The Peace Treaty of Imam Hasan(A.S.)

by Shaykh Radi Aal-Yasin
Translated by
Jasim al-Rasheed

Introduction
In the Name of Allah, Most Gracious, Most Merciful
The Peace Treaty of al-Hasan, peace be on him, with Mu`awiya was among the most difficult problems from which the Imams of the members of the House (Ahl al-Bayt) suffered. This is because the Muslim community after Allah's Apostle, may Allah bless him and his family, criticized them very much. Because of this Peace Treaty, al-Hasan, peace be on him, faced unbearable adversities.
No one was able to bear those adversities but with the help of Allah, the Great and Almighty. Anyhow, al-Hasan bore them with patience to seek Allah's pleasure. He passed them successfully. For he wanted to be loyal to Allah, the Exalted, His Book, His Apostle, and all Muslims. So all his words and deeds were honest. Those who have accused al-Hasan, peace be on him, of inclining to rest through his Peace Treaty with Mu'awiya are not important, nor are his Shi'a (followers). Enthusiasm has motivated them. Thus they said that al-Hasan should have fought against Mu'awiya.
He had to reach life through the way of death. Besides he had to win victory and conquest in the way that his brother (al-Husayn) adopted at the Battle of Karbala', when he won a glorious victory and a clear conquest. It is strange that the people have not understood the Peace Treaty of al-Hasan since then. In other words no one has explained his viewpoint with traditional and logical proofs. I (i.e., Sayyid Abd al-Husayn Sharaf al-Din) had tried to achieve this task. However, Allah, the Great and Almighty, had decreed to single out the author of this new book, namely `Sulh al-Hasan,' to accomplish this task instead of me. In his book, the author has shown a sound judgment, detailed correctness, and a separating limit between the truth and falsehood. I (i.e., Sayyid Abd al-Husayn Sharaf al-Din) have studied the outstanding chapters of the book.
So I have understood that they (the chapters) represent the outstanding merit of their noble, righteous author. For they are similar to each other in study, exactness, moderation, plain explanation, proof, floweriness, observation, the piety of quoting, good debates, and the appropriate comprehension of the subjects. Also they are similar to each other in the simple style, the logical coherence, the eloquent conciseness, and the accepted wordiness. So the book has been controlled by an organizing, creative mind that is regarded as a proof. For, in it, the style matches comprehension, and clarity matches deep understanding. In other words these are the elements of analytic criticism. As for the author, may Allah promote his rank, you can conclude his qualities from his abilities in this book.
Although you have not seen the author, you can draw his picture when you read his features in this book. For it shows you that the author has a clear beginning. He has a bright face. He has sweet words, a good temper, good-heartedness, clemency, great mind, plentiful knowledge, many reports, art writings, good hints, and nice metonymies, and wonderful metaphors. Also this book shows you that wisdom manifests itself through his good words and deeds. You cannot find a person whose manners are better than his. The author has a lot of information about the sciences of the family of Muhammad, may Allah bless him and his family. He is a scholar and researcher. He has deeply studied the secrets of the family of Muhammad, may Allah bless him and his family. So he has discovered their secrets.
Nothing has escaped him because of his outstanding qualities that his book represents clearly. Whoever considers the contents of the book carefully, namely Mu'awiya's and al Hasan's conditions, knows that they (Mu'awiya and al-Hasan were two caliphs with two different manners. As for the manners of al-Hasan, they are the manners of the Qur'an and of the Sunnah (the Prophet's words and deeds). In other words they are the manners of the Prophet Muhammad and of Imam 'Ali. As for the manners of Mu'awiya, they are the manners of the Umayyads. Namely they were the manners of Abu Sufyan and of Hind. Whoever wants to study in detail the history of the two families (the family of Muhammad and of Mu'awiya), will know their different manners. When Islam came, Allah helped His Servant and Apostle to achieve that clear conquest and to win that glorious victory. So the Umayyad's wicked intentions disappeared. Then Abu Sufyan, his sons, and his relatives were forced to surrender in order to spare their blood. For if they had not surrendered, their blood would have been shed. So they embraced Islam as the people did, while their hearts were full of malice. So they waited for an opportunity to carry out their wicked plans against Muhammad and his family. Though Allah's Apostle, may Allah bless him and his family, was acquainted with their attitude, he treated them kindly in order to reform them.
The Prophet's kind treatment towards Abu Sufyan, his son, and his relatives compelled them to hide their enmity towards him. That is because they were afraid of him and eager for money. So after the coming of Islam, the people were about to forget the Umayyads even in their narrow homeland, namely Mecca. As for the battles of conquest after Allah's Apostle, may Allah bless him and his family, the people knew nothing about the Umayyads. They only knew that they belonged to the Prophet's family and his Companions. Then, after the Prophet, some people, who did not belong to the Prophet's family, were able to take the reins of power. So under their shade, Mu'awiya became the greatest of all the governors in power, words, and deeds. At that time Mu'awiya used his cleverness to make Islam a bridge to cross to power. to corrupt Allah's religion, to enslave His creatures, and to waste the Public treasury. Allah's Apostle told the Muslims about these deeds of Mu'awiya.
These deeds occurred as the Prophet said. So they were among the signs of his Prophethood. Mu'awiya became active during the time of the second and third Caliphs. For they made him a governor over Sham (Syria) for twenty years. So he was able to control the organs of government strongly. In the meantime he fed and bribed the people of Sham (Syria). So they were his supporters there. Accordingly, he was a danger against Islam. For the people knew that he was from Quraysh (the family of the Prophet, may Allah bless him and his family), and that he was among the Companions of the Prophet.
These qualities made him more famous than the foremost Companions, such as Abu Dharr, `Ammar, al-Miqdad, and the like with whom Allah was pleased, and who were pleased with Him. In this manner the Umayyads came to power again. They began competing with the Hashimites using their name openly. Still they (the Umayyads) plotted against them secretly. They (the Umayyads) seized the opportunity to deceive the common people with their cunning. In the meantime they bought the prominent people. They showered them with the money that belonged to the common people. Also they gave them positions paying no attention to Allah's will. That is because Allah refused to give such positions to the traitors like them. They took advantage of the conditions of the conquest and the pleasure of the Caliphs with them.
When the Umayyads took the reins of power through Mu'awiya's cunning, they followed satanic methods to corrupt the religious commandments. For they wanted the Muslim community to lead the pre- Islamic lifestyle that was full of recklessness and atheism. To achieve their interests through such kind of lifestyle, the Umayyads adopted a pagan method and a utilitarian plan.
However, all people did not understand the pagan method and the utilitarian plan of the Umayyads. For they adopted an Islamic rule that says: "Islam abolishes what had been before it." Thus Islam concealed the atrocities of the Umayyads. Moreover, Allah's Apostle, may Allah bless him and his family, forgave them and treated them kindly. The Caliphs took them as close companions, made them governors over Muslims, and gave them powers of which no governor had. So the Umayyads applied their policy to Sham (Syria) for twenty years. However, they did not refrain from committing ugly acts, nor did they prevent other people from doing them.
The Second Caliph (i.e., `Umar) kept an eye on his governors. He punished them severely. For example, he punished Khalid b. (bin) al-Walid, who was his governor over Qansarin. When he heard that the latter gave al-Ash'ath ten thousand dirhams, he ordered Bilal al-Habashi to tie him with his turban. Then he (the Second Caliph) made Khalid stop before him on one leg and without a turban. He punished him before the political leaders and the prominent figures at al-Masjid al-Jami` in Hams. Then he began to ask him about the ten thousand dirhams and whether they belonged to the public treasury or to his own property. If the ten thousand dirhams had belonged to his own property, then it would have been an act of extravagance. For Allah does not love the extravagant. If the ten thousand dirhams had belonged to the public treasury, then it would have been an act of treason. For Allah does not love the traitors. Then the Second Caliph removed Khalid from office forever.
The Second Caliph summoned Abu Hurayra and said to him: "You know that I have made you a governor over Bahrain, while you had no sandals. Now, I have heard that you sold some horses for a thousand and six hundred dinars." Abu Hurayra said: "We had some horses and they reproduced. We received gifts one by one." The Second Caliph said: "I have fixed your livelihood and provisions. This is an addition. You should pay it." Abu Hurayra said: "This addition does not belong to you." The Second Caliph said: "Pay it; otherwise I will hurt your back." Then he (i.e., the Second Caliph) stood up and whipped Abu Hurayra on the head till he bled. Then he said: "Fetch it (i.e., the addition)." Abu Hurayra said: "Sacrifice it in anticipation of Allah's reward." The Second Caliph said: "That would be right if you took it (the addition) legally and paid it with obedience. Do you not know that the people collect money even from the remotest stone of Bahrain?. Does this money belong to you or does it belong to Allah and the people?" In this connection Abu Hurayra said: "When `Umar removed me from Bahrain, he said to me:
`Enemy of Allah and enemy of His Book, you have stolen the money of Allah!' So I said: `I am not the enemy of Allah, nor am I the enemy of His Book. Rather I am the enemy of your enemies. I have not stolen the money of Allah.' He (`Umar) said: `From where have you brought this ten thousand dirhams?' So I (i.e., Abu Hurayra) said: `Some horses reproduced, gifts came one by one, and shares came regularly.'" He (i.e., Abu Hurayra) said: "So he (`Umar) took it (the ten thousand dirhams) from me." `Umar treated his governors as he treated Khalid b. al-Walid and Abu Hurayra. Those who have studied `Umar's policy know his treatment towards his governors. For example, he dismissed Abu Musa al-Ash'ari, Quddama b. Maz'un, al-Harith b. Wahab, and one of the sons of Layth b. Bakr [1] after he had divided the money among them.
This was the policy of `Umar towards his governors. In other words he treated them severely. However, Mu'awiya was his close companion though he was opposed to his policy. `Umar did not prevent Mu'awiya from doing anything, nor did he punish him for doing ugly deeds. Rather he said to him: "I do not order you, nor do I prevent you." Besides he let him do according to his viewpoint. This treatment of `Umar made Mu'awiya a tyrant and encouraged him to carry out his Umayyad plans.
So al-Hasan and al-Husayn were in danger because of Mu'awiya's cunning. Islam was also in danger because he spared no effort to destroy it in the name of Islam and to put out the light of the truth with the name of the truth. Accordingly, to remove Mu'awiya's danger, al-Hasan and al-Husayn were before two choices: either to resist Mu'awiya or to surrender to him. As for the resistance under the leadership of al-Hasan, they thought that it would certainly destroy those who protected the religion and its followers. Also it would destroy those who guided people to Allah, the Great and Almighty, and to His straight path. On the other hand, his brother al-Husayn sacrificed his life at the Battle of Karbala'. He gathered the Hashimites and their followers.
He waged war against the strong Umayyads. If al-Hasan had sacrificed his life in this manner, the battle would have resulted in killing them all. [2] Namely the Umayyads would have gained a victory over them and achieved their hopes and desires. If al-Hasan and his followers had been killed, the Umayyads would be the only rulers over the Muslim community. So al-Hasan, far be it from him, would fall into what he escaped from in the worst manner. Also his sacrifice would have no effect on the public opinion except blame and refute. [3] From here al-Hasan, peace be on him, decided to leave Mu'awiya play with his tyranny and to test him with authority. However, al Hasan obligated Mu'awiya to conform to the Qur'an and the Sunna (the Prophet's words and acts).
Also he obligated him not to punish the Shi'a for a certain mistake they had done towards the Umayyads, to respect them, and to give them their rights fully like the other Muslims. Besides al-Hasan obligated Mu'awiya to carry out other conditions though he knew that the latter would not fulfill his promise or would do the opposite. [4] Al-Hasan, peace be on him, made these conditions to show the people the artificial qualities of the Umayyads and to show them the false aspects of Mu'awiya. In other words al-Hasan wanted to show the people that Mu'awiya and the Umayyads were ignorant, far away from the true Islam, and full of spites. Though Islam treated them (the Umayyads) kindly, they remembered their defeats at the battles of Badr, `Uhud, and al-Ahzab (the allies). Generally speaking, al-Hasan planned to create a stormy revolution through that necessary Peace Treaty. He made peace with Mu'awiya because of his critical circumstances: the people at that time were not able to distinguish between right and wrong, and the tyrants strongly controlled authority.
Al-Hasan, peace be on him, did not start this plan, nor did he end it. Rather he took it from his grandfather, and then his grandsons adopted it. He, like the other Imams, wanted to guide the people through his deeds. Allah tested him with this plan. So he (al-Hasan) yielded to it patiently to obtain Allah's pleasure. Then he passed the Divine test successfully. Al-Hasan, peace be on him, learned this plan from the peace treaty of al-Hudaybiya. Namely, he learned it from the policy of his grandfather (Prophet Muhammad), may Allah bless him and his family. In other words he followed the good example of his grandfather. Still some of his prominent companions and followers criticized him for the Peace Treaty he made with Mu'awiya. However, he (al-Hasan) was indifferent to their criticism. Al-Hasan, peace be on him, made this plan (Peace Treaty). He wanted it to be an example for his brother al-Husayn, the Lord of the youth of Paradise, and the nine Imams after him. So the nine Imams based their wise policy on al-Hasan's successful plan during their critical conditions.
Accordingly, al-Hasan's plan was a part of the Hashimite policy. He and the other Imams adopted it to support the truth, not to win victory for their own selves. This Peace Treaty paved the way for al-Hasan, peace be on him, to ambush Mu'awiya through his own soldiers and to kill him while he did not know. Also the Peace Treaty helped al-Hasan to turn the victory of the Umayyads into a mutiny against them. Immediately after the Peace Treaty, the signs of the mutiny against Mu'awiya started. For example, the Iraqis rebelled against him. So he addressed them, saying: "Iraqis, by Allah, I have not fought against you to make you pray, nor to fast, nor to pay alms (zakat) nor to perform the hajj. Rather I have fought against you to be a ruler over you.
Allah has given me that (authority), while you are reluctant to (it). I have put the Peace Treaty with al-Hasan b. 'Ali under my two feet." When the people pledged allegiance to Mu'awiya, he delivered a speech. During his speech, he mentioned Imam 'Ali and al-Hasan to defame them. So al-Husayn rose to reply. However, al-Hasan said to al-Husayn: "Brother, slowly!" Then al-Hasan, peace be on him, stood up and spoke: "You who mentioned 'Ali, I am al-Hasan and 'Ali was my father. You are Mu'awiya and your father was Sakhr. My mother was Fatima and your mother was Hind. My grandfather was Allah's Apostle and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May Allah curse him who is inferior to us in fame and ancestry, and who is the oldest one in evil, unbelief, and hypocrisy." So some groups of those who were present in the mosque said: "Amen!" Then Mu'awiya adopted a certain policy to oppose the Qur'an and the Sunna (the Prophet's practice). For example, he did not prevent people from doing evil deeds.
He killed the righteous, disgraced the good ones, stole money, imprisoned the noble, and made the reformers homeless. Moreover, he supported the corrupt persons and made them his ministers such as b. al-`As, b. Shu'ba, b. Said, b. Artat, b. Jundub, b. al-Samt, b. al-Hakam, b. Marjana, b. 'Aqaba, and b. Sumayya. It is worth mentioning that Mu'awiya separated b. Sumayya from his legitimate father. So b. Sumayya became Mu'awiya's brother. Then Mu'awiya appointed b. Sumayya a governor over the Shi'a in Iraq. He (i.e., b. Sumayya) killed their children, enslaved their women, sowed division among them, burnt their houses, and stole their money. Generally speaking, he did his best to persecute them. Mu'awiya ended off his abominable acts with appointing his corrupt son Yazid a ruler over Muslims. Yazid the corrupt spared no effort to destroy the religion of Muslims and to spoil their life in this world. For example, he killed al-Husayn, peace be on him, and his companions at the Battle of Karbala'. At the Battle of al-Hurra, he ordered Muslim b. 'Aqaba to ravage Medina for three days. Moreover, he ordered the commander of his army to use mangonels to throw fires and stones at Mecca.
This was the end of the deeds of Mu'awiya. This end was quite appropriate for the beginning of his black acts. Between the beginning and the end, adversities doubled, misfortunes occurred, and ordeals overcrowded. I (Sayyid Abd al Husayn Sharaf al-Din) do not know how that time contained such adversities, misfortunes, and ordeals. I do not know how that society endured them. For if they were distributed throughout a time, the time would not contain them. If they were distributed all over a world, the world would become an unbearable inferno. However, the events occurred to explain al-Hasan's plan. They showed the people that the Umayyads were wicked. Also they showed them that al-Hasan wanted to prevent the Umayyads from destroying the message of his grandfather. Al-Hasan, peace be on him, was able to disclose the evil intentions of the Umayyads with his plan. So the Umayyads were overthrown, praise be to Allah. With his plan, al-Hasan paved the way to his brother al-Husayn, the Lord of martyrs. So al-Husayn was able to declare his revolution with which Allah has explained in the Qur'an and made it a lesson for the wise. Al-Hasan and al-Husayn, peace be on them, were two faces of the message. In other words they had equal attitudes towards it.
Al-Hasan was ready to grant his life for Allah. Al-Husayn was not more generous than al-Hasan in granting life for Allah. However, al Hasan kept his life to lead a silent struggle. When the time came, al Husayn died a martyr at the Battle of Karbala'. However, this martyrdom had belonged to al-Hasan before it belonged to al Husayn. The wise deeply know that the sacrifice at the Battle of Sabat was more meaningful than that at the Battle of Karbala'. For al-Hasan, peace be on him, practiced bravery patiently. In other words he endured hardships in a peaceful way. The martyrdom at the Battle of Karbalah belonged to al-Hasan, and then it belonged to al-Husayn. That is because al-Hasan had ripened its results and paved the way to it. The bloody victory of al-Hasan depended on the truth which he clarified for his brother al-Husayn with his patience and wisdom. So when this truth became clear, al-Husayn won a victory over his enemies.
It is as if that al-Hasan and al-Husayn, peace be on them, were in agreement on the design of the plan. Namely, al-Hasan took the role of the patient, wise person, while al-Husayn took the role of the generous revolutionist. So they helped each other to make a perfect plan with one purpose. After the Battles of Karbala' and Sabat, the people began to consider the events carefully. So they concluded that the Umayyads were an abominable, ignorant group. Also they concluded that the Umayyads played the most dangerous role to destroy Islam and Muslims. For they (the Umayyads) were full of malice. The people understood that the Umayyads shared the same wicked nature, and that Islam was unable to educate such a kind of nature with its kind treatment. For example, Hind made a plan to kill Hamza (the Prophet's uncle). When Hamza was killed, Hind came to him, ripped open his chest, and began eating his liver. At the Battle of Karbala', Yazid gathered his fighters to attack al-Husayn and his companions.
When al-Husayn was killed, Yazid ordered his fighters to break al Husayn's chest with the hooves of their horses. Besides he ordered them to cut off his head, and to leave him naked in the open air to be eaten by the birds and the beasts of prey. Moreover, Yazid ordered his fighters to take the prophet's granddaughters as prisoners. The people knew that Mu'awiya went on his wicked plan towards al-Hasan till he poisoned him. They knew that Mu'awiya was indifferent to the Peace Treaty, which he made with al-Hasan. Also they knew that al-Husayn revolted against the Umayyads because their oppression reached its zenith. Accordingly, it was natural for the people to consider those events carefully. They wanted to know why the Umayyads deviated from the family of Muhammad, may Allah bless him and his family. They also wanted to know why that cunning, oppressive, Umayyad regime took the reins of authority. Moreover, they wanted to know why such a regime spared no effort to put out the light of the family of Muhammad or to prevent it from reaching the community.
Yes, the people knew the wicked plan of the Umayyads because of al-Hasan's and al-Husayn's efforts and their wise plan. The people knew that there was a strong enmity between Islam and the Umayyads. We said that the Umayyads took the reins of authority through Mu'awiya and his Peace Treaty with al-Hasan. Then, why did Mu'awiya persecute al-Hasan and poison him? Why did he do his best to put an end to the righteous followers of al-Hasan? Also Yazid killed al-Husayn and took the reins of authority, but why did he kill al-Husayn's followers mercilessly? Indeed, we must leave the good ones who are acquainted with the Islamic history to discover the reality of the struggle between the family of the Prophet and the Umayyads. That is because we have detailed this matter in the introduction of the book: `Al-Majalis alFakhira fi Ma'atim al-`Ittra al-Tahira'. See this book. Now, it is enough for me to mention that al-Hasan and al-Husayn helped each other to show people the real face of the Umayyads.
So I want to underline this fact again: The martyrdom at the Battle of Karbala' belonged to al-Hasan first, and then it belonged to al-Husayn. The wise deeply know that the sacrifice at the Battle of Sabat was more meaningful than that at the Battle of Karbala'. Thanks to our master, our prototype, the prominent figure of the community, expert in the secrets of the Imams, Hujjat al-Islam and Muslims, our holy Shaykh, Shaykh Radi Al-Yasin, may Allah promote his rank. For he was the first to discover the secret of the relationship between the Peace Treaty of al-Hasan and the revolution of al-Husayn. Besides, we must acknowledge that no one of the great figures devoted himself to this task as Shaykh Radi Al-Yasin did in this valuable book. So may Allah reward him and dwell him in the highest Heaven: "with those upon whom Allah has bestowed favors from the prophets and the truthful and the martyrs and the good, and a considerable company are they!"
His Eminence Ayat Allah, Imam, Great Reformer, Sayyid Abd al-Husayn Sharaf al-Din al-Musawi, al-`Amili (May his grave be sanctified) Sur (Jabal `Amil) on the fifteenth of the month of Rajab, in the year 1372 A.H.
[1] Al-Zubayr b. Bakkar, al-Muwaffaqiyat. Concerning the biography of al Harith b. Wahab, b. Hajar has reported the above- mentioned words in his book `al-Isaba,' Chapter One, on the authority of al-Zubayr b. Bakkar.
[2] As Shaykh Radi Al-Yasin has explained in this book.
[3] That is because Mu'awiya insisted on making a peace- treaty with al Hasan. He declared that he was ready to carry out all conditions of al-Hasan for Allah and the community. He besought him to prevent the bloodshed of the community of his grandfather. He (Mu'awiya) declared his request, so the two parties knew it. If the battle had lasted, Mu'awiya would have defeated al-Hasan. Al-Hasan, Mu'awiya, and their soldiers knew the result of the battle. So if al-Hasan had insisted on fighting Mu'awiya he would have been defeated and blamed. Moreover, if al-Hasan had said that Mu'awiya would not fulfill his conditions, the common people would have not believed him because they admired Mu'awiya, as we have already mentioned, and because the defects of the Umayyads were not clear for them to support al-Hasan and to abandon Mu'awiya. However, the defects of the Umayyads during the lifetime of the Lord of martyrs (i.e., al-Husayn) were so clear that his sacrifice played an important role in supporting the truth and its followers, praise be to Allah. Read the chapter: "the Secret of the Attitude" in this book.
[4] Read the Peace Treaty in this book.

Author's Preface
In the Name of Allah, Most Gracious, Most Merciful Praise belongs to Allah, the Lord of the worlds. May Allah bless Muhammad, his family, and his companions.
Now, I want to put the conclusion of the studies in front of the gentle reader. This conclusion has been based on facts from real life. They are free from any doubt. They are not subjected to any effect of the oppressed historical period, which our old historians had not presented in an appropriate way, nor have our contemporary authors analyzed it in a suitable manner.
This period of time represented the succession of al-Hasan b. 'Ali, peace be on them. This period has historically been distorted because of the ambitions of the foremost authors and the carelessness of the modern ones. This period, like other historical periods, has been liable to deliberate blackout, forgetfulness of facts, negligence, and distortion. So rash eastern and western authors have described al Hasan b. 'Ali, the best blessing and peace on him and on his father, as a caliph with weak policy, the one who absorbed in loving women, and who sold Mu'awiya the succession for money. Also there are similar oppressive baseless accusations to these ones. So in the following chapters, I (the author) will explain this important short period. For it is similar to the great historical periods of Islam after the death of the Prophet, may Allah bless him and his family.
That is because this period was unique in the history of the other caliphs. Namely, it was the beginning of a new rule that distinguished between the spiritual powers and the temporal ones in Islam. It was the period whose events confirmed the tradition in which the Prophet told the people that oppressive rulers would take the reins of authority. It was the period when tribal spites appeared for the first time in the history of Islamic beliefs. However, the little efforts in the chapters of this book are not enough to explain the facts about the period of al-Hasan's succession. That is because such facts are about in various books. These little efforts have shown us that al-Hasan b. 'Ali (peace be on him), though the period of his succession was short, was the cleverest of all Caliphs in policy, and solving the problems. They have shown us that al-Hasan was very careful of the plans and plots of Mu'awiya b. Abu Sufyan.
They have shown us that he married many women to show his great position among people. Moreover, they have shown us that he made a Peace Treaty with Mu'awiya to indicate the almighty plan through which he destroyed his enemies in history. So al-Hasan did not sell Mu'awiya the succession for money, nor did he bargain with him. Moreover, all deeds of this Imam (i.e., al-Hasan) have underlined his great position among people. However, some people have ignored his deeds and history has oppressed them. The most horrible ungratefulness for the talents of the great figures is that ignorant people write about their history and classify their ranks. Such ignorant people do not harm al-Hasan b. 'Ali. For there are other people who have the ability to distinguish between the right and the wrong. For the brave attitude of this Imam (i.e., al-Hasan), his great talents, and his meaningful aims have made him occupy the highest position of the great immortal figures. It is enough for us to mention the following chapters to show the correct logical method which people should follow to denote that Imam al-Hasan was great, and free from all defects. So impudent authors have condemned the policy of al-Hasan, peace be on him, for taking a sum of money.
This sum of money was the reason for creating such a historical problem to al-Hasan, peace be on him. That is because such authors have not studied the private conditions of al-Hasan thoroughly. Besides they have decided to support their party activities, to comply with the wishes of the ruling policy, and to make people forget this great Imam. So the authors have regarded al-Hasan as an unsuccessful leader. However, they have not considered carefully the reasons for this claimed failure that has reflected the state of the people whom al-Hasan led during that period. In other words the authors should consider carefully the temptations of the new conquests that prevailed the people at that time. Accordingly, the authors will know that the leader has no defect when his community becomes corrupt, his soldiers become traitors, and his people lose their social conscience.
The authors have forgotten to regard al-Hasan as the most prominent politician. For they have not known that he studied the psychological features of his opponents, the desires of his society, and the situations of his time. Moreover, they have not known that al Hasan made plans. They have not known that he decided the results. They have not known that he kept the future of all his community with his plans. They have not known that he dug the graves of his opponents one by one with his conclusions. Though al-Hasan was surrounded by the hardships of his time, he was the peace- maker whose success was certain, and whose head was raised through the summons to righteousness. Then he died. However, he refused to waste even an inch of his right. I (the author) wonder, which greatness is better than that of al-Hasan when the pedantic critics study his conditions with honesty? Our book will give you clear evidence for what we have mentioned above. That is because its chapters have been based on accurate studies.
The gentle reader will find these studies the nearest thing to reality or they are the reality itself. Also he will find that we have proved them with logical criteria. The reader will find that this book is not about the conditions of Imam al-Hasan, peace be on him, in general. Rather the book is about his political attitudes. Anyhow, it is necessary for us to mention a chapter about his life. Our matter (the Peace Treaty of al-Hasan) is wide and difficult. However, the reference books are very few. That is because most of our old books were liable to be missing. For example, we have not found these books:
1) Sulh al-Hasan and Mu'awiya by Ahmad b. Muhammad b. Said b. Abd al-Rahman al-Subay'i al-Hamadani (died 333 A.H.),
2) Sulh al-Hasan by Ibrahim b. Muhammad b. Said b. Hilal b. `Asim b. Said b. Mas'ud al-Thaqafi (died 283 A.H.),
3) Amr al-Hasan by `Abd al-`Aziz b. Yahya al-Jalludi al-Basri,
4) Akhbar al-Hasan by al Haythem b. `Adi al-Tha'labi (died 207),
5) Akhbar al-Hasan b. 'Ali by Abu Ishaq Ibrahim b. Muhammad al-Isfahani' al-Thaqafi [1] and the like.
As for the books, which we have found, they are all in agreement on the Peace Treaty of al-Hasan (Sulh al-Hasan). However, they are in disagreement on presenting an event narrating a sermon, reporting a declaration, and deciding a certain number. Rather, even two chains of authority in these books are in disagreement on appointing the exact date of an event or a sermon. They are in disagreement on limiting the name of the leader, for example, or the order of the leadership between two or among three leaders.
They are in disagreement on reporting the ways of the plot which was made against al-Hasan, peace be on him, at his camps. They are in disagreement on expressing his peace, and his killing at last. Moreover, they are in disagreement on the small and the great news of the story from the beginning to the end. In these books there are many factors that played a dangerous role in treating the sensitive matters. Attributing these facts to their correct chain of authority was the most difficult stage for me during this writing. However, it was easy for me to achieve this purpose through resorting to the relations of the conditions and the coordination of the events with which we can evaluate a certain situation. Among the best chances is that we have depended on the plain proof in choosing the way to order the reports that are here and there in books. So these reports, though incomplete, are all our perfect proofs for the coordination and the study we have chosen.
This is the most wonderful success, which I have achieved. We considered carefully the attitude (i.e., the Peace Treaty) throughout its stages. We depended on reason more than the reports. We resorted to the personal declarations (i.e., the words of al-Hasan) to indicate the purpose (the Peace Treaty) more than the reports of many historians. Moreover, it (this study) is my little goods. From it I do not want anything. However, I want it to be a clue for new studies to remove the vagueness that has covered the Peace Treaty of al-Hasan throughout history. If my study is successful in achieving that, then I will be given much good "With none but Allah is my success, on Him do I rely and to Him do I turn."
[1] You can find these books with in the biographies of their authors in the biographical books, such as al-Fihrast by b. al-Nadim and al-Najashi, and the like. Also you can find them with the names of other books concerning al-Hasan's, peace be on him, peace and killing. We do not want to speak at length about them, for they have become mere names.

Chapter 1

Imam Al-Hasan (Peace Be On Him)
His father was the Commander of the faithful (Amir al-mu'minin), 'Ali b. Abu Talib. His mother was the mistress of the women of the worlds, Fatima the daughter of the Apostle of Allah, may Allah bless him and his family.

His Birth
He was born in Medina on the night of the middle day of the month of Ramadan, in the year 3 A.H. He was the eldest son.
When al-Hasan was born, the Prophet, may Allah bless him and his family, took him. Then the Prophet said the adhan (call to prayer) in al-Hasan's right ear, and said the iqama (words similar to the adhan) in his left ear. Then he sacrificed a ram for him (in the ceremony of `aqiqa). Then he shaved his hair. He (i.e., the Prophet) gave silver equal to his hair. So the weight of al-Hasan's hair was a dirham and some of silver. Then he ordered his hair to perfumed. So the `aqiqa and giving alms as equal as the weight of hair have become Sunna (an act of the Prophet).
The Prophet named him Hasan. People did not know such a name in the pre- Islamic period. Also he gave him Kunya (i.e., the name by which an Arab is usually referred to and which refers to him as the father of someone, usually his eldest son) as Abu Muhammad. Al-Hasan had no Kunya other than this (Abu Muhammad).

His Nick-Names
al-Sibt, al-Sayyid, al-Zaki, al-Mujtaba, al-Taqi.
His Wives
Al-Hasan married Umm Ishaq bint (the daughter of) Talha b. `Ubayd Allah, Hafsa bint (the daughter of) 'Abd al-Rahman b. Abu Bakr, Hind bint (the daughter of) Suhayl b. `Amru, and Ju'da bint (the daughter of ) al-Ash'ath b. Qays, whom Mu'awiya tempted to kill al-Hasan. So she killed him with poison.

His Children
Al-Hasan had fifteen children, both male and female: Zayd, al-Hasan, `Amru, al-Qasim, `Abd Allah, `Abd al-Rahman, al-Hasan al-Athram, and Talha, Umm al-Hasan, Umm al-Husayn, Fatima, Umm Salama, Ruqayya, Umm `Abd Allah, and Fatima.

His Characteristics
No one was more like the Apostle of Allah, may Allah bless him and his family, than al-Hasan b. 'Ali, peace be on him, in form, manner, and nobility.
In this manner the describers have described al-Hasan and said: "He (al-Hasan) had a white, reddish face. He had black eyes, smooth cheeks, thick beard, and curly, plentiful hair. His neck was as white as a jug of silver. His body was good. He had large shoulders, and big fleshy bones. He was of medium height; neither long nor short. He was handsome; the best of all people in face.
Al-Hasan, peace be on him, was as the poet said:
When some handsomeness creeps into the insights of imaginations,
He (al-Hasan) has the special share.
His forehead from under his forelock is like
The full moon that illuminates the dark night.
His ambergris and musk is far above the perfume of
The people of the earth, so he is the heavenly perfume.
Ibn Sa'd said: "Al-Hasan and al-Husayn used to dye black."
Wasil b. `Ata' said: "Al-Hasan b. 'Ali, peace be on them, had the visage of prophets and the glory of kings."

His Worship
Al-Hasan, peace be on him, performed the hajj on foot twenty- five times. When he mentioned death, he wept.
When he mentioned the grave, he wept. When he mentioned the resurrection, he wept. When he mentioned crossing the sirat (a kind of bridge which only the righteous can cross on the road to Paradise), he wept. When he mentioned the standing before Allah, the Great and Almighty, he fainted. When he mentioned Paradise and Fire, he shock as the sick person did. So he asked Allah to make him enter Paradise and to protect him from Fire.
When al-Hasan performed an ablution for prayers, he shock all over and his face became pale.
Al-Hasan, peace be on him, shared his property with Allah three times. He gave people from his property twice in the way of Allah, the Exalted. He mentioned Allah, the Great and Almighty, in all conditions whether pleasant or otherwise.
They (the historians) said: "He (al-Hasan, peace be on him) was the best of all people in worshipping Allah and refraining from the life in this world."

His Ethics
Al-Hasan's ethics were excellent examples for people. So everyone respected him. Everyone loved him when he associated with him. When his friend or his enemy heard him talking or delivering a speech, he was sorry that he (al-Hasan) would end his talking or his speech.
In his book, vo1.8, p. 37, b. Kathir has reported on the authority of b. al-Zubayr, who said: "By Allah, no woman has born (a baby) like al-Hasan b. 'Ali."
Muhammad b. Ishaq said: "After Allah's Apostle, may Allah bless him and his family, no one had a high social position as al-Hasan b. 'Ali had. (Mats) were spread out at the door of his house. When he came out and sat, the street was over crowded. So no one of Allah's creatures could pass to show respect for him. When he knew that, he stood up and entered his house. So the people could pass."
Al-Hasan dismounted his camel on the road to Mecca, so all those who saw him dismounted their camels. Also Sa'ad b. Abu Waqqas dismounted his camel and walked beside him.
Ibn `Abbas caught the stirrup for al-Hasan and al-Husayn, peace be on them, and arranged their clothes. So Mudrik b. Ziyad said to him: "You are older than them, so why do you catch the stirrup for them?" Ibn "`Abbas said: "Woe unto you! Do you know who they are? They are the grandsons of the Apostle of Allah. What a great blessing is that Allah has made me catch the stirrup for them and arrange their clothes!"
Although al-Hasan, peace be on him, had a high social rank, he was kind to people. One day he passed by poor persons. The poor persons were sitting on the ground. There were pieces of bread before them. They were picking up the pieces of bread and eating them. When they saw al-Hasan, peace be on him, they said to him: "Son of the Apostle of Allah, come to lunch!" So he dismounted his camel and said: "Indeed, Allah does not love the proud." He began eating with them. Then he invited them, so he gave them food and clothes.
The following are some examples about al-Hasan's generosity: A man came to him and asked him for a need. He (al-Hasan) said to the man: "Write your need on a piece of paper and submit it to me." The man submitted his need to him. He (al-Hasan) doubled the man's need. So some of those who were sitting with al-Hasan said to him: "Son of the Apostle of Allah, the blessing of the piece of paper was great for the man." So al-Hasan said: "Its blessing for us is greater, for Allah has made us appropriate for doing good. Do you not know that doing good should be optional, namely without request. As for him whom you give after the request, you give him after he has lost face. He may spend his night restless and sleepless. He rocks between despair and hope. He does not know whether he will face a sad answer or a glad success. He comes to you while he shakes all over and his heart is afraid (of you). Then if you met his need through losing face, that (losing face) would be greater than what he has obtained from your favor."
Al-Hasan, peace be on him, gave a poet (some money). So one of those who were sitting with him said to him: "Glory be to Allah! Do you give the poet who disobeys the Merciful (Allah) and tells lies?" Al-Hasan, peace be on him, said: "Servant of Allah, the best of your money is what you spend to protect your dignity. It is an act of kindness to avoid the evil."
A man asked al-Hasan, peace be on him, for a need. So al-Hasan gave the man one thousand dirhams and five hundred dinars and said to him: "Fetch a carrier to help you." The man fetched a carrier. So al-Hasan gave the carrier his cloak and said: "This is the wage of the carrier.
A Bedouin came to al-Hasan, peace be on him, and asked him for a need. So al-Hasan said: "Give him all the money in the safe." There were twenty thousand dirhams in the safe. All the money was given to the Bedouin, so he said: "My master, do you not let me tell you about my need and praise you?" Al-Hasan, peace be on him, began saying:
Our gifts are many
The hopeful enjoy them.
Our selves give generously before the request
For fear of losing face.
Al-Mada'ini said: "Al-Hasan, al-Husayn, and `Abd Allah b. Ja'far went out. However, their luggage went before them. So they became hungry and thirsty. They saw an old woman sitting in a tent. They asked the old woman for water. She said to them: `Milk this ewe.' They did. Then they asked her for food. She did : `I have nothing but this ewe. Let one of you slaughter it. So one of them slaughtered and skinned it. Then she grilled some meat of the ewe for them. They ate the meat and took a nap at the old woman's tent. When they got up, they said to her: `We are a group of people from Quraysh. We want to go through this direction. When we come back, visit us. For we will do good for you.' Then they went away. When the old woman's husband came, she told him about her entertainment. Her husband said: `Woe unto you! You have sacrificed my ewe for people whom you do not know, then you say that they are from Quraysh.' Days passed. The old woman's condition became worse.
So she departed till she passed through Medina. Al-Hasan, peace be on him, saw her and recognized her. He said to her: `Do you know me?' `No,' she answered. He said: `I was your guest on the day so- and- so.' Then he gave her one thousand ewes and one thousand dinars, and he sent her to al-Husayn, peace be on him. Al-Husayn gave her like that (number) and sent her to `Abd Allah b. Ja'far. The latter gave her like that (number)."
A Hashimite man and an Umayyad quarreled with one another (about generosity). The Hashimite man said: "My people are more generous (than yours)." The Umayyad one said: "My people are more generous (than yours)." The Hashimite man said to the Umayyad one: "Go and ask ten of your people (for money)" The Umayyad man went and asked ten of his people (for money). Each one of the ten people gave him ten thousand dirhams. In the meantime the Hashimite man went to al-Hasan b. 'Ali. So al-Hasan gave him one hundred and fifty thousand dirhams. Then the Hashimite man went to al-Husayn. So al-Husayn asked him: "Had you asked anyone for money before me?" "I had asked al-Hasan," answered the Hashimite man. Al-Husayn said: "I cannot give more than what my master (al-Hasan) has given you." Then al-Husayn gave the Hashimite man one hundred and fifty thousand dirhams.
Then the Umayyad man came back with one hundred thousand dirhams from ten people, while the Hashimite man came back with three hundred thousand dirhams from two people. So the Umayyad man became angry and returned the money to its owners who received it. Meanwhile the Hashimite man went to al-Hasan and al-Husayn to return the money, but they refused to accept it. Then they said: "We do not mind whether you take the money or throw it away on the road."
One day al-Hasan, peace be on him, saw a black boy. The black boy was eating a piece of bread and giving a piece of bread to his dog. So al-Hasan said to him: "What has made you do this?" "I feel shame of my dog when I eat and do not feed him," answered the black boy. Then al-Hasan said to him: "Do not leave your place till I come to you." At that moment al-Hasan went to the black boy's master. He bought the black boy and the wall (the garden) where he lived. He (al-Hasan) freed the black boy and made him possess the wall.
The traditions about al-Hasan's generosity are numerous, but we do not intend to mention them all.
As for al-Hasan's clemency, it was as heavy as the mountains, as Marwan said concerning al-Hasan.
Al-Hasan, peace be on him, renounced worldly pleasures very much. So Muhammad b. 'Ali b. al-Husayn b. Babawayh, who died in the year 381 A.H., wrote a book. He called the book `Zuhd al-Hasan.' How an outstanding merit was that al-Hasan renounced all life in this world for the sake of the religion!

His Outstanding Merits
Al-Hasan, peace be on him, is the Lord of the youth of Heaven. He was one of the two persons in whom the progeny of the Apostle of Allah, may Allah bless him and his family, was limited. He was one of the four persons through whom the Prophet made the contest of prayer with the Christians of Najran. He was one of the five persons whom the Prophet covered with his cloak. He was one of the twelve Imams whose obedience Allah made incumbent on people. He was among those who were purified from sins as the Qur'an says. He was among those whose love Allah made reward for the message. He was among those whom the Apostle of Allah made one of the two valuable things (thaqalayn). Thus whoever cleaves to them does not go astray. He was the plant of the sweet basil of the Apostle of Allah, may Allah bless him and his family. The Prophet loved him and asked Allah to love those who love him.
Al-Hasan had other outstanding merits. These merits are in need of a long explanation.
Still the explanation does not encompass them even if it is long.
The people pledged allegiance to him after the death of his father, peace be on them. So he assumed the succession in the best manner though the time of his succession was short. Also he made a Peace Treaty with Mu'awiya on the fifteenth of the month of Jamadi al`Ula' in the year 41 A.H., according to the most correct reports. So he was able to protect the religion and to spare the blood of the believers. In the Peace Treaty, he followed the teachings, which he reported on the authority of his father on the authority of his grandfather, may Allah bless him and his family. Apparently, his succession was seven months and twenty days.
After the Peace Treaty had been concluded, al-Hasan, peace be on him, came back to Medina to stay there. So his house became as a second haram (a sacred sanctuary) for people to visit.
Through these two sacred places (al-Hasan's house and Medina), al-Hasan, peace be on him, became the rise of guidance. He was the stronghold of knowledge and shelter of Muslims. Meanwhile there were many knowledgeable people all around him. Anyhow such knowledgeable people were the students of al-Husayn. So they learned knowledge from him and reported it on his authority. Allah granted al-Hasan plentiful knowledge and a high social position in the hearts of Muslims. Thus he (al-Hasan) was able to guide the community, to lead Muslims spiritually, to correct the Islamic beliefs, and to unify the people of monotheism.
Al-Hasan, peace be on him, performed the early morning prayer in the mosque of the Apostle of Allah, may Allah bless him and his family. He sat there praising Allah till the sun rose. In the meantime he answered the questions of the great Muslim figures. In his book `al Fusul al-Muhimma', p.159, b. al-Sabbagh said: "The people gathered around him (al-Hasan). He (al-Hasan) answered the questioners perfectly and refuted the proofs of the disputers."
When al-Hasan, peace be on him, performed the hajj or went around the Kaaba, the people were about to destroy him. For they overcrowded to welcome him.

His Death
Al-Hasan, peace be on him, was given poison several times. We will detail this matter when we discuss the fulfillment of the conditions of the Peace Treaty. When al-Hasan, peace be on him, felt the danger in the last attempt, he said to his brother al-Husayn, peace be on him: "My brother, I am leaving you and meeting my Lord. I have been given poison to drink, and have spewed my liver into the basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before Allah, the Great and Almighty." Then he said: "Bury me with the Apostle of Allah, may Allah bless him and his family.[1] For I am worthier of him and his family' (than others). If they prevent you from doing that, then I make you swear by the relation which Allah has made close to you and by the blood relation to the Apostle of Allah, may Allah bless him family, not to shed even your blood into the cupping-glass in (carrying out) my command, till we meet the Apostle of Allah, may Allah bless him and his family, to oppose the people before him and to tell him about what we have suffered from them."
Then al-Hasan, peace be on him, made his testamentary bequests to his family and his children. (He gave al-Husayn) his heirlooms and the things which the Commander of the faithful (Imam 'Ali), peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shi'a that he (al-Hasan) was his successor.
Then al-Hasan, peace be on him, died on the seventh of the month of Sufar, in the year 49 A.H.
Abu al-Faraj al-Isfahani said: "Mu'awiya wanted the people to pledge allegiance to his son Yazid. However, the existence of al-Hasan b. 'Ali and of Sa'd b. Abu Waqqas troubled him very much. So he gave them poison to drink, and they died of it."
The abominable disasters of this kind shook the conscience of the Muslim countries. So there were various revolutions throughout history. In this connection Allah, the Exalted, says: "And they who act unjustly shall know to what final place of turning they shall turn back."

His Burial
Sibt b. al-Jawzi reported on the authority of b. Sa'd on the authority of al-Waqidi, who said: "When al-Hasan was about to die, he said: `Bury me beside my father.' He meant the Apostle of Allah, may Allah bless him and his family. However, banu (the sons of ) Umayya and Marwan b. al-Hakam and Said b. al-`As, who was the governor over Medina, prevented him." Ibn Sa'd said: "Among them was `A'isha, who said: `No one is buried beside the Apostle of Allah.'"
Abu al-Faraj al-Amawi al-Isfahani reported on the authority of Yahya b. al-Hasan, who said: "I heard 'Ali b. Tahir b. Zayd say: `When they wanted to bury al-Hasan, she (`A'isha) mounted a mule and asked the help of banu (the sons of) Umayya, Marwan, those who were there from them (banu Umayya) and from their servants. So someone said: `One day (she was) on a mule, and one day (she was) on a camel.'"
Al-Mas'udi has mentioned that `A'isha mounted a gray mule and led the Umayyads to declare a second battle against the members of the House (Ahl al-Bayt. He (al-Mas'udi) said: "So al-Qasim b. Muhammad b. Abu Bakr came to her (`A'isha) and said: `Aunt, we,, have not washed our heads since the Battle of the Camel. [2] Do you' want people to call this day the Battle of the Gray Mule?' So she came back."
Many people gathered together with al-Husayn b. 'Ali and said to him: "Leave us with the children of Marwan. By Allah, they are, with us, nothing but an itching of the head." Al-Husayn said: `By Allah, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of Allah would have taken their toll from you. You have broken the agreement which was made between you and us. You have ignored the conditions which we made with you for ourselves." Here al-Husayn, peace be on him, reminded them of the conditions of the Peace Treaty.
Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi` beside his grandmother, Fatima daughter of Asad b. Hashim b. `Abd Manaf, may Allah be pleased with her.
In his book `al-Isaba', he (Ahmad Shahab al-Din al-`Asqalani) said: Dawud b. Sinan informed us: Tha'laba b. Abu Malik told us: "I (Tha'laba b. Abu Malik) saw al-Hasan on the day when he died and was buried in (the cemetery of) al-Baqi`. I saw that if a needle had been thrown away in (the cemetery of) al-Baqi`, it (the needle) would have not fallen but on the head of a person."
[1] Al-Hasan, peace be on him, was worthier of the Prophet, may Allah bless him and his family, than others, because he was his grandson and a piece of him. Rather al-Hasan was the piece of the Prophet. No one is worthier of the grandfather than the grandson. In other words the piece is worthier of the entirety than others.
Al-Hasan, peace be on him, was worthier of the Prophet's family, because he was his legitimate inheritor through his mother the truthful and chaste one, peace be on her. She was the only inheritor of her father, may Allah bless him and his family. So she (Fatima, the Prophet's daughter) had the right to inherit her father as Solomon inherited David. For there is nothing that can specialize the general inheritance.
Here the comparative degree `worthier' concerns the mafdulin (less excellent), namely Abu Bakr and `Umar. For they regarded themselves as worthier of burying in the room of the Apostle of Allah, may Allah bless him and his family, than others. However, his grandson (al-Hasan) was worthier of that than them. That is because they (Abu Bakr and `Umar) thought that the wife had the right to inherit her husband. Muslim jurists have disagreed on this matter since then. `A'isha, the daughter of Abu Bakr, and Hafsa, the daughter of `Umar, had, according to the correctness of their inheritance as two wives, a share of seventy-two shares in the room where the Apostle of Allah, may Allah bless him and his family, was buried. For they were two of nine wives. And all the nine wives had one- eighth which they divided among themselves according to this rate. As for the holy room whose wideness we do not know exactly should be wide enough to hold seventy two graves; otherwise the inheritors of the truthful, chaste one (Fatima did not permit Abu Bakr and `Umar to be buried in it. So what is other than this (explanation)?
Accordingly, we must admit that al-Hasan, peace be on him, was worthier of the Apostle of Allah and of his house than the others.
[2] In his book `Al-Mahasin wa al-Masawi', vol. 1, p.35, al-Bayhaqi has reported similar words. He (al-Bayhaqi) said: "On the authority of al-Hasan al-Basri that al-Ahnaf b. Qays said to `A'isha at the Battle of the Camel: `Mother of the believers, has the Apostle of Allah, may Allah bless him and his family, authorized you this movement?' She said: `O Allah, no.' He said: `Have you found it (this movement) in the Book of Allah, the Exalted?' She said: `We do not read but what you read.' He said: `Have you seen that the Apostle of Allah, may Allah bless him and his family, asked the help of his wives when he was few in number and the polytheists were many?' She said: `O Allah, no.' Al-Ahnaf said: `Therefore, what is our guilt?"

Chapter 2

Before The Pledge Of Allegiance
Now, we are discussing a matter. We do not know exactly to what extent the matter was affected by the previous conditions. Still it is enough for us to present some of the social conditions which the Muslims knew for the first time after the death of the Prophet. That is because the Prophet had a strong effect on the selves, a strong power in forming society, and a powerful hand in building the elements of the activity of beliefs.
We are recalling the memories to draw a transient picture here. Thus it is enough for us to take an appropriate thing from every event or to take the suitable events for our subject and leave the others. That is because we want, in the light of this method, to know whether our subject (i.e., the Peace Treaty of al-Hasan) was affected by the previous circumstances or not.
The greatest event in the history of Islam was the death of the Apostle of Allah, may Allah bless him and his family. Thus that heavenly radiation gave this world all good ceased. Suddenly, the world became dark and people began to prepare themselves to commit evil deeds. When the Apostle of Allah, may Allah bless him and his family, died, the earth separated from the sky. For the Prophet was the only means between them. Is the earth in no need of the sky? Of course not. For the sustenance of the earth, its good, its life, its activity, its light, and its religion are all from the sky. This event (the death of the Prophet) would have caused intense loneliness in this world and a heavy loss for Muslims if he (the Prophet) had totally ended his relation with the world and Muslims. However, the Apostle of Allah, may Allah bless him and his family, was aware that the believers would be tested after him through facing great misfortunes. The Prophet was kind to the believers. Thus he told them that only one rope would continue the relation between them and the sky. So is there a rope worthier of clinging than the rope of the sky in the time when inspiration has ceased? For this reason, the Prophet, may Allah bless him and his family, said: "I have left among you that which if you cling to, you shall not go astray after me: the book of Allah, (which) is the extended rope from the sky to the earth, and my family, the members of my house. They (Allah's Book and the Prophet's family) shall not abandon each other till they come to me at the Hawd (the river in Paradise). So think, how will you treat them after me?" [1]
Accordingly, we have the right to base the research that is between our hands, on these events to conclude the attitude of the community towards the family of the Prophet, may Allah bless him and his family, or the attitude of those groups who claimed that they had the right to represent the community. That is because we want to know how that community and those groups treated the family of the Prophet after him. In the meantime we want to conclude the appropriate events for our subject. So if the word al-`itra means `asbira or the kin of the man, then 'Ali was the most prominent man of them all after Allah's Apostle. If the mentioned word means dhurriya (progeny), then al-Hasan was the eldest one in the family of the Prophet after him. For, in Arabic, the word al-`itra is used for both `ashira (kin) and dhurriya (progeny).
However, after the death of the Prophet, may Allah bless him and his family, the Muslim community disagreed on the matter of the succession. That is because some Muslims depended on their viewpoints. Some of them cleaved to the clear traditions of their Prophet, who said many traditions concerning nominating the successor after him. However, this is not the place to mention all these traditions. Meanwhile we do not intend to discuss with those who depended on their personal interpretations, nor do we intend to discuss with those who worshipped Allah according to the clear traditions of their Prophet. For everything on which we agree and disagree with them all or with a party of them ended as it was at its time. The research, which we are doing, now has nothing to change the adopted ideas.
We do not look for excuses for those who depended on their viewpoints. In spite of their disagreement on the traditions of their Prophet, we say: The Apostle of Allah, may Allah bless him and his family, regarded the Qur'an and his family as his deputies after him as in the foregoing traditions and similar ones. However, those who depended on their viewpoints treated the Prophet's deputies (the Qur'an and the Prophet's family) according to their political ideas that mean that they accepted the traditions of the Apostle of Allah, may Allah bless him and his family. In other words they thought that the interest should be taken into consideration. Also they thought that obeying the orders of the Prophet was in charge of the experienced old men. If they confirmed what the Prophet wanted, then it was okay. If they did not confirm what the Prophet wanted, they put into effect whatever they wanted.
In this manner the succession was taken from the Prophet's family. In this manner, it was possible or advisable for a great number of those who believed in Muhammad, may Allah bless him and his family, to give Mu'awiya the right to compete with the others for the succession of Islam and to produce old- age [2] as evidence for it. In the meantime the old men such `Amr b. al-`As, al-Mughira b. Shu'ba, Abu Hurayra al-Dousi, and the like confirmed his claim. This claim of Mu'awiya, that included disdain at the sacredness of Islam, was not for the first time. Rather it had historical backgrounds. [3]
It is obvious that these historical back grounds led to an unexpected trend in Medina when the people held a meeting in the Shelter (saqifa) of banu (the sons of) Sa'ida to find a new rope other than that of the Prophet, may Allah bless him and his family, in the foregoing tradition. In this connection, Polis Salama said:
Events occurred one by one under the Shelter (Saqifa)
They provoked hidden things and inclinations
Tendencies divided like the branches of
The tender boxthron. [4]
The owner of the right (Imam 'Ali) in the succession adopted an honorable attitude towards his brothers who depended on their viewpoints. His attitude in itself underlined that he wanted to protect Islam from collapse. Also such an attitude underlined that he was the only means or rope between the people and the sky. He (Imam 'Ali) failed for a very short time to pledge allegiance (to Abu Bakr). That is because his Islamic mind showed him his usurped right. Then he was forced to pledge allegiance. [5] So some of his companions asked him: "How did your people deprive you of this position (Caliphate) while you are worthier of it than them?" He (Imam 'Ali) said: "It was a selfish act on which the hearts of people has become greedy while some people did not care for it. The Arbiter is Allah and to Him is the return on the Day of Judgment. Now leave this story of devastation about which there is hue and cry."
These words show you that Imam 'Ali was internally angry but was externally submissive. [6]
The enemies of Imam 'Ali have become blind to his light (outstanding merits). In other words the covering of enmity is on their eyes. So they have ignored him. However, they have not ignored his early Islam, his jihad (struggle), his close relation to the Prophet, his affinity with him, his brotherhood to him, his knowledge, and his worship. Moreover, they have not ignored the traditions of the Apostle of Allah, may Allah bless him and his family, concerning him. They understood these qualities of his then more than we understand them at the present time. However, the enemies of Imam 'Ali, peace be on him, showed enmity towards him because of his many outstanding merits, his intense justice, and his sword with which he killed many of them in the fields of the holy battles.
Also 'Ali's enemies showed enmity towards him because he was in the fourth decade of his life. No wonder, for they thought that the caliph after the Apostle of Allah, may Allah bless him and his family, should be in the seventh decade of age to be fully experienced.
'Ali's enemies have forgotten that the Imamate in Islam is religion like Prophethood itself. What is permitted in Prophethood is permitted in the Imamate. Also what is not permitted in the Imamate what is not permitted in Prophethood though great. So what is the relationship between ijtihad (the ability to conclude religious verdicts) and an age when there is a textual nomination? What is the importance of political interests towards Allah's Words and the traditions of his Apostle, may Allah bless him and his family?. 'Ali's age when the Prophet died was equal to that of `isa b. Maryam (Jesus, Mary's son) when Allah, the Great and Almighty, raised him (Jesus) to the sky. It was possible for `isa to be a prophet in the earth at such an age. So why was it impossible for 'Ali to be a caliph at the age of thirtythree? Worth mentioning Allah will choose such an age for the people of Paradise on the Day of Judgment. If this age was not the best years of the human being, Allah would not choose it for his servants in the gardens.
'Ali's enemies harbored malice against him because of his close relation to the Prophet, may Allah bless him and his family. So they hated to see that the Imamate and Prophethood come together in one house. We do not know why the outstanding merit, according to this logic, has caused this malice. We do not know why 'Ali's close relation to the Prophet made his enemies prevent him from taking the reins of the Caliphate.
They (`Ali's enemies) thought that they did good things for Islam and Muslims when they separated the Imamate from the family of Prophethood, and when they helped other families to usurp the high religious position.
Moreover, they forgot the precautionary steps of the Apostle of Allah, may Allah bless him and his family, when he limited the succession to his family.
The traditions of the Prophet have drawn the attention of the wise men to the mistakes of the people. Besides they have drawn their attention to the correctness of the Apostle of Allah, may Allah bless him and his family.
So the operation of separation between the Caliphate and the family of the Prophet has moved historical differences among the lovers of the Caliphate throughout various generations. Also it has caused ugly disasters for Muslims and distorted the ideal beliefs of Islam. All these differences and disasters would have not happened if the Caliphate had been given to its real owners. In other words if the people had obeyed Allah and His Apostle as in this verse: "And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying." (Qur'an: 33:36)
All these differences and disasters have taken place among Muslims because the ambitious ones have been permitted to compete with the righteous for the Caliphate.
For example, bloody battles took place between banu (the sons) of Hashim and banu (the sons of) Umayya, between banu al-Zubayr and banu Umayya, between banu al-`Abbas and banu Umayya, and between banu 'Ali and banu al-`Abbas. All these bloody battles took place because of that separation between the family of the Prophet and the Caliphate. Noteworthy the Prophet underlined the succession after him through his traditions to prevent those bloody battles and regretful events from happening in Islam.
The members of the House (Ahl al-Bayt) suffered from various misfortunes. They were liable to assassinations, capturing, and homelessness. They suffered from all these misfortunes. That was because of the first mistake which was made to disobey the policy which the Prophet, may Allah bless him and his family, adopted to protect his community and his family. Unfortunately, the people disobeyed him in what he wanted.
However, they misunderstood the meaning of this wise policy. For they hated to see that the Caliphate and Prophethood come together in one family. Meanwhile they wanted to follow another policy.
The age was their apparent justification, which they explained for the people. No one but Allah knows the hidden reasons. Their spiteful memories resulted from the battles between them and the early Muslims or from envy that "eats religion as fire eats wood," as in the holy tradition.
The love of leadership and the desire for authority have been dangerous diseases from which people suffer. Also they are deep-rooted diseases in the nature of powerful leaders.
However, Prophethood and the Imamate, as two Divine offices, are different from the familiar meaning in the political fields. In other words Prophetic policy results from religion and belongs to it. So the only source in political affairs is the Owner of religion (the Prophet), and his words are decisive in them.
If you want to know the close relationship between this event and our subject, you have to read the following words of al-Husayn b. `Ali, peace be on him. For you will know that al-Hasan expressed his dissatisfaction in the following letter of his when the people pledged allegiance to Mu`awiya in Kufa. Al-Hasan, peace be on him, said: "When he (Allah's Apostle), may Allah bless him and his family,, passed away, the Arabs differed over the succession after him. So the Quraysh said:
`We are his tribe, his family, and his friends. You have the right to dispute with us over the succession after Muhammad.' So the Arabs believed the words of Quraysh and their proof for that (succession) against him who disputed with them over the succession after Muhammad. So you bestowed upon them and yielded to them. Then we argued [7] with the Quraysh as the Arabs did. However, the Quraysh did not treat us with justice as the Arabs treated them. They (Quraysh), with the exclusion of the Arabs, took this matter through (asking) equity and protest. We, the members of the House of Muhammad and his friend, disputed with the Quraysh. We asked them to treat us with justice. However, they turned away from us' seized (power), and gathered together to oppress and force us. So we suffered from their persecutions toward us. So the promise is Allah. He is the Lord and Helper.
"We became surprised at those who took unjustly our right and the succession of our family. If they (the Quraysh) had an outstanding right and priority in Islam, we would refrain from disputing with them. We do not want the hypocrites and the allies (ahzab) to find a gap in the religion to corrupt it.
"So today, Mu'awiya, the person is surprised when you have unjustly taken the authority while you are in appropriate for it. You have no known merit in religion, nor have you a laudable act in Islam. You are the son of an ally (hizb) of the allies (ahzab). You are the son of the most hostile one of all the Quraysh towards the Apostle of Allah, may Allah bless him and his family, and His Book. Allah alone is sufficient for you. You shall be returned to Him, and you shall know to whom the final result shall be." [8]
Al-Hasan, peace be on him, expressed his astonishment to show the relationship between Mu'awiya's usurping the right of the members of the House (Ahl al-Bayt and that of the early ones from Quraysh. The relationship between the matter of al-Husayn and that of the early Caliphs resulted from this event. In the meantime matters other than al-Husayn's matter appeared. Some of these matters related to the two brothers; some of them related to the parents; and some of them related to the general right.
We will not mention any of these matters here. For we do not want to discuss research conducted within these lines, but the matters that have a relation to our subject.
We have known that there was a skillful, political activity after the death of the Apostle of Allah, may Allah bless him and his family. The activity enabled Abu Bakr to win the attitude (i.e., the Caliphate). `Umar called that activity Alta (i.e., unexpected event). Mu'awiya called it: "Usurping the right and disagreement on authority."[9] So the quick success which that political activity made underlined the previous determination of those in power. From this determination, we can easily understand that there was a special trend towards the family of Muhammad, may Allah bless him and his family. This trend caused effects during and after its time.
So the family of the Prophet was helpless, and were intentionally removed (from authority) in all prominent developments which history witnessed then.[10]
The person who knew the Caliphate (Abu Bakr) did not prefer them (the Prophet's family) to others. Besides the person who limited the Caliphate to the three of six people (i.e., `Umar) did not treat them with justice. Were not for the election made by the people after the Event of the House (hadith al-dar), the Prophet's family would have had no portion in authority throughout the various times.
Then this special trend had an effect in creating a strong opposition against the two Caliphs who consulted the family of Muhammad, may Allah bless him and his family, about their affairs.
At the Battles of Basrah and Siffin, there are many proofs for what we have said.
Also there are other proofs concerning the attitude of b. (the son of) `Umar, [11] Sa'd b. Abu Waqqas, Usama b. Zayd, Muhammad b. Muslima, Qadama b. Maz'un, `Abd Allah b. Salam, Hassan b. Thabit, Abu Said al-Khudari, Zayd b. Thabit, al-Nu'man b. Bashir. They were called al-Qu `ad (the neutrals). For they preferred neutrality to jihad (holy war) and refrained from pledging allegiance to Imam 'Ali and his son al-Hasan, peace be on them.
This opposition had different fields and various kinds. Some of them were the improper, negative attitudes from which the leaders of the Prophet's family suffered in Medina, and then in Kufa.
For this reason Imam 'Ali, peace be on him, addressed the people from his pulpit in Kufa: "You who are like men, and not men! Your intelligence is that of children and your wit is that of women. I wish I had not seen you nor known you. By Allah this acquaintance has brought about shame and resulted in repentance. May Allah kill you. You have filled my heart with puss and loaded my bosom with rage. You made me drink mouthfuls of grief one after the other. You shattered my counsel through disobeying and leaving me."
Imam 'Ali, peace be on him, made numerous, similar speeches on various occasions.
It was the opposers who planted evil intentions all over the cities of 'Ali, and provoked the people to refrain from supporting him using all pretexts.
I (the author) have believed in this factor. Meanwhile I do not want to forget the other factors that took part in creating the abovementioned, special trend. Namely the factors that took part in creating that opposition that had a positive, armed attitude and a betraying, negative one towards the Prophet's family during the holy Hashimite time.
I (the author) have no doubt that strict justice and accurate equality that prevailed the Hashimite times disturbed the people or some of them. So the people were not ready to show obedience and loyalty that were necessary for war and peace. Besides the booty of the conquered countries made those people cling to the life in this world.
In spite of that special trend, which was formed within twenty-five years, the time of the Caliphate of Imam 'Ali, peace be on him, had appeared before pledging allegiance to al-Hasan, peace be on him, in Kufa.
Al-Hasan was the eldest son of 'Ali, peace be on him, and the successor after him. He (al-Hasan) took part in the good days and bad days of his father. He shared him his sorrows and pains. At that time, he (al-Hasan) was aware of the hardships which his father faced from his people, his subjects, and his enemies. Those hardships made al-Hasan sad. They reminded him of his grandfather Muhammad, may Allah bless him and his family. For the latter ordered his community to cling to the Book of Allah and to treat his family kindly: "Think how you will treat them (my family) after me."
Though al-Hasan, peace be on him, was full of sorrow, he sometimes resorted to hope. Thus he remembered the good companions' help. Also he remembered their activity, their sacrifice, and their loyalty. Accordingly, he concluded that their deeds were free from the political ambitions in this world.
Among those companions were army leaders, excellent orators, jurists, readers of the Qur'an, and the rest of the good ones who fixed Islam.
The Commander of the faithful (Amir al-mu'minm) relied on those companions during his battles and his peace. Also the Hashimites relied on them to protect Islam from dangers.
Imam 'Ali's companions were from the Muslims who were loyal to the Apostle of Allah, may Allah bless him and his family. For they promised him to protect him as they protected their own selves. So al Hasan was hopeful that they would support him in achieving the authority of his father or his own authority.
They ('Ali's companions) believed in the Words of Allah concerning the members of the House of their Prophet. Also they believed in the trustee of authority (wasi) after their Prophet. They understood 'Ali thoroughly. 'Ali was the hero after the Apostle of Allah, may Allah bless him and his family. He was the best of this community after him (i.e., the Prophet) in loyalty to the truth, sacrificing for Islam, advising the Muslims, sound justice, and abundant knowledge. Generally speaking, 'Ali's outstanding merits made his enemies jealous of him.
Some of 'Ali's good companions were `Ammar b. Yasir, Khuzayma b. Thabit (the one with two testimonies), Hudhayfa b. al-Yamman, `Abd Allah b. Badil, Malik b. al-Harith al-Ashtar, Khabab b. al-Arat, Muhammad b. Abu Bakr, Abu al-Haythem b. al-Tayhan, Hashim b. `Utba b. Abu Waqqas (al-Mirqal), Sahl b. Hunayf, Thabit b. Qays al-Ansari, 'Aqaba b. `Amru, Sa'd b. al-Harith b. al-Samman, Abu Fadala al-Ansari, Ka'b b. `Amr al-Ante, Qurda b' Ka'b al Ansari, `Auf b. al-Harith b. `Auf, Kilab b. al-Askar al-Kinani, Abu Layla b. Balil, and the like. They were leaders in the fields of war and worshippers in prayer. They ordered people to do good and prevented them from doing evil. They competed with each other for death in the way of Allah, while other than they competed with each other for worldly desires.
It is necessary to mention that all the above- mentioned good companions died martyrs at the battles headed by 'Ali, peace be on him. Besides, sixty- three Badri companions died martyrs at the Battle of Siffin.[11] Many companions of 'Ali died martyrs at the three successive battles.
The camp of Imam 'Ali, peace be on him, became empty of those good, reliable companions. Accordingly, he was heard saying: "Allah, make haste the unhappiness of al-Muradi (i.e., `Abd al-Rahman b. Muljim)." "What prevents the most wretched person of it (the community) from coloring it (his beard) with the blood of that which is above it (i.e., his head)." "Indeed, by Allah, I wish that Allah took me out of your existence and took me to his mercy from you."
Peace be on ('Ali) on the day when he was born, on the day when he was the first to believe Islam, on the day when he fixed Islam with his sword, on the day when he was tested, on the day when he died, and on the day when he will be raised from the dead.
Therefore, al-Hasan had to face the hardships of the time when his father lived. Namely, he had to face the hardships, which his father faced: the poverty of al-Ansar (the supporters), the armed hostility, and the betraying boycott.
[1] Al-Tirmidhi, Kanz al-`Ummal, vol. l, p. 44, tradition no.874. There are many traditions similar to this tradition. For example, among them is: "I am leaving two caliphs among you: the Book of Allah, (which) is extended between the sky and the earth or (which) is between the sky and the earth, and my family, the members of my House, and they shall not abandon each other till they come to me at al-Hawd (the river in Paradise) - (Imam Ahmad, al-Musnad. Al-Tabarani, al-Kabir).
[2] Ibn Abu al-Hadid, Sharh Nahj al-Balagha, vol.4, p.13.
[3] Al-Mas'udi, Hashim b. al-Athir, vol. 6, pp. 78-79. Many of our old poets, based their good poems on these historical backgrounds. For example, Mihyar al-Daylami referred to them when he said:
As for the two evil ones: b. (the son of) Hind and his son,
Even if their affair became tyrannical after fear
They did not create (anything) in what they had brought.
Rather they followed those ways.
Mihyar's teacher, al-Sharif al-Radi, may Allah have mercy on, had referred to them:
The deed of the latter ones, though rises over
The ugly deed of the early ones, is not more.
Al-Kumayt had referred to the above- mentioned historical backgrounds before these two poets: The bowmen hit it (the target) with the bow of other than them So the latter, gave him the trousers. There are other poetic lines similar to these in meaning.
[4] Bolis Salama.
[5] Mu'awiya said in what he wrote to him (Imam 'Ali) with Abu Imama al-Bahili: "And you failed to pledge allegiance to him (i.e., Abu Bakr) till you were forced to (pledge allegiance) to him. You were dragged with the reins of force as the injured camel dragged."
[6] Imam 'Ali, Nahj al-Balagha, (explained by Muhammad `Abda), vol.1, p.299.
[7] The ugliest spites concerning the matter of the members of the House (Ahl al-Bayt), peace be on them, is that those debates disappeared from history. So we have found nothing of them but bits and peices which the enemy's observation ignored without intention. So here, I (the author) have mentioned the following words of the renewing poet al-Hajj `Abd al Husayn al-Azdi:
Read what the desires write at your time.
(That) tells about what occurred in the past times.
[8] Ibn Abu al-Hadid, vo1.4, p.12.
[9] You can clearly find that in what Mu'awiya wrote to Muhammad b. Abu Bakr concerning Imam 'Ali, peace be on him. He (Mu'awiya) said: "Your father and his companions were the first to usurp his right and disagreed with him on authority. They agreed and were harmonious on that. Then they summoned him to pledge allegiance to them. However, he was slow in coming to them and failed to answer them. So they asked him to be quick, and they intended to do a great thing against him. Then he (Imam 'Ali) pledged allegiance to them and yielded to them. However, they prevented him from taking part in their authority. And they did not inform him of their secrets till Allah made them die." Then he (Mu'awiya) added: "If what we are in was right, then your father seized it and we were his partners. Were not for your father's previous act, we would have obeyed b. Abu Talib and yielded to him. However, your father had done that (disobedience) before us. So we followed him." See al-Mas'udi, Hashim b. al-Athir, vol.6, pp.78- 79.
[10] We find many examples concerning this point in the words of the Commander of the faithful (Amir al-mu'mineen peace be on him). In this connection he said: "By Allah, I am still deprived of my right. (Some people) have been preferred to me since Allah made His Apostle die till this day of people." And He said: "Allah, I ask you to show your enmity towards Quraysh and those who help them. For they have severed the relations between me and my relatives, belittled my great position, gathered together to dispute with me over the authority which belongs to me."
[11] A place on the bank of the Euphrates, between `Ana and Dir al-Sha'ar.

Chapter 3

The Pledge Of Allegiance
The religion of Islam is what the Prophet, may Allah bless him and his family, propagated. For he (the Prophet): "Does not speak out of desire. It is naught but revelation that is revealed." So the Prophet had the right to nominate the Muslim successor for the succession. That is because the succession is the high responsible authority for the lawful. Therefore al-Hasan b. 'Ali was the legitimate successor whether the people pledged allegiance to him or not.
The Apostle of Allah, may Allah bless him and his family, mentioned al-Hasan within the chain of the names of the twelve imams. The Prophet said many traditions concerning al-Hasan and his brother al-Husayn. The Sunni scholars have reported these traditions. [1] All the Shi'ite scholars have agreed on the report of these traditions. In other words the two parties (Sunna and Shi'a) have agreed on these traditions. Among these traditions are: "You (al-Hasan and al Husayn) are two Imams. Your mother has the intercession. [2] "This (i.e., al-Husayn) is an Imam, the son of an Imam, the brother of an Imam, and the father of the nine Imams. [3]
When Imam 'Ali got ill, he ordered his son (al-Hasan) to lead the people in prayer. When Imam 'Ali was about to die, he entrusted al-Hasan and said: "My son, you are the trustee of authority and of blood." Imam 'Ali made al-Husayn, Muhammad (b. al-Hanafiya), all his sons, the chiefs of his Shi'a (followers), and the members of his House bear witness for his bequest. Imam 'Ali gave al-Hasan the Book and the weapon, then he said to him: "My son, the Apostle of Allah, may Allah bless him and his family, has ordered me to entrust you and to give you my books and my weapon as the Apostle of Allah entrusted me and gave me his books and his weapons. Also he (the Prophet) has ordered me to order you that when death comes to you, give them (the books and the weapon) to your brother al-Husayn." Then Imam 'Ali turned to al-Husayn and said: "The Apostle of Allah has ordered you to give them to this son of you." [4] Then he took the hand of 'Ali b. al-Husayn and said: "The Apostle of Allah has ordered you to give them to your son Muhammad. Send him the greetings of the Apostle of Allah and my (greetings). [5]
All tradition books have mentioned this tradition through authentic reliable chains of narrations on the authority of the members of the House (Ahl alBayt), peace be on them. This tradition of 'Ali was appropriate for the expected conditions. The Imami Shi'a use this method to prove the Imamate. The Sunni scholars have reported successive Prophetic traditions through their methods. Also non- Sunni scholars have clearly reported the same traditions through their methods. They (the traditions) have limited the Imamate to twelve Imams who were all from Quraysh. [6] Also they some times mention their names Imam by Imam to the last one of them, who is the awaited Mahdi (the rightly guided one), with whom Allah will fill the earth with justice when it is full of oppression and injustice.
Moreover, there are personal texts which the imams said to nominate each other.
Then the supremacy of each imam in knowledge, acts, miracles, and outstanding merits underlines both kinds of the above- mentioned traditions.
As for the pledge of allegiance of people, it is not a condition in the imamate of the Imam. In other words, people should pledge allegiance to those whom the Prophetic traditions have underlined. The Imamis regard pledging allegiance to other than the Imam as a correct act. It (pledging allegiance) is not accepted from anyone but at the time of compulsion.
The conditions prevented the community from pledging allegiance to the nominated Imams but two of them, who were 'Ali and al-Hasan peace be on them.
After al-Hasan, the formal succession started. Such kind of succession was usurped through weapons or money. Namely, such kind of succession occurred as al-Ghazali said: "The people assumed the succession without any merit." [7]
It was better for the Muslims or the Muslim historians in particular to regard the end of al-Hasan's succession as the beginning of the time of the kingdom. So they would be able to know that time clearly through its aspects, its policies, and its non-Islamic deeds. If they (the Muslims and the Muslim historians) had done that, they would have maintained the ideal, Islamic beliefs which that ideal succession followed. For they followed the example of the Prophet, may Allah bless him and his family. Also they (they Muslims and the Muslim historians) would have protected Islam from those kings who imposed their succession on Muslims. Unfortunately, the Muslim historians have called those kings successors while they (the kings) were not worthy of this title. For this reason, the mentioned historians have wronged Islam though they wanted to do good for it.
I (the author) wonder: was it appropriate for the successor, who had to be like the Prophet in his words and acts, to perform the Friday prayer on Wednesday or to perform it again in the morning? Was it appropriate for him to do Islamically forbidden acts? In other words, was it appropriate for him to sell gold for that which is more than it in weight, to attribute the corrupt persons to the family of the Prophet, to murder the believing people, and to supply the unbelievers with money to wage war against his Muslim brothers, and the like? So why had the historians not called such persons kings instead of calling them successor? Just imagine those persons who succeeded Mu'awiya. Did they not belong to the tree which Allah has cursed in the Qur'an? Just imagine Yazid, Abd al-Malik, al-Walid, and the like!
All these acts should urge Muslims to support Islam. They should not attribute to the Islamic authority but to those ideal Imams who followed the example of the Prophet, may Allah bless him and his family.
As we have said that al-Hasan was the most similar person to the Apostle of Allah, may Allah bless him and his family, in form, manner, and nobility. [8] He had the visage of prophets and the glory of kings. He is the lord of the youth of Paradise in the hereafter. The lord in the hereafter must be a lord in this world. His grandfather the Apostle of Allah, may Allah bless him and his family, surnamed him the absolute lord.
We have known that al-Hasan was the noblest person in ancestry. He was the best of men in father, mother, uncle, aunt, grandmother, and grandfather, as Malik b. `Ajlan described him during the meeting of Mu'awiya.[9]
As al-Hasan had these noble traits and a textual nomination, then why didn't the people pledge Allegiance to him? Why didn't they let him assume the high religious position (i.e., the succession)? If it is difficult for us to understand the Imamate and the succession through these excellent abilities and outstanding merits, then which quality can replace them all and help us understand the Imamate or the succession?
Al-Hasan, peace be on him, carne out to meet the people. He was indifferent to their attitude towards him. Thus he stood on the pulpit of his father peace be on him to praise him. He said: "There has died to night a man who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of Allah, may Allah bless him and his family, and protect him with his own life. The Apostle of Allah, may Allah bless him and his family, used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until Allah brought victory through his hands. He, peace be on him, has died on this night on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nun, the testamentary trustee (wasr) of Moses, peace be on him, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend ( `ata), with which he was intending to buy a servant for his family." [10]
This praise of al-Husayn is unique. Also his style is oratorical. We have never read such kind of style. For al-Hasan, as you see, has not mentioned the known qualities of the great late Imam. People used to hear these qualities during such attitudes when great men are praised. People used to praise great men to show their noble qualities such as knowledge, patience, eloquence, bravery, generosity, lineage, nobility, faithfulness, refusal, and the like. Among the great men was 'Ali, who astonished the praisers. Therefore why did al-Hasan, peace be on him, refrain from following the known method in praising the great ones? I (the author) wonder: Did the strong shock resulting from his father's death prevent him from that? In other words, al-Hasan was an eloquent orator. He was the son of the most eloquent person in oration. Therefore why did he not mention his father's known qualities? Did he intentionally use this style? So al-Hasan was the most eloquent orator in using appropriate words for such an occasion. Besides he was the longest of them in oration though his words were short.
Yes, al-Hasan praised his father in the manner which no one had used before him in history. He mentioned certain qualities to praise his father. The qualities were not appropriate for anyone in history except 'Ali. Namely, no one of great men has such qualities. Therefore they are Alid traits.
Al-Hasan mentioned the Divine qualities of his father. He wanted to indicate that there was no one like his father throughout history.
Imam 'Ali was a man. However, the early people were not like him, nor were the later ones. He was a human being. However, he was between Gabriel and Michael. His spirit was taken up (to Heaven) on the night on which Jesus was taken up (to Heaven), on which Moses died, and on which the Qur'an came down to the earth. He spent all stages of his life with a close angel, a sent prophet, and a sent down Book. He was with the Apostle of Allah. He was ready to sacrifice his life for him. So the noble qualities in this world are not important in comparison with the Divine ones. For this reason, al-Hasan did not mention the noble traits in this world when he praised his father.
Now, you may agree with me on this unique style which al-Hasan used to praise his father, peace be on them. Namely, he used the most eloquent praise and the most appropriate style for the late Imam at that time.
This is one of al-Hasan's oratorical attitudes that indicate his close relation to his father and his grandfather, may Allah bless them and their families. Al-Hasan, the Successor, peace be on him, delivered many sermons after his father's death. For the people pledged allegiance to him. Moreover, he faced many critical situations.
`Ubayd Allah b. `Abbas b. `Abd al-Muttalib, al-Hasan's cousin, stood by the pulpit in al-Masjid al-Jami` that was full of people. He was waiting for the people to stop weeping after al-Hasan's praise for his father, peace be on them.
Then `Ubayd Allah said the following words with his sounding inherited voice that boomed in the earth as it boomed in the sky. From the first day, he propagated the message of the sky in the earth: "This is your Imam. He is the grandson of your Prophet and trustee of authority of your Imam. So pledge allegiance to him. `With him Allah guides those who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path.'"
Many people remembered the tradition of the Apostle of Allah, may Allah bless him and his family, till the day when Imam 'Ali died. The tradition was concerning the succession of al-Hasan after his father. So the people said: "How dear is he (al-Hasan) with us! How obligatory is his right on us! What appropriate is he for the succession!" Then they rushed willingly to pledge allegiance to him.
That (the pledge of allegiance) was on the twenty- first of the month of Ramadan, on the day when his father (peace be on him) died, in the year 40 A.H. [11]
In this manner, Kufa was the first to pledge allegiance to al-Hasan, peace be on him. Then Basrah and al-Mada'in pledged allegiance to him. Then all Iraqis pledged allegiance to him. Then Hijaz (Saudi Arabia) and the Yemen, headed by the great leader Jariya b. Qaddama, pledged allegiance to him. Then Persia (Iran) pledged allegiance to him with the help of its leader Ziyad b. `Ubayd. Moreover, the great figures of the Emigrants (muhajrin) and of the Supporters (Ansar) pledged allegiance to him. Generally speaking, no one refused to pledge allegiance to al-Hasan, peace be on him, but Mu'awiya and his followers. So Mu'awiya led his followers to the way of misguidance. Besides other persons adopted a neutral attitude, so they were called al-quad (the neutral).
The religious succession was achieved according to its general phenomenon through the free pledge of allegiance. This was the second pledge of allegiance in the history of the family of Muhammad, may Allah bless him and his family. So al-Hasan's Imamate came to the Muslims through the holy way in which Prophethood came to them half a century before. So al-Hasan's Imamate had a close relation to the Apostle of Allah, may Allah bless him and his family. For it is regarded as continuation for the Prophetic mission through which the people were guided. In other words, the new Successor (i.e., al-Hasan) was ideal materially and spiritually.
According to these outstanding merits, al-Hasan, peace be on him, was the most appropriate person for the succession as the poet said:
He obtained the succession because it was predetermined for him.
As Musa (Moses) came to his Lord due to predetermination.
After the people had pledged allegiance to Imam al-Hasan, peace be on him, he started his new time through his historical, eloquent speech. Through this speech he mentioned the outstanding merits of the members of the House (Ahl al-Bayt) and their clear right to authority. Then he told the people about the expected dangers from which Islam would suffer. The following is some of his eloquent speech: "We are the victorious party of Allah. We are the close family of the Apostle of Allah. We are the good, pure members of his House. We are one of the two valuable things (al-thaqalayn) which the Apostle of Allah left behind him in his community. The other is the Book of Allah, in which there are details for everything. `False shall not come to it from before it nor from behind it.' So reliance is on us in explaining it. We do not depend on doubts in explaining it. Rather we are certain of its facts.
Therefore obey us, for our obedience is obligatory. It is as obligatory as the obedience to the Apostle of Allah. Allah, the Great and Almighty said: `O you who believe! Obey Allah and obey the Apostle and those in authority from you; then if you quarrel about any thing, refer it to Allah and the Apostle.' Then He said: `.And if they had referred it to the Prophet and to those in authority among them, those among them who can search out the knowledge of it would have known it.'"
In the end of his speech, al-Hasan, peace be on him said: "I warn you not to listen to the temptation of the Satan, for he is a clear enemy for you. Therefore you will be like his followers to whom he said: `No one of the people can overcome you this day, and surely I am your protector; but when the two parties came in sight of each other he turned upon his heels, and said: Surely I am clear of you, surely I see what you do not see.' So `On the day when some of the signs of your Lord shall come, its faith shall not profit a soul that did not believe before, or earn good through its faith.'" [12]
Then al-Hasan, peace be on him, got off his pulpit to regulate the governors, to appoint the commanders, and to take care of the affairs. [13]
Accepting the Succession
Some pedantic critics thought that al-Hasan, peace be on him, was hasty when he accepted the succession at that time when the people pledged allegiance to him. For that time was about to result in hardships.
To understand whether al-Hasan, peace be on him, was hasty or not according to this criticism, we must explain the reason why al Hasan, peace be on him, accepted the succession:
1. As it was a religious duty on the people to pledge allegiance to the nominated Imam, it was incumbent on the Imam, who had supporters, to accept the succession from the people.
Al-Hasan, peace be on him, had many supporters. For the people all over the Muslim countries gathered together to pledge allegiance to him. So he had no right to fail to accept the obligatory succession. For the situation was appropriate.
2. This criticism concerning the succession of al-Hasan, peace be on him, has resulted from a pure worldly viewpoint. Thus the researcher must take the religious viewpoint into account. For there is a great difference between the religious viewpoint and the worldly one. From here, this matter subject is victory, not loss, as we will explain it in its proper place. Although the pledge of allegiance to al-Hasan, peace be on him, resulted in hardships, the hardships were for the sake of Islam. Then who was better than al-Hasan, peace be on him, in bearing the hardships for Islam?
3. Al-Hasan had a high social rank among the Muslim leaders, noble lineage, and plentiful knowledge. Thus he was unable to abandon the people even if he wanted that intentionally, nor did the people abandon him even if he wanted to abandon them. Moreover, many violent events occurred successively in the Muslim society. Such events urged him to take on an attitude to enforce the right and to forbid the wrong, as his brother al-Husayn, peace be on him, did at his time.
If al-Hasan, peace be on him, had abandoned the people and turned away from their pledge of allegiance to him, and if the people had abandoned him and refrained from pledging allegiance to him, the oppressive rulers would have not left him. For they thought that he was a fearful ghost. That is because his high social rank, his noble ancestry, and his plentiful knowledge spread righteousness among the people. Meanwhile the people were indignant with that situation. Thus they opposed the rulers, and propagated the religion of Allah. At that time, the people did not find anyone better than the beloved grandson of the Apostle of Allah to refer to in their religious affairs. Apart from this, delegations came to al-Hasan, peace be on him, and told him that they were ready to oppose the Umayyad rulers to bring back the usurped right. This underlines the clear wrath that prevailed the Muslim society, then. [14] Of course, the authority of the oppressors was shaky as long as this prominent figure (i.e., al-Hasan) was among the people who referred to him in their religious affairs.
We must always remember that al-Hasan, peace be on him, was given poison to drink. Why did they (the Umayyad rulers) kill him while he made peace with them and left all this world for them? Does this not mean that they were afraid of him? For he would shake their authority and prevent the hearts of the people from inclining towards them. Besides, does this not indicate that the people refused to consult anyone concerning their religious affairs except him?
All these events occurred after the Peace Treaty. Still some groups of his followers and other than they have criticized him for his peaceful attitude with Mu'awiya.
I (the author) wonder: how would the Muslims have treated al Hasan, peace be on him, if he had refused the succession from the beginning? That is because they were longing very much for his succession. Accordingly, was it possible for al-Hasan, peace be on him, to be the ray of hope and shelter for the indignant and the opposers? Was it possible for his careful eyes to sleep and leave their world?
So which mind accepts that al-Hasan, peace be on him, was hasty when he accepted the succession?
The succession, in its origin, was the position of his father. So he (al-Hasan) and his brother (al-Husayn) inherited it. That is what Imam Musa b. Ja'far, peace be on them, said.
As for the disturbances which these critics have mentioned, they were created by the opposers in Kufa. In the meantime, no one of those disturbances harmed al-Hasan, peace be on him, as long as the people supported him. It is worth mentioning that every caliph or leader has opposers.
So accepting the succession was the most feasible idea in all circumstances. Rather, it was incumbent on al-Hasan, peace be on him, to accept the succession to maintain the public interest and to enforce the right.
[1] Al-Qunduzi, Yanabi` al-Mawadda, vo1.2, p. 440. Ibn al-Khashshab, Ta'rikh. Ibn al-Sabbagh, al-Fusul al-Muhimma. Al-Hafiz al-Kunji, al-Bayan. As'ad b. Ibrahim b. al-Hasan b. 'Ali al-Hanbali, al-Arba'iniya. Hafiz al-Bukhari (Khaja Barsa), Fasl al-Khitab.
[2] Al-Shibrawi al-Shafi'i, al-Ithaf bi Hub al-Ashraf (Egypt), p.129. Al Safuri al-Shafi'i, vol. 2, p. 148.
[3] Ibn Taymiya, al-Minhaj, vol. 4, p. 210.
[4] Al-Mas'udi, Hamish b. al-Athir, vol. 6, 61.
[5] 'Usul al-Kafi, p. 151. Kashf al-Ghumma, p.159.
[6] In his book called `al-Sahih, vol.2, p. 119, Chapter: People were the Followers of Quraysh, Muslim has reported on the authority of Jabir b. Samra, who said: "I (i.e., Jabir) heard the Apostle of Allah, may Allah bless him and his family, saying: `The religion will last till the hour (i.e., the Day of Judgment) starts, and there will be twelve Imams over them (people), who are all from Quraysh.'" A similar tradition has been reported by: al-Bukhari, al-Tirmidhi, al-Hamidi, and the like.
[7] Farid Wajdi, Da'irat al-Ma'arif, vo1.3, p. 231.
[8] Al-Mufid, al-Irshad, p. 167. Al-Ya'qubi, al-Ta'rikh, vol. 1, p.201.
[9] One day Mu'awiya said to the noble people from Quraysh and others: "Tell me about the best person in father, mother, uncle, aunt, grandmother, and grandfather." So Malik b. `Ajlan stood up, pointed to al Hasan, and said: "There he is! His father was 'Ali b. Abu Talib. His mother was Fatima, the daughter of the Apostle of Allah, may Allah bless him and his family. His uncle was Ja'far al-Tayyar (the one who flies in the gardens). His aunt was Umm Hani' the daughter of Abu Talib. His uncle was al-Qasim the son of the Apostle of Allah. His aunt was Zaynab the daughter of the Apostle of Allah. His grandfather was Allah's Apostle. And His grandmother was Khadija bint (the daughter of) Khuwaylid." (al-Bayhaqi, vol. l, p.62).
[10] Al-Ya'qubi, Ta'rikh, vol. 2, p.190. Ibn al-Athir, vol. 2, p. 190. Maqatil al-Talibiyyin.
[11] Ibn Abu al-Hadid, vol. 4, p. 11. Other than b. Abu al-Hadid, has mention `Abd Allah in stead of his brother `Ubayd Allah.
In Chapter `Leadership and War,' we will mention that `Abd Allah was not in Kufa when the people pledged allegiance to al-Hasan, peace be on him.
[12] Hisham b. Hasan has reported this sermon. He said: "It (the sermon) is some of his (i.e., al-Hasan's) sermons after the pledge of allegiance to him. See Bihar al-Anwar, vol. 10, p. 99. Also see al-Mas'udi
[13] Most historians have reported this text.
[14] Al-Imama wa al-Siyasa