Chapter 9

`Ubayd Allah Ibn 'Abbas
`Ubayd Allah was full of eagerness for the war. He was indignant with Mu'awiya, for the latter was the reason for the killing of his two sons in the Yemen. So from the day when `Ubayd Allah withdrew his army from Dir `Abd al-Rahman, he went on hearing the news of Kufa. He knew that there were Shi'ite propagators who went on their lovable way and increasing activity. He hoped that the Shi'ite propagators would help him through their mobilization.
`Ubayd Allah arrived at Maskan, the place where the two fighting armies met. He heard of the summons of the active skillful Shi'ite propagators in Kufa. He knew that the summons mobilized some groups of fighters from the outskirts of Kufa and al-Mada'in. Apart from this, he knew that they went to their camps there.
Also `Ubayd Allah knew that the enemy maneuvers, which some Kufan leaders headed, aborted many efforts of the Shi'ite great figures and hindered the general mobilization.
No wonder! These pieces of news made `Ubayd Allah b. `Abbas angry. They filled his heart with wrath. Thus he was indignant with the people.
`Ubayd Allah's fighters weakened his hope. For they refrained from sending urgent aids for him. Thus he had to make use of these lessons that the conditions of Kufa imposed on him, and to resort to his forces to face the enemy forces. For the enemy forces were ready to fight against him face to face. He heard that they were at least sixty thousand Syrian fighters who were known for their blind obedience for their rulers and commanders.
`Ubayd Allah was indifferent to the large number of the enemy forces. However, he was very careful of the spiritual qualities of the two parties (i.e., Mu'awiya's and `Ubayd Allah's soldiers). Also he attached great importance to the morale of his army. For he had only this army to meet his enemy.
To make a balance between his army and the hostile enemy, `Ubayd Allah thought about the mixed bands in his army. Also he thought about his war that was in need of many loyal strong fighters. So he was very careful of those mixed bands. For they understood nothing of jihad (holy war) except that it was means for booty.
`Ubayd Allah headed for his camp at Maskan. He became very pessimistic. Thus his pessimism had an effect on the steps that followed.
`Ubayd Allah feared for the spirits of his army. For the news of the unsuccessful mobilization spread among the Kufans. Besides Mu'awiya's tricks prevailed them, for they were mere mixed groups at Maskan. This means that he had no confidence in his forces, for they included some persons. They spied for Mu'awiya to corrupt his plan. Cold war was the best of Mu'awiya's weapons. It was not only in this field but also in all fields.
`Ubayd Allah's idea was right.
Suddenly, Mu'awiya's first plot found its way to the Camp of Maskan. At that camp, there were mixed bands: some of them were loyal persons; some of them were hypocrites; some of them were those who preferred rest (to jihad) and hoped that the new rumor would be true. The new rumor was that: "Indeed, al-Hasan is corresponding with Mu'awiya to make peace (with him), so why do you kill yourselves?" [1]
It was not important for `Ubayd Allah and his loyal companions to hear that false rumor, for they knew that al-Hasan was getting ready to wage war against Mu'awiya through sending messengers to the outskirts of Kufa, and through his orations in Kufa. In other words, they knew that al-Hasan wrote letters to Mu'awiya to wage war against him, not to make peace with him or to give up his idea.
However, it was the excellent trick of the Satan (i.e., Mu'awiya).
The loyal ones from the Ansar (the Supporters) summoned the people to be calm. They asked them for a time till the postman of al Mada'in arrived. Still their words were merely an echo in a valley or a blow in ash. In this way a sorrowful disorder prevailed the fighters of al-Hasan, peace be on him.
Then `Ubayd Allah became weak towards the wicked trick that made a gap in the critical situation.
So he was alone with himself at his tent that was far away from the noise of the people. He thought that this leadership of his would endanger his military position very much, so he got excited for his reputation. Moreover, he was indignant with the words of the people concerning him. Then he repented of accepting it (i.e., the leadership). Among the attacks of the anger in his nature was that he cursed the conditions that opposed him during this military movement of his. Also he cursed the conditions that made him leader in that front. Then he introverted because of a state of worry and of self- love. He did not know what to do.
At last `Ubayd Allah thought that he had to render his resignation (that was the escape which his utmost skillfulness reached). He yielded to his selfish talents on which he depended willingly and intentionally.
After `Ubayd Allah had decided to render his resignation, he had to abandon the headquarters, just as the Imam (i.e., al-Hasan) thought, or to hand it over to his successor Qays b. Sa'd b. `Abbada al-Ansari.
`Ubayd Allah was still at his splendid large tent. The tent was far away from the large tents. It was the only thing that witnessed the mutiny of the betraying leader and heard his indignant mumble and his ungratefulness for the favors he received from his cousins for two generations. Before he left his tent, he had realized that the conditions of the resignation from a certain job would not be complete in the Islamic law but through confessing feebleness openly. However, this man was not ready to subject his character to the scorn of the people. So he came back to himself again to find the escape that would not force him to such a confession.
Also Mu'awiya's letters urged `Ubayd Allah to think about those great temptations whenever he thought to find a solution. It is worth mentioning that he forgot that he had received these letters from the postman who spread the black rumor at his camp in the morning. When he recalled Mu'awiya's letters, he remembered the beautiful dream coated with gold. Still the bitter fact annoyed him. So such a dream paralyzed his thinking and feeling. It prevented him from concluding the idea that was appropriate for him as a Hashimite leader. For he was supposed to fight against the strongest enemy of the Hashimites to win either victory or martyrdom.
`Ubayd Allah was able to render his resignation and to confess feebleness without hesitation and confusion. Through this way he would be able to conclude an excuse for his reputation and dignity. That is because the second leader (i.e., Qays b. Sa'd) was unable to assume the leadership in that critical condition.
Besides `Ubayd Allah was able to endure his attitude, to threaten the rioters, and to take artificial steps to show both violence and guidance. He was able to maintain his religion and reputation through these administrative measures, which he had to master as the other leaders mastered, through patience, and through waiting for the final teachings from the Imam (i.e., al-Hasan).
`Ubayd Allah, who was a commander at the Camp of the Imam, abandoned his glory when he bargained with Mu'awiya's messengers for the wage of the defeat. Thus this deed of his was neither glory nor dignity!
Mu'awiya's letter to `Ubayd Allah stroke the right note of the latter who loved greatness and priority. In his letter to `Ubayd Allah, Mu'awiya said: "Indeed, al-Hasan will be forced [2] to make peace (with me), so it is better for you to be followed than to be follower." [3] He (Mu`awiya) limited a thousand dirhams for `Ubayd Allah in the letter. [4]
Mu'awiya was the most desirous person in making use of the critical situations of his enemies.
Mu'awiya had limitless belief in human lowliness. He thought that the most righteous of people in ethics, the strongest of them in determination, and the purest of them in virtue maybe tempted by greed and subjected by desires at an hour of weakness that overtook their selves, and at a time of doubt that controlled the people. He thought that the best people and the superior human beings were not safe from the calamities of doubt." [5]
The following are some words with which the Commander of the faithful warned Ziyad against Mu'awiya. He said to him: "Indeed, Mu'awiya exploits man through his two hands, through his back, through his right (hand), and through his left. So beware (of him), then beware (of him)." [6]
In this way disappointment and greediness overcame the Hashimite young man (i.e., `Ubayd Allah). Suddenly, he became among the most exposed traitors.
So neither the religion, nor lineage, nor tribalism, nor the close relation to the Apostle of Allah, may Allah bless him and his family, and to his high commander (i.e., al-Hasan), nor the covenant with Allah on the day when he was the first to summon the people to pledge allegiance to al-Hasan at the mosque of Kufa, nor the fear of the words of the people, nor the wrath of history were able to prevent `Ubayd Allah from coming to that ignoble end.
`Ubayd Allah sought protection with Mu'awiya at night. He followed the manner of the defeated, deserted person who himself knew the great sin he committed.
Then history has turned away from `Ubayd Allah and has not mention him but in the black list. That was the reward of the traitors. For they dug their graves with their hands, and died intentionally before they were forced to die.
The defeat of `Ubayd Allah b. `Abbas at (the camp of) Maskan created an atmosphere of quick pessimism. The effects of this pessimism were not only on Maskan but also on al-Mada'in. So his defeat was a painful disaster in the full sense of the word.
`Ubayd Allah was responsible for the gradual situations that followed his desertion. Thus he is condemned before Allah and history.
After the desertion of the first leader (i.e., `Ubayd Allah), Qays b. Sa'd b. `Abbada assumed the leadership of the vanguard. Worth mentioning, Qays was the legal commander after `Ubayd. Moreover, he had excellent qualities. For example, he had a pure faith. He was known for his cleverness in the history of the Arabs. He had a remarkable character because he was among the rest of the Companions [7] of 'Ali, peace be on him. He grew up a holy fighter (mujahid). He was righteous throughout his life. He hated weak fighters. Thus he was indignant with them when they inclined to desires and refrained from carrying out the religious obligations. When he assumed the leadership of the Camp at Maskan, he rose among the rest of the soldiers and addressed them. In his speech he condemned his defeated predecessor (i.e., `Ubayd Allah). He censured him for his shameful attitude. Then he began to refresh the morale of his army, which this violent shock weakened.
He (Qays) said: "Men, what this straying man has done should not terrify you. Don't regard it as great. Indeed, this (man), his father, and his brother never did good some day. Indeed, his father, who was the paternal uncle of the Apostle of Allah, went out to fight against him (Allah's Apostle) (at the Battle of) Badr. So Abu al-Yusir Ka'b b. `Amr al-Ansari captured him. He brought him before the Apostle of Allah. So the latter took his ransom and divided it among the Muslims. (Imam) 'Ali appointed his (i.e., `Ubayd Allah's) brother as governor over Basrah. So he (`Ubayd Allah's brother) stole his (`Ali's) and the Muslim's money. He bought female slaves for it, and claimed that it was his own legal money. Imam ('Ali) appointed this (i.e., `Ubayd Allah) over the Yemen, but he escaped from Bisr b. Artat. He left his two sons to be killed there. Now, he did what he has done. [8]
Qays was an excellent orator. Thus he made an effective speech to move the feelings of the people against `Ubayd Allah b. 'Abbas. So the people shouted: "Praise be to Allah who brought him (i.e., `Ubayd Allah) out of us." [9]
I (the author) say: In this way, experiences are keys to know men, as the Arabic proverb says.
[1] Sharh Nahj al-Balagha, vol. 4, 15.
[2] I (i.e., the author) say: This text is clear in refuting the rumor that prevailed the Camp of Maskan, that said: "Indeed, al-Hasan exchanged letters with Mu'awiya to make peace with him."
[3] Ibn Abu al-Hadid, Sharh Nahj al-Balagha, vol. 4, p. 15. 2 [4]Al-Ya'qubi, Ta'rikh, vol. 2, p. 191. Ibn Abu al-Hadid, vol. 4, p. 15.
[5] Al-`Alam al-`Arabi (Magazine, year 11, no. 2, p. 30)
[6] Ibn al-Athir, al-Kamil fi al-Ta'rikh, vol. 5, p. 176.
[7] Al-Mas'udi said: "Qays b. Sa'd was great in religious devotion, religion, and inclination to 'Ali. He was very afraid of Allah and very obedient to Him. One day he was praying. When he fell down in adoration, suddenly, there was a great spotted serpent. He moved his head from the serpent and bowed down beside it. However, the serpent encircled his neck. Still he did not shorten his prayers, nor did he decrease anything of them till he finished (them). Then he took the serpent and threw it away. He (i.e., al-Mas'udi) said: "Al-Hasan b. 'Ali b. `Abd Allah b. al-Mughira b. al-Mu'ammar b. Khallad reported a similar narration on the authority of Abu al-Hasan, 'Ali b. Musa al-Rida." Qays died in the year 85 A.H.
[8] Abu al-Faraj al-Isfahani, Maqatil al-Talibiyyin, p. 35.
[9] Ibid.

Chapter 10

The Beginning Of The End
"Qays b. Sa`d's letter arrived, for the first time, to al-Hasan, peace be on him, informing him that they had stopped Mu'awiya at a village called al-Jinubiya opposite Maskan. Then Mu'awiya had sent to `Ubayd Allah b. `Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa.
`Ubayd Allah had slipped away in the night with his close associates to (join) Mu'awiya's camp. In the morning the people found their leader missing. Qays b. Sa'd said the prayer with them and took charge of their affairs." [1]
Through its first paragraphs, the letter makes us feel that `Ubayd Allah did not send al-Hasan letters when the former and his army stopped at Maskan. [2]
I (the author) wonder: Does the withdrawal from the Supreme Command (i.e., al-Hasan) indicate pre-mutiny? Of course, we do not know exactly the time that took `Ubayd Allah to exchange letters with Mu'awiya, and then to join his camp.
The news from (the Camp of) Maskan came successively before and after Qays' letter. "Bad news spread quickly." So al-Hasan heard that the close associates were the partners of `Ubayd Allah in drawing the plan of treason. Worth mentioning, Qays has mentioned these close associates in his letter. Also other reference books have called them "the people of honor and of the houses" or "the prominent figures and the people of the houses." Moreover, al-Hasan heard that some of these close associates had escaped before `Ubayd Allah. Some pieces of news went to extremes, so they exaggerated the spites towards `Ubayd Allah when they said: "Indeed, he (i.e., `Ubayd Allah) passed carrying the banner. [3]
This hostile movement prepared an atmosphere for an evil mutiny. This enemy atmosphere included other parts of the army. So many fighters became active to desert it. For they thought that there was an advantage in following the people of honor and of the houses. Also they thought that they would have lost the advantage if they had followed them.
Moreover, Mu'awiya did his best to provoke this mutiny, to activate it, and to spread it. He was aware of the selves of the children of the cowardly families. For luxury overcame them, and luxuriant comfort made them forget their stubborn tribalism. He went on making their hearts incline towards him. To achieve that, he made use of all tricks. In the end he was successful in degrading their glory through material interests. Noteworthy, these material interests fascinated their commander so that he chose that shameful attitude.
In this way "The companions of al-Hasan, whom he sent with `Ubayd Allah, began slipping away to join Mu'awiya's camp. Of course, they were the great figures who belonged to the people of the houses" and their followers.
The number of those who deserted from jihad and betrayed Allah, His Apostle, and the grand son of the Apostle of Allah increased to eight thousand deserters.
In his book `Ta'rikh', Ahmad b. Ya'qub has told us: "He (i.e., Mu'awiya) sent to `Ubayd Allah b. `Abbas and offered him a million dirhams. So `Ubayd Allah with eight thousand fighters joined (the camp of) Mu'awiya. Then Qays b. Sa'd replaced him." [4]
Yes, (they were) eight thousand fighters of twelve thousand fighters.
It was an awful gap that occurred in the army of al-Hasan. It made al-Hasan's army unable to resist sixty thousand fighters from the strong enemies. Rather, it was a terrible plot that paved the way to that disaster to happen.
So `Ubayd Allah is responsible for that disaster before Allah and history.
These men were hasty to create that discord. They thought that if they had done as the paternal cousin of al-Hasan had done, no one would have blamed them. They agreed on this paralyzed idea to justify their deed before the people. However, the people did not think about their defeat but through its frame coated with gold, namely Mu'awiya's false gold. Then they knew nothing about the glory of the people of the houses but that they broke the covenant they made with Allah and that they sold the religion for the life in this world.
The people who deserted al-Hasan were fully aware of his outstanding merits. Still they tried to exploit him to achieve their desires in this world, but he refused that.
Apart from this, when the people deserted al-Hasan and joined the camp of Mu'awiya, they had no confidence in Mu'awiya's promises. For they knew his attitude towards them when he entered Kufa and broke his promise. Also they knew his social rank.
Therefore, the people turned away from al-Hasan and deserted him. Nevertheless, they loved him and had no knowledge of him. In the meantime they hated Mu'awiya and mistrusted him. Thus there were other motives that made such a kind of deceived people commit that evil deed openly.
We think that the opposing leaders planed those plots to save themselves from the future punishments when the authority would be moved from Sham (Syria) to Kufa. Besides, they were afraid of the wide measures which the Imam took to summon the Islamic countries to take part in jihad. Also they were afraid of the active Shi'a who volunteered to support this summons. All these factors created fear in the restless persons from the traitors and the followed leaders. They made them careful of al-Hasan because of their maneuvers and movements against their camp in Kufa. So they thought that it would be better for them to desert al-Hasan to get rid of their fear. Thus they committed various acts of sabotage against the forces of the party of which they were afraid. Moreover, carrying out the plan at a short time and in a wide range indicates that the desertion of the people was because of a plot many people designed.
To understand the tragedy of the defeat through this explanation is nearer to reality than that of those who reported the events from the friends and the enemies.
This explanation does not mean that Mu'awiya did not promise anyone or did not bribe any leader.
Rather, he was generous in promises in a way that he bewildered them. For example, he gave one leader a million dirhams so that he was able to buy his religion and his dignity.
However, what draws the attention is that the events of the defeat are not attributed to anyone other than `Ubayd Allah, the leader of the vanguard at Maskan. For he took a certain amount of money from Mu'awiya to desert al-Hasan.
I (the author) wonder: Why were the other leaders satisfied with Mu'awiya's promises instead of his money? Didn't the fear which we have mentioned create the spirit of the defeat in those leaders and make them satisfied with promises?
Fear has power over selves, especially the selves of luxurious people. So no wonder when fear moves the idea of treason in the selves of the children of the prominent houses. Moreover, the temptations of Sham (Syria) ignited this idea in that environment that was far away from Allah and severe justice.
In this way, each group of the army disclosed clearly its hidden purposes. In other words their pre- Islamic tribalism and their worldly desires caused the dangerous results of that attitude.
The ambitions exposed the offenses of those who did not join this army but to take part in booty through the way of treason. For it was an easy way. Besides they thought that they would not obtain booty in a peaceful way. Rather, they thought that they would obtain it when their hearts were full of fear of the clashing of the swords.
They abandoned this way and chose the lowest level of their luck because they broke their covenant with Allah who said: "Surely those who pledge allegiance to you do but pledge allegiance to Allah, the hand of Allah is above their hands. Therefore whoever breaks (his pledge), he breaks it only to the injury of his own soul, and whoever fulfills what he has pledge with Allah, He will grant him a mighty reward." [5]
No one abandoned his Imam and sought protection with the aggressors but those evil ones who were weak in their religion and restless in their life in this world. Thus Mu'awiya's camp was worthy of such weak restless people.
The disaster distinguished those who stayed bravely at their places clung to the doctrine of resistance, and looked for no escape from it. Indeed, they resisted for certain death. [6] They waited for death with happiness and tranquility to defend the son of the daughter of the Apostle of Allah, may Allah bless him and his family, and to fulfill their pledge of allegiance to Allah.
Al-Hasan had outstanding qualities such as noble origin, good intention, solid body, and the worthiness in life. Thus he resisted hardships, endured disasters, got ready to endure pains, and offered sacrifices.
The news of those fearful disasters at Maskan had bad effects on the members of the other army at al-Mada'in, for it was exaggerated. In this army, there were many rabble persons who belonged to those mixed bands. Also in this army were loyal people belonging to Hashim, Rabi'a, and Hamadan. The latter group of people resisted that violent shock that was about to prevail the camp.
As for al-Hasan himself, he faced those disturbances with hope, for he had a strong heart and an immortal self. He thought that the failure during a certain place or a certain time did not mean deprivation of success that would accompany his doctrine sooner or later. This was al-Hasan's intention, namely he was indifferent to success or failure. In the meantime, he wanted to carry out his obligation to please Allah.
Al-Hasan was full of activity. Thus he was able to lead his holy war (jihad) and his army. Meanwhile he was aware of the discord that began growing increasingly before him because of those successive events. No one heard him saying a word showing his anger, his concern about that serious disaster, his pessimism, and his wrath with the attitude. However, he said many words to teach his followers to conform to the rules of jihad (holy war) in Islam.
Al-Hasan, peace be on him, turned to Kufa. He remembered the hardships which his father had faced before. His father (i.e., Imam 'Ali) fought for the glory of Kufa, and founded its high oblong entity. So it became the greatest city in the Islamic world. For all civilizations met in it, and all nations came to it. Kufa achieved its cultural and commercial interests through her co-operation with most of the known countries at that time. Kufa was everything in al Hasan's policy. It was the greatest reserve which he saved for the black days, red (bloody) events, and various misfortunes which the nights poured on him at that time of his. He sat with himself. He considered his previous deeds for Kufa and the previous deeds of Kufa towards him. He recalled the crowd of the people who came there to pledge allegiance to him, and to support him. He remembered their agreement on his condition on the day when they pledged allegiance to him. He remembered the condition that they should listen and obey, and that they should fight against him whom he fights against and should make peace with him whom he made peace with.
Then al-Hasan, peace be on him, reviewed the events of Maskan, and the shaky position of the majority of his armies from the Kufans. Then he reviewed their turning away from fighting, their inclining towards deserting, their being deceived by the temptations, their open mutiny, and their breaking the covenants they made with Allah.
Al-Hasan was displeased with those people. For they had bad qualities such as lowliness, corruption in the religion, and impudent manners. Moreover, a group of them claimed Islam, read the Qur'an, believed apparently in the Prophet and asked Allah to bless him and his family five times a day during its five prayers. Still this group of people deserted the family of the Prophet, broke the pledges they made with Allah. Thus it drew on itself the disgrace of history. Nevertheless it was indifferent to that.
They (i.e., the Kufans) thought that Mu'awiya would guard them against death and poverty. No, by Allah, there was no escape from death, nor were the bribes of Mu'awiya more useful than the lawful livelihood Allah redetermined for them in this life. In this way Mu'awiya was able to go up on the pulpit in Kufa to break his promises and "to put that all under his feet." [7] There was nothing but his habit which his ambition for victory with every means imposed on him, so he was very eager to take the reins of authority. I wish I knew where those people escaped from poverty which they tried to avoid through escaping from their legal Imam. That was on the day when they were sure of the persistence of Mu'awiya on breaking his promises and his covenants.
Of course, they were certain of that. I wish I knew where they escaped from death of which they were afraid through waging holy war (jihad) alongside the son of the daughter of their Prophet, may Allah bless him and his family. Still death would overtake them "even if they were in lofty towers." Death would reach them while they had nothing of both their religion and their life in this world. They did not put into effect the pledges they made with Allah, nor did they obtain Mu'awiya's bribes. They died in a way similar to that of their grandfathers who died before Islam. Then they will enter Hell. How bad this consequence is! In this connection, Badi` al Zaman al-Hamadani ( a poet) said:
Woe unto him who turned his back to the Book
And (put) the life in this world before him.
He should gnash the tooth of regret
On the day when regret will be useless.
He should know that the evil rest of enmity
Grows out of enmity.
What a curse encircled their necks
Like the ring of the dove!
The Kufans at Maskan committed the greatest sin when they followed those who led the traitorous movement during its first steps. Namely, from the day when they committed those evil deeds through their mixed bands and their letters (to Mu'awiya).
When al-Hasan, peace be on him, was in al-Mada'in, he saw some persons from "the prominent figures and the children of the houses" in the army of Maskan. He sometimes knew them through their words and sometimes through their deeds. They did not withdraw from al-Hasan and his group in Kufa, but they withdrew from his love and from loyalty to his aims through what they had hidden. It is worth mentioning that, nothing of what they had hidden slipped from al-Hasan's memory, nor did any thing that they practiced during their maneuvers escape him, for he knew that when he tested their intentions. When they communicated with him, they affected the religion to use it as a means for their life in this world. Also they thought that they had mastered using the means. However, when they knew their errors, they began doing their evil deeds. They came back to their past time when they did their yellow cajole and their black desertion. They practiced their tricks which they made during the lifetime of al-Hasan's father, the Commander of the faithful, peace be on him, in Kufa. That was on the day when al-Hasan's father was tired of life because of their friendship with him. So he longed for death openly to separate himself from them.
Al-Hasan b. 'Ali, peace be on them, knew without hesitation that this group itself was the fingers (agents) whom Mu'awiya used to ravage the fates of his army at Maskan and to encourage many people to join Mu'awiya's camp. For Mu'awiya was able to deceive such a group of people with his fascinating various bribes to the extent that he wrote to some of them: "I'll marry you to one of my daughters."
The prominent quality in Mu'awiya was that he seized the appropriate opportunities during the critical situations of his opponents. He himself was very skillful at making those critical situations to take advantage of their opportunities. This was his talent with which he fascinated the intellect of those who admired him, and with which he became very skillful. So historians think that he was clever, and experienced in politics and the army.
When we study Mu'awiya's life, we conclude that he was a fighter against the Apostle of Allah, may Allah bless him and his family at the Battle of Badr. [8] He was among the prisoners who were released on the day when Mecca was conquered. He was a pauper. [9] He had no money. He ran barefooted- without sandals- under the riding camels of `Alqama b. Wail al-Hadrami [10] in Medina. `Umar and `Uthman appointed him a governor over Sham (Syria) for twenty years. Then he fought against Imam 'Ali and his son al-Hasan, peace be on them, for four years. Moreover, he claimed the succession (Khilafa) after the Apostle of Allah, may Allah bless him and his family, while he contradicted intentionally the Prophet's practices. Mu'awiya said:
"By Allah, I have obtained all things people obtained from this world." [11] I (the author) say: If we study Mu'awiya's many attempts, we will not admit all the traits which have been attributed to him.
Besides these traits indicate that he seized the opportunities whether they were before or after Islam.
It is not an act of cleverness, nor is an act of policy to obtain aims through unsatisfactory ways or to obtain them through an open deviation (from the truth) which no custom accept, nor does religion confess. Still Mu'awiya went on claiming that he was the head of the defenders of the religion and the chief of the caretakers of traditions.
He whose brain is full of contradictory things is not clever. It is not an act of cleverness to kill the innocent, to abuse them everywhere, to break covenants, and to violate oath.
Indeed, none of these qualities is an act of cleverness, nor is an act of the policy of the king. Rather, these traits are primitive ways in the world of hostilities. There maybe an opposing lower person who can do the ugliest thing to punish his opponents severely. Isn't such a person cleverer than Mu'awiya?
I (the author) wonder: Is irregular cunning cleverness?
If Mu'awiya had been clever due to his abominable deeds, then his son Yazid would have been cleverer than him, for the latter used better ways to obtain his objectives than that of the former.
Now, these are some examples of Mu'awiya's shortcomings: the Byzantines pleased him with money. He made a reckless speech when he entered Kufa. He killed many Muslims at the Battle of al-Fatir. They were from the martyrs of the meadow (Mary) of `Adhra'. Apart from this, there are other examples, but we do not want to mention them here.
To treat with justice those who admire Mu'awiya's cleverness, we will mention one of his attitudes through which he paved the way for his future, and then he used pretexts to convince the people. That was the veiled attitude which he adopted to help `Uthman when the people removed the latter from the Caliphate and killed him.
Mu'awiya used the killing of `Uthman as a pretext. Thus he won supporters from the `Uthmanis. For they accepted the excuse he offered for betraying [12] Uthman during his lifetime. Then these supporters volunteered to be soldiers for Mu'awiya to support `Uthman when the latter died. Namely, Mu'awiya wanted to win a victory with them while they did not know.
So Mu'awiya reinforced his weak front with this stupid group of people. That was when he fought against 'Ali, peace be on him.
In this manner Mu'awiya showed his military deeds in history.
Mu'awiya was not a military man in the full sense of the word. He did not take care of drawing plans and leading the battles. He was not a military man at the time of bravery and horsemanship. Namely, he did not show these two qualities when he was summoned to fight against a brave man or to clash with a horseman.
The Commander of the faithful (i.e., Imam 'Ali), peace be on him, summoned Mu'awiya to fight against him, but the latter refused as the cowardly ones did. [13]
Yes, Mu'awiya had a talent, but it was at a limited place. He had generosity but it was of a unique kind. He had a hobby that had a powerful control over his life.
As for his talent, it helped him seize the opportunities during the critical situations of the people. As for his hobby, it helped him usurp authority. As for his generosity, it did not help him take the hereafter into consideration.
Perhaps Mu'awiya knew that he was unlike the military man who fought bravely for Islam. For this reason, he chose to fight against the Iraqis according to his talent that ordered him to prefer the war of discords to the war of weapons.
The experiences Mu'awiya got during the Battle of Siffin convinced him very much to adopt this choice (of discords).
At that battle, Mu'awiya got ready to run away on the back of his horse, but he adopted the early idea which his great adviser, `Amr b. al-`As, suggested. Accordingly, wide range discord befell the Muslims and caused various kinds of hardships and disasters for them.
In Mu'awiya's opinion, the discord was the best way to achieve success. It was, according to Mu'awiya's experiences, stronger than the weapon. So he depended on it whenever he faced critical situations he created on various occasions.
Through the discord, Mu'awiya succeeded in founding a great peerless organ of government. He created that discord through the great wealth with which Sham (Syria) supplied him throughout two full decades of years, and through his wicked companions such as al Mughira b. Shu'ba and `Amr b. al-`As. It is worth mentioning, that `Amr b. al-`As was the most dangerous person in sowing discords. It was he who "scratched an ulcer and ripped it open."
Apart from these two persons, Mu'awiya added Ziyad b. `Ubayd al-Rumi [14] to him. He took him from the Camp of al-Hasan, peace be on him, in the exposed way in history. These were the three fearful persons of Mu'awiya. It was they who caused discords among the people, shook the world, and confused Islam. At last, the discord, in its general sense, was the talent of Mu'awiya, for which no brilliant person competed with him.
According to this rule, Mu'awiya developed his war against al Hasan by using discords.
When Mu'awiya gathered his fighters on the Iraqi borders, he did not want to fight against them; rather he was afraid that his opponents would surprise him. Moreover, he wanted to fight against them in fields other than those of war.
Mu'awiya did not reveal this secret of his but for flatter and whitewash. Through these two qualities he tried to denote that he inclined to the public interests and to fear for the affairs of the people. So when he looked at the armies of the two parties during his attitude towards al-Hasan, he said: "Indeed, if these and those are killed, then who will take care of the affairs of the people." [15] Also he said: "The small affair turns away the big affair." [16]
We think that Mu'awiya used this or that means to avoid the results of war of weapons. For he thought that if the Iraqis had been truthful in fighting. He, according to this possibility, had no knowledge of the attitude of the Kufans during their readiness to fight alongside al Hasan. In other words, he imagined the unreal results of the Shi'ite summons to fighting.
Mu'awiya hesitated about whether to start war. For he thought that he had to avoid creating a scandal in the Islamic world through fighting against the two lords of the youth of Paradise, the two sons of the daughter of the Apostle of Allah, may Allah bless him and his family.
The letters of the traitors from the leaders of the Kufans and from the chiefs of their tribes urged Mu'awiya to adopt the war of discords instead of the war of the weapons. That is because such traitorous leaders and chiefs wrote to him. In their letters they underlined that they would listen and obey. Moreover, they made appointments with him. They asked him for powers. They urged him to come to them quickly. They guaranteed to hand over al-Hasan or to kill him treacherously when they got to his camp. [17]
Among the most skillful methods of the discord was that Mu'awiya gathered all the letters of the traitorous leaders. He summoned al Mughira b. Shu'ba, `Abd Allah b. `Amir b. Kurayz, and `Abd alRahman b. al-Hakam. He ordered them to send all the letters to al Hasan [18] himself to read them and to know the intentions of their owners from the volunteers of his army. Besides, through this discord of the letters, Mu'awiya tried to find a way for peace and mutual understanding for halving authority. Thus he ordered the abovementioned persons to negotiate with al-Hasan, peace be on him, about that.
Al-Hasan considered carefully the Kufans' letters and signatures. For he was aware of their writing and signatures. Then he was sure that the letters belonged to the owners of the signatures. However, the letters did not increase al-Hasan's knowledge of his followers. Also he found nothing new in the letters, for he had known the inclinations and desires of such persons. Moreover, he had known their moral irregularity through which they caused many tragedies and disasters throughout al-Hasan's life. Then their inclinations and desires became very clear on the day when he summoned them to take part in jihad (holy war).
Then al-Hasan, peace be on him, began addressing the Syrian delegation using accurate words. He did not decide a thing, nor did he reveal a secret. Moreover, he advised al-Mughira and his companions to support Allah, the Great and Almighty, and to leave aggression against Him. Also he reminded them of the things for which they would be responsible before Allah and His Apostle, especially concerning his (i.e., al-Hasan's) right (in succession to authority).
We do not know whether al-Hasan accepted the idea of peace with Mu'awiya or not. However, we have known that al-Mughira and his companions entered the Camp of al-Mada'in when they were permitted to submit the letters to the Imam (i.e., al-Hasan). They did not leave the camp till they created the greatest discord in it. The hostile delegation left al Hasan and began looking at the situations of the camp on their way to Syria. In the meantime the fighters in the camp were looking at them and trying to hear their words. For some members of the delegation began talking loudly with each other to make the people there hear them. Among their words are: "indeed, Allah has prevented bloodshed through the grandson of the Apostle of Allah. He has calmed the discord when He has made him (i.e., al-Hasan) ready to make peace (with Mu'awiya). [19]
These words of them created nothing but the discord itself, namely they used these words and the like to impose peace on al-Hasan.So the coming of the delegation was a dangerous trick during those critical conditions of al-Mada'in, for the people there were quickly confused by those who created the sorrowful events at the Camp of Maskan.
It is worth mentioning that, the majority of the people in al-Mada'in insisted on fighting against Mu'awiya, for they were indifferent to making peace with him. Besides they thought that the rest of the fighters at the Camp of Maskan would help them to go on resisting when their resistance would be weak. Maybe, they or some of them did not think about that, but they insisted on war, for they "chose to fight against Mu'awiya with every means (possible)" [20] That was the idea of the Kharijites in the army of al-Hasan, peace be on him. In this connection al-Mughira and his companions said: "He (al-Hasan) has agreed to make peace (with Mu'awiya)." They regarded these words as unbearable unbelieving ones.
The riot of a big group such as the Kharijites was the reason for shaking the ideas of many groups of fighters. The ideas of the Kharijites affected the weak persons who hesitated between obedience and disobedience and who were ready to accept discords and disturbances made by any person and at any time.
The three Syrian persons designed a plan to create a violent discord in al-Mada'in.Now, it is easy for us to understand the answers al-Hasan gave to the delegation. We are sure that they have nothing to do concerning peace with Mu'awiya. Meanwhile they indicate that al-Hasan was not ready to make peace with him. That is because if al-Hasan had agreed to make peace with Mu'awiya as the delegation declared, then everything would have ended and the attitude between Iraq and Sham(Syria) would have been settled. Therefore, why did this discord occur? Why was this discord used as a weapon during peace? Doesn't peace mean disarmament?
Accordingly, al-Hasan declared nothing concerning making peace with Mu'awiya.Indeed, this discord was the most dangerous weapon the Syrians used.
Mu'awiya mastered this weapon (the discord) through a very awful manner; he created it through various kinds of lies. He chose accurately the senses of these lies, and considered carefully the ways to achieve them. Then he spread them about the Camps of al-Hasan.
"So he sent some persons to the Camp of al-Hasan in al-Mada'in to say: `Qays b. Sa'd, who was the successor of b. `Abbas, has made peace with Mu'awiya and joined his camp." [21]
He (i.e., Mu'awiya) sent some persons to the Camp of Qays at Maskan to say: "Al-Hasan has made peace with Mu'awiya and answered him." [22]
Then Mu`awiya spread a rumor at the Camp of al-Mada'in: "Qays b. Sa'd has been killed, so desert (the camp)." [23]
Do you not think that these rumors affected the army in al Mada'in? Do you not think that it heard of the treason of the previous commander who was not worthy of treason? Do you not think that such an army believed the treason of the second commander and the news about his death?
Maskan, like al-Mada'in, had tragedies, and spites. It had mixed groups of people who inclined to desert (al-Hasan). Moreover, it had agents who went on creating discords and spreading the worst news.
In this way Mu'awiya obtained what he wanted through the discords he made. Besides the two armies (i.e., the Army of Maskan and that of al-Mada'in) were liable to disturbances and sorrowful events that were not appropriate for the battlefield.
From the day when it ruled over the Arab Peninsula, Islam was not afflicted by such an ugly disaster. For it made the situation of the Caliphate stagger among the slowness of the soldiers, the weakness of the leaders, the treason of the commander, and the discords of the enemy.
The critical conditions warned al-Hasan against numerous hardships and disasters. For those hardships and disasters ended his short succession that was the whitest and most wonderful page in the history of Islam, and most of all pages in glory and honor.
It was the disaster that foreshadowed the unlucky moment in the history of Islam. The moment which was based on the operation of the separation between the to periods, the period of Caliphate with excellent qualities, and the period of "the biting (terrorist) authority" [24] with imposed predestined tribulation.
Al-Hasan, peace be on him, was the most knowledgeable person in those feeble morale, the most desirous Muslim for protecting Islam, and the most patient man in bearing those disasters. All those misfortunes and disasters did not increase him but brilliance in loyalty, glow in idea, death defiance in carrying out the obligation, and sacrifice for the doctrine.
Al-Hasan was not confused though the situation was full of
confusion. There was no narrowness in his heart, [25] nor reprimand, nor regret. However, he stood up to choose the idea, to draw the plan, and to take measures.
It was necessary for al-Hasan to study all these ideas to choose the most appropriate one of them. This is what we want to call `the Attitude towards Confusion.'
[1] Al-Mufid, al-Irshad, p. 170.
[2] That is because the first paragraph was the first piece of news to arrive to al-Hasan when they stopped at Maskan. Besides the letter was from Qays, not from `Ubayd Allah.
[3] Al-Majlisi, Bihar al-Anwar, vol. 10, p. 114.
[4] Al-Ya'qubi, Ta'rikh, vol. 2, p. 191. Roudat al-Shuhada', p.
115.
[5] Qur'an, 48, 10.
[6] In his book, vol. 4, p. 19, Ibn Kathir said: "Abu al-`Arif said: When we were in the vanguard of al-Hasan at Maskan, we made desperate efforts to fight against the Syrians."
[7] Most historical books have mentioned this declaration. Also b. Qutayba has, mentioned it in his book (Ta'rikh al-Khulafa' wa Dawlat bani Umayya, p. 151. Egypt)
[8] In al-Fihrast, p. 249, Ibn al-Nadim said: "Hisham b. al-Hakam was asked about Mu'awiya: `Did he take part at the Battle of Badr?' `Yes, from that side', replied Hisham.'"
[9] Al-Dimyari, Hayat al-Hayawan, vol. 1, p. 59. He (i.e., al-Dimyari) said: "A woman asked the advice of the Prophet, may Allah bless him and his family, to marry him (i.e., Mu'awiya). So the Prophet said: `He is a pauper with no money.'"
[10] Al-Bayhaqi, al-Mahasan wa al-Masawi', vol. 1 pp. 209- 10.
[11] Ibid.
[12] I We find the declaration about this historical fact in many matters related to it such as the traditions of those who lived during this historical fact, their orations and their poems. In this connection Shibth b. Rib'i said to Mu'awiya: "Indeed, by Allah, what you hide and what you request are well known for us. Indeed, you have found nothing to tempt the people, make their hearts incline towards you, and make them obey you, but these words of you: Your Imam (i.e., `Uthman) was killed while he was wronged. So we avenged his blood.
So some rabble foolish persons responded to that. Moreover, we have known that you were slow to help him and wanted him to be killed for this position which you claim. Maybe there is a person who wishes for a thing and requests it, but Allah, the Great and Almighty, prevents him from achieving it. The wisher maybe given his wish and more than it. However, by Allah, you have no good in one of them. Then if you miss what you hope, you will be the worst of all Arabs in that. If you hit (obtain) what you hope, you will not hit it till you are worthy of the burning of the fire your Lord have created. Therefore, Mu'awiya, fear Allah, leave your idea, and do not dispute with those who are appropriate for authority." Al-Tabari, Ta'rikh, vol. 5, p. 243.
Ibn `Asakir has reported the following on the authority of Abu al-Tufayl, `Amir b. Wathila, who came to Mu'awiya and said to him: "What prevented you from helping `Uthman when the Muhajrin (emigrants) and the Ansar (supporters) did not help him?" "Indeed, his right was incumbent on them to help him," replied Mu'awiya. "Commander of the faithful, what prevented you from helping him, while the Syrians were with you?" asked Abu al Tufayl "Wasn't my avenge to his blood a help for him?" asked Mu'awiya. So Abu al-Tufayl smiled and said: "You and `Uthman are as the poet said:
I do not find you weep over me after death.
While you do not supply me with provisions in my lifetime."
Al-Mas'udi reported what Ibn `Asakir narrated, then he mentioned Abu al Tufayl's answer to Mu'awiya: "What prevented you prevented me. You waited for a misfortune to hit him, while you were in Sham (Syria)."
Al-Baladhuri said: "When `Uthman called Mu'awiya for help, the latter was slow to answer the former. At that time, Mu'awiya promised `Uthman. When the siege became intense against `Uthman, Mu'awiya sent him Yazid b. Asad al-Qushayry and said to him (i.e., Yazid): "When you arrive at Dhi Khashab, stay at it. Do not say that the eyewitness sees what the absentee does not see, for I am the eyewitness and you are the absentee." They said: "So Yazid b. Asad al-Qushayry stayed at Dhi Khashab till the people killed `Uthman. Then Mu'awiya sent for Yazid."
[13] In his book (al-Mahasin wa al-Masawi', vol. I, p. 37), al-Bayhaqi said: "When the Battle of Siffin occurred, the Commander of the faithful (i.e., Imam 'Ali) wrote to Mu'awiya b. Abu Sufyan:' Why are the people killed between us'? Duel with me. If you killed me, then you would get rid of me. If I killed you, then I would get rid of you'. So 'Amru b. al-'As said to Mu'awiya: 'The man (i.e., the Commander of the faithful) has treated you with justice, duel with him.' Mu'awiya said: 'No, b. al-'As. You want me to duel with him to kill me, and you take the reins of the Caliphate after me! The Quraysh have known that b. Abu Talib is their master and their lion.'"
Also al-Bayhaqi (p. 38) said: "On the authority of al-Sha'bi, who said that 'Amru b. al-'As came to Mu'awiya when there were some people sitting with him. When Mu'awiya saw 'Amru b. al-'As coming forward him, he smiled. So 'Amru said to him: 'Commander of the faithful, may Allah make your tooth smile and make you happy, what has made you smile?' So Mu'awiya replied:' The Battle of Siffin has come to my mind. I have remembered the day when you fought against the Iraqis, then 'Ali b. Abu Talib attacked you. 'Then he was about to kill you, you threw yourself off your camel and showed your genitals! How did that come to your mind at that time'? Indeed, by Allah, you fought against a Hashimite Manafi (person).
If he had willed to kill you, he would have done that.' Then 'Amru said: 'Mu'awiya, if my affair has made you laugh, then laugh at yourself. Indeed, by Allah, if a part of your face had appeared, he would have hurt your eye, orphaned your family, made your property plunder, and separated your authority. However, you guarded against him with the men in whose hands were spears. Surely, I saw you on the day when he ('Ali) summoned you to duel with him, so you became cross- eyed, the corner of your mouth foamed, your nostrils spread out, your forehead oozed sweat, and some of your lower part, which I hate to mention, appeared'. Then Mu'awiya said: 'That is enough! We do not want all this.'"
Al-Mas'udi has narrated this tradition. (See Hamish b. al-Athir, vol. 6, p. 91.) He started this tradition with the following words of `Amr b. al-`As to Mu'awiya: "Were it not for Egypt and her authority, I would escape from her, for I have known that 'Ali b. Abu Talib was right, and I have opposed him.' Then Mu'awiya said: `By Allah, Egypt has made you blind. Were it not for Egypt, I would find you endowed with eyesight'. Then Mu'awiya laughed very much. `Amr b. al-`As said: `Why are you laughing?' I am laughing at the presence of your mind on the day when you dueled with 'Ali.'"
[14] Ziyad was the governor of al-Hasan b. 'Ali, peace be on him, over a district from Persia (Iran). He ruled the district from the time of al-Hasan's father. `Abd Allah b. `Abbas sent him there when the former was the governor of Basrah.
Mu'awiya wrote to Ziyad to threaten him. At the place of his work, in Persia, Ziyad delivered a speech in which he abused Mu'awiya and described him as "the son of the woman who at the livers, the cave of hypocrisy, and the rest of the allies (ahzab)." Ziyad threatened Mu'awiya with the two grandsons of the Apostle of Allah, may Allah bless him and his family. At that time he was among their followers (Shi'a) and their Muslim soldiers. You will find the text of the speech in chapter `the Number of the Army' in this book.
As for the matter of the addition of Ziyad to him, it is in brief Abu Sufyan (Mu'awiya's father) committed adultery with an adulteress called Sumayya, who belonged to the great figures in Wif. She was paying the tax to al Harth b. Kilidda al-Thaqafi. So she gave birth to Ziyad. Mu'awiya accepted the testimony of both b. Asma' al-Harmazi and Abu Mariyam al-YJrammar al-Siluli, the two procurers of this adulteress. Accordingly, Mu'awiya added Ziyad as legal brother to him, though `Abd Allah b. `Amir (Mu'awiya's son in-law) intended to bring some persons to swear by Allah that Abu Sufyan had not seen Sumayya. Then Juwayriya, the daughter of Abu Sufyan, showed her hair to Ziyad and said to him: "You are my brother. Abu Maryam has told me about that." Concerning his first father on whose bed he was born, whom he exchanged for Abu Sufyan, Ziyad said: "Ubayd was not but a thanked father, then he came down." That was in the year 41 A.H., according to the most correct narration. Ziyad's father was a Roman slave called `Ubayd. Al-Harth b. Kilidda al-Thaqafi possessed him.
The people regarded the event of the addition of Ziyad to Mu` awiya as the greatest profligacy that took place openly in Islam. Ibn al-Athir said: "The addition of Ziyad (to Abu Sufyan) was the first thing with which the Islamic law was openly violated, for the Apostle of Allah, may Allah bless him and his family, decided that the child was for bed and stoning was for the prostitute. However, Mu'awiya decided contrary to that, according to the pre- Islamic laws. Allah, the Exalted, says: `Is it then the judgment of the pre- Islamic times that they desire? And who is better than Allah to judge for a people who are sure'?
Ziyad knew that the Arabs did not recognize that lineage, for they knew his real lineage and the reasons for his addition (to Abu Sufyan). Accordingly, he wrote a book and called it `al-Mathalib'. In the book, he attributed all defects to the Arabs to show his reckless racism.
It was predestined to Ziyad to rule over Kufa after the death of its first Umayyad governor (al-Mughira b. Shu'ba al-Thaqafi), so he turned it into a burning fire and lasting convulsion.
In his book (Ta'rikh, vol. 6, p. 123.), al-Tabari said: "When Ziyad came to Kufa, he said (to the Kufans): `I have come to you carrying an order which I had not asked but for you.' The Kufans said: `Summon us to whatever you want.' He said: `Add my lineage to Mu'awiya'. `It is impossible for us to bear a false witness' said the Kufans. He was the first to rule both Kufa and Basrah. He was the first person before whom the soldiers walked carrying bayonets and spears. He was the first to appoint guards. When he was away from Kufa and Basrah, he appointed Samra b. Jundub as his successor over Basrah and `Amr b. Hurayth over Kufa. When he came back to Basrah after six months, he found that Samra had killed eight thousand persons. (All of them gathered the Qur'an)."
Ziyad died in the year 53 A.H. The `Abbasid Mahdi took the reins of authority in the year 15 A.H. Then he ordered this addition (of Ziyad to Abu Sufyan) to be abolished, and ordered the family of Ziyad to be taken out of the Divan of Quraysh and of the Arabs. In this way Ziyad was again attributed to his father, the Roman slave."
[15] Ibn Kathir, al-Bidaya wa al-Nihaya, vol. 8, p. 17.
[16] Al-Mas'udi, Hamish b. al-Athir, vol. 6, p. 67.
[17] See the footnote in chapter 3.
[18] Al-Ya'qubi, Ta'rikh, vol. 2, p. 191.
[19] Al-Ya'qubi, Ta'rikh, vol. 2, 191.
[20] Al-Majlisi, Bihar al-Anwar, vol. 10, p. 110. Al-Mufid, al-Irshad.
[21] Al-Ya'qubi, Ta'rikh, vol. 2, p. 191.
[22] Ibid.
[23] Ibn al-Athir, al-Kamil fi al-Ta'rikh, vol. 3, p, 161. Al-Tabari, Ta'rikh, vol. 6, p. 96. Ibn al-Athir, al-Kamil fi al-Ta'rikh, vol. 8, p. 14. Al-Dimyari; Hayat al-Hayawin, p. 57.
[24] After al-Dimyari (Hayat al-Hayawan, vol. 1, p. 58) had mentioned the succession of al-Hasan, peace be on him, and counted its days, he said: "The Apostle of Allah, may Allah bless him and his family, said: `The succession to authority will be terrorism. Then it will be omnipotence and corruption in the earth'. All that occurred as the Apostle of Allah, may Allah bless him and his family, said."
[25] Ibn Kathir (al-Bidaya wa al-Nihaya, vol. 8, p. 19) said: "And he (i.e., al-Hasan, peace be on him) was pious, wise, and laudable during that attitude. In his heart there was no narrowness, nor reprimand, nor regret. Rather he was happy and satisfied with that."

Chapter 11

Attitude Towards Confusion
Al-Hasan devoted himself to thinking., He remained calm in the confusion of the misfortunes that threatened his attitude. He was indifferent to those calamities though some of them were tragedy; some of them were humiliation; some of them were death unlike the death of the great ones.
Confusion was not important for al-Hasan. However, it filled his heart with an intense sorrow. It moved his feelings and pricked him as the burning thorns did. Thus it urged him to find a solution without humiliation, tragedy, and usurped death which his holy memories refused.
Al-Hasan, peace be on him, faced a situation full of exhausted importunity, false rumors, and rushing in the terrible trend of chaos.
In spite of these convulsions, al-Hasan, was like the mountain which violent gales cannot shake. He was a pious Imam. So the ignorance of the ignorant did not enrage him, nor did the wrath of those who were indignant with him angered him. He was indifferent to those hardships. In the meantime he studied the plans and ideas to decide his plan and idea.
Now, we are unable to discuss in detail all the ideas al-Hasan faced at that time. Generally speaking, those ideas were: "what Allah likes, what has been mentioned on the authority of the Apostle of Allah, and what is obligatory to protect the doctrine."
As for what the people said, it did not concern al-Hasan very much.
We must always remember that al-Hasan was a spiritual Imam. Thus he did not cling to life as the people did. He regarded life as a sacrifice in the way of Allah, means for public interest, and a field for achieving righteousness and spreading kindness. So the words of the people were worthless towards this divine morale. The Imam had spiritual qualities. He led the people to good through them. Thus he always thought about Allah, the practice of the Prophet (may Allah bless him and his family), the correct doctrine, and good deeds.
For this reason confusion, as we have said, had no effect on al Hasan. For the way of Allah is everlasting, and the Sunna of the Apostle of Allah is clear. However, he faced bitter confusion.
It is annoying that man is driven from his conditions, from where he has no power, to the situation which no nature accepts, on which the crises agree. Then man goes on resisting such continuous conditions of his own accord. That is the irregular condition which is not known but during confusion, that does not become constant with its desires but during restlessness. During such a condition the self is between intrepidity and recoiling, and between despair and hope. The self, in spite of such a situation, is in need of a maximum degree of thinking and contemplation, and of memorization and verification. The conscience, in spite of this situation, has an accurate attitude over which the origins of people differ.
How great that self was! How great that conscience was! It was the calm self that resorted to its lord during every terror that befell it. It was the satisfied and pleased self that regarded anyone other than Him as insufficient. It was the self that did not seek guidance of anyone but that of Him. Al-Hasan had a good pure conscience. He did not become weak in spite of the heavy obligation. Rather he was solder than the disaster. Many people were with al-Hasan during the misfortunes that befell him. They did not say that he was sad or broken hearted. They saw neither sadness nor defeat on his face. Rather, all his aspects were steadfastness, determination, and tranquility. Even during his secret prayers to Allah, he was an example for patience, resorting to Allah, and relying on no one but Him.
Among the supplications of al-Hasan, peace be on him, is: "O Allah! O You Who have might and sovereignty! O You Who have supreme position! How do I fear (of people) and You are my hope? How do I fear (of them) and my reliance is on You? Pour on me some of Your patience. Grant me victory over Your enemies through Your authority. Support me with Your triumph. I resort to You and seek refuge with You. So make for me relief and solution (to save) me from my affair. O You Who were sufficient to protect the people of the haram (the Kaaba) from the Companions of the Elephant! O You Who sent to them birds in flocks to cast them against stones of backed clay! Punish my enemy severely!"
A glimpse of hope flashed in the desperate sides of al-Hasan's intellect and in the frowning corners of his contemplation. The glimpse of hope was an answer to his prayers to Allah, the Great and Almighty. So it spread as fragrance did. Then bright aspects appeared through it. They were like good news.
It (i.e., the glimpse of hope) was a strange surprise. It was able to put an end to all of al-Hasan's troubles at those moments. So he was in a flood of memories. The memories did not belong to his conditions, nor did they belong to the misfortunes of his moment. Those memories pleased al-Hasan. Thus his soul was full of enjoyment and amusement.
The pain sometimes extremely hurts the self. Intense thinking and silence sometimes exhaust it. So the self revolts to move from narrowness to vastness, from despair to hope, and from confusion to the indication full of hopes.
Al-Hasan thought about the disturbances of his time. He thought about the future of his religion that was liable to the dangers of this enemy who paid no attention to the holy things. He thought "that if he had put his hand in the hand of his enemy, the enemy would have not allowed him to follow the religion of his grandfather, the Apostle of Allah, may Allah bless him and his family." [1]
As for this new surprise, it reminded al-Hasan of one third of a century. Suddenly, he remembered the houses of the Prophethood, for
they competed with each other to attract him. He remembered the places of the descents of revelation, for they vied with each other to embrace him warmly. He remembered the Ansar (helpers) who celebrated him.
Those memories were visions. They possessed his feelings. They were sweet dreams that nursed his injuries.
This is his (al-Hasan's) grandfather. This is the authority of his Prophethood among his community. These are the holy verses. They are like the stars. They were revealed from time to time. They were like the postmen who traveled between the sky and the earth. They were revealed at his house. This is his (al-Hasan's) father, the helper of the Prophet and the greatest fighter (mujahid), who made the Arab brave men yield to the Words of Allah, and who conquered the Fort of Khaybar. This is his mother, who was pure and chaste. With her the Prophet challenged the Christians of Najran to a contest of prayers. So she was meritorious to be the mistress of the women of the world.
Al-Hasan remembered all these memories. If these were not external realities, then they were psychological ones. For his divine spirit made them appear before his eyes. He inherited this spirit from his parents ('Ali and Fatima), namely his self was not separated from them. In the meantime his body was with them on the day when Allah formed His delegation to challenge the Christians of Najran to a contest of prayer. So the delegation was composed of al-Hasan, his grandfather, his father, his mother, and his brother. Al-Hasan was with his parents on the day when the Apostle of Allah ordered the cloak to be brought to cover those chosen five persons, who were al Hasan, al-Husayn, their parents and their grandfather. He was with them on the day when the verse of purification was revealed. Noteworthy, the Prophet (may Allah bless him and his family) explained that this verse concerned the five blessed persons, peace be on them.These are great qualities of which no Muslim has.
Then al-Hasan looked at that sad horizon. He remembered those interesting memories. Thus they reminded him of his blessed childhood, and his early holy youth. Through these memories, he considered his white days full of light in Medina. That was on the day when he toddled at his excellent place in it (Medina), and his notable pampered situation among his friends. That was on the day when he played happily in it. He played there between the great hands of his father and on the chest of his grandfather or on his holy back or on the stick of his scared pulpit. That was on the day when he embraced revelation from its first moments and learned the Words of Allah through the tongue of the Apostle of Allah, may Allah bless him and his family. Thus he graduated from the Prophet's school of knowledge. In this way he completed his education to assume his obligatory Imamate over the Muslims. Moreover, al-Hasan listened to his grandfather when the latter declared his succession to the Imamate on many occasions.
Those memories reminded al-Hasan of great times. Thus he was full of happiness, strength, and activity.
It was the fascinating memory that controlled al-Hasan's soul. So it deprived him of his enjoyable smile. However, we do not think that he smiled during his condition. Al-Hasan remembered his grandfather. For he took him from the shoulder of his mother. He took him by the hand, made him stand on his blessed feet, and began talking gently to him with his holy song: "huzzaqa! huzzaqa! tarqqa `ayna baqqa!(i.e., little! little! ascend the eye of a bug.)" So al-Hasan ascended gradually with his small feet till he put them on the chest of his grandfather. He opened his mouth when his grandfather said to him: "Open your mouth." Then the Prophet kissed him on the mouth and said: "O Allah! I love him, so love him and love him who loves him." [2]
Then this memory was the key of the memories that amused al Hasan. For it made him forget the annoying things of his last moment. The best period in the life of every human being is his innocent childhood. For it reminds him of the laps where he sits and the society where he lives. Besides the memories of this period remain immortal in his mind, in his heart, and in his spirit. Namely, he never forgets such a period.
One day al-Hasan remembered his grandfather, the Apostle of Allah, may Allah bless him and his family, when he put him on his right shoulder and put his brother al-Husayn on his left shoulder. So Abu Bakr received Allah's Apostle and said to al-Hasan and al Husayn: "The best riding place you have ridden, two boys." "They are the best two riders. Indeed, these two boys are my two plants of sweet basil (to sweeten) the world," [3] said the Apostle of Allah, may Allah bless him and his family.
Al-Hasan remembered the day when his grandfather sat down and made him ride on his back and made his brother al-Husayn ride with him, and said to them: "The best camel is your camel, and you are the best two just ones." [4]
He (al-Hasan) remembered the day when he came and his grandfather was bowing down, so he (al-Hasan) rode on his neck while he (his grandfather) was praying. [5] He remembered the day when he (al-Hasan) came and his grandfather was kneeling down, so he (his grandfather) opened his legs to let him pass to the other side. [6] He remembered the day when it was said to his grandfather: "You treat this (i.e., al-Hasan) in a manner with which you do not treat anyone else." So he (the Prophet) said: "Indeed, this (i.e., al-Hasan) is my plant of sweet basil. Indeed, this (grand) son of mine is a lord. Through him Allah will make peace between two groups of the Muslims." [7]
He (al-Hasan) remembered his riding on the neck of his grandfather, may Allah bless him and his family, while the latter was delivering a speech at his mosque so that the shine of his (al-Hasan's) anklets was seen from the farthest (place) of the mosque. They (al Hasan's) anklets were shining on the chest of his grandfather. Then he (al-Hasan) went on sitting on his grandfather's neck till the Prophet ended his speech. [8]
He (al-Hasan) remembered the day when his grandfather got down from his pulpit frightened when he (al-Hasan) stumbled at the door of the mosque. So he (his grandfather) carried him and took him with him to his pulpit. Then he (the Prophet) said: "The child is nothing but a tribulation." [9]
He (al-Hasan) remembered his grandfather when he said more than one time to him: "You are similar to me in form and manners." [10]
He remembered the day when he woke, suddenly. His grandfather and his mother were talking. So he came forward his grandfather and said: "Grandfather, water me." So his grandfather took him and went to his she-camel with a lot of milk. He milked the she- camel. Then he brought a foaming bowel of milk. He passed it to al-Hasan. Meanwhile, al-Husayn woke and said:" (Grand) father water me." He (his grandfather) said to him:"(Grand) son, your brother is older than you, and he had asked me to water him before you." [11]
He remembered the day when he was a child between the two hands of his mother Fatima, peace be on her. Then her father the Apostle of Allah, may Allah bless him and his family, came to her. He saw him (al-Hasan) playing. So he (her father) said to her: "Indeed, Allah, the Exalted, will make peace between two great groups of the Muslims through this son of yours." [12]
He remembered some signs of his succession to authority. That was on the day when he came to Abu Bakr when the latter was on the pulpit of his grandfather, the Apostle of Allah, may Allah bless him and his family. He said to him: "Get down from the pulpit of my (grand) father." [13]
Moreover, he remembered his grandfather when he took him with him to his pulpit. Thus he (his grandfather) was looking at the people. In the mean time he was looking at him. Then he said: "Indeed, this (grand) son of mine is a lord. Through him Allah will make peace between two groups of the Muslims." [14]
These sentimental memories had an effect on al-Hasan. Besides they were historical and enjoyable. For they abated his sufferings during those painful moments. Meanwhile they abated that the violent disaster. Moreover, each memory led to many memories, and each vision moved other visions.
Al-Hasan was sure of the words of his grandfather, may Allah bless him and his family, as he was sure of the clear revelation (i.e., the Qur'an). His grandfather said the following words on several occasions: "Indeed, this (grand) son of mine is a lord. Through him Allah will make peace between two groups of the Muslims."
Al-Hasan remembered these words of his grandfather. Thus he asked himself "Is this the day on which the Apostle of Allah, may Allah bless him and his family, wanted me to make peace with the Syrians? The Syrians are aggressors, so does this tradition concern them? Is this the discord for which the Apostle of Allah, may Allah bless him and his family, wanted me to settle? Do I not have enough fighters to suppress it by force?
All these questions sounded in al-Hasan's mind. They stirred him up. So he was about to create a historical change. Apart from this, al Hasan had to find appropriate solutions for these questions to get ready to face his critical situation.
Al-Hasan was successful in finding solutions for these questions. That is because he followed the same ways his grandfather followed during his most critical hours.
Indeed the Apostle of Allah, may Allah bless him and his family, said the foregoing tradition.
Besides, it is this discord which the Prophet meant in his holy traditions. For there was no discord greater than it. In other words it divided the Muslims and diverted them from their enemies who lay in wait for them. [15] Moreover, it prevented them from achieving their religious obligations such as development, organization, and jihad (holy war).
As for the Islamic judgment of the aggressors, the attitude of the Commander of the faithful (Imam 'Ali), peace be on him, towards them indicates that. He prevented the Muslims from capturing their women and their children. Furthermore, his practices towards them are good enough examples in the religion.
The Shi'a in Kufa were very eager to wage jihad (holy war), against Mu'awiya. However, why did al-Hasan ask himself about the ability to suppress the discord by force? To answer this question. We must study al-Hasan's fighters and their morale in the armies. For they are the only means that help to win battles. Thus they are more important than the large number of an army without high military spirit.
Now, we are able to answer the above-mentioned question as follows:
At Maskan, the morale of al-Hasan's army was low. Hence this army was in need of a miracle to raise its morale. That is because of the disaster that hit it when its commander and eight thousand fighters deserted it.
In al-Mada'in, al-Hasan had some fighters who were like ghosts. He was able to know their intentions through their hostile confusing fabrications.
Moreover, they created a good deal of exciting discords. They were afraid of the critical situations. They had no hope of victory at the battle. As for the number of the army of al-Hasan, peace be on him, it was twenty thousand fighters or little more when al-Hasan advanced against Mu'awiya. However, Mu'awiya's army that camped on the Iraqi borders was sixty thousand fighters.
So al-Hasan, at that time, had third of the number of the army of Mu'awiya.
There were many desertions from the Camp of Maskan. For example, the cousin (i.e., al-Hasan's cousin, `Ubayd Allah) deserted that camp. Thus he embodied the Arabic proverb: "A cousin maybe not a cousin." Eight thousand fighters deserted that camp, too. So it decreased in an awful manner.
Accordingly, the number of al-Hasan's army was one fifth of the army of Mu'awiya in both camps.
If we, here, depend on the modern military rule that owes morale to the numerical abundance, that is one to three, then we will come to a very sorrowful result that is fifteen to one in proportion.
If we think about the army of al-Hasan, that remained fighting against Mu'awiya at Maskan (according to this rule), we will find that it was fighting against an enemy who was exactly forty-five times more than it.
Therefore, I wonder: Was al-Hasan's army strong enough to suppress the discord the Syrians created?
War regulations throughout history do not permit one person to fight against fifteen or forty- five persons. If such a war occurred some day, then it would be irregular. Rather, it is among death- defying attacks that lead to suicide with will and intention.
So al-Hasan was not supposed to take such a measure. For he was the (grand) son of the Apostle of Allah. He was the creature whom Allah kept for reform not for war, for peace not for enmity. He was the plant Allah grew for Muslims not for himself, for the religion not for authority. Moreover, he wanted a reward from Allah in the hereafter, not from the people in this world.
In this way the peaceful message of Allah prevented the two parties from waging war against each other. This event is very famous in history. Still some historians tried to hint to a battle. They claimed that the battle took place between the army of Qays, who was the commander of the vanguard of the army of al-Hasan, and the Syrians at Maskan. In his book, `al-Darrajat al-Rafi'a', Sayyid 'Ali Khan (died 1120 A.H.) has mentioned some stages of this claimed battle.
I have not found a reference book older than this book of the great Sayyid to affirm this story, nor have I found what supports this idea when I studied the situation at Maskan at that time, nor have I found what urges me to accept this report when I have studied the plan al Hasan drew to prevent bloodshed during all his lifetime, nor have I understood that when I have read this tradition of the Apostle of Allah, may Allah bless him and his family:
"Indeed, Allah will make peace between two great groups of the Muslims through al-Hasan." Rather, this tradition indicates that he was the messenger of peace in Islam.
So was it possible for al-Hasan's army to wage war against Mu'awiya or to attack him?
From al-Hasan's testamentary bequest, we have known that he ordered al-Husayn not to pour even blood into a cupping- glass in carrying out his command. That happened as he wanted.
Moreover, many eyewitnesses underlined that al-Hasan was the successor to authority, and that he did not shed even blood into a cupping- glass during his succession to authority. Some of them said that. They affirmed their words through swearing (by Allah) twice. [16]
[1] Al-Majlisi, Bihar al-Anwar, vol. 10, p. 107.
[2] See al-Zamakhshari. Ibn al-Bay`. Al-Tabarani. Yanabi` al-Mawadda. Al-IsAba, vol. 2, p. 12.
[3] See the book of Sulaym b. Qays. Al-Bayhaqi, al-Mahasin wa al-Masawi', p. 49. The latter has reported the words of al-Himyari, who poetized the Prophetic tradition as follows: Al-Hasan and al-Husayn came to the Apostle, They had gone out in the morning to play. So he (the Apostle) embraced and welcomed them, They were with him at that place. They passed riding on his two shoulders (i.e., al-Hasan and al-Husayn). So (his shoulders) were the best riding place, and they were the best riders.
[4] Ibn Batta, al-Ibana.
[5] Abu Nu'aym, Hilyat al-Awliya'.
[6] Ahmad Shahab al-Din al-`Asqalani al-Isaba fi Tamyiz al-Sahaba, vol. 2, p. 11.
[7] Abu Nu'aym, Hilyat al-Awliya'.
[8] Al-Majlisi, Bihar al-Anwar, vol. 6, p. 58.
[9] Al-Manaqib. Al-Tirmidhi. Al-Sam'ani. Ahmad, al-Fada'il.
[10] Al-Ghazali, Ihya' `Ulum al-Din. Al-Makki, al-Ihya' and Qut al Qulub.
[11] Sulaym b. Qays al-Saqifa, p. 98.
[12] Ibn `Abd Rabbih, al-`Iqd al-Farid, vol. 1, p. 194. Al-Bayhaqi, vol. 1, p. 40. Al-Bukhari. Al-Sam'ani. Al-Harkushi. Al-Janabadhi. Abu Nu'aym, Hilyat al-Awliya'. Yanabi` al-Mawadda. Muruj al-Dhahab.
[13] Ibn Hajar al-`Asqalani, al-Sawa'iq al-Muhriqa, p. 105. Also Al-Darqutni has mentioned it.
[14] Al-Bukhari. Muslim. Al-Isaba, vol. 2, p. 12.
[15] This is a hint to the attempts of the Byzantine on the Syrian borders in the year 40 A. H.
[16] Ahmad Shahab al-Din al-`Asqalani, al-Isaba fi Tamyiz al-Sahaba, vol. 2, p. 12. Ibn Kathir, Ta'rikh, vol. 8, pp. 8-14.