|
Imam Hasan’s Imamate
By: Rasul Ja'fariyan
Acquaintance with the Kufiyan’s
Iraq has been an Islamic land that dominated over Islamic world throughout caliphate life for centuries and therein numerous important developments were embedded. With two cities of Basra and Kufa it initially appeared under the name of ”'Araqiyan” and later with the appearance of Baghdad it played a more important role. The time we talk about is when it is still a hundred years left to Baghdad emergence. Basra, for years after the event of Jamal, was 'Uthmanids. [1507]
Although it was somewhat moderated with the Mu'tazilites' (schismatic) penetration later. On the other hand, Kufa has always been known as a Shi'ites center that did adhere to its belief during the Umayyads's authority and later on. On different occasions this city has been “reproached” on the one hand and admired on the other, thus different judgments have been passed about the Kufa people as follows:
A. These people on different occasions took different positions. Once they rose for defending Ahl al-Bayt and strengthened the 'Alawites with their courage and it was their assistance that helped Imam defeat Nakithin. Yet, it was the last years of Imam 'Ali's caliphate when they hesitated to help him, so the gospel. Truth was defeated and the credal error won.
Though many [1508], later they left Hasan Ibn 'Ali (a) helpless on his own as well. Such a tragedy was also repeated in Muharram 61. However, many of them under the name of Tawwabin (the Penitents) repended and in a movement were martyred.
Another group allied with Mukhtar Ibn Abi 'Ubayd to take revenge for Imam Husayn's assassin to show their Shi'ites stance. With not helping Zayd Ibn 'Ali in 122 H. they proved their unfaithfulness to the 'Alawites.
B. The why of such contradictory judgments is the existence of various political and religious groups in the city. One group was the Kharijites, another was somehow the Umayyads' accomplice as the noble and the other group was the Shi'ite Muslims, Ahl al-Bayt's devotees from among whom the righteous were praised for their right deeds and the wicked kept on until they murdered the prophet's son.
C. The existence of the tribes was also influential in people's quick stance changing. They went to extremes in their tribal prejudice so irrationally that they made rash decisions on any trivial affair. Mostly in favor of the tribes were the decisions, so they threatened the Kufiyan's unity, exactly what the Umayyads took advantage of several times.
Here it looks essential that we get acquainted with the Iraqi's state on the threshold of Hasan Ibn 'Ali's Imamate. Were these people familiarized, the next developments in Iraq would be well comprehended.
Doing research on Imam Hasan's disciples, Sheykh Mufid classified people into categories. Imam 'Ali's Shi'ite Muslims; the Kharijites who were intent on fighting Mu'awiya and due to Imam Mujtaba's intention of battling against Damascus allied with him. Those greedy for the booty; Common people negligent of what to do; and the group included those with tribal prejudice who obeyed their chiefs disregarding the religion. [1509]
The number of those belonging to the third group exceeded all. As Iraq was the center of eastern conquests, they gained a great deal of booty in all wars. Yet, since Imam 'Ali's entrance to the land civil wars began; therefore, they assumed the 'Alawites as debtors. [1510]
After Nahrawan, they did not deem to the good of themselves to start a new war in the prevailing status. With the rumors spread by Mu'awiya's spies in Iraq, doubt expanded among the Iraqis. The Kharijites' emergence added to their doubt and undermined them to understand the situation.
Regardless of what said above, the people of Iraq, as matter of fact, had expressed themselves encountering the rulers of a hundred years. The honor they had gained during the years of conquering Iran had made them dominant over the Prophet's Medina and when dissatisfied of any ruler, they compelled even 'Umar to depose him.
The figures who were not among the tricksters seemed to be defeated. 'Ammar Ibn Yasir as a righteous man as well as Sa'd Ibn Abi Waqqas as an un-political person could never tolerate the state of Kufa. In spite of it Mughira Ibn Shu'ba, a powerful debauchee (as described by 'Umar), could rule over Kufa for years. [1511]
Later on, with Imam 'Ali's emigration from Medina to Kufa, it developed and the significance of its role in the Islamic world multiplied. His ethical and scientific background as well as his devotion during the life of Islam led people to rise up and help him.
The Prophet's disciples and his own close followers joining to his army added to his might and allowed no one to overcome him for a time. but, after the issue of arbitration was broached in Siffin, they found a justification for standing against Imam 'Ali (a) and after suppressing the Kharijites, they, under the pretext of fatigue, drew back from the internal affairs. Imam stated that although a ruler, he had been oppressed by people. [1512]
People's present state made Imam announce that he was by no means able to reform them. Though he could rule over them by force, it was never the way he did ever choose.
He himself has described them well enough, “O people of Kufa! With Qur'anic advice thee I reproached, fruitless it was. With rods thee I threatened, useless it was. With whips thee I punished, pointless if was. The only means to reform thee is sword, but at a cost of thy reforming never do I excite discord.” [1513]
Sword was the one and the only thing that could make the people of Iraq obedient. This fact has been confirmed throughout history. If anyone like 'Ali (a) and his progeny had never desired to make use of force, that is to impose something the people hated, neverever could he have succeeded.
Such rulers as Ziyad, his son, 'Ubayd Allah, or Hajjaj could pacify Iraq. Despotism was what could remove the tensions. Mukhtar also could rule for a short time with his policy but because not despotic, he could never unite Kufa let alone Iraq.
Amir al-Mu'minin, the Commander of the Faithful, has expressively described this nation. He has likened them to a pregnant woman who aborts her baby at the very last moment after bearing the sever pain of pregnancy. [1514] To camels without riders he also likened them that are gathered from one side but scattered on the other. [1515]
It is quite natural that such morale can on no accounts tolerate a calm and reformist ruler who resorts to human and logical ways. At the end, the more Imam insisted on people's unity against Damascus, the less they even tried to defend Iraq.
It was then when Imam addressed them reproaching:
 ÃíÊåÇ ÇáÝÑÞÉ ÇáÊí ÅÐÇ ÇãÑÊ áã ÊØÚ æÅÐÇ ÏÚæÊ áã ÊÌÈ¡ ááå ÃäÊã¡ ÃãÇ Ïíä íÌãÚßã¡ ÃãÇ ÍãíÉ ÊÔÎÏßã¿ ÃæáíÓ ÚÌÈÇð Ãäóø ãÚÇæíÉ íÏÚæ ÇáÌÝÇÉ ÇáØÛÇã ÝíÊÈÚæäå ÛíÑ ãÚæäÉ æáÇ ÚØÇÁ æÃäÇ ÃÏÚæßã æÃäÊã ÊÑíßÉ ÇáÇÓáÇã¡ Ãäå áÇíÎÑÌ Åáíßã ãä ÇãÑí ÑÖÇó ÊÑÖæäå æáÇ ÓõÎØ ÝÊÌÊãÚæä Úáíå æÅä ÇÍÈóø ãÇ ÃäÇ áÇÞ Åáí ÇáãæÊ 
“O the crowd laying disobedient when ordered and remaining silent when called. Thou hast no religion to prepare thee? Thou hast no fervor to propel thee? Not a surprise rogues follow Mu'awiya without expecting money and he is obeyed. I call you, the survivors of Islam, but you never follow me even I am not outraged for this. The only desire I seek is death.” [1516]
These people treat 'Ali such while having brilliant records as far as he desires death. Of course, Imam could attract people, like Mu'awiya, through non-Islamic ways or force them to war. But Imam behaved them this way now that they like staying and he never intended to force them to accept something they did not want [1517] because if he did so, his leadership is not “Imamate ” but “Monarchy”.
This was something Mu'awiya stayed proud of. Anyway, such people faced Hasan Ibn 'Ali (a)'s succession, the eople unwilling to admit their Imam's command to defend Iraq and they went their homse from Nahrawan for rest and never returned. [1518]
Mu'awiya's position in Damascus had strengthened as well. Damascus people who had already called Mu'awiya Amir now called him Amir al-Mu'minin. The Iraqi solidarity was not like that of Siffin time. The death toll in Siffin and Nahrawan had undermined the Iraqi's spirit. [1519] Since Hasan Ibn 'Ali was Imam 'Ali's son, it had added to the difficulties.
Yet, Iraq was afraid of being dominated by Damascus. Although they disobeyed their Imam, they were not contended with his murder. In other words, because they did not want to be under Mu'awiya's dominance, they had no other alternative but swearing allegiance to Imam 'Ali's son.
Under those circumstances no one could lead Iraq but Imam Hasan (a). Supposing that he did not exist, the Umayyads would naturally rule over Iraq. Nevertheless, the Iraqis' allegiance was not so wholehearted to keep them faithful to their new Imam. As seen later, on the horns of a dilemma, they preferred to be beside the Umayyads, yet unwillingly. Therefore, among these people there was no room for Imam. He had to head for Medina.
Imam Hasan’s Character
Regarding Imam Hasan's virtues many narrations are recorded the narrators of which have been both Shi'ite Muslims and Sunnites scholars. [1520] Many historical books have been written containing his virtues but regretfully until recently no serious effort had been made about the events in his life.
Like any other time, the events are compiled with no serious research done nor is a detailed evaluation made. Most of the recorded virtues concerned with this magnanimous Imam reveal how much the two brothers were adored by Allah's Apostle who expressed his affection even publicly. Coming down the pulpit, kissing them and then going up the pulpit indicated that there was a reason behind the scenes. [1521]
It is additionally quoted from the prophet that he advised the present to recount to the absentees how he expressed affection for Imam Hasan (a). [1522]
He had also stated, “I do love him and the one loving him.” [1523]
Imam's presence in Mubahala (cursing each other) and among the people of Kasa' (covering) shows the credit the prophet had considered for him. Appealingly, when Imam Mujtaba (a) took part in Riďwan allegiance, the Prophet swore allegiance to him. [1524]
In a narration he has stated, áæßÇä ÇáÚÞá ÑÌáÇð áßÇä ÇáÍÓä “If wisdom was imagined in a man, he would be Hasan.” [1525]
Imam Hasan's power in persuading the Kufiyans, when Nakithin [1526] revolted, manifests his importance and popularity among the people. As far as these hadiths are concerned, Muslims considered Fatima al-Zahra's descendants as the Apostle's, and despite the Umayyads's and later the 'Abbasids's denial there was no doubt for Muslims in this regard. [1527]
It was due to his eminent characteristic that when Imam 'Ali introduced him publicly as his successor, the people of Iraq and other areas swore allegiance to him as an official caliph. Meanwhile, the spiteful around tried to mar his characteristic introducing him as the one with no policy and prudence on the one hand and a worldly figure with an opposite position to those of 'Ali (a) and Husayn (a) on the other hand.
For example, with recourse to a handful of counterfeited reports they tried to rumor that Imam Mujtaba (a) had been constantly marrying and divorcing. [1528] Related to the reports of the compromise, they claimed that he abdicated through a number of financial conditions. It implies that he had been after Darabjird and Ahwaz revenues as well as the public found in Kufa. [1529]
In such reports they have declared that since Imam did not deem caliphate his right, he submitted it to Mu'awiya. This utterance is nothing but an accusation because Imam had regularly made it clear that caliphate had been his right yet he had to give it up under duress. [1530]
In addition to blemishing his reputation mostly done by the 'Abbasids under the pressure of the Hasanides they abused Imam's position to condemn 'Ali (a) and even Husayn Ibn 'Ali (a). They falsely quoted Imam as saying,”For the sake of kingdom, never will I fight Mu'awiya”. [1531]
It could seem useful to Sunnites bigots to condemn Imam 'Ali's wars. It is also narrated that when Imam Hasan was born, his father liked to name him Harb (war) [1532]. They implied that from the very beginning he did naturally love to fight.
Elsewhere they have quoted him as saying, “The entire Arab might is in my hand so it will be with me whether I fight or compromise. [1533] One hundred thousand or forty thousand people swore allegiance to him and even loved him more than his father”. [1534]
Anyone who believes such untrue remarks, he will inevitably assume that Imam left the authority of his own volition not by force. These two are worlds apart.
The other point was that this group of historians had been determined to prove in their historical reports that the two brothers had been in discord with different attitudes. In a narration they have quoted the Prophet as saying, “Hasan is from me but Husayn from 'Ali”. [1535]
Whereas as one of Imam Husayn's virtues repeated over and over is, ÍÓíä ãäí æÇäÇ ãä ÍÓíä “Husayn is from me and I am from Husayn.”
Why this narration was counterfeited is to introduce 'Ali and his son, Husayn, both as the seekers of murder.
Concerning the differences between the two brothers, they have quoted Imam Husayn as saying to his brother, “I wish my heart were yours and your tongue mine”. [1536] They have also quoted Abu Bakr, upon seeing Hasan Ibn 'Ali, as saying, ÈÇÈí ÔÈíå ÈÇáäÈí áíÓ ÔÈíåÇð ÈÚáí [1537] “By my father, he looks more like the Prophet than 'Ali.”
These are all narrated as virtue by the later generations while they had been counterfeited with the mentioned aim. Such a view could help the 'Uthmanids to damage Imam 'Ali's reputation and 'Ashura.
One of the accusations made against Imam was his 'Uthmanids stance, that is to say that he had been at odds with his father and refused to bloodshed in civil wars.
Misunderstanding the concept of compromise counted for the accusation. It was falsely claimed that although powerful enough, Imam relinquished authority to Mu'awiya. But an unfounded accusation it is nothing. It was maintained to the extent that they narrated that he had accused his father of participating in 'Uthman's assassination. [1538]
Earlier it was discussed that no one but the Umayyads with political intention accused Imam 'Ali of being an accomplice in 'Uthman's murder. By the same token how can it be ever possible for his son to accuse him of so?
Surprisingly, a group of historians have said that Imam had sent his son to 'Uthman's house to defend him. Given that it is true, [1539] he had been set to prevent him from being killed. Furthermore, Imam Hasan had been among the participants in Jamal war who played pivotal roles against the 'Uthmanidses.
Imam 'Ali's representative to persuade the Kufiyans to take part in war was he who could persuade some ten thousand people into the anti-'Uthmanid war with his sermon in Kufa mosque. [1540] Prior to that, he had defended Abudhar when in dispute with 'Uthman and when parting Abudhar at the time of being sent into exile he told him,”Put up with the difficulties they have made to you until you visit Allah's Apostle while satisfied with you” [1541]
In the thick of Siffin war 'Ubayd Allah, 'Umar's son, who had killed Hurmuzan, his wife and his Abu Lu'lu' scared of Imam 'Ali's retaliation tried foolishly in vain to have Imam Hasan stand against his father. It was after he rejected him angrily that Mu'awiya said, “He is indeed his father's son”. [1542]
In Siffin, Imam Mujtaba (a) provoked people against Qasitin. Once he had addressed them, ÝÇÍÊÔÏæÇ Ýí ÞÊÇá ÚÏøæßã ãÚÇæíÉ æÌäæÏå ÝÅäå ÞÏ ÍÖÑ æáÇÊÎÇÐáæÇ ÝÅä ÇáÎÐáÇä íÞØÚ äíÇØ ÇáÞáæÈ [1543] “Unite against your enemy, Mu'awiya and his army, and never droop for it does sever the nerves of your heart.”
He also, in a letter written to Mu'awiya at the beginning of his term, alluded to Ahl al-Bayt's rightfulness and oppressedness after the Prophet's departure. These are all convincing reasons for confirming what a great helper Imam had been to his father Under any circumstances.
In a narration when Imam Mujtaba saw Abu Bakr on the pulpit he said, ÅäÒá Úä ãäÈÑ ÃÈí “Climb down my father's pulpit!”
Immediately Imam 'Ali (a) said,Åä åÐÇ ÔíÁ Úä ÛíÑ ãáÇÁ ãäÇ [1544]“This is something exceptional in our tribe.”
Imam Hasan's strong position in fighting against Mu'awiya after assuming the caliphate was exactly like that of his father. Imam's hostility towards the Umayyads was to the extent that Marwan did not allow his corpse to be buried next to the Prophet's grave, saying,”Why 'Uthman was buried outside Baqi' but Hasan Ibn 'Ali next to the Prophet?” [1545]
It does manifest how strong had been Imam Mujtaba's position against 'Uthmanids's attitude. Yet, as mentioned earlier regarding the issue of compromise and in order to legitimize Mu'awiya's rule, Imam's position was distorted.
Imam Mujtaba and Imamate
The trace of the 'Uthmanids's attitude in Sunnism proves that Imam Mujtaba's six-month caliphate was neglected considered neither as the Orthodox caliphs' term nor as the monarch's. [1546] In other words, his caliphate was not that legitimate.
The survivors of Muhajirun and Ansar in Kufa, yet along with the people of Iraq and the oriental lands of Islam had acquiesced to him as Muslim's caliph. Meanwhile Mu'awiya had also claimed caliphate in Damascus though according to himself only one from among Ansar had joined him, hence a wide gap was created among Muslims. [1547]
It was evident that not only the principle of analyzing caliphate was not accepted at that time but also to the end of the historical caliphate era it was assumed impossible to exist two caliphs simultaneously in the Islamic world.
The present situation of Iraq when Imam Hasan(a) assumed the power was far worse than that of Damascus. In addition to the defeat the Iraqi people had experienced concerning arbitration, the Kharijites's revolt did severely undermine their morale and after three wars had gone weary. In very last days of his life, the more Imam 'Ali tried to mobilize them, the less they obeyed. [1548]
Now after Imam 'Ali's martyrdom and the Iraqi people's concern about Damascus domination, it looked probable that they resist. They should have chosen an Imam and as referred to previously, they had no other alternative. Qays Ibn Sa'd's and 'Abd Allah Ibn 'Abbas's allegiance to Imam paved the way for the Iraqis's allegiance. Following them, the residents of Hijaz after a while of delay swore allegiance.
Among the people the Shi'ite Muslims were found whose belief was profoundly in Imam Mujtaba's Imamate and whose sworn allegiance was based on it as well. As a matter of fact, the tendency of the majority in Kufa was towards Shi'ism, namely denying 'Uthman and approving 'Ali (a).
They, during Imam's five-year term, being influenced by Imam and his disciples had become 'Alawites and hated the 'Uthmanids. Opposition to 'Uthman as well as his infamy in the city from the very time of Imam 'Ali (a) was to the extent that Jarir Ibn 'Abd Allah Bajali had said that he would no longer stay where 'Uthman was officially insulted. [1549]
Whom could people choose other than Imam Mujtaba after 'Ali's martyrdom? Among Muhajirun and Ansar or even the Qurayshites, of course, there were a group of the Prophet's disciples such as 'Abd Allah Ibn 'Abbas in Kufa who without a shadow of doubt had faith in Imam Mujtaba and never ever did they think of someone else.
The meaning was not that the Iraqi people liked Hasan Ibn 'Ali more than his father, [1550] it was owing to the fact that there was no other choice. It is pointed out because some are set to declare that the convenient opportunity was provided to Imam Hasan but he himself declined to keep on his struggle.
As far as the theory of Shi'ites Imamate is concerned, there is evidence that Imam 'Ali had introduced his son as his successor though the Sunnis have not referred to such evidence for succession. [1551] A narration is quoted from the Prophet in this respect in many a source as stating, ÇáÍÓä æÇáÍÓíä ÇãÇãÇä¡ ÞÇãÇ Ãæ ÞÚÏÇ “Hasan and Husayn are the Imams whether they rise up or not.” [1552]
This Hadith makes it clear that the two brothers' Imamate had been expressly stated. Historically, there are reports as proofs of Imam Mujtaba's Imamate.
As reported by Nasr Ibn Muzahim, A'war Shanni had addressed Imam 'Ali (a), “May Allah endow you more with success for a glance you have cast at divine light… The leader is you. Were you killed, the leaders would be these two, Hasan and Husayn.
Lend an ear to what I have composed, “O Hasan's father! The dazzling sun of the midday is you and the shining moon is your sons. Until the Day of Judgement, thou and these two will go together as an ear with an eye. The generous are thou whose generosity is so sublime that no man can keep up with. [1553]
Mundhir Ibn Ya'mur told Imam in Siffin, ÝÇä Êåáß ÝåÐÇä ÇáÍÓä æÇáÍÓíä ÃÆãÊäÇ ãä ÈÚÏß “Hasan and Husayn would be our Imams after you even if you were killed.”
In a poem he had composed,
ÇÈÇ ÍÓä ÃäÊ ÔãÓ ÇáäåÇÑ æåÐÇä Ýí ÇáÏÇÌíÇÊ ÇáÞãÑ
æÃäÊ æåÐÇä ÍÊí ÇáããÇÊ ÈãäÜÒáÉ ÇáÓãÚ ÈÚÏ ÇáÈÑ
O Hasan's father, the midday sun dazzling is thee and the shining moon is these two. Until the Day of Judgement thou and these two will go together as an ear with an eye. [1554]
It clarifies that Imam's disciples even from his time knew both Imam Hasan and Imam Husayn as his successors as after Imam Mujtaba's martyrdom Kufiyan Shi'ite Muslims went after Imam Husayn (a). 'Abd Allah Ibn 'Abbas also called the people to listen to Imam Mujtaba who said, “Swear allegiance to him who is your Prophet's son and your Imam's successor”. [1555]
In a letter, Imam Mujtaba also wrote to Mu'awiya “On the threshold of demise, my father entrusted the power to me.” [1556]
Haytham Ibn 'Adi has quoted his chiefs as saying, “Hasan Ibn 'Ali is his father's successor”. [1557] When Abu l-Aswad Du'ali secured allegiance for Imam in Basra, said that, “Successorship and Imamate ” had been entrusted to him by his father.” [1558]
People also told Imam, “You are our caliph and your father's successor and we are you followers”. [1559]
Anyhow it can be borne in mind that Imam 'Ali (a) had introduced his son as his successor. [1560] One Friday when Imam did not feel fine, he asked Hasan to lead the Prayer. [1561] Heedless of the fact that Kufa Shi'ite Muslims had come up with Imam Mujtaba based on their beliefs, the special Shi'ites concepts of Ahl al-Bayt and the dignity of Imam should be taken into account.
Imam's first-ever sermon as reported by all related sources is, “Anyone who knows me, all right but anyone who does not know me, I am Hasan, Muhammad's son. The son of the Bearer of good news and the Warner is I. I am the son of Allah's Apostle and with His permission the guidance light. I am from among Ahl al-Bayt from whom any filth and sin is kept away; whom are purified and whose affection Allah has made incumbent upon you in His Book, say, for my mission I want thee naught but affection for my kinsfolk's. [1562]
And (anyone who does good, we do multiply his good), so this good is feeling affection for us, Ahl al-Bayt.” [1563]
Mas'udi has presented a part of Imam Hasan's one sermon as follows, “The saved Allah's party and close kin's of Allah's Apostle are we. We are the purified ones and one of the two weighty things left behind by the prophet. The other one is the divine Book to which no wrong can ever penetrate
… Obey us then, for our obedience is incumbent, for besides obeying Allah and His Apostle about the men of authorities it is ordered too. Anything which was in dispute, refer to Allah and His Apostle… If you referred to the Apostle and the authorities, they would surely figure it out, for they are the people of science inference”. [1564]
Hilal Ibn Yasaf has recounted that he was present when Hasan Ibn 'Ali delivered a sermon saying, “O Kufiyans! Fear from Allah concerning us. We are your emirs and your guests. We are the ones about whom Allah has stated, ÇäãÇ íÑíÏ Çááå áíÐåÈ Úäßã ÇáÑÌÓ ÇáÈíÊ æíØåÑßã ÊØåíÑÇõ [1565] “Allah only desires to keep away the uncleanness from you, O people of the House! And to give you a thorough purifying.”
This sermon appears to be made after Imam Hasan was wounded in Sabat.
In spite of Muhajirun's and Ansar's allegiance to the former caliphs, Imam Mujtaba like his father deemed caliphate his right. His letter to Mu'awiya like that of Imam 'Ali (a) included censure for the former caliphs' designation.
Pointing to Quraysh's reasoning in Saqifa, kinship to the Prophet (S) and Arabs' approval of such reasoning, Imam in his letter wrote,”Although such reasoning we also had, Quraysh never behaved justly towards us as were behaved by Arabs. They altogether oppressed us and stood against us. Since we feared from the hypocrites and the parties, we had to bear them until we now come to grips with you who have no precedence in Islam and whose father had been the archenemy of Allah's Apostle and Book”. Then Imam urged him to swear allegiance to him like people.
In his response, Mu'awiya referred to his reaction against the event of Saqifa and wrote, “So you explicitly have denounced not only Abu Bakr, 'Umar and Abu 'Ubayda but Muhajirun and Ansar. We never deny your virtues and precedence. That day they preferred them to you for protecting Islam. Today the discord between you and me is the same as that between Abu Bakr and you after the Prophet's departure.
If I were certain that you were better than me as a lord of peasants and supporter of the nation or stronger than me in collecting properties and in encountering the enemies, I would swear allegiance to you. Since I am more experienced in ruling and older than you, you had better concede my sovereignty. If you do so, I will entrust the authority to you after myself, grant you a great quantity from Iraqi Bayt al-Mal (Public fund) and the revenues of anywhere you demanded in Iraq.” [1566]
The mention Mu'awiya had made about the similarity between his dispute with 'Ali and his son and that of Abu Bakr and 'Ali was also seen in the letters exchanged between Muhammad Ibn Abi Bakr and Mu'awiya. [1567]
Considering himself as the successor of Abu Bakr and 'Umar, Mu'awiya insisted on it for he was pursuing a political intention as well.
Once he had written to Imam 'Ali (a),”You did injustice to the caliphs all”.
If I did so, answered Imam, I should not apologize to you. The latter added,”I never did injustice. Only did I blame them and for what I did I will apologize to no one.” [1568]
For whatever reason the people of Iraq and Hijaz swore allegiance to Imam Hasan. It is said that when swearing allegiance, Qays Ibn Sa'd said, “For the sake of the Holy Book, the prophet's Sunna and Jihad against the oppressors I do swear allegiance to you.”
Imam only preferred the first and the second ones saying, “These two are superior”. [1569] As recounted by Mada'ini after Imam 'Ali (a) died a martyr Ibn 'Abbas left home and cried out “One it left behind 'Ali (a) if willing, invite him to come out and you swear allegiance to him but if unwilling no one forces you”.
While they were weeping for Imam 'Ali (a), people showed satisfaction. Imam stepped out of home and after delivering a sermon and reciting the verse of Tathir (purification) and the crowd swore allegiance to him. [1570] Later on Imam had addressed them, “Of your own volition you swore allegiance to me not under duress”. [1571]
According to what Isfahani has narrated, when Ibn 'Abbas called on the crowd to swear allegiance to him they announced that they knew no other one to be lovelier and more rightful than him, they announced that they knew no other one to be lovelier and more rightful than him, thus, they swore. [1572]
Another point which merits to be taken into account is that the political principle agreed on caliphate is the allegiance of both Mecca and Medina. At the moment after about thirty years after the Prophet's departure, the majority of Prophet's disciples have been killed in conquests and also in Jamal and Siffin. Medina was no longer the center of caliphate.
Therefore, the above-mentioned principle that was the allegiance of Muhajirun and Ansar residing in Medina was called in to two questions. The problem per se foreboded how the situation was converted. It will be discussed later that the principle was not only dissolved but also substituted by the principle of succession on the part of Mu'awiya. In addition, from among the chiefs of Quraysh a few survived to claim caliphate.
In a letter Mu'awiya had written to Ibn 'Abbas, “Now you have to be concerned about Quraysh! Only six are alive, two in Damascus namely 'Amr Ibn 'As and I, two in Hijaz, Sa'd Ibn Abi Waqqas and 'Abd Allah Ibn 'Umar and two in Iraq, you and Hasan Ibn 'Ali”. [1573]
Under such circumstances, Iraq could only trust Imam 'Ali's son. However there was a problem due to which the Iraqis were not able to be firm in their chosen way. When swearing allegiance to Imam a group was set to swear provided that Imam did battle with Mu'awiya.
Imam Mujtaba by no means approved their condition and said that he would not accept their allegiance unless they vowed to battle against anyone he battled and compromise with anyone he compromised. [1574]
It seems quite natural that no leader can swear allegiance under such a condition. He ought to be fully empowered to battle or compromise. Imam's remark never implies that form the very beginning he was not intent on war [1575], but his next actions showed that he was among the ones who insisted on war. The main reason for rejecting this condition was preserving his sovereignty as Imam of a community. If the condition had been approved, they indeed must have chosen a military commander not an Imam.
Sheykh Mufid has recorded that Imam was sworn allegiance on Friday Ramaďan 21st, 40. [1576]
First Actions of Imam and Mu‘awiya
Earlier we referred to one of Imam's letters to Mu'awiya and its answer. The exchanged letters recorded by Isfahani [1577] bore no fruit. Imam himself was absolutely aware that would never surrender with such letters, yet, it is of great significance that these letters be recorded as evidence to indicate explicitly what the reasoning of the both sides were for their legitimacy.
Mu'awiya did his utmost to be kept abreast of the state in Kufa and Basra through his spies. But the spies were all identified and killed. [1578]
Both Imam and 'Abd Allah Ibn 'Abbas had written to Mu'awiya admonishing him for his violation. For the last time Imam warned Mu'awiya if he did not surrender, he with the Muslim army would attack, ÝÍÇßãÊß Çáì Çááå ÍÊì íÍßã Çááå ÈíääÇ æÈíäßã æåæ ÎíÑ ÇáÍÇßãíä “We entrust the arbitration between you and me to Allah to judge and He is the best arbitrator.” [1579]
When writing letters was fruitless, Imam wrote to Mu'awiya, “Between you and I, sword will judge”. [1580]
In a letter, then, to his agents in various areas besides expressing his delight in Imam 'Ali's effortless murder, Mu'awiya informed them of Kufa in chaos. “The nobles and the leaders in Kufa have written to me for guarantee of clemency for themselves and their families”, added he truly or falsely, “as soon as you receive the letter, move to me with your armies because time is ripe for revenge”. Accompanied by his army Mu'awiya advanced towards Manbaj bridge. At the same time, Imam Hasan (a) sent Hujr Ibn 'Adi for people and his agents to get prepared for fighting.
In Kufa Imam after reciting the verse of, æÇÈÑæÇ Çä Çááå ãÚ ÇáÇÈÑíä “And be patient; surely Allah is with the patient,” [1581] addressed the gathering, “O people, but through patience with what you dislike. You can never reach what you like. I learnt that Mu'awiya is moving towards us. Hasten to Nukhayla you all”. [1582] Isfahani recounts that Imam was speaking as if doubtful about people's readiness. No one breathed a word.
All of a sudden 'Adi Ibn Hatim broke the silence saying, “I am Hatim's son. Why on earth do you keep waiting? Do you not obey your Imam and your Prophet's son?” Then he assured Imam and headed for Nukhayla. A number of people from the tribe of Tayy whose chief was 'Adi Ibn Hatim accompanied him. According to Ya'qubi, there were a hundred fighters in Tayy who never dared to disobey 'Adi. [1583]
Later, Qays Ibn Sa'd, Ma'qal Ibn Qays and Ziyad Ibn Sa'sa'a gave speeches; therefore, around twelve thousand soldiers gathered in Nukhayla. Imam accompanied them up to 'Abd al-Rahman Convent. [1584]
It should not be ignored that the Iraqis' morale had been undermined after the event of arbitration. They had prepared themselves for a compromise with Qasitin. On the other hand, whenever they imagined to be dominated by Mu'awiya, their hair stood on end.
At this juncture, a group feigned ignorance, another group was quite doubtful and only one group, the minority, joined Imam. Setting out for the camp, Imam left his paternal cousin, Mughira Ibn Nawfal, in Kufa to convince people to join. Harith Hamdani has said that those willing to join Imam went to Nukhayla while many balked at going among whom some had already promised to cooperate. [1585] As a result, Imam had to return to Kufa and mobilize support.
Imam's such position-taking is despite what Zuhri and others have said,ßÇä ÇáÍÓä áÇíÄËÑ ÇáÞÊÇá æíãíá Åáì ÍÞä ÇáÏãÇÁ [1586] “Hasan is as a matter of fact reluctant to battle.” æáã íßä Ýí äíÉ ÇáÍÓä Ãä íÞÇÊá ÃÍÏÇð æáßä ÛáÈæå Úáì ÑÃíå [1587] “Since Hasan was not determined to battle, he compromised.”
In addition, Imam had given people raises in order to strengthen their spirit. [1588] They got the raise form the very beginning of caliphate to get ready for the war against Damascus.
The total number gathered in Nukhayla was twelve thousand. They had to go there following their chiefs and under the pressure of propaganda. Though this figure is stipulated in many historical sources, some believe that it was forty thousand. It is said that the troops with Imam going to 'Abd al-Rahman Convent had been forty thousand form among whom a thousand were sent as the vanguard led by Qays Ibn Sa'd. [1589]
This mentioned figure can by no means be correct because, the historical narrations certify that all at first remained silent when called. How is it possible that the number augmented suddenly and miraculously?
If Imam's supporters were that many, there would be no need to go to Ctesiphon and summon forces nor to risk and leave the army all on its own. Many historians such as Ya'qubi, Abu l-Faraj Isfahani and Ibn 'Asakir who have accurately recorded the report have approved the twelve-thousand figure. [1590]
There is a strong probability that this false narration refers to those who swore allegiance to him after Imam 'Ali's martyrdom. The number mentioned in that narration is forty thousand who were supposed to battle with Damascus. [1591]
According to some [1592], this narration had made a group of people assume that this great number had been prepared to aid Hasan Ibn 'Ali (a) although the allegiance of this number to Imam 'Ali (a) is open to doubt by itself. Regarding Imam 'Ali's repeated remarks in Nahj al-Balagha and other sources about reproaching Kufa people for not helping him in the war against Damascus, it beggars belief that such a large crowd help his son.
As it will be seen later the main cause for the compromise was people's non-collaboration. Which can be easily inferred from Imam's remarks. It is clear-cut that with the presence of forty thousand soliers such rematks should not have been quoted from him.
'Ubayd Allah Ibn 'Abbas was the commander of Imam's army but Zuhri has mistakenly named 'Abd Allah Ibn 'Abbas. [1593] Some others have mentioned Qays Ibn Sa'd, [1594] after 'Ubayd Allah fled, who seized his position. There is no doubt that Imam had appointed 'Ubayd Allah. [1595]
Why Imam chose him was that in the present situation full of doubt Imam had no other choice but appointing one form his own lineage. Moreover, 'Ubayd Allah bore Mu'awiya a grudge because Busr Ibn Artat, one of Mu'awiya's commanders, in an attack on Hijaz had beheaded his two sons before their mother's very eyes. Yet, Imam treated it with caution and appointed two deputies for him, Qays Ibn Sa'd and Sa'id Ibn Qays.
Sending them towards the enemy, Imam headed for Sabat in Ctesiphon. But before they go, he gave 'Ubayd Allah some advice, Ãáä ÌÇäÈß “Behave softly” ÇÈÓØ ææÌåß “Try to look cheerful” ÃÝÑÔ áåã ÌäÇÍß “Cast the umbrella of your affection over them.” ÇÏäåã ãä ãÌáÓß “Try to keep close to them” æÔÇæÑ åÐíä “Consult these two” ÝáÇ ÊÞÇÊáå ÍÊì íÞÊáß “Never start battling before being stated.”
Imam also pointed out that those people were the survivors of the ones whom Imam 'Ali (a) trusted. Then Imam added that they should move to the Euphrates and then to Maskan to defend themselves against Mu'awiya and stay there until being ordered. [1596]
Imam himself went to Sabat. As recorded by Dinwari, Mu'awiya sent an army with 'Abd Allah Ibn 'Amir Ibn Kurayz to Anbar and then to Ctesiphon. Comprehending the situation, Imam had to set out to Ctesiphon. [1597] The incident occurred there and is reported by all historians, was the Kharijites attack on Imam.
Such historians as Dinwari, Baladhuri, Abu l-Faraj Isfahani and even Sheykh Mufid quoting Isfahani have said that form Imam's remarks the probalility of compromise could be inferred. Due to this reason the Kharijites attacked him. It can not be acceptable. How could Imam, who had gone to Ctesiphon prevent the enemy's invasion or recruit people, give such utterances with the implicit aim of compromise before the war be started? Ya'qubi has recounted clearly what happened.
Mu'awiya, who never ever gave up trickery, sent Mughira Ibn Shu'ba and 'Abd Allah Ibn 'Amir to Sabat to talk to Imam about compromise. When returning disppointedly in order to provoke the Kharijites and under their breath in a way to be heard, they said, “Allah indeed prevented blood shedding and suppressed the sedition by the Prophet's son. At last he accepted to compromise”.
Ya'qubi added that it was then that on heating, the army grew furious and never doubted their truthfulness, so they attacked Hasan (a) and plundered what he possessed. [1598] The Shi'ite Muslims protected Imam in the middle and kept him away.
Meanwhile Jarrah Ibn Sanan shouting, “Like your father you have become polytheist” struck Imam on his thigh. Shi'ite Muslims attacked Jarrah and killed him. Imam then had to take a rest in the house of Sabat governor, Sa'd Ibn Mas'ud Thaqafi who was Mukhtar's paternal uncle, for treatment. [1599]
Ya'qubi's narration of the riot in Ctesiphon uncovered the fact that event was also plotted by Mu'awiya and his commonders, specially, Mughira Ibn Shu'ba, a corrupt man.
After Imam was wounded, he addressed people, ÇÊÞæÇ Çááå ÝíäÇ¡ ÝÇäÇ ÃãÑÇÄßã æÖÝíÇäßã¡ Ãåá ÇáÈíÊ ÇáÐíä ÞÇá Çááå, ÅäøãÇ íõÑíÏõ Çááå áíÐåÈó Úóäßõãõ ÇáÑøÌÓó Ãåáó ÇáÈíÊö æíØåøÑßõã ÊØåíÑÇð “Seek divine behavior towards us for we are the best rulers among you, that is the same Household about whom God said, “Verily God hast the will to purge evils off thee in thy purity.” The narrator says,”The listeners were all weeping”. [1600]
Imam's separation from the army for mobilizing forces and preparing Ctesiphon to avert the entrance of Damascus plunderers, created particular problems. The two armies stood against each other in Habubiyya village of Maskan. Mu'awiya as usual had recourse to trickery to delude the rival army. He sent 'Abd al-Rahman Ibn Samura to falsely inform 'Ubayd Allah and his army of Imam Hasan's demand for compromise. People, nevertheless, denied and cursed him. [1601]
Later, he secretly sent one to give a message to 'Ubayd Allah Ibn 'Abbas, “Hasan has requested us to compromise. If you join us, I will pay you a million dhms. You take the half now and the other half when we entered Kufa.”
While people waited for 'Ubayd Allah to come for the Dawn Prayer, he had nightly joined Mu'awiya. Qays Ibn Sa'd led the prayer and then talked behind 'Abbas how he had assisted the unbelievers in Badr until he was arrested. Then he talked behind 'Ubayd Allah how in Yemen he fled and let Busr Ibn Artat murder his sons. [1602]
Suggesting bribery on the part of Mu'awiya and other reports reveal well that Mu'awiya had under false pretences propounded the request for compromise on behalf of Imam. If, as a matter of fact, Imam had accepted the compromise, there would have been no need for Mu'awiya to pay a million dhms to 'Ubayd Allah.
Most Iraqis were on the qui vive to see Imam's tendency towards compromising and immediately leave the army. As soon as 'Ubayd Allah left, about two thirds of the army joined Mu'awiya [1603]; therefore, four thousand people remained with Qays Ibn Sa'd.
Mu'awiya supposed that after 'Ubayd Allah and a part of his army sought refuge no one had remained. When he sent Busr Ibn Artat to the Iraqi army, they attacked him. He had to return and with an army attack them. Once again Qays and the army resisted and made them withdraw. A number were killed in the clash. [1604]
Mu'awiya tried to deceive Qays as well, but Qyas said about his religion he would never be deceived. Belittling him, Mu'awiya called him a Jew the son of a Jew and said, “Look how your tribe left your father alone as he breathed his last on his own in Hawran of Damascus.”
In his answer Qays called him an idol the son of an idol and wrote, “From the very beginning you unwillingly embraced Islam and you did nothing for it but sowing the seeds of discord and then willingly you deviated from it. You have always been in battle with Allah and His Apostle and a party from the polytheist parties.” [1605]
Isfahani after recounting the event has referred to a delegation sent by Mu'awiya to Sabat for talks with Imam Hasan. It indicates that Mu'awiya's aim for taking the former action had been only deceiving 'Ubayd Allah.
Before the Iraqis were informed of Imam's injury, the spies had informed Mu'awiya. Upon hearing the news, he wrote to Qays that his defiance was futile, for Hasan's disciples had revolted and wounded him Sabat. It made Qays to wait for a message from Imam. [1606]
When the noble in Iraq realized that the victory would probably be Mu'awiya's, they one after another either joined him or sent him the message of allegiance. According to Baladhuri the distinguished figures of Iraq went to Mu'awiya and swore allegiance the first of whom was Khalid Ibn Ma'mar. He said that his allegiance was equal to those of Rabi'a tribe.
Later on, a poet had composed for Mu'awiya,”Hold Khalid Ibn Ma'mar in esteem for without him you would never secured the authority”. [1607]
The policy that Mu'awiya manipulated was spreading rumors in three areas of Kufa, Sabat and the war field. The Kufiyans thought that everything was over. In the war field it was said that your Imam had demanded to compromise. And in Sabat Imam was said that 'Ubayd Allah along with a majority had joined the enemy and it was even rumored that Qays Ibn Sa'd also had compromised.
The only historian who has taken these multi-lateral rumors into consideration is Ya'qubi.
He has said, “On one hand, Mu'awiya sent a group to Imam's military camp to report that Qays Ibn Sa'd has compromised. On the other hand, he sent another group to rumor among Qays's troops that Hasan (a) has requested to compromise”. [1608]
Regretfully, a number of historians have recorded such rumors as historical reports. As an instance, Muhammad Ibn Sa'd has recorded Mughira Ibn Shu'ba's trickery which led to the revolt of some people in Sabat of Ctesiphon as a historical report and added that it was where Imam accepted any condition laid down by Mu'awiya. [1609]
Even a group of the Iraqi nobles who had joined Mu'awiya had told him that they were ready to hand in Hasan locked up. As narrated by Ibn A'tham, when Qays in a letter informed Imam of the army's surrender, Imam called on the distinguished among his disciples saying: “O Iraqi people! What should I do with you?
This is a letter from Qays who has written that your chiefs have joined Mu'awiya. By Allah it comes as no surprise. In Siffin you forced my father to accept the arbitration and when he did so you objected.
When for the second time he summoned you to war against Mu'awiya, you delayed until he was endowed with divine generosity. Quite unwillingly after that you swore allegiance to me. I trusted your allegiance and took a step. Allah Himself is fully aware of my intention. But see what you have done. O people, these all suffice me, deceive not me about my religion.” [1610]
Imam's remarks prove that he had not even the least doubt about the war but people's unpleasant behavior had harassed him.
Mu‘awiya and Request for Compromise
What elucidates Imam's stance is that he had on no accounts demanded to compromise. It was Mu'awiya who desired to besiege Iraq with no trouble and insisted to convince Imam to abdicate. In spite of the fact, some sources based on the rumors and those narrators who called them historical reports have claimed that it was Imam who suggested the compromise willingly. [1611]
Yet in return we mention some proofs one of which is what Ya'qubi has recounted. Mu'awiya sent a group to Sabat for talks with Imam Hasan (a) about the compromise. It was exactly the meeting therein Imam declined to compromise. [1612] Accordingly, Mu'awiya's first request was declined. Another proof is Imam's letters in which he had persisted in war and threatened that if he did not surrender, he would face his army.
Imam also told Mu'awiya's envoy,”Tell that sword will judge between you and me.” All demonstrate that Imam's intention was to battle.
The other one was what Imam told people,” Mu'awiya has suggested a compromise there is no honor in. If prepared, I am with you to battle but if worldly life is vital for you, tell me to compromise.” [1613]
Sibt Ibn Jawzi narrated, “When Imam Hasan (a) found out people have left him alone and have betrayed him, he had to accept to compromise. Earlier Mu'awiya had requested but Imam had rejected. And it was Mu'awiya who wrote to him many times.” [1614]
“Mu'awiya wrote to Imam about compromise”, Sheykh Mufid has said. [1615]
As we discussed earlier, the rumors Mu'awiya had spread had made some historians believe that Imam had been the one suggesting the compromise. Reportedly, Mu'awiya sent his spies to rumor among the vanguard that Hasan has in a letter demanded Mu'awiya to compromise and say,”What do you jeopardize your life for?” [1616] Also in order to mislead 'Ubayd Allah Ibn 'Abbas, he wrote, Çä ÇáÍÓä ÞÏ ÑÇÓáäí Ýí ÇááÍ [1617] “Hasan wrote to me about compromising.”
These rumors later were recorded as historical narrations and changed the reality diametrically.
|
