Sulh al-Hasan

The Peace Treaty of al-Hasan (a)

Outstanding work on the difficult situation that faced Imam al-Hasan (a) during his Imamate, and the events and political attitudes that led to peacemaking, as well as the unfair accusations made against him.

Author(s):

Shaykh Radi Aal-Yasin

Translator(s):

Jasim al-Rasheed

Publisher(s):

Ansariyan Publications - Qum

Important notice: In the Name of Allah, Most Gracious, Most Merciful The Ahlul Bayt DILP team wishes to inform the readers of some important points regarding this digitized text, which represents the English translation of an arabic book that deals with an important topic. Although no one can doubt the best intentions of the translator and the publishers in making this title accessible to the English speaking world, the editing and digitization process of this book has revealed the following points: - the quality of the translation is lacking in many respects. The DILP team has taken the liberty of making some grammatical corrections to make the text more readable and less ambiguous. In many places the meaning of the sentences was so unclear that it was not possible for them to be improved. - Various spelling mistakes and typos have been corrected. - An attempt has been made to improve the highly non-standard use of transliteration of arabic names and terms. - Very occasionally, comments in square brackets are inserted representing corrections of erroneous statements. It must be noted that this is not a complete overhaul of the translation, that being outside the scope and expertise of our team. Further, no comparison to the original arabic text has been made. Users who wish to see the translation as it was published must refer to the printed copies available in bookshops. Those who understand arabic are advised to refer directly to the original book in that language. In summary, this online text is not exactly as translated by its translator. It has undergone changes which we hope are improvements. However, they are not comprehensive and we realize that they are not the solution to the challenge of having good quality English translations. We hope that our decision to present this translation online, in its amended form, along with this notice would help achieve three objectives: One: allow a world audience to benefit from a scholarly and important book by a notable scholar Two: alert this world audience that this translation is deficient and our efforts at correction are but a humble contribution towards the goal of having access to quality Islamic literature in English. Three: highlight the fact that unless translations of important books are carried out professionally from the beginning, they have the potential to mislead and belittle the worth of the great original books and their authors that they aim to represent in translation.

Person Tags:

Imam Hassan Mujtaba (a) [9]

Publisher's Preface

In the Name of Allah, Most Gracious, Most Merciful

This valuable book, Sulh al-Hasan, is, among the works of the great Shaykh Radi Al-Yasin. It is also among the important writings on the subject. So we may say that it is matchless. Worth mentioning, writing about such a subject, Sulh al-Hasan (peace be on him) is among the difficult matters. That is because the time of Imam al-Hasan, Peace be on him, is among the vaguest periods in the history of Islam.

In other words it is difficult to get the facts about the events as they had happened. Meanwhile they are in need of much studying and researching. Thank Allah. The great researcher Shaykh Radi Al-Yasin was granted success in making important researches and studies about this topic. Thus he has left behind this immortal work. It is an act of pride that we were granted permission to translate, to print and to distribute it.

That is because Muslims are in urgent need of it. In the meantime Muslim libraries are empty of it. After a period of effort and fatigue, we were able to publish the book before you to help the seeker of knowledge and truth to make use of it.

Noteworthy, Sayyid 'Ali Khamana'i, leader of the Islamic Revolution in Iran, had translated the book, Sulh al-Hasan, from Arabic into Persian before the revolution. The book was translated and printed in an excellent manner. So Persian speakers have made use of it.

We ask Allah, the Most High, to grant us success to render more services. Meanwhile we ask the gentle reader to show his/her suggestions about the book. Indeed success is from Allah.

Introduction

In the Name of Allah, Most Gracious, Most Merciful

The Peace Treaty of al-Hasan, peace be on him, with Mu`awiya was among the most difficult problems from which the Imams of the members of the House (Ahl al-Bayt) suffered. This is because the Muslim community after Allah's Apostle, may Allah bless him and his family, criticized them very much.

Because of this Peace Treaty, al-Hasan, peace be on him, faced unbearable adversities. No one was able to bear those adversities but with the help of Allah, the Great and Almighty. Anyhow, al-Hasan bore them with patience to seek Allah's pleasure. He passed them successfully. For he wanted to be loyal to Allah, the Exalted, His Book, His Apostle, and all Muslims. So all his words and deeds were honest.

Those who have accused al-Hasan, peace be on him, of inclining to rest through his Peace Treaty with Mu'awiya are not important, nor are his Shi'a (followers). Enthusiasm has motivated them. Thus they said that al-Hasan should have fought against Mu'awiya. He had to reach life through the way of death. Besides he had to win victory and conquest in the way that his brother (al-Husayn) adopted at the Battle of Karbala', when he won a glorious victory and a clear conquest.

It is strange that the people have not understood the Peace Treaty of al-Hasan since then. In other words no one has explained his viewpoint with traditional and logical proofs. I (i.e., Sayyid Abd al-Husayn Sharaf al-Din) had tried to achieve this task. However, Allah, the Great and Almighty, had decreed to single out the author of this new book, namely `Sulh al-Hasan,' to accomplish this task instead of me. In his book, the author has shown a sound judgment, detailed correctness, and a separating limit between the truth and falsehood.

I (i.e., Sayyid Abd al-Husayn Sharaf al-Din) have studied the outstanding chapters of the book. So I have understood that they (the chapters) represent the outstanding merit of their noble, righteous author. For they are similar to each other in study, exactness, moderation, plain explanation, proof, floweriness, observation, the piety of quoting, good debates, and the appropriate comprehension of the subjects. Also they are similar to each other in the simple style, the logical coherence, the eloquent conciseness, and the accepted wordiness.

So the book has been controlled by an organizing, creative mind that is regarded as a proof. For, in it, the style matches comprehension, and clarity matches deep understanding. In other words these are the elements of analytic criticism.

As for the author, may Allah promote his rank; you can conclude his qualities from his abilities in this book. Although you have not seen the author, you can draw his picture when you read his features in this book. For it shows you that the author has a clear beginning. He has a bright face. He has sweet words, a good temper, good-heartedness, clemency, great mind, plentiful knowledge, many reports, art writings, good hints, and nice metonymies, and wonderful metaphors. Also this book shows you that wisdom manifests itself through his good words and deeds.

You cannot find a person whose manners are better than his. The author has a lot of information about the sciences of the family of Muhammad, may Allah bless him and his family. He is a scholar and researcher. He has deeply studied the secrets of the family of Muhammad, may Allah bless him and his family. So he has discovered their secrets. Nothing has escaped him because of his outstanding qualities that his book represents clearly.

Whoever considers the contents of the book carefully, namely Mu'awiya's and al Hasan's conditions, knows that they (Mu'awiya and al-Hasan were two caliphs with two different manners. As for the manners of al-Hasan, they are the manners of the Qur'an and of the Sunnah (the Prophet's words and deeds). In other words they are the manners of the Prophet Muhammad and of Imam 'Ali. As for the manners of Mu'awiya, they are the manners of the Umayyads. Namely they were the manners of Abu Sufyan and of Hind.

Whoever wants to study in detail the history of the two families (the family of Muhammad and of Mu'awiya), will know their different manners.

When Islam came, Allah helped His Servant and Apostle to achieve that clear conquest and to win that glorious victory. So the Umayyad's wicked intentions disappeared.

Then Abu Sufyan, his sons, and his relatives were forced to surrender in order to spare their blood. For if they had not surrendered, their blood would have been shed. So they embraced Islam as the people did, while their hearts were full of malice. So they waited for an opportunity to carry out their wicked plans against Muhammad and his family. Though Allah's Apostle, may Allah bless him and his family, was acquainted with their attitude, he treated them kindly in order to reform them.

The Prophet's kind treatment towards Abu Sufyan, his son, and his relatives compelled them to hide their enmity towards him. That is because they were afraid of him and eager for money. So after the coming of Islam, the people were about to forget the Umayyads even in their narrow homeland, namely Mecca.

As for the battles of conquest after Allah's Apostle, may Allah bless him and his family, the people knew nothing about the Umayyads. They only knew that they belonged to the Prophet's family and his Companions.

Then, after the Prophet, some people, who did not belong to the Prophet's family, were able to take the reins of power. So under their shade, Mu'awiya became the greatest of all the governors in power, words, and deeds.

At that time Mu'awiya used his cleverness to make Islam a bridge to cross to power. To corrupt Allah's religion, to enslave His creatures, and to waste the Public treasury. Allah's Apostle told the Muslims about these deeds of Mu'awiya. These deeds occurred as the Prophet said. So they were among the signs of his Prophethood.

Mu'awiya became active during the time of the second and third Caliphs. For they made him a governor over Sham (Syria) for twenty years. So he was able to control the organs of government strongly. In the meantime he fed and bribed the people of Sham (Syria). So they were his supporters there. Accordingly, he was a danger against Islam. For the people knew that he was from Quraysh (the family of the Prophet, may Allah bless him and his family), and that he was among the Companions of the Prophet. These qualities made him more famous than the foremost Companions, such as Abu Dharr, `Ammar, al-Miqdad, and the like with whom Allah was pleased, and who were pleased with Him.

In this manner the Umayyads came to power again. They began competing with the Hashimites using their name openly. Still they (the Umayyads) plotted against them secretly. They (the Umayyads) seized the opportunity to deceive the common people with their cunning. In the meantime they bought the prominent people. They showered them with the money that belonged to the common people. Also they gave them positions paying no attention to Allah's will. That is because Allah refused to give such positions to the traitors like them. They took advantage of the conditions of the conquest and the pleasure of the Caliphs with them.

When the Umayyads took the reins of power through Mu'awiya's cunning, they followed satanic methods to corrupt the religious commandments. For they wanted the Muslim community to lead the pre- Islamic lifestyle that was full of recklessness and atheism. To achieve their interests through such kind of lifestyle, the Umayyads adopted a pagan method and a utilitarian plan.

However, all people did not understand the pagan method and the utilitarian plan of the Umayyads. For they adopted an Islamic rule that says: "Islam abolishes what had been before it." Thus Islam concealed the atrocities of the Umayyads. Moreover, Allah's Apostle, may Allah bless him and his family, forgave them and treated them kindly. The Caliphs took them as close companions, made them governors over Muslims, and gave them powers of which no governor had. So the Umayyads applied their policy to Sham (Syria) for twenty years.

However, they did not refrain from committing ugly acts, nor did they prevent other people from doing them.

The Second Caliph (i.e., `Umar) kept an eye on his governors. He punished them severely. For example, he punished Khalid b. (bin) al-Walid, who was his governor over Qansarin. When he heard that the latter gave al-Ash'ath ten thousand dirhams, he ordered Bilal al-Habashi to tie him with his turban. Then he (the Second Caliph) made Khalid stop before him on one leg and without a turban. He punished him before the political leaders and the prominent figures at al-Masjid al-Jami` in Hams. Then he began to ask him about the ten thousand dirhams and whether they belonged to the public treasury or to his own property. If the ten thousand dirhams had belonged to his own property, then it would have been an act of extravagance. For Allah does not love the extravagant. If the ten thousand dirhams had belonged to the public treasury, then it would have been an act of treason. For Allah does not love the traitors. Then the Second Caliph removed Khalid from office forever.

The Second Caliph summoned Abu Hurayra and said to him: "You know that I have made you a governor over Bahrain, while you had no sandals. Now, I have heard that you sold some horses for a thousand and six hundred dinars." Abu Hurayra said: "We had some horses and they reproduced. We received gifts one by one." The Second Caliph said: "I have fixed your livelihood and provisions. This is an addition. You should pay it." Abu Hurayra said: "This addition does not belong to you." The Second Caliph said: "Pay it; otherwise I will hurt your back." Then he (i.e., the Second Caliph) stood up and whipped Abu Hurayra on the head till he bled. Then he said: "Fetch it (i.e., the addition)." Abu Hurayra said: "Sacrifice it in anticipation of Allah's reward." The Second Caliph said: "That would be right if you took it (the addition) legally and paid it with obedience. Do you not know that the people collect money even from the remotest stone of Bahrain?. Does this money belong to you or does it belong to Allah and the people?"

In this connection Abu Hurayra said: "When `Umar removed me from Bahrain, he said to me: `Enemy of Allah and enemy of His Book, you have stolen the money of Allah!' So I said: `I am not the enemy of Allah, nor am I the enemy of His Book. Rather I am the enemy of your enemies. I have not stolen the money of Allah.' He (`Umar) said: `From where have you brought this ten thousand dirhams?' So I (i.e., Abu Hurayra) said: `Some horses reproduced, gifts came one by one, and shares came regularly.'" He (i.e., Abu Hurayra) said: "So he (`Umar) took it (the ten thousand dirhams) from me."

`Umar treated his governors as he treated Khalid b. al-Walid and Abu Hurayra. Those who have studied `Umar's policy knows his treatment towards his governors. For example, he dismissed Abu Musa al-Ash'ari, Quddama b. Maz'un, al-Harith b. Wahab, and one of the sons of Layth b. Bakr 1 after he had divided the money among them.

This was the policy of `Umar towards his governors. In other words he treated them severely. However, Mu'awiya was his close companion though he was opposed to his policy. `Umar did not prevent Mu'awiya from doing anything, nor did he punish him for doing ugly deeds. Rather he said to him: "I do not order you, nor do I prevent you." Besides he let him do according to his viewpoint.

This treatment of `Umar made Mu'awiya a tyrant and encouraged him to carry out his Umayyad plans. So al-Hasan and al-Husayn were in danger because of Mu'awiya's cunning. Islam was also in danger because he spared no effort to destroy it in the name of Islam and to put out the light of the truth with the name of the truth. Accordingly, to remove Mu'awiya's danger, al-Hasan and al-Husayn were before two choices: either to resist Mu'awiya or to surrender to him.

As for the resistance under the leadership of al-Hasan, they thought that it would certainly destroy those who protected the religion and its followers. Also it would destroy those who guided people to Allah, the Great and Almighty, and to His straight path. On the other hand, his brother al-Husayn sacrificed his life at the Battle of Karbala'. He gathered the Hashimites and their followers. He waged war against the strong Umayyads. If al-Hasan had sacrificed his life in this manner, the battle would have resulted in killing them all.2

Namely the Umayyads would have gained a victory over them and achieved their hopes and desires. If al-Hasan and his followers had been killed, the Umayyads would be the only rulers over the Muslim community. So al-Hasan, far be it from him, would fall into what he escaped from in the worst manner. Also his sacrifice would have no effect on the public opinion except blame and refute. 3

From here al-Hasan, peace be on him, decided to leave Mu'awiya play with his tyranny and to test him with authority. However, al Hasan obligated Mu'awiya to conform to the Qur'an and the Sunna (the Prophet's words and acts). Also he obligated him not to punish the Shi'a for a certain mistake they had done towards the Umayyads, to respect them, and to give them their rights fully like the other Muslims. Besides al-Hasan obligated Mu'awiya to carry out other conditions though he knew that the latter would not fulfill his promise or would do the opposite.4

Al-Hasan, peace be on him, made these conditions to show the people the artificial qualities of the Umayyads and to show them the false aspects of Mu'awiya. In other words al-Hasan wanted to show the people that Mu'awiya and the Umayyads were ignorant, far away from the true Islam, and full of spites. Though Islam treated them (the Umayyads) kindly, they remembered their defeats at the battles of Badr, `Uhud, and al-Ahzab (the allies).

Generally speaking, al-Hasan planned to create a stormy revolution through that necessary Peace Treaty. He made peace with Mu'awiya because of his critical circumstances: the people at that time were not able to distinguish between right and wrong, and the tyrants strongly controlled authority.

Al-Hasan, peace be on him, did not start this plan, nor did he end it. Rather he took it from his grandfather, and then his grandsons adopted it. He, like the other Imams, wanted to guide the people through his deeds. Allah tested him with this plan. So he (al-Hasan) yielded to it patiently to obtain Allah's pleasure. Then he passed the Divine test successfully.

Al-Hasan, peace be on him, learned this plan from the peace treaty of al-Hudaybiya. Namely, he learned it from the policy of his grandfather (Prophet Muhammad), may Allah bless him and his family. In other words he followed the good example of his grandfather. Still some of his prominent companions and followers criticized him for the Peace Treaty he made with Mu'awiya. However, he (al-Hasan) was indifferent to their criticism.

Al-Hasan, peace be on him, made this plan (Peace Treaty). He wanted it to be an example for his brother al-Husayn, the Lord of the youth of Paradise, and the nine Imams after him. So the nine Imams based their wise policy on al-Hasan's successful plan during their critical conditions. Accordingly, al-Hasan's plan was a part of the Hashimite policy. He and the other Imams adopted it to support the truth, not to win victory for their own selves.

This Peace Treaty paved the way for al-Hasan, peace be on him, to ambush Mu'awiya through his own soldiers and to kill him while he did not know. Also the Peace Treaty helped al-Hasan to turn the victory of the Umayyads into a mutiny against them.

Immediately after the Peace Treaty, the signs of the mutiny against Mu'awiya started. For example, the Iraqis rebelled against him. So he addressed them, saying: "Iraqis, by Allah, I have not fought against you to make you pray, nor to fast, nor to pay alms (zakat) nor to perform the hajj. Rather I have fought against you to be a ruler over you. Allah has given me that (authority), while you are reluctant to (it). I have put the Peace Treaty with al-Hasan b. 'Ali under my two feet."

When the people pledged allegiance to Mu'awiya, he delivered a speech. During his speech, he mentioned Imam 'Ali and al-Hasan to defame them. So al-Husayn rose to reply. However, al-Hasan said to al-Husayn: "Brother, slowly!" Then al-Hasan, peace be on him, stood up and spoke: "You who mentioned 'Ali, I am al-Hasan and 'Ali was my father. You are Mu'awiya and your father was Sakhr. My mother was Fatima and your mother was Hind. My grandfather was Allah's Apostle and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May Allah curse him who is inferior to us in fame and ancestry, and who is the oldest one in evil, unbelief, and hypocrisy." So some groups of those who were present in the mosque said: "Amen!"

Then Mu'awiya adopted a certain policy to oppose the Qur'an and the Sunna (the Prophet's practice). For example, he did not prevent people from doing evil deeds. He killed the righteous, disgraced the good ones, stole money, imprisoned the noble, and made the reformers homeless. Moreover, he supported the corrupt persons and made them his ministers such as b. al-`As, b. Shu'ba, b. Said, b. Artat, b. Jundub, b. al-Samt, b. al-Hakam, b. Marjana, b. 'Aqaba, and b. Sumayya. It is worth mentioning that Mu'awiya separated b. Sumayya from his legitimate father. So b. Sumayya became Mu'awiya's brother. Then Mu'awiya appointed b. Sumayya a governor over the Shi'a in Iraq. He (i.e., b. Sumayya) killed their children, enslaved their women, sowed division among them, burnt their houses, and stole their money. Generally speaking, he did his best to persecute them.

Mu'awiya ended off his abominable acts with appointing his corrupt son Yazid a ruler over Muslims. Yazid the corrupt spared no effort to destroy the religion of Muslims and to spoil their life in this world. For example, he killed al-Husayn, peace be on him, and his companions at the Battle of Karbala'. At the Battle of al-Hurra, he ordered Muslim b. 'Aqaba to ravage Medina for three days. Moreover, he ordered the commander of his army to use mangonels to throw fires and stones at Mecca.

This was the end of the deeds of Mu'awiya. This end was quite appropriate for the beginning of his black acts.

Between the beginning and the end, adversities doubled, misfortunes occurred, and ordeals overcrowded. I (Sayyid Abd al Husayn Sharaf al-Din) do not know how that time contained such adversities, misfortunes, and ordeals. I do not know how that society endured them. For if they were distributed throughout a time, the time would not contain them. If they were distributed all over a world, the world would become an unbearable inferno.

However, the events occurred to explain al-Hasan's plan. They showed the people that the Umayyads were wicked. Also they showed them that al-Hasan wanted to prevent the Umayyads from destroying the message of his grandfather.

Al-Hasan, peace be on him, was able to disclose the evil intentions of the Umayyads with his plan. So the Umayyads were overthrown, praise be to Allah.

With his plan, al-Hasan paved the way to his brother al-Husayn, the Lord of martyrs. So al-Husayn was able to declare his revolution with which Allah has explained in the Qur'an and made it a lesson for the wise.

Al-Hasan and al-Husayn, peace be on them, were two faces of the message. In other words they had equal attitudes towards it.

Al-Hasan was ready to grant his life for Allah. Al-Husayn was not more generous than al-Hasan in granting life for Allah. However, al Hasan kept his life to lead a silent struggle. When the time came, al Husayn died a martyr at the Battle of Karbala'. However, this martyrdom had belonged to al-Hasan before it belonged to al Husayn.

The wise deeply know that the sacrifice at the Battle of Sabat was more meaningful than that at the Battle of Karbala'. For al-Hasan, peace be on him, practiced bravery patiently. In other words he endured hardships in a peaceful way.

The martyrdom at the Battle of Karbalah belonged to al-Hasan, and then it belonged to al-Husayn. That is because al-Hasan had ripened its results and paved the way to it.

The bloody victory of al-Hasan depended on the truth which he clarified for his brother al-Husayn with his patience and wisdom. So when this truth became clear, al-Husayn won a victory over his enemies.

It is as if that al-Hasan and al-Husayn, peace be on them, were in agreement on the design of the plan. Namely, al-Hasan took the role of the patient, wise person, while al-Husayn took the role of the generous revolutionist. So they helped each other to make a perfect plan with one purpose.

After the Battles of Karbala' and Sabat, the people began to consider the events carefully. So they concluded that the Umayyads were an abominable, ignorant group. Also they concluded that the Umayyads played the most dangerous role to destroy Islam and Muslims. For they (the Umayyads) were full of malice.

The people understood that the Umayyads shared the same wicked nature, and that Islam was unable to educate such a kind of nature with its kind treatment. For example, Hind made a plan to kill Hamza (the Prophet's uncle). When Hamza was killed, Hind came to him, ripped open his chest, and began eating his liver. At the Battle of Karbala', Yazid gathered his fighters to attack al-Husayn and his companions. When al-Husayn was killed, Yazid ordered his fighters to break al Husayn's chest with the hooves of their horses. Besides he ordered them to cut off his head, and to leave him naked in the open air to be eaten by the birds and the beasts of prey. Moreover, Yazid ordered his fighters to take the prophet's granddaughters as prisoners.

The people knew that Mu'awiya went on his wicked plan towards al-Hasan till he poisoned him. They knew that Mu'awiya was indifferent to the Peace Treaty, which he made with al-Hasan. Also they knew that al-Husayn revolted against the Umayyads because their oppression reached its zenith.

Accordingly, it was natural for the people to consider those events carefully. They wanted to know why the Umayyads deviated from the family of Muhammad, may Allah bless him and his family. They also wanted to know why that cunning, oppressive, Umayyad regime took the reins of authority. Moreover, they wanted to know why such a regime spared no effort to put out the light of the family of Muhammad or to prevent it from reaching the community.

Yes, the people knew the wicked plan of the Umayyads because of al-Hasan's and al-Husayn's efforts and their wise plan.

The people knew that there was a strong enmity between Islam and the Umayyads. We said that the Umayyads took the reins of authority through Mu'awiya and his Peace Treaty with al-Hasan. Then, why did Mu'awiya persecute al-Hasan and poison him? Why did he do his best to put an end to the righteous followers of al-Hasan?

Also Yazid killed al-Husayn and took the reins of authority, but why did he kill al-Husayn's followers mercilessly?

Indeed, we must leave the good ones who are acquainted with the Islamic history to discover the reality of the struggle between the family of the Prophet and the Umayyads. That is because we have detailed this matter in the introduction of the book: `Al-Majalis alFakhira fi Ma'atim al-`Ittra al-Tahira'. See this book. Now, it is enough for me to mention that al-Hasan and al-Husayn helped each other to show people the real face of the Umayyads. So I want to underline this fact again: The martyrdom at the Battle of Karbala' belonged to al-Hasan first, and then it belonged to al-Husayn. The wise deeply know that the sacrifice at the Battle of Sabat was more meaningful than that at the Battle of Karbala'.

Thanks to our master, our prototype, the prominent figure of the community, expert in the secrets of the Imams, Hujjat al-Islam and Muslims, our holy Shaykh, Shaykh Radi Al-Yasin, may Allah promote his rank. For he was the first to discover the secret of the relationship between the Peace Treaty of al-Hasan and the revolution of al-Husayn.

Besides, we must acknowledge that no one of the great figures devoted himself to this task as Shaykh Radi Al-Yasin did in this valuable book. So may Allah reward him and dwell him in the highest Heaven: "with those upon whom Allah has bestowed favors from the prophets and the truthful and the martyrs and the good, and a considerable company are they!"

His Eminence Ayat Allah, Imam, Great Reformer,

Sayyid Abd al-Husayn Sharaf al-Din al-Musawi, al-`Amili
(May his grave be sanctified)
Sur (Jabal `Amil) on the fifteenth of the month of Rajab, in the year 1372 A.H.

1. Al-Zubayr b. Bakkar, al-Muwaffaqiyat. Concerning the biography of al Harith b. Wahab, b. Hajar has reported the above- mentioned words in his book `al-Isaba,' Chapter One, on the authority of al-Zubayr b. Bakkar.

2. As Shaykh Radi Al-Yasin has explained in this book.

3. That is because Mu'awiya insisted on making a peace- treaty with al Hasan. He declared that he was ready to carry out all conditions of al-Hasan for Allah and the community. He besought him to prevent the bloodshed of the community of his grandfather. He (Mu'awiya) declared his request, so the two parties knew it. If the battle had lasted, Mu'awiya would have defeated al-Hasan. Al-Hasan, Mu'awiya, and their soldiers knew the result of the battle. So if al-Hasan had insisted on fighting Mu'awiya he would have been defeated and blamed.

Moreover, if al-Hasan had said that Mu'awiya would not fulfill his conditions, the common people would have not believed him because they admired Mu'awiya, as we have already mentioned, and because the defects of the Umayyads were not clear for them to support al-Hasan and to abandon Mu'awiya. However, the defects of the Umayyads during the lifetime of the Lord of martyrs (i.e., al-Husayn) were so clear that his sacrifice played an important role in supporting the truth and its followers, praise be to Allah.
Read the chapter: "the Secret of the Attitude" in this book.

4. Read the Peace Treaty in this book

Author's Preface

In the Name of Allah, Most Gracious, Most Merciful

Praise belongs to Allah, the Lord of the worlds. May Allah bless Muhammad, his family, and his companions.

Now, I want to put the conclusion of the studies in front of the gentle reader. This conclusion has been based on facts from real life. They are free from any doubt. They are not subjected to any effect of the oppressed historical period, which our old historians had not presented in an appropriate way, nor have our contemporary authors analyzed it in a suitable manner.

This period of time represented the succession of al-Hasan b. 'Ali, peace be on them. This period has historically been distorted because of the ambitions of the foremost authors and the carelessness of the modern ones. This period, like other historical periods, has been liable to deliberate blackout, forgetfulness of facts, negligence, and distortion. So rash eastern and western authors have described al Hasan b. 'Ali, the best blessing and peace on him and on his father, as a caliph with weak policy, the one who absorbed in loving women, and who sold Mu'awiya the succession for money. Also there are similar oppressive baseless accusations to these ones.

So in the following chapters, I (the author) will explain this important short period. For it is similar to the great historical periods of Islam after the death of the Prophet, may Allah bless him and his family. That is because this period was unique in the history of the other caliphs. Namely, it was the beginning of a new rule that distinguished between the spiritual powers and the temporal ones in Islam. It was the period whose events confirmed the tradition in which the Prophet told the people that oppressive rulers would take the reins of authority. It was the period when tribal spites appeared for the first time in the history of Islamic beliefs.

However, the little efforts in the chapters of this book are not enough to explain the facts about the period of al-Hasan's succession. That is because such facts are about in various books.

These little efforts have shown us that al-Hasan b. 'Ali (peace be on him), though the period of his succession was short, was the cleverest of all Caliphs in policy, and solving the problems. They have shown us that al-Hasan was very careful of the plans and plots of Mu'awiya b. Abu Sufyan. They have shown us that he married many women to show his great position among people. Moreover, they have shown us that he made a Peace Treaty with Mu'awiya to indicate the almighty plan through which he destroyed his enemies in history. So al-Hasan did not sell Mu'awiya the succession for money, nor did he bargain with him. Moreover, all deeds of this Imam (i.e., al-Hasan) have underlined his great position among people. However, some people have ignored his deeds and history has oppressed them.

The most horrible ungratefulness for the talents of the great figures is that ignorant people write about their history and classify their ranks.

Such ignorant people do not harm al-Hasan b. 'Ali. For there are other people who have the ability to distinguish between the right and the wrong. For the brave attitude of this Imam (i.e., al-Hasan), his great talents, and his meaningful aims have made him occupy the highest position of the great immortal figures.

It is enough for us to mention the following chapters to show the correct logical method which people should follow to denote that Imam al-Hasan was great, and free from all defects.

So impudent authors have condemned the policy of al-Hasan, peace be on him, for taking a sum of money. This sum of money was the reason for creating such a historical problem to al-Hasan, peace be on him. That is because such authors have not studied the private conditions of al-Hasan thoroughly. Besides they have decided to support their party activities, to comply with the wishes of the ruling policy, and to make people forget this great Imam.

So the authors have regarded al-Hasan as an unsuccessful leader. However, they have not considered carefully the reasons for this claimed failure that has reflected the state of the people whom al-Hasan led during that period. In other words the authors should consider carefully the temptations of the new conquests that prevailed the people at that time. Accordingly, the authors will know that the leader has no defect when his community becomes corrupt, his soldiers become traitors, and his people lose their social conscience.

The authors have forgotten to regard al-Hasan as the most prominent politician. For they have not known that he studied the psychological features of his opponents, the desires of his society, and the situations of his time. Moreover, they have not known that al Hasan made plans. They have not known that he decided the results. They have not known that he kept the future of all his community with his plans. They have not known that he dug the graves of his opponents one by one with his conclusions.

Though al-Hasan was surrounded by the hardships of his time, he was the peace- maker whose success was certain, and whose head was raised through the summons to righteousness. Then he died. However, he refused to waste even an inch of his right. I (the author) wonder, which greatness is better than that of al-Hasan when the pedantic critics study his conditions with honesty?

Our book will give you clear evidence for what we have mentioned above. That is because its chapters have been based on accurate studies. The gentle reader will find these studies the nearest thing to reality or they are the reality itself. Also he will find that we have proved them with logical criteria.

The reader will find that this book is not about the conditions of Imam al-Hasan, peace be on him, in general. Rather the book is about his political attitudes. Anyhow, it is necessary for us to mention a chapter about his life.

Our matter (the Peace Treaty of al-Hasan) is wide and difficult. However, the reference books are very few. That is because most of our old books were liable to be missing. For example, we have not found these books:

1) Sulh al-Hasan and Mu'awiya by Ahmad b. Muhammad b. Said b. Abd al-Rahman al-Subay'i al-Hamadani (died 333 A.H.),

2) Sulh al-Hasan by Ibrahim b. Muhammad b. Said b. Hilal b. `Asim b. Said b. Mas'ud al-Thaqafi (died 283 A.H.),

3) Amr al-Hasan by `Abd al-`Aziz b. Yahya al-Jalludi al-Basri,

4) Akhbar al-Hasan by al Haythem b. `Adi al-Tha'labi (died 207),

5) Akhbar al-Hasan b. 'Ali by Abu Ishaq Ibrahim b. Muhammad al-Isfahani' al-Thaqafi1 and the like.

As for the books, which we have found, they are all in agreement on the Peace Treaty of al-Hasan (Sulh al-Hasan). However, they are in disagreement on presenting an event narrating a sermon, reporting a declaration, and deciding a certain number. Rather, even two chains of authority in these books are in disagreement on appointing the exact date of an event or a sermon. They are in disagreement on limiting the name of the leader, for example, or the order of the leadership between two or among three leaders. They are in disagreement on reporting the ways of the plot which was made against al-Hasan, peace be on him, at his camps. They are in disagreement on expressing his peace, and his killing at last. Moreover, they are in disagreement on the small and the great news of the story from the beginning to the end.

In these books there are many factors that played a dangerous role in treating the sensitive matters.

Attributing these facts to their correct chain of authority was the most difficult stage for me during this writing. However, it was easy for me to achieve this purpose through resorting to the relations of the conditions and the coordination of the events with which we can evaluate a certain situation.

Among the best chances is that we have depended on the plain proof in choosing the way to order the reports that are here and there in books. So these reports, though incomplete, are all our perfect proofs for the coordination and the study we have chosen. This is the most wonderful success, which I have achieved.

We considered carefully the attitude (i.e., the Peace Treaty) throughout its stages. We depended on reason more than the reports. We resorted to the personal declarations (i.e., the words of al-Hasan) to indicate the purpose (the Peace Treaty) more than the reports of many historians.

Moreover, it (this study) is my little goods. From it I do not want anything. However, I want it to be a clue for new studies to remove the vagueness that has covered the Peace Treaty of al-Hasan throughout history.

If my study is successful in achieving that, then I will be given much good "With none but Allah is my success, on Him do I rely and to Him do I turn."

1. You can find these books with in the biographies of their authors in the biographical books, such as al-Fihrast by b. al-Nadim and al-Najashi, and the like. Also you can find them with the names of other books concerning al-Hasan's, peace be on him, peace and killing. We do not want to speak at length about them, for they have become mere names.

Part 1: Imam Al-Hasan (Peace Be On Him)

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

His Birth

He was born in Medina on the night of the middle day of the month of Ramadan, in the year 3 A.H. He was the eldest son.

When al-Hasan was born, the Prophet, may Allah bless him and his family, took him. Then the Prophet said the adhan (call to prayer) in al-Hasan's right ear, and said the iqama (words similar to the adhan) in his left ear. Then he sacrificed a ram for him (in the ceremony of `aqiqa). Then he shaved his hair. He (i.e., the Prophet) gave silver equal to his hair. So the weight of al-Hasan's hair was a dirham and some of silver. Then he ordered his hair to perfume. So the `aqiqa and giving alms as equal as the weight of hair have become Sunna (an act of the Prophet).

The Prophet named him Hasan. People did not know such a name in the pre- Islamic period. Also he gave him Kunya (i.e., the name by which an Arab is usually referred to and which refers to him as the father of someone, usually his eldest son) as Abu Muhammad. Al-Hasan had no Kunya other than this (Abu Muhammad).

His Nick-Names

al-Sibt, al-Sayyid, al-Zaki, al-Mujtaba, al-Taqi.

His Wives

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

His Children

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

His Characteristics

No one was more like the Apostle of Allah, may Allah bless him and his family, than al-Hasan b. 'Ali, peace be on him, in form, manner, and nobility.

In this manner the describers have described al-Hasan and said: "He (al-Hasan) had a white, reddish face. He had black eyes, smooth cheeks, thick beard, and curly, plentiful hair. His neck was as white as a jug of silver. His body was good. He had large shoulders, and big fleshy bones. He was of medium height; neither long nor short. He was handsome; the best of all people in face.

Al-Hasan, peace be on him, was as the poet said:

When some handsomeness creeps into the insights of imaginations,

He (al-Hasan) has the special share.

His forehead from under his forelock is like

The full moon that illuminates the dark night.

His ambergris and musk is far above the perfume of

The people of the earth, so he is the heavenly perfume.

Ibn Sa'd said: "Al-Hasan and al-Husayn used to dye black."

Wasil b. `Ata' said: "Al-Hasan b. 'Ali, peace be on them, had the visage of prophets and the glory of kings."

His Worship

Al-Hasan, peace be on him, performed the hajj on foot twenty- five times. When he mentioned death, he wept.

When he mentioned the grave, he wept. When he mentioned the resurrection, he wept. When he mentioned crossing the sirat (a kind of bridge which only the righteous can cross on the road to Paradise), he wept. When he mentioned the standing before Allah, the Great and Almighty, he fainted. When he mentioned Paradise and Fire, he shock as the sick person did. So he asked Allah to make him enter Paradise and to protect him from Fire.

When al-Hasan performed an ablution for prayers, he shock all over and his face became pale.

Al-Hasan, peace be on him, shared his property with Allah three times. He gave people from his property twice in the way of Allah, the Exalted. He mentioned Allah, the Great and Almighty, in all conditions whether pleasant or otherwise.

They (the historians) said: "He (al-Hasan, peace be on him) was the best of all people in worshipping Allah and refraining from the life in this world."

His Ethics

Al-Hasan's ethics were excellent examples for people. So everyone respected him. Everyone loved him when he associated with him. When his friend or his enemy heard him talking or delivering a speech, he was sorry that he (al-Hasan) would end his talking or his speech.

In his book, vo1.8, p. 37, b. Kathir has reported on the authority of b. al-Zubayr, who said: "By Allah, no woman has born (a baby) like al-Hasan b. 'Ali."

Muhammad b. Ishaq said: "After Allah's Apostle, may Allah bless him and his family; no one had a high social position as al-Hasan b. 'Ali had. (Mats) were spread out at the door of his house. When he came out and sat, the street was over crowded. So no one of Allah's creatures could pass to show respect for him. When he knew that, he stood up and entered his house. So the people could pass."

Al-Hasan dismounted his camel on the road to Mecca, so all those who saw him dismounted their camels. Also Sa'ad b. Abu Waqqas dismounted his camel and walked beside him.

Ibn `Abbas caught the stirrup for al-Hasan and al-Husayn, peace be on them, and arranged their clothes. So Mudrik b. Ziyad said to him: "You are older than them, so why do you catch the stirrup for them?" Ibn "`Abbas said: "Woe unto you! Do you know who they are? They are the grandsons of the Apostle of Allah. What a great blessing is that Allah has made me catch the stirrup for them and arrange their clothes!"

Although al-Hasan, peace be on him, had a high social rank, he was kind to people. One day he passed by poor persons. The poor persons were sitting on the ground. There were pieces of bread before them. They were picking up the pieces of bread and eating them. When they saw al-Hasan, peace be on him, they said to him: "Son of the Apostle of Allah, come to lunch!" So he dismounted his camel and said: "Indeed, Allah does not love the proud." He began eating with them. Then he invited them, so he gave them food and clothes.

The following are some examples about al-Hasan's generosity: A man came to him and asked him for a need. He (al-Hasan) said to the man: "Write your need on a piece of paper and submit it to me." The man submitted his need to him. He (al-Hasan) doubled the man's need. So some of those who were sitting with al-Hasan said to him: "Son of the Apostle of Allah, the blessing of the piece of paper was great for the man."

So al-Hasan said: "Its blessing for us is greater, for Allah has made us appropriate for doing good. Do you not know that doing good should be optional, namely without request. As for him whom you give after the request, you give him after he has lost face. He may spend his night restless and sleepless. He rocks between despair and hope. He does not know whether he will face a sad answer or a glad success. He comes to you while he shakes all over and his heart is afraid (of you). Then if you met his need through losing face, that (losing face) would be greater than what he has obtained from your favor."

Al-Hasan, peace be on him, gave a poet (some money). So one of those who were sitting with him said to him: "Glory be to Allah! Do you give the poet who disobeys the Merciful (Allah) and tells lies?" Al-Hasan, peace be on him, said: "Servant of Allah, the best of your money is what you spend to protect your dignity. It is an act of kindness to avoid the evil."

A man asked al-Hasan, peace be on him, for a need. So al-Hasan gave the man one thousand dirhams and five hundred dinars and said to him: "Fetch a carrier