in such a conditionssomeone could be able to make good movement that could be called martyrdom and committing of suicide.
In terms of peace, we have talked in different dimensions. After the peace treaty of Imam Hasan Mujtaba the issue was that, in an intelligent and thoughtful manner rearrangement was done, so that Islam and Islamic movement could not enter into a polluted canal by the name caliphate which came through imperialism. This was the cleverness of Imam Hasan Mujtaba (A.S) and he worked that the original movement of Islam - that stated from Mecca and end up in forming Islamic government, and during the time of Imam Ali (A.S) till himself - found itself in a different movement, at least if not in form of government because it was impossible, at least in the form of movements. This is the third section or round of Islam and it became a movement. The pure lslam, the original Islam, the Islam that do not allow suppression, the Islam that do not accept compromises, Islam away from distortion and exploitation, Islam as playthinglike passion and lust, was remain and preserved in the form of movement. That means during the time of Imam Hasan (A.S) the Islamic revolutionary though or ideology which passed though different seasons and became powerful government, was turned down and be a movement. Although the work of this movement became more problematic than the time of the Holy prophet, because the Islamic slogans was in the hand of the people who were wearing the Islamic clothes meanwhile they not among the Muslims. The problem of Imams (A.S) was at this point, but I from the collections of narration and the lives of Imams (A.S) I extracted that these greatest men, from the day of peace treaty of Imam Hasan (A.S) till the end, they were always making effort to newly form this movement into a Alawais Islamic government firmly. In this field we have some narrations but it is possible that some will view this point differently, but this is my view point. The Imams (A.S) wanted to newly form this movement into a government and pure original Islam.
That Islamic movement will away from pollution, distortion and fabrication from self-passion to govern but it was a difficult task.
In the second part of the movement, that is during the Sufyani, Marwani and Abbasid caliphates, the most important thing people was in deed was that, the pure and original Islam and the sparkles of the original Islam, and Quran to see in different speechesand hear and do not make mistakes. It is not nonsense that religion in all rely on intellect and thinking. It is not nonsense that the Holy Quran in all rely on thinking, thought, and intellect of the people. That focus on the main root topics of religion, that is, monotheism. Monotheism is not only to say that there is a God, who is one and not two, this is outlook of monotheism. The Inner look of the monotheism, is an ocean without end that the servants of Allah has drown into it. Monotheism is a greatest field, but in this greatest field it is requested from believer, Muslims and theologian to depend on thinking and intellect for progress. Really intellect and thinking can move mankind forward, but in different levels. But intellect is fed and equipped upon the spirit of revelation and knowledge and the teachings of the appointees of Allah, and at the end what progresses is intellect and without it nothing can be done.
Islamic nation, in all the seasons in the number of years something by the name caliphate governed - that is till the seventh century the Abbasid caliphate continued. But after the overthrown of the Abbasid caliphate, yet here and there, there were some things called caliphates. Like the time of kingdoms in Egypt and in some periods in certain places like Othman’s and other places -what people needed to understand was to allow the intellect to judge for them to know, if the views of Islam, Quran, divine book, and authentic hadith about the leaders of affairs and compare it to the reality on the ground to see if they matches or contrary to each other, this is very important.
During the caliphate of Sufyani, Marwani and Abbasid, it was the period that the facts and real values and contents of Islam was got rid of. Some facts remain but the contents was turned into satanic and ignorance content. Those element who wanted to treat and build people to be intellectuals, worshippers, believers, freedom, away from contaminations, humble in front of Allah and arrogant in front of arrogance. - And the best among it was that the element of Islamic management in the Era of the Holy prophet - turned into an elements that will use different tactics to make the people the world materialist, passion for lust, away from beliefs and spirituals, and became people without personality, corrupt, dissolute. Unfortunately throughout the period of Umayyad and Abbasid caliphates the condition was the same. In the history books, some things were written that if we want to talk about them it will take long time, and it started during the time of Muawiya. Muawiya made it known by all. The historians wrote that he was a patient and capable of allowing his opponents to speak in his presences and say whatever they wanted. Though in a certain short period of time in the beginning of his term in office maybe it was true. But beside this the other dimension of his personality was less written, and that is how he used to forced people, leaders and noble men to revert their belief and faith, and even armed them to opposed the truth. This was written by many, though history recorded it and what we know now is written by few.
The people who were trained in this elements was given a habit that nothing that are contrary to wishes and will of caliph must not mentioned. This is what kind of society? This is what kind of human being? This how can he put the will of Allah and Islam in the people who will like to reform corruption and do away with it and make society the society of Allah? Is this thing possible?!
Jahiz or maybe Abu al-Farajesfahani quoted that, Muawiya in his era as caliph he used to travel to Mecca on horse. One of the men in those days was beside him, and Muawiya was busy talking with him, and some were following them. Muawiya was narrating his advantages before Islam and saying, in the darkness era this was that and that was this and so on, said my father -Abu Sufyan - did that and did this. While on the road the children among was playing and it seems a stone was thrown. Within them the stone hit the forehead the one who was riding a horse beside Muawiya, and he bleed. He did not say anything and he did not stop Muawiya from speaking but rather enduring. The blood pour on his face and bears, while Muawiya was busy talking suddenly he turned to this man and saw the blood on his face and said: blood is coming from your forehead. That man answered to him and said: blood? From my face?
Where? Trying to pretend as if he was seduced by Muawiya, but already aware of hitting with stone, bleeding from forehead and the flow of the blood. Muawiya said: what a suppressedyou was hit by stone and you are not aware, the man said no I am not aware. He touched the blood and said: blood? Wonderful,then swear by Muawiya or other spirituals and said until you have not said, the interesting of your speech did allowed me to know that blood is flowing from me. Muawiya asked: share of the poor in the Muslims fund is how match? For example an estimate amount was mentioned. Muawiya said: You have been cheated and this must be paid thrice. This was the culture on top of the Muawiya’s government.
Those who were present in this period were estimating the properties of the leader and the caliphs, everything was in their hands. Appointments and entrusted post was not according to capabilities. Traditionally Arabs give importance to origin and relationships, like that person belongs to which clan or family? His fathers were what type of people? But this caliph were not considering all this origin and relations. In the time of Abdul Malik and some of his sons, a person by the name Usuf ibn Umar thaqafi for very long time was appointed as governor of Iraq and rule for long period. This man wretched and elusivebecause of this character his quoted some things, he was a man with small body and muscles and so he was wretched like his seize. When he gives a cloth to Taylor to sow he ask the Taylor that if cloth is my size? The Taylor will look at the cloth and if he says for example like, this clothis according to the size of your body and maybe some of it will remain. He immediately collect the cloth and order for his punishment, but some ofthe Taylor was aware about this matters. So any time he gives a piece of cloth to a Taylor and repeat the question, the Taylor will say that this cloth too small for your body and muscles and I must try to make up to your size. Upon knowing that the Taylor is laying to him but he was feeling happy, this is how fools he was. He is the person that Zaid ibn Ali (A.S) because of him became martyr in Kufa. Such a person was ruling the lives, money, wives of the people, without any important origin and relation, not properly educated, not
Having clear understanding, but because he loyal himself to the top ruler he was given this post. These were useless and for any system they are big useless once.
This event continued in the same way, and besides this the movement of original Islam, the movement of the Islamic values, the movement of Quranic Islam, - at any period to that ruling party, that opposed values cannot be put side by side -also continued and its symbol was the holy Imam (A.S) and many of the Muslims were with them. By blesses of Imam Hasan Mujtaba (A.S) this valuable Islamic movement was able to preserve Islam. If Imam Mujtaba would not have sign the peace treaty, that valuable Islamic movement could not remain and it would have vanished. Muawiya would have won because the conditions was not the condition that will help Imam Hasan Mujtaba (A.S) to victory. All the element was in contrary to the victory of Imam Mujtaba (A.S). Muawiya would have won because the systems of propagation was in his hands, his image in Islam was not an Image that could not anything or show anything.
If Imam Hasan would not have signed the peace treaty, all the pillars of the descendants of the holy prophet would have been destroyed, and not one would have been present to safe the valuable system of the pure Islam. Everything would have vanished totally memory of Islam will fall and there will not be turned for the event of Ashura to occurred. If it was possible for Imam Mujtaba (A.S) to fight with Muawiya and it end up with the martyrdom of the descendants of the Holy prophet (s.a.w) Imam Husain also must be killed in that event, the eminent companions also will be killed, Hajar ibn iddi also must be killed and all must be killed and who to remain and be able to make use of opportunities and reform and shape Islam and its values and preserved it will not be present. This is great truth that Imam Mujtaba (S.A) have for the existence of Islam. 1369/1/22
Although the peace treaty was imposed, but at the end it turned to be real peace treaty. We must say that Imam Mujtaba sacrifices, the condition that Imam presented shocked the pillars of the plans of Muawiya. This peace treaty itself and the conditions of Imam Hasan (A.S) all of it was a divine conspiracy; (And the disbelievers planned, but Allah planned
) it means if Imam Hasan (A.S) was to fight and killed in this war - it was possible that he would have been killed by his own people who
Were the spies of Muawiya, he bought them. - Muawiya would have said I did not kill him, rather his own companions killed him, and he will mourn for him. And then all the companions of Imam Ali (A.S) would have been punished to death. That is nothing with the name of Shiite will not be present till to find some few in Kufa and after twenty years for Imam Husain to call upon them - for revolution. Totally nothing will be present, Imam Hasan (A.S) safe preserved Shiite and that means he save the building so after twenty years, twenty five years for the government to come back to Ahlul-bait. (A.S) 1376/3/13
After Imam Hasan (A.S) signed the peace treaty with Muawiya, ignorance and unaware people with different tongues criticized Imam Hasan. (A.S), sometimes they recognized him as the one who humiliated Muslims
, and saying that you, this believer with passionate and epics that ready to confront Muawiya, with your peace treaty you have back up and surrounded to Muawiya. Some time they used respectful terms but have the same meaning. Imam Hasan (A.S) in the face of these criticism and complains sermon them for lecture and maybe among his speech the best part of it was this sentence: (you do not know that maybe it was problem for you but joy forever
)what do you know and from where do you know, maybe this was an examination for you people? And maybe a pleasure and opportunity for Muawiya till a short period, this sentence is concept of a Quranic verse.
This obviously shows that, Imam was looking for a future, and that future was something that cannot be anything but, unacceptable government in the view of Imam Hasan (A.S) which was not right to be overthrown, and to bring on power the government that is right. So he told them that, you do not have information of the Philophy of my work. What do you know, maybe there is good things in this peace treaty.
In the beginning of the peace accord two people of the Shiite elders, - Musai’ib ibn Najbatu and Sulaiman ibn Surad - with few Muslims visited Imam Mujtaba and said we have a lot of fighters from Khoran and Iraq and so on. We will give them to you and we are ready to spy on Muawiya up to Damascus. Imam
Requested to meet them privately and talk to them. After they have come out they became very calm, and leave their fighters and they did give any reasonable answer to their followers. Taha Husain
claimed that this meeting was really a concrete foundation of the battles of Shia. He meant that in this meeting with Imam Hasan (A.S) they discussed and formed a great movement of Shia.
Because of this, in the life of Imam Hasan (A.S) and in his speeches this meaning is cleared, even though in those days the condition was not favorable for such an uprising. Due that the people were few and the propagation and assets of the enemy was very many. The enemy was using some tactics that Imam Hasan cannot make used of them. Like bribery, gathering of laymen and incompetent people that Imam cannot do this type of attitude or work, because Muawiya was not restricted and Imam was restricted.
Some narrations from Imam Sadiq (A.S) saying that: (He timed this matter in seventy
), in the Divine proposal this was stated that, with thirty year interval of the martyrdom of Imam Ali (A.S) and ten years after the martyrdom of Imam Husain (A.S), the matters of government to come back to Ahlul-bait. Though this great result when will it be achieved? When the people with their own will to provide the conditions for that. Allah the exalted do not have any relative and collaboration. The assignment on the people that is not performed, and work on Imam Hasan and Imam Husain (A.S) they did it. But work on the follower - from Abdullah Ja'far and Abdullah Abbas till the rest - was not done. Even those who latterly came to Karbala and fight alongside Imam Husain (A.S). In the time of Muslim the work they supposed to do, they did not do it. They shortfall otherwise Muslim would not have end up in that way. It was important for them to complete the mission but they did. Okay this failures constituted to the event of Karbala to occur.
Then Imam said: (when Imam Husain killed may peace of Allah be upon him, the angry of Allah the exalted grew on the people of the earth, therefore he delayed it for forty and hundred
) it means it was delayed obviously, according to my view it reaches up to hundred and forty
That means it was delayed for seventy years backwards. It is some years that the Abbasid were on top of the power, so it is known that peace treaty of Imam Hasan (A.S) was a platform a big mission. Otherwise the Imam (A.S) are not allowed leave things without doing nothing. The issue of leadership and governance, was it a small? It is the root and the center of religion, but at the end this situation happened.1376/3/13
A lot have been said about this peace treaty, but what I want to present is, treating the issue of peace treaty of Imam Hasan (a/S) in the view of new point. This event was a sensitive and important historical season that increases the importance of the event as a long political history of Islam. The Islamic history is full of different events - the events of the holy prophet, and after the holy prophet, the events of Imam Ali (A.S), the event of periods of the lives of Imams (A.S) and the events of the caliphates of Umayyad and Abbasid - The history of Islam is a history full of different events, but we have very few event like this event - the event of peace treaty of Imam Hasan (A.S)-is decisive compared the whole history of Islam. That is maybe I know one or two events like this in the history of Islam that was decisive, and the whole Islamic movement in the history of Islam, and throughout the past century. The event, it was very important event in such a view.
Briefly, this event is termed as turning the movement of Islamic caliphate into imperialism. This sentence is full of meaning and thoughts if we consider it carefully. Caliphate is a type of government and imperialism is another type. But both of them differ from each other not only in one, two and five qualities. Two different movement and totally differ from each other in terms of governance, ruling over Muslims, country and society. One movement is imperialism and the other is caliphate, and in this event big train of Islamic history and Islamic life changed the rail. Like the way see changes in rails at a point a train heading to north, and at a point the switchman will change the rail one hundred and eighty degree and turned the train to south. Though this one hundred and eighty degree at that time will not be felt.
But when someone turned back and look he felt something like that. I look at the event in this angle.
After the peace treaty of Imam Hasan (A.S) a movement gave its place to another movement. Power from one front, in today’s term, falls into another hand. What are the differences and qualities of these two? These two movements that has changed their places what are their qualities? This is the first matter. The second matter is the methods of wrong movement which is having the power in its hands to take control of the society, what a methods? The third matter, the method of righteous movements which has lost the power - that is the movement of Imam Hasan (A.S) -and to resist against the false movement what happened? What types of methods and measures could he used? Fourth, analyzing the defeat, what caused for the righteous movement to be defeated in this event? This what is its analysis? Fifth, what was the attitude of the victorious group over the defeated group? One of those chapters that was full of lesions and thoughtful was this lesion, the sixth, how was the attitude of the defeated group towards victorious group? What kind of policy, what kind of strategy was chosen and at the end what happened? Seventh the outcome. This is seven issues.
Whoever in terms of difference it was two movements with qualities related to righteous movement and other to the falsely movement. If we count them one by one it will a long content so I summarized them. The righteous movement that is the movement of Imam Hasan (A.S) which considered the religion first. As for them religion was the root, religion means what? It means, in the faith of people as well as their believe religion to be present for people to worship and steadfast in for faith and work. Religion also must have governed for the people. The main root for them was for the society to move through religion and the powers of religion and governance, and there must be a system that is Islamic. Having power and government in their hand and being in office was second, third and fourth matters and so on. And the other matters was secondary matter. The main issue was that this system and this society must be rule by the governance of religion and also the individuals who lives in this society. Religious belief must be present in their heart for their hearts to be firm and stable. These are the quality of the first movement. As for the second movement,
The main root for them is that to get the power in their hand at all cost. They wanted to be governors and this was the leading policy of the second movement. The issue for them is to gain power at all cost and with any method and also to retained the power by all means.
As if that this is a method of ordinary politician in the world. The values and ethnics was not important for them. If they could be able to maintain some roots in their minds, whoever they could. And if they could not as for them the main root to retain the power in their hand and this was important for them. This is sensitive and important boarder - between the two. It is possible that both movement will act according the faces of the religion, as it was the same in the war between Imam Ali (A.S) and Muawiya. One day some few of the soldiers of Imam Ali (A.S) - in the battle of Siffein where Imam Ali (A.S) and Muawiya fought against each other - were faced with skepticism. A few number among them were the people with doubt ness who were having a thinking in their minds. And they cannot free themselves from it and they do not attend to a competent person but rather build on it and spread it as rumors. A group in a wrong circle trying to correct themselves while others among them have skepticism, they said why are we fighting one other? They are praying and we are also praying. They recite Quran and we also recite Quran. They mention the name of the Holy Prophet and we mention it too, they have confused. AmmarYasir - who in the history of early Islam, I have found some experiences in terms of AmmarYasir - this great man was analyst and clearer of many doubtful issues very carefully, but on that day he was nearly to be defeated by ignorant. The personalities of AmmarYasir in the history of early Islam is that if we know Malik Ashtar through his sword and bravely, then we must recognized AmmarYasir through his tongue, thought, correct ideas and clear decisive thought in the history of early Islam. I only know few stands of this skepticism during the time of Imam Ali (A.S) where AmmarYasir was not present, it was unnatural thing for him.
AmmarYasir got information that some few people are in doubt, so he went there and explained to them some facts. It was clear for him that the issue was not about an issue that he pray and you also pray. He said: I swear by Allah I am in another different war, I saw these two flags against each one other. The flag today which Imam Ali (A.S) was under it, is exactly the flag that was confronted by another flag which Muawiya was under it. And it occurred in the battle of Badr, in that battle these same flags was present - the flag of Hashemite and Umayyad - they were against each other. Under this flag stood the Holy Prophet (s.a.w) and under that flag stood this same Muawiya and his father. And under this same flag of the holy Prophet (w.a.s) stood Imam Ali (A.S). Their differences is from the root, do not look that these outlooks and he was able to remove the doubtfulness from their minds.
Therefore the same movement that takes the power to be at the center of everything sometimes consider the outlook of the religion. This is not the reason, inner deeds must be considered, and to study carefully to identify which movement is with who, this is first matter. The qualities of these two movement is that; imperialism at one side and fundamentalism, moralism, basicityat the other side, and the other side is the basics of Islamic thoughts. It means that they accepted the Islamic values and they work hard for it and strive through it path. At one side is root intellects, fundamentalism, the root values were preserved, and at another side no, is Imperialism. They need the power in their hand and sometimes it happened and sometimes no. At any circumstances they need the power at their disposal to take control of affairs, this is the first matter.
But that falsely movement what type of methods do they used? This also is questionable. The false method are mixture of many things, that means the conspiracy of Muawiya was formed in such a way and in different kinds just to retain power and grab it firmly. Each of these tactics function at its place effectively. These conspiracies are termed as; one is exhibition of power, at a place he shows off power hardly to suppress. And another one is money, the most effective things in the disposal for elements of evil doers. The other is propagation and the fourth is political works. That means the political methods, soften and hardenings, these are collection of the methods of Muawiya.
You see that Mua’wiyah intensified as Hijr bin Adiyy who was a companion of Prophet and it is hard and expensive to kill him, but he killed and murdered him. He chased HasheedHajari and at last killed him also. He selected and nominated Ziad Bin Abeeh who was a cruel, nodal, bastard and baseless man and he was originally and naturally a seeking powering and immoral one as the ruler of Kufa -Vis Shiites and the Household of Prophet(Ahl al-Bait)
’s guardianship thinking center- and gives him permission and control to do whether he wants. As the historians wrote about Ziad bin Abeeh:
“اخذک بالظنة، و قتلک اولیاءه بالتهمة”
[Trans: you arrested some people for the doubt and assumption and killed the Saints of Allah by blaming.]
When he would feel at least suspect about one that he as such tendency to the Household of Prophet(Ahl al-Bait)
, he imprisoned him and tortured, and anyone who is blame for supporting and corporation with the Household of Prophet(Ahl al-Bait)
and the beaten movement, Ziad used to kill and annihilate. There was horror and clamor in Kufa and Irq as the center of Tashayu’ and the Household of Prophet(Ahl al-Bait)
’s sovereignty. They used to sober rattling some places such way.
You see also Mua’wiyah is acting such other performance as it is written that an old woman comes from a certain tribe and started to abuse Mua’wiyah because you did such and such bad deeds, while Mua’wiyah laughed, respect her, expressed caress and did not say and reply anything. Adiyy bin Hatam comes to Mua’wiyah while he became blind of both eyes.Mua’wiyah says him: Adiyy! Ali did not perform justice with you, because you have lost your both sons while Ali kept safe His both sons -Hassan and Hussein-. Adiyy bin Hatamwept and said: O Mua’wiyah! I did not perform justice with Ali, because Ali embraced martyrdom and went to His Hereafter while I am alive yet
. Once upon a time, there was a relative of the Household of Prophet(Ahl al-Bait)
in Mua’wiyah’s meeting and when anyone scorn minimum to the Believers' Leader and Chief(Amir al-Mumineen)
, he attack and reply bravely, frankly and powerfully to Mua’wiyah and his supporters, while Mua’wiyah used to laugh and indulge and even sometimes weep and say: yes, you are right … Perhaps it is unbelievable but it has reality because this is the way of propagation. The propagation is the most poisoning and dangerous instrument which has been used by the invalid moment for along the history. But the right and valid movement never can use propagation suchlike invalid ones. Because if it pose that the propagation cover completely the minds, it need to be actor, lie and deception but the supporters of right and valid movement can’t not tell lie and be deceiver. The invalid movement does not take care of anything and nothing is important for it. It is important for them to pretend and appear a reality in other form in people’s eyes. So they used to use all kinds of instrument and now are also such way.
As you listened several times that when the Believers' Leader and Chief(Amir al-Mumineen)
is martyred in the sanctuary [adytum] and the people of Syria get wonder that what was Ali doing there? The sanctuary is for those who offer prayers! Some of us don’t believe such news is true, but [regretfully] it is true and correct that they think so. Because during the several year of the sovereignty of Mua’wiyah and before Mua’wiyah, his brother -his elder brother, Yazid bin AbiSufyan- propagated in Syria [Damascus] such darkening and dusting that no one can understand else than what they wants, ok, it is a correct news. They operated propagation in favor of Bani Umayyah and in againstthe Household of Prophet(Ahl al-Bait)
. It has reality that they had been cursed on
the Believers' Leader and Chief(Amir al-Mumineen)
on sanctuaries for around hundredth year after Hijra -namely perhaps about forty or fifty years after the Believers' Leader and Chief(Amir al-Mumineen)
’s Himself-. When I said that cursing is the immoral heritage of Mua’wiyah, I meant such thing. Some people blames Shias and rebuked them for their cursing and stabbing on some Companions, but really this is what they own started to do, specially by Mua’wiyah on the Believers' Leader and Chief(Amir al-Mumineen)
, Ali bin AbiTalib, whose is most virtue,
first believer of Islam
and the closest one to the Prophet for many years on the sanctuaries by mentioning and ascribing bad and dirty deeds of the Believers' Leader and Chief(Amir al-Mumineen)
until the era of Umar bin Abd al-Aziz.When he became Caliph, he prohibited it and said that nobody can do so else then. After Abd al-Malik bin Marwan, his two sons Waleed and Sulaiman ruled reel for about twelve or thirteen years. After them, Umar bin Abd al-Aziz reach Caliphate, after him -that was for two years and few months or around two years-, two sons of Aba al-Malik -namely Yazid and Hisham- got ruling, but Umar bin Abl al-Aziz did not let them to do curse on the Believers' Leader and Chief(Amir al-Mumineen)
else then, but until that era, they use to curse on the Believers' Leader and Chief(Amir al-Mumineen)
. One of his works was that. The people would wonder nut inhabited slowly.
I read in the history that there did not remain any reciter, traditionalist and narrator in Islamic world who have been invoked by Mua’wiyah and successors’ rulings to forge narration and interpret Verse and etc. in the disapprobation ofthe Household of Prophet(Ahl al-Bait)
and in the praise of the Household of Prophet(Ahl al-Bait)
’s enemies. The very well-known Samarah bin Jundab -the famous narration “There is neither to be harmed nor to harm anyone in Islam”
is related to him- who was one of Prophet’s companions but a companion who has gotten to get Prophet’s angry. The story is that he had a tree in a land which belongs to a family, but he used to disturb the family for sake of the tree as he used to enter in home suddenly without any pre-announcement while the family with its members of wife, child, old man [and woman] was at home, suddenly a man entered for what? For seeing to his tree which is located inside the bounds of their home. The family complaint to Prophet. The Prophet said to sell the tree to host. He refused to, because it is my own tree and I want to see whenever I would like to. The Prophet said to sell Him. Be he refused also. The Prophet proposed his so much money for the tree. He did not accept. The Prophet said: do you sell this tree for a tree in paradise? Namely Prophet guaranteed paradise for him. He said: No! I don’t like to sell and I like surely to have this tree only, nothing else. The Prophet said to the host: if it is so, then just go home, cut it out and throw outside of home, he has to take his tree so. “There is neither to be harmed nor to harm anyone in Islam” it mean it is impossible in Islam to harm and teas people in Islam. You can’t for sake to that it is your property, teas people in Islam. So this famous narration which is known as “No Harming!” and one of our jurisprudential rules and principles relates to this person. Samarah bin Jundab lived until the era of Mua’wiyah. Just see the salvation in the story, while Mua’wiyah was chasing Prophet’s companions to buy them!! Because the companions had fame and title and Mua’wiyah wanted to have them in his gathering. So, he carried this companion also at his round. And said: I would like [to ascribe] this famous Verse [to Ali bin AbiTalib]:
"وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَياةِ الدُّنْيا وَ يُشْهِدُ اللَّهَ عَلى ما في قَلْبِهِ وَ هُوَ أَلَدُّ الْخِصامِ"
Among the people is he whose talk about worldly life impresses you, and he holds Allah witness to what is in his heart, though he is the staunchest of enemies.
Because Mua’wiyah was confronting the [golden and eloquent] words ofthe Believers' Leader and Chief(Amir al-Mumineen)
specially the beating sermons of the Peak of Eloquence (Nahj al-Balaghah
) influence very well in the disapprobation of this mortal and territorial world.
Just see the ultimate beautiful words in it. Suppose nowadays if any one writes an overwhelming eloquent, beautiful and artistic poem, book or article, and it has a specific subject in, then it would be famous and the owner of this art will get so much fame in people’s sight. While the sayings and speeches of the Believers' Leader and Chief(Amir al-Mumineen)
can’t compared with any one of the artistic works as we know, but rather it is so higher than these works. The words [sermons, letters and sayings] of the Believers' Leader and Chief(Amir al-Mumineen)
are the sign and symbol of beauty in the Peak of Eloquence (Nahj al-Balaghah
) and also they are in explaining the Islamic values and doctrines [teachings]. It was unbearable and unacceptable for Mua’wiyah what is the reason of the Believers' Leader and Chief(Amir al-Mumineen)
’s fame and sweetness in sights. So, he wanted to forge a remedy in against the Believers' Leader and Chief(Amir al-Mumineen)
’s ascetic words narrated in the disapprobation of this moral and territorial world. So, Mua’wiyah said to Samarah bin Jundab: jus says that this Verse is revealed about Ali bin AbiTalib. i.e. Ali bin AbiTalib is one who says about the mortal and territorial world such and much as you we be wondered of His eloquence an even swears, this one is the most stubborn enemy of Islam and God. Just say this Verse is about Ali. There is another Verse:
“وَ مِنَ النَّاسِ مَنْ يَشْري نَفْسَهُ ابْتِغاءَ مَرْضاتِ”
And among the people is he who sells his soul seeking the pleasure of Allah.
Just say this Verse belongs to Ibn Muljam. It was so useful for Mua’wiyah in his propagation. It was being done by a companion of Prophet who has seen Prophet and accompanied Prophet in the wars -because Samarah bin Jundab was a warrior while he was a boy and did not have duty to go to war, he was such man- and such companion if comes and interprets the Verses such as Mua’wiyah want, then it was so useful for the ruler. So, Mua’wiyah proposed to do, but despite the fact that Samarah bin Jundab was bad and cruel one, his conscious was not ready to do, so he refused. Mua’wiyah said governmental agents of this task to say him: don’t worry, you will acquire your rights and wages. We give you 50thousand Dirhams. 50thousand Dirhams money was so much on those days. It means 50 thousand Mithqals of silver or 5 thousand Mithqals of gold according to the prizing of those days. [Equals now 5 thousand Dollars (U.S)]. It was so much wealth. They said: 50 thousands money. He replied: No! I don’t accept. While some researchers say that Samarah bin Jundab was acting and wanting to increase, not so that his conscious was awaking. Mua’wiyah knew very well that he needs, so in fact they were bargaining and haggling. But I don’t know exactly what the reality that the story was such or his conscious was awaking, any way, we don’t undertake the sin of Samarah bin Jundab. When he did not accept, they increased and reached 100 thousand Dirhams, he did not accept too, even he did not accept 150 and 200 thousand Dirhams. At last the prices reached approximately at 300 or 500 thousand -I don’t remember exactly-, anyway a huge wealth of 300 or 500 thousand Dirhams, it was an extra-ordinal wealth. He did not accept yet.
Mua’wiyah said the agent that this insane does not know how much is 500 thousand [Dirhams]!?He ordered to carry on that money and see whether he accepts or not? Mua’wiyah ordered the treasury to take 500 thousand Dirhams and carry on here. You know that the money was in silver in bags with a heavy weight and mass measure. The porters and coolies started to carry and put bags on bags as is reached to the ceiling of room, then said: these are 500 thousand Dirhams. Are you read or not? He look at the moneys that it is so much wealth and accepted. Then, he interpreted the Verse as Mu’awiyah wants. It remained in the books. Although the scholars came and threw these like insane and incorrect words probably, but there remained some shadows of them and influenced on some people. This is what Mua’wiyah did for propagation. This is the collection and overall methods of Mua’wiah for grasping and snatching power and ruling. We have to leave here and don’t go in detail more.
The method of valid and right movement; the valid and right movement was not sitting idle in against of the invasion and aggressing of invalid and vicious movement. They had some specific methods as summarized so: first powerful resistance and motivation. Some people imagine that Imam Hassan Mujtaba feared to conflict and war. Not so. Imam Hassan Mujtaba was intending clearly and determinedly to conflict and war, because He was one the brave men of Arab. When I was studying in books about the errantry of Imam Mujtaba in the different events and adventures, I got a lot of errantries of His Excellency in several events. But they are at the era of the Believers' Leader and Chief(Amir al-Mumineen)
’s wars. When there was any fields of war, the Believers' Leader and Chief(Amir al-Mumineen)
Himself restrained from going in warand battle of Imam Hassan and Imam Hussein, did not let them to throw themselves in the danger. Some people asked then why He did use to send Muhammad bin Hanafiah to the frontline of war while he is His son also and did not sent Imam Hassan and Imam Hussein? He Excellency replied: I feel fearing of be annihilated the race of Holy Prophet, because there two are the only survivals of Prophet. And I want to save the race of Prophet. So, Imam Ali felt danger on Them and did not let to go in the battle field for saving Them as the race of Prophet. Not for His own affectation and love toward Them, because He loved His other sons also. The Believers' Leader and Chief(Amir al-Mumineen)
Himself was the man of war [battle] and fronting danger one, so, he was someone who fears to any danger. But These two are the grandsons of Prophet and the Believers' Leader and Chief(Amir al-Mumineen)
did not like throw them in danger. Because They were participating in the wars of the Believers' Leader and Chief(Amir al-Mumineen)
, but did not so many chance for this reason. Thus, These Two Excellency -Imam Hassan and Imam Hussein- are not counted as brave men of that era and period of time, but Imam Hassan participated the Islamic wars against Iranian [Empire] and He was present for defending Uthman against the raiders for the order of the Believers' Leader and Chief(Amir al-Mumineen)
, so He had proved Himself in a lot of sensitive events. In the battle of Camel [Jamal
] andSiffian
, Imam Hassan Mujtaba (Peace and Blessing of God Be Upon Him) hadundertaken an extra-ordinal important role as I saw sever times the name of Imam Hassan in the adventures ofSiffian
and Camel [Jamal
] -specially these two battles- but I saw the name of Imam Hussein less than. It means that His Excellency -Imam Hassan Mujtaba- was present and participant in the battle fields and adventures even more than Imam Hussein. Not!? He was the man of battle, politics, planning, eloquence and power. We anybody studies the debates and discussion of Imam Hassan Mujtaba, he gets wonder, because they are very strong and powerful. In the event of peace and after that, there are narrated a lot of beating and determent statements as in instances they look more beating and bitter than the words of the Believers' Leader and Chief(Amir al-Mumineen)
(Peace Be Upon Him). I noted less beating and power in the words of the Believers' Leader and Chief(Amir al-Mumineen)
in front of enemies. Perhaps this was for the reason that the Believers' Leader and Chief(Amir al-Mumineen)
did not front such so hideous and mischief enemies nearly. Thus, there is no kind of deficiency in Imam Hassan’s task. The deficiency is in the conditions and circumstances of the era and time. He was confronting powerfully resistance for defending and it is one of the methods as it possible. But sometime powerfully resistance may harm and hurt. This is an everlasting way forever. So, sometimes powerfully resistance and continuation may hurt and harm. Changing the method and maneuvering in the choice of methods are the essential and necessary way.
The second one is preaching. Preaching has a lot significance and importance in the valid and righteous movement. But -I said before- the hand of valid and righteous movement are bound in preaching. Because it can’t use any method. It expresses only what is right and real, and what is purpose and goal of people. In other side, the invalid and incorrect movement don’t have any bound, so it states anything as how people like and want. But the valid and righteous movement expresses the right even it is bitter for the people. Just see, of the Believers' Leader and Chief(Amir al-Mumineen)
in fronting His own supporters states sometimes so much bitterly as we get wonder, while we would like that our methods should be such methods, nevertheless sometime we wonder.Mua’wiyah never did so. He flattered people and tried to attract and acquire the people’s patronage by any price. But Ali bin AbiTalid does not do so. It does not mean that He did not know but rather He believe it don’t belong piety and rules. Ali bin AbiTalib Himself said:
“لولا التقي لكنت ادهی العرب”
[Trans: If there was not the standard of piety, then I would be the cleverest man of Arab.]
If there was not the issue of piety and values-observation, then I would be cleverer than Mua’wiyah. This is reality in such works that origination and essentiality of Ali, His relativeness and heretofore accompanies with the Prophet, His great honors [glories] and glorious mind and spirit [do not let to do anything and use any method]. It is clear that He is more expert, knowing and cleverer than Mua’wiyah and can do a lot of things but the right [and God and piety] does not let Him.
Seeking values and virtues; and other method for insistence on saving and survival of values. The very important for the valid and righteous movement and is used to paid attention towards it is that to save values by any price and at last go backing until the bound and line of preserving the survival of School of though. We should remember very well i.e. the valid and righteous movement if sees that its resistance will cause for the falling of the School in danger, it retreats and does not feel shame and dishonor to retreat and scuttle. Imam Hussein said:
"الموت خیر من رکو ب العارو العار خیر من دخول النار"
[Trans: Death is better than dishonor but dishonoring is better than the Hellfire]
If I obligated to front dishonor, I will accept it but I would not be ready to go to Hellfire. [But] some people sometimes are ready to acquire Divine punishment and angry but ready to front dishonoring. What is dishonor? It is essential to acquire Divine happiness and perform duty even it leads to either leave something or returning from a line or withdrawing from a position. What is liked by God and by what God is happy is the rule and principle in the life of Imams [Peace Be Upon Them]. And Imam Hassan’s life is such way. When He is obligated to choice peace with Mua’wiyah for some necessities and pressure of realities and facts, while He used to send army orderly, invoke for war and battle, attract forces and write letter, and do what is need for a war in its strict meaning, but when sees it is impossible to go forward here to forth, He accepted peace. Then even His close friends and supporters left Him …. When Imam Hassan accepted peace, they were happy for a short time, because they did not like in hear the war. But those one who were perhaps happy, returned and started to rebuke His Excellency that why do You disarm your army? Some close ones even some eminent figures whom I would not like to mentions their names, though they were blazing figures companions of Imam, came and sated some abusing and dishonorable [improper] for Imam Hassan. But anyway His Excellency scuttled for saving School of thought.
The next issue is to analyze the defeat of valid and righteous movement. The reasons of Imam Hassan's defeat were the public weakness of insight as the main reason, and admixing belief with material motives. About the public weakness of insight, we can say that the people were so much unconscious fairly and their religious belief was admixed with the material motives. And materiality has become essential for them and also tottering the values since ten or twenty year ago than that [event was another reason]; around fifteen year before Imam Hassan's event of peace values were tottered slowly.Some measures of discrimination and some other things like this, caused for that fact that Imam Hassan could not resist.
But the behavior [and attitude] of conquer group with the beaten group was that instead to come to arrest Imam Hassan and His supporters and put in the jail, when conquers got victory, not a lot, but respected the beaten group apparently. And even they met Imam Hassan and respected Him a lot. But Mua'wiyah and his conquer group intent and determent to remove [annihilate] and weaken the personality. [As we can say] the conquer group saved person but destroyed the personality. It was their method of them as I said before as the essential and principal point of Mua'wiyah's propagation.
And what did the beaten group do toward the conquer group? Their strategy was that to organize, form and put forward as the main and essential pillar of saving Islam, a valid and righteous movement and process in this so much inflammatory [incentive], dusty, so dangerous and poisoning condition. Now, we can’t put the whole of society in the coverage of Islam, so, instead a lenity and declining movement -that was the public movement-, set a deep and original movement in minority and concealing way to guaranty for saving the origins of Islam. This is done by Imam Hassan. He create or in better word organized a limited movement. This is the movement of supporters and companions of the Household of Prophet(Ahl al-Bait)
or the movement of Tashayu'. These supporters survived, caused and guarantied the Islam along the history of Islam in the dark and asphyxia-full periods and eras. If they were not existed, all rules of Islam would transform. Thus the movement of Imamate and movement of the Household of Prophet(Ahl al-Bait)
's intuition are the guaranty and warranty of real Islam.
But the result and conclusion. The conclusion was that the dominants, conquests and mighty ones became sentenced, and beaten and weakened group became dominants and conquer in the mentality of Islamic world. If you look at the mentality of Islamic world, you can realize that this mentality is promoted and cultivate by Imam Hassan Muajtaba and the Believers' Leader and Chief(Amir al-Mumineen)
not the mentality which is promoted by Mua'wiyah, after him Yazid, after him Abul Malik, Marwan and Caliphs of Bani Umayyah. The mentality of Bani Umayyah is defeated and annihilated, so there is such mentality in history else. If we want to name their mentality, we can call it as Nawasib [Expressive and Abusive to the Household of Prophet(Ahl al-Bait)
]. Nawasib are counted as a separate sect but we don’t have in Islamic world, and they don’t have any external and exterior existence approximately.Nawasib are those who would abuse the Household of Prophet(Ahl al-Bait)
and refuse Their Islam, this was the nawasib mentality [of BabuUmayyah]. If we pose Mua'wiyah conquest and ruler, then we should have such ruling movement in Islamic world, awhile we don’t have. Now, vice versa the intellectual thought of the Believers' Leader and Chief(Amir al-Mumineen)
and Imam Hassan is dominant and ruling on Islamic world. Although, in some subordinate and marginal second class and second hand belief, Their teachings are transmitted, but the overall movement is such as we discussed. Hence, Imam Hassan became conquest and His movement got victory. This is a summary of Imam Hassan's peace from the attitude and perspective of its influence on the whole process of Islamic history.
2/2/1364 [=22/04/1985]
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Author: Seyed Ali Khamenei
