Who is the Best Person?

Who is the Best Person?

It is our attitudes which define our life and determine our value; the value which we may rarely think about. How do we view the life? Do we look at it through a narrow perspective or an extensive one? What position do people hold in our eyes? Have we ever thought of this issue?

Our religion is full of elegance in regards to social issues which we are unaware of. The teachings of the Ahl al-Bayt (A.S.) contain numerous delicate moral points which help us with even the details of our lives. As they explain the relationship of us with our merciful Lord, the Ahl al-Bayt (A.S.) explain our attitudes and interactions with people also. Have we ever asked ourselves how our Imams viewed life and how they defined the best way of living? Once, a person intended to discover the attitude of Imam Hassan (A.S.) towards life; thus, he exactly asked the same question from the Imam (A.S.)…

Imam Hassan (A.S.) was asked:”Who is the best person in terms of the way of living?” Imam Hassan (A.S.) replied, “The one who shares his/her joys with people”. Then, he continued, “Who is the worst?” Imam Hassan (A.S.) replied, “The one who has no partners in his/her joys”. ⁽¹⁾

^{The tradition of our Imams was to teach their children and followers to help people and share them in their internal and external lives.}

^{If we focus on this statement of Imam Hassan (A.S.), we understand that the Imam (A.S.) is referring to “people in general”, not the faithful, Shiites, or Muslims. Thus, it is concluded that cooperation and assistance is related to people in general, and there is no condition on the faith or belief. Yet, assisting the knowledgeable, the faithful, and the lovers of the Ahl al-Bayt (A.S.) has a special value.}

^{But how could we share our lives with the people? Of course the method of sharing with others in life differs from one person to another. For example, a physician shares his/her knowledge and ability of medical treatment with people; a wealthy person shares financial support with the people; one who has a social position helps people by solving their problems; a scholar serves people by his/her knowledge; even one may guide people towards excellent goals through counseling. These were all examples of sharing people in our lives. Sharing with people in life is the tradition of our Imams and even their students used to do the same. The expression Imam Hassan (A.S.) has used in this Hadith is “partnering”, which suggests utmost kindness and intimacy. It states the view of Allah (SWT) and the Ahl al-Bayt (A.S.) that people should be partners in their properties, which all belong to Allah (SWT).}

^{In such view of life the worst of people is the one who has no partners and does not share his properties with others.}

^{Now it is me and you and a question, in which group we fall in and which way of living we have decided for ourselves.}

^{(Selection taken from,” The Virtue of Hassan”, by Sayyid Hussain Hussaini)}

^Footnote:

^{1- Tarikh Ya’qubi, vol. 2, pp. 226-227}

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Who is the Best Person?

Who is the Best Person?

It is our attitudes which define our life and determine our value; the value which we may rarely think about. How do we view the life? Do we look at it through a narrow perspective or an extensive one? What position do people hold in our eyes? Have we ever thought of this issue?

Our religion is full of elegance in regards to social issues which we are unaware of. The teachings of the Ahl al-Bayt (A.S.) contain numerous delicate moral points which help us with even the details of our lives. As they explain the relationship of us with our merciful Lord, the Ahl al-Bayt (A.S.) explain our attitudes and interactions with people also. Have we ever asked ourselves how our Imams viewed life and how they defined the best way of living? Once, a person intended to discover the attitude of Imam Hassan (A.S.) towards life; thus, he exactly asked the same question from the Imam (A.S.)…

Imam Hassan (A.S.) was asked:”Who is the best person in terms of the way of living?” Imam Hassan (A.S.) replied, “The one who shares his/her joys with people”. Then, he continued, “Who is the worst?” Imam Hassan (A.S.) replied, “The one who has no partners in his/her joys”. ⁽¹⁾

^{The tradition of our Imams was to teach their children and followers to help people and share them in their internal and external lives.}

^{If we focus on this statement of Imam Hassan (A.S.), we understand that the Imam (A.S.) is referring to “people in general”, not the faithful, Shiites, or Muslims. Thus, it is concluded that cooperation and assistance is related to people in general, and there is no condition on the faith or belief. Yet, assisting the knowledgeable, the faithful, and the lovers of the Ahl al-Bayt (A.S.) has a special value.}

^{But how could we share our lives with the people? Of course the method of sharing with others in life differs from one person to another. For example, a physician shares his/her knowledge and ability of medical treatment with people; a wealthy person shares financial support with the people; one who has a social position helps people by solving their problems; a scholar serves people by his/her knowledge; even one may guide people towards excellent goals through counseling. These were all examples of sharing people in our lives. Sharing with people in life is the tradition of our Imams and even their students used to do the same. The expression Imam Hassan (A.S.) has used in this Hadith is “partnering”, which suggests utmost kindness and intimacy. It states the view of Allah (SWT) and the Ahl al-Bayt (A.S.) that people should be partners in their properties, which all belong to Allah (SWT).}

^{In such view of life the worst of people is the one who has no partners and does not share his properties with others.}

^{Now it is me and you and a question, in which group we fall in and which way of living we have decided for ourselves.}

^{(Selection taken from,” The Virtue of Hassan”, by Sayyid Hussain Hussaini)}

^Footnote:

^{1- Tarikh Ya’qubi, vol. 2, pp. 226-227}

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Jo’dah State of Disgrace and Humiliation

Jo’dah State of Disgrace and Humiliation

 

Imam Hasan (a.s.) was extremely good-looking, possessed great forbearance and generosity, and was very kind and affectionate towards the members of his family.  After the martyrdom of Imam A’li (a.s.), Mua’wiyah, for a period of ten years, embarked upon a mission of hatred, deception and enmity with respect to Imam Hasan (a.s.). He subjected the Imam (a.s.) to harm and injury on several occasions, but did not achieve anything. He therefore resolved to use the Imam’s wife Jo’dah, the daughter of Asha’th Ibn Qais, to poison him.

 

Mua’wiyah lured her by promising her that if she poisoned Hasan Ibn Ali, he would give her a hundred thousand dirhams and, in addition, he would marry her to his son Yazid. In the hope of acquiring wealth and with the aspiration of becoming the wife of Yazid, she agreed to comply with his request. Mua’wiyah handed her the poison that he had acquired from the Roman Emperor.

 

On a very hot day, Imam Hasan (a.s.) had observed a fast. At the time of Iftaar, the Imam (a.s.) was extremely thirsty. Jo’dah brought him a drink of milk in which she had mixed the poison.

 

As soon as Imam drank the milk, he experienced the effect of the poison. He realized what had happened and cried out aloud: Inna lillahi wa inna ilaihi raajiu’n.   After praising God that he would now be moving from the ephemeral world towards the eternal world, he turned towards Jo’dah and said to her:

 

“O’ Enemy of God!  You have killed me, may God kill you!  By God, you shall not come to acquire the slightest of that which you hope and aspire for. That person has deceived you.  May Allah humiliate you and him by means of His chastisement!”

 

The forbearance of Imam Hasan (a.s.) can be gauged from the fact that when Imam Husain (a.s.) sought to know the identity of his murderer, Imam Hassan (a.s.) refused to divulge Jo’dah’s name.

 

According to one tradition, for two days (and according to another, for forty days), the Imam suffered from the ill effects of the poison, till eventually, on the 28^th of Safar 50 A.H., he bid farewell to this material world at the age of 48 years.

 

As for Jo’dah, she carried her hopes and desires to her grave for Mua’wiyah reasoned that if she could not be faithful to Hasan Ibn A’li (a.s.), how could she be expected to be faithful to Yazid; and so he refused to fulfil any of his promises.  As such, she died in a state of disgrace and humiliation

Muntahal Aa’maal, vol. 1, pg. 231.

Imam Hasan (a.s.) A brief look into his life

Imam Hasan (a.s.) A brief look into his life

The Imam after the Commander of the faithful (a.s.), was his son Hadhrat Hasan (a.s.), the son of the best among the women of the worlds, Fatima (s.a.), daughter of Mohammed (s.a.w.). (Imam Hasan (a.s.)’s kunya was Abu Mohammed. He was born in Medina, on the night of the middle day of the month of Ramadhan, three years after the hijrat (624).

His (a.s.) mother, Fatima (s.a.), brought him to the Prophet (s.a.w.), on the seventh day in a silken shawl from Heaven, which Gabriel had brought down to the Holy Prophet (s.a.w). He named him Hasan and sacrificed a ram for him (in the ceremony of aqiqa).

Imam Hasan (a.s.), was the most similar person to the Apostle of Allah, in form, manner and nobility.

No one was more like the Apostle of Allah, than Imam Hasan ibne Ali, peace be on them.

Fatima (s.a.) brought her two sons, al-Hasan and al- Husayn, peace be on them, to the Apostle of Allah, at the time when he was suffering from the sickness from which he died. “Apostle of Allah,” she said, “these are your two (grand) sons. Give them something as an inheritance.” “As for al-Hasan,” he replied, “he has my form and my nobility. As for al-Husayn, he has my generosity and my bravery.”

Imam Hasan (a.s.)’s Succession to the Caliphate and his Abdication.

When Hadhrat Ali (a.s.), died, al- Hasan addressed the people. He reminded them of his right (to authority). The followers of his father pledged allegiance to him in terms of fighting those he fought and making peace with those with whom he made peace.

Imam Hasan (a.s.), addressed the people towards dawn on the night in which Hadhrat Ali (a.s.) was Martyred. He praised and glorified Allah and blessed His Apostle. Then he said:

There has died tonight a man, who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of Allah, and protect him with his own life. The Apostle of Allah, used to send him forward with his standard while Gabriel supported him on his right and Meekail supported him on his left. He would not return until Allah brought victory through his hands. He, has died on this the night on

which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nuh, the testamentary trustee (wasi) of Moses, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend (ata’), with which he was intending to buy a servant for his family.

Then tears overcame him and he wept and the people wept with him.

When Mu’awiya ibne Abi Sufyan learnt of the death of the Hadhrat Ali (a.s.), and the people’s pledge of allegiance to his son, al-Hasan, he sent a man secretly to Kufa and a man from Banu al-Qayn to Basra. They were to write reports to him to undermine affairs for Imam Hasan, (a.s.). Imam Hasan, (a.s.) learned of that. He ordered the Himyari to be brought out from among (the tribe) of Lakhm in Kufa. He had him brought out and executed. (Al-Hasan) wrote to al-Basra, ordering the Qayni to be brought out from among the Banu Sulaym. He was brought out and executed.

Then Imam Hasan (a.s.), wrote to Mua’wiya:

You sent men to use deception and to carry out assassinations and you sent out spies as if you want to meet (in battle). That is something which will soon happen so wait for it, if Allah wills. I have learnt that you have become haughty in a way that no wise man would become haughty. In that you are just as al-Awwal described:

Say to him who desires the contrary of the one who has died:

Prepare for another like him, as if (from the same) root.

I and the one among us who has died are like the one who goes in the evening so that (the other) may come in the morning.

Muawiya replied to him with his letter, which there is no need to mention.

Muawiya set off towards Iraq. When he reached the bridge of Manbij, Imam Hasan (a.s.), reacted. He sent Hujr ibne Adi to order the leaders of Amman to set out and to call the people together for war.

They were slow to (answer) him and then they came forward. (Imam Hasan) had a mixed band of men: some of them belonged to his Sh’ia and to his father’s: some of them were members of the Muhakimma (i.e. Kharijites) who were influenced by (the desire of) fighting Muawiya with every means (possible); some of them were men who loved discord and were anxious for booty; some of them were doubters; others were tribal supporters who followed the leaders of their tribes without reference to religion.

He set off until he came to Hammam Umar, then he went on to Dayr Kab. He stopped at Sabat, just before the bridge and spent the night there. In the morning, he (a.s.) wanted to test his followers and make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu’awiya and the Syrians. He ordered the call to be made:

The prayer is a general one (which all should attend) (al-salat jamia).

They gathered and he went up on the pulpit and addressed them. He said:

Praise belongs to Allah whenever a man praises Him. I testify that there is no god but Allah whenever a man testifies to Him. I testify that Mohammed is His servant and His apostle whom He sent with the truth and whom He entrusted with revelation, may Allah bless him and his family. By Allah, I hope that I shall always be with Allah’s praise and kindness. I am the sincerest of Allah’s creatures in giving advice to them. I have not become one who bears malice to any Muslims nor one who wishes evil or misfortune to him. Indeed what you dislike about unity (jama’a) is better for you than what you like about division. I see what is better for you better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May Allah forgive both me and you and may He guide me and you to that in which there is love and satisfaction.

The people began to look at one another and asked each other, “What do you think he intends by what he has just said?

“We think that he intends to make peace with Muawiya and hand over the authority to him” they answered.

“By Allah the man has become an unbeliever, they declared and they rushed towards his tent. They plundered him to the extent that they even took his prayer mat from under him. Then Abd al- Rahman ibne Abd Allah ibne Ja’al al-Azdi set on him and stripped his silk cloak from his shoulder. He remained sitting, still girt with his sword but without his cloak. He called for his horse and mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted (to attack) him away from him. He said:

Summon (the tribes of) Rabia and Hamdan to me.

They were summoned to him and they surrounded him and defended him, from the people. A mixed group of others went with him (as well). When he was passing through the narrow pass of Sabat, a man of Banu Asad called al-Jarrah ibne Sinan caught hold of the reins of his mule. He had an axe in his hand. He cried:

Allahu Akbar! You have become a polytheist, Hasan, just like your father became a polytheist before.

Then he stabbed him in the thigh. It penetrated right through to the bone. He seized (al-Hasan) by the neck and they both fell to the ground. A man from al-Hasan’s Shi’a called Abd Allah ibne Khatal al- Tai; pulled the axe away from his hand and struck him with it in the stomach. Another man called Zubyan ibne Umara attacked him, struck him upon the nose and killed him. Another man who had been with (al-Jarrah) was caught and killed.

Imam Hasan (a.s.), was carried on a stretcher to al-Mada’in where he was lodged with Sa’d ibne Masud al-Thaqafi. The latter was the governor of (Ali), the commander of the faithful, peace be on him, there and al-Hasan had confirmed him in that position.

Imam Hasan (a.s.), was distracted by his own (discomfort) and with treating his wound. (In the meantime) a group of the tribal leaders wrote secretly to Mu’awiya offering to accept his authority (lit. to listen and obey). They urged him to come to them and they guaranteed to hand over Imam Hasan (a.s.), when they got to his camp, or to kill him treacherously.

Imam Hasan (a.s.), learnt of that when a letter came to him from Qays ibne Sa’d, may Allah be pleased with him. He had sent Qays with Ubayd Allah ibne Abbas (to go on ahead) when he had set out from Kufa to meet Muawiya and to drive him out of Iraq, and make himself a commander of a unified people (jama’a). He had said to Ubayd Allah:

If you are struck down, then the commander will be Qays ibne Sa’d.

Qays ibne Sad’s letter arrived informing him that they had stopped Muawiya at a village called al-Habubiyya opposite Maskan. Then Muawiya had sent to Ubayd Allah ibne Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa. Ubayd Allah had slipped away in the night with his close associates to (join) Muawiya’s camp. In the morning the people found their leader missing. Qays ibne Sa’d, may Allah be pleased with him, said the prayer with them and took charge of their affairs.

Imam Hasan (a.s.)’s awareness of the people’s desertion of him increased, (as did his awareness) of the corrupt intention of the Muhakkima (the Kharijites) against him, which they made obvious by cursing him, accusing him of disbelief, and declaring that it was lawful to shed his blood and plunder his property. There remained no one to protect him from his unfortunate predicament except the close associates from his father’s Shia and his own Shia, and they were a group which could not resist the Syrian soldiers.

Muawiya wrote to him about a truce and peace treaty. He also sent him the letters of his followers in which they had guaranteed to kill him treacherously or to hand him over. He offered him as many conditions as he wanted, to answer his (call) for peace and he gave his (sworn) covenant by whose fulfilment everybody’s interests would be served. Imam Hasan (a.s.), did not trust him. He was aware of his deception and his attempts at assassination. However he could find no escape from assenting to his demands to abandon the war and bring about a truce because of the weakness of his followers’ understanding of his right, their corrupt attitude towards him and their opposition to him. (In addition, he was aware) of the view of many of them in declaring it lawful to shed his blood and to hand him over to his rival. (He also knew) of his cousin’s desertion (of him) and his joining his enemy, as well as the inclination of the people towards the immediate present and their reluctance (to show concern) for the future.

Therefore he (a.s.), bound himself (in a treaty) with Muawiya as a result of the confirmation of the proof (of his situation) and with the excuses before Allah, the Most High, and all the Muslims, of what had taken place among them. He stipulated:

That the cursing of the Commander of the faithful, peace be on him, should be abandoned and the practice of using the personal prayer (qunut) in the formal prayer (salaat) (as prayer) against him should be set aside;

That his Shia, may Allah be pleased with them, should be given security and that none of them should be exposed to any evil; That each of them who had certain rights should attain those rights.

Muawiya accepted all that and made a treaty with him to observe that. He swore to him that he would fulfil it. When the truce had been concluded, Muawiya went on until he reached al-Nukhayla. That was on a Friday; he prayed the mid-morning prayer (duha al nahar) with the people, and he addressed them. In his address, he said

By Allah, I have not fought against you to make you pray, nor to fast, nor to make the pilgrimage, nor to pay Zakat. Indeed you do that (already). I fought so that I might have power over you and Allah has given that to me when you were reluctant to (obey) Him. Indeed I have been requested by al-Hasan (a.s.), (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfil anything.

Then he went on until he entered Kufa. He resided there for several days. When the pledge of allegiance by its inhabitants had to be carried out, he went up on the pulpit and addressed the people. He mentioned the commander of the faithful, peace be on him, and that he had taken from him and from al-Hasan, peace be on him, what he had taken.

Al-Hasan and al-Husayn (a.s.), were present. Al- Husayn (a.s.), rose to reply but al-Hasan (a.s.), took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke:

O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of Allah and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May Allah curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy.

Groups of the people in the mosque shouted out: “Aameen, Aameen“

When the peace between al-Hasan (a.s.), and Muawiya was concluded in the way we have mentioned, al-Hasan (a.s.), left for Medina. He resided there, restraining his anger, staying close to his house, and awaiting the command of his Lord, the Mighty and High, until Muawiya had completed ten years of his administration.

Imam Hasan (a.s.) A brief look into his life

Imam Hasan (a.s.) A brief look into his life

The Imam after the Commander of the faithful (a.s.), was his son Hadhrat Hasan (a.s.), the son of the best among the women of the worlds, Fatima (s.a.), daughter of Mohammed (s.a.w.). (Imam Hasan (a.s.)’s kunya was Abu Mohammed. He was born in Medina, on the night of the middle day of the month of Ramadhan, three years after the hijrat (624).

His (a.s.) mother, Fatima (s.a.), brought him to the Prophet (s.a.w.), on the seventh day in a silken shawl from Heaven, which Gabriel had brought down to the Holy Prophet (s.a.w). He named him Hasan and sacrificed a ram for him (in the ceremony of aqiqa).

Imam Hasan (a.s.), was the most similar person to the Apostle of Allah, in form, manner and nobility.

No one was more like the Apostle of Allah, than Imam Hasan ibne Ali, peace be on them.

Fatima (s.a.) brought her two sons, al-Hasan and al- Husayn, peace be on them, to the Apostle of Allah, at the time when he was suffering from the sickness from which he died. “Apostle of Allah,” she said, “these are your two (grand) sons. Give them something as an inheritance.” “As for al-Hasan,” he replied, “he has my form and my nobility. As for al-Husayn, he has my generosity and my bravery.”

Imam Hasan (a.s.)’s Succession to the Caliphate and his Abdication.

When Hadhrat Ali (a.s.), died, al- Hasan addressed the people. He reminded them of his right (to authority). The followers of his father pledged allegiance to him in terms of fighting those he fought and making peace with those with whom he made peace.

Imam Hasan (a.s.), addressed the people towards dawn on the night in which Hadhrat Ali (a.s.) was Martyred. He praised and glorified Allah and blessed His Apostle. Then he said:

There has died tonight a man, who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of Allah, and protect him with his own life. The Apostle of Allah, used to send him forward with his standard while Gabriel supported him on his right and Meekail supported him on his left. He would not return until Allah brought victory through his hands. He, has died on this the night on

which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nuh, the testamentary trustee (wasi) of Moses, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend (ata’), with which he was intending to buy a servant for his family.

Then tears overcame him and he wept and the people wept with him.

When Mu’awiya ibne Abi Sufyan learnt of the death of the Hadhrat Ali (a.s.), and the people’s pledge of allegiance to his son, al-Hasan, he sent a man secretly to Kufa and a man from Banu al-Qayn to Basra. They were to write reports to him to undermine affairs for Imam Hasan, (a.s.). Imam Hasan, (a.s.) learned of that. He ordered the Himyari to be brought out from among (the tribe) of Lakhm in Kufa. He had him brought out and executed. (Al-Hasan) wrote to al-Basra, ordering the Qayni to be brought out from among the Banu Sulaym. He was brought out and executed.

Then Imam Hasan (a.s.), wrote to Mua’wiya:

You sent men to use deception and to carry out assassinations and you sent out spies as if you want to meet (in battle). That is something which will soon happen so wait for it, if Allah wills. I have learnt that you have become haughty in a way that no wise man would become haughty. In that you are just as al-Awwal described:

Say to him who desires the contrary of the one who has died:

Prepare for another like him, as if (from the same) root.

I and the one among us who has died are like the one who goes in the evening so that (the other) may come in the morning.

Muawiya replied to him with his letter, which there is no need to mention.

Muawiya set off towards Iraq. When he reached the bridge of Manbij, Imam Hasan (a.s.), reacted. He sent Hujr ibne Adi to order the leaders of Amman to set out and to call the people together for war.

They were slow to (answer) him and then they came forward. (Imam Hasan) had a mixed band of men: some of them belonged to his Sh’ia and to his father’s: some of them were members of the Muhakimma (i.e. Kharijites) who were influenced by (the desire of) fighting Muawiya with every means (possible); some of them were men who loved discord and were anxious for booty; some of them were doubters; others were tribal supporters who followed the leaders of their tribes without reference to religion.

He set off until he came to Hammam Umar, then he went on to Dayr Kab. He stopped at Sabat, just before the bridge and spent the night there. In the morning, he (a.s.) wanted to test his followers and make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu’awiya and the Syrians. He ordered the call to be made:

The prayer is a general one (which all should attend) (al-salat jamia).

They gathered and he went up on the pulpit and addressed them. He said:

Praise belongs to Allah whenever a man praises Him. I testify that there is no god but Allah whenever a man testifies to Him. I testify that Mohammed is His servant and His apostle whom He sent with the truth and whom He entrusted with revelation, may Allah bless him and his family. By Allah, I hope that I shall always be with Allah’s praise and kindness. I am the sincerest of Allah’s creatures in giving advice to them. I have not become one who bears malice to any Muslims nor one who wishes evil or misfortune to him. Indeed what you dislike about unity (jama’a) is better for you than what you like about division. I see what is better for you better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May Allah forgive both me and you and may He guide me and you to that in which there is love and satisfaction.

The people began to look at one another and asked each other, “What do you think he intends by what he has just said?

“We think that he intends to make peace with Muawiya and hand over the authority to him” they answered.

“By Allah the man has become an unbeliever, they declared and they rushed towards his tent. They plundered him to the extent that they even took his prayer mat from under him. Then Abd al- Rahman ibne Abd Allah ibne Ja’al al-Azdi set on him and stripped his silk cloak from his shoulder. He remained sitting, still girt with his sword but without his cloak. He called for his horse and mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted (to attack) him away from him. He said:

Summon (the tribes of) Rabia and Hamdan to me.

They were summoned to him and they surrounded him and defended him, from the people. A mixed group of others went with him (as well). When he was passing through the narrow pass of Sabat, a man of Banu Asad called al-Jarrah ibne Sinan caught hold of the reins of his mule. He had an axe in his hand. He cried:

Allahu Akbar! You have become a polytheist, Hasan, just like your father became a polytheist before.

Then he stabbed him in the thigh. It penetrated right through to the bone. He seized (al-Hasan) by the neck and they both fell to the ground. A man from al-Hasan’s Shi’a called Abd Allah ibne Khatal al- Tai; pulled the axe away from his hand and struck him with it in the stomach. Another man called Zubyan ibne Umara attacked him, struck him upon the nose and killed him. Another man who had been with (al-Jarrah) was caught and killed.

Imam Hasan (a.s.), was carried on a stretcher to al-Mada’in where he was lodged with Sa’d ibne Masud al-Thaqafi. The latter was the governor of (Ali), the commander of the faithful, peace be on him, there and al-Hasan had confirmed him in that position.

Imam Hasan (a.s.), was distracted by his own (discomfort) and with treating his wound. (In the meantime) a group of the tribal leaders wrote secretly to Mu’awiya offering to accept his authority (lit. to listen and obey). They urged him to come to them and they guaranteed to hand over Imam Hasan (a.s.), when they got to his camp, or to kill him treacherously.

Imam Hasan (a.s.), learnt of that when a letter came to him from Qays ibne Sa’d, may Allah be pleased with him. He had sent Qays with Ubayd Allah ibne Abbas (to go on ahead) when he had set out from Kufa to meet Muawiya and to drive him out of Iraq, and make himself a commander of a unified people (jama’a). He had said to Ubayd Allah:

If you are struck down, then the commander will be Qays ibne Sa’d.

Qays ibne Sad’s letter arrived informing him that they had stopped Muawiya at a village called al-Habubiyya opposite Maskan. Then Muawiya had sent to Ubayd Allah ibne Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa. Ubayd Allah had slipped away in the night with his close associates to (join) Muawiya’s camp. In the morning the people found their leader missing. Qays ibne Sa’d, may Allah be pleased with him, said the prayer with them and took charge of their affairs.

Imam Hasan (a.s.)’s awareness of the people’s desertion of him increased, (as did his awareness) of the corrupt intention of the Muhakkima (the Kharijites) against him, which they made obvious by cursing him, accusing him of disbelief, and declaring that it was lawful to shed his blood and plunder his property. There remained no one to protect him from his unfortunate predicament except the close associates from his father’s Shia and his own Shia, and they were a group which could not resist the Syrian soldiers.

Muawiya wrote to him about a truce and peace treaty. He also sent him the letters of his followers in which they had guaranteed to kill him treacherously or to hand him over. He offered him as many conditions as he wanted, to answer his (call) for peace and he gave his (sworn) covenant by whose fulfilment everybody’s interests would be served. Imam Hasan (a.s.), did not trust him. He was aware of his deception and his attempts at assassination. However he could find no escape from assenting to his demands to abandon the war and bring about a truce because of the weakness of his followers’ understanding of his right, their corrupt attitude towards him and their opposition to him. (In addition, he was aware) of the view of many of them in declaring it lawful to shed his blood and to hand him over to his rival. (He also knew) of his cousin’s desertion (of him) and his joining his enemy, as well as the inclination of the people towards the immediate present and their reluctance (to show concern) for the future.

Therefore he (a.s.), bound himself (in a treaty) with Muawiya as a result of the confirmation of the proof (of his situation) and with the excuses before Allah, the Most High, and all the Muslims, of what had taken place among them. He stipulated:

That the cursing of the Commander of the faithful, peace be on him, should be abandoned and the practice of using the personal prayer (qunut) in the formal prayer (salaat) (as prayer) against him should be set aside;

That his Shia, may Allah be pleased with them, should be given security and that none of them should be exposed to any evil; That each of them who had certain rights should attain those rights.

Muawiya accepted all that and made a treaty with him to observe that. He swore to him that he would fulfil it. When the truce had been concluded, Muawiya went on until he reached al-Nukhayla. That was on a Friday; he prayed the mid-morning prayer (duha al nahar) with the people, and he addressed them. In his address, he said

By Allah, I have not fought against you to make you pray, nor to fast, nor to make the pilgrimage, nor to pay Zakat. Indeed you do that (already). I fought so that I might have power over you and Allah has given that to me when you were reluctant to (obey) Him. Indeed I have been requested by al-Hasan (a.s.), (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfil anything.

Then he went on until he entered Kufa. He resided there for several days. When the pledge of allegiance by its inhabitants had to be carried out, he went up on the pulpit and addressed the people. He mentioned the commander of the faithful, peace be on him, and that he had taken from him and from al-Hasan, peace be on him, what he had taken.

Al-Hasan and al-Husayn (a.s.), were present. Al- Husayn (a.s.), rose to reply but al-Hasan (a.s.), took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke:

O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of Allah and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May Allah curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy.

Groups of the people in the mosque shouted out: “Aameen, Aameen“

When the peace between al-Hasan (a.s.), and Muawiya was concluded in the way we have mentioned, al-Hasan (a.s.), left for Medina. He resided there, restraining his anger, staying close to his house, and awaiting the command of his Lord, the Mighty and High, until Muawiya had completed ten years of his administration.