experienced than you in authority, and older than you in age.
Do you find, in the world of proofs, a proof more eloquent than this one in declaring feebleness in proving the matter?
Mu'awiya wrote to Al-Hasan again. However, at this time, he tried to threaten Him with assassination and to tempt Him with words. It is as if that Mu'awiya did not know Al-Hasan as he was. So he resorted to this trite style that inappropriate for Al-Hasan. Mu'awiya siad: "Now then, indeed, Allah does for his servants what He wills. There is no reviewer for His judgement, and He is quick in reckoning. So he bearful not let the rabble from the people cause your death, and you are the most hopeless one in finding defects in us. Then the sucession (Khilafa) is for me, for you are the most appropriate person for it, greetings."1
Al-Hasan sent two men to Mu'awiya. They were Jundub b. Abd Allah al-Azli, and al-Harth b. Suwayd al-Timimi. However, Mu'awiya said to them: "Go back. There is nothing between me and you but the sword."2
In this way, Mu'awiya showed enmity towards Al-Hasan. He intentionally disobeyed the Successor (ie. Al-Hasan) whose obedience was obligatory. Al-Hasan was the legal successor. Thus all Muslims pledged allegiance to Him except Mu'awiya and his followers. Mu'awiya's followeres did not pledge allegiance to Al-Hasan because Mu'awiya educated and brought them up according to his ideas. Besides, he prevented them from associating with the people so that they obeyed no one but Him. Mu'awiya asked Sa'sa'a b. Sohan to describe his followers. So he (Sa'sa'a) said; "They are the most obedient one of all people to a creature, and the most disobedient one of them to the Creator. They are disobedient to the Almighty Allah, and obedient to the evil ones.3
The sincere Shi'ite Kufas heard of Mu'awiya's threat and of the news of his advance against Iraq. So they got ready to meet Him and
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1. Ibn Abu al-Haddid, Sharh Nahj al-Balagha, vol. 4. pp. 13-14.
2. Ibid.
3. Al' Mas'udi, Hmaish b. al-Athir, vol. 6, p. 119
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his army.
In this way, the attitude became serious. Thus the trustee of authority (i.e, al-Al-Hasan) was forced to response to the sudden condition and to accept the accomplished fact.
It was obligatory for Al-Hasan peace be on Him to fight against the aggressors. He concluded this obligation from his faith and his religious principles. He felt that the succession was in danger. so he tried to put an end to that division which Mu'awiya imposed on he Mulisms throught his armed revolts for three successive years. Noteworthy, the Muslims were in need of stability and readiness.
The Syrians started the worst battles in the history of Islam. Through those battles, they shed blood, lost rights, distorted facts, supported the reckless person, and encouraged the worldly, cheap desires.
The humanitarian, noble principles of Islam prevent all Muslims from starting war. However, they permit them to start war to support Allah, to do good for people, and to protect Muslims lands. In other words the high principles of Islam prevent all Muslims from attacking the borders, terrifying the innocent, waging war against the nations who believe in Allah and His Apostle. However, Mu'awiya adopted such deeds, so he divided the Muslims and imposed enmity on them.
Some foolish persons supported Mu'awiya in those battles. Shibth b. Rab'i described such persons as foolish when he faced Mu'awiya in the events of the year 36 A.H. so he (ie Mu'awiya) took advantage of their bad manners, traded with their corrupt taste, and threw them into the places of death. Still they were all satisfied with Him and obedient to Him.
The Hashimites never stated fighting anyoune. The commandments of Al-Hasan to Ubayd Allah b. Abbas, the commander of the Army of Al-Hasan, clearly affirm these outstanding manners of the HasHimites. Al-Hasan in particular, had inherited commandments and rules. He learned them from his father, the Commander of the the faithful took care of his son Al-Hasan very much: He (i.e., the
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Commander of the faithul) honoured Him very much, glorified Him, and revered Him."1 These commandments of Imam Ali, peace be on Him, are ideals. Falsehood does not approach them. They do not deviate from righteousness though they concern various matters such as the life in this world, religion, education, ethics, and the like. Among the commandments of Ali Al-Hasan are: "Do not summon anyoune to fight. If you are summoned to it, then answer. For the person who summons to it (fight) is an aggressor, and the aggressor is overcome."
For this reason, we have known that the Companions of Al-Hasan pledged allegiance to Him and urged Him stronly to wage war against Mu'awiya. However, he did not accept the idea of war, nor did he act for it seriously, for he regarded war as an a bominable necessity. He thought that he would resort to such a necessity when he had no other menas to avoid it. Besides, he tried to organize forces to win war. However, the critical circumstances prevented Him from achieving what he wanted.
In the previous chapter, we have mentioned the enthusiatic parties in Kufa. These parties were the Umayyads, the Kharijites (muhakim), the doubters, and the Hamra. Also we have mentioned that these parties were ready to resist the new Succssor (ie, Al-Hasan) through various methods.
All the above mentioned factors made Al-Hasan, peace be on Him, slow in war. Thus some groups of his sincere companions blemed hm for that slownes. For they tried on that timely, limited activity that words they thought that every thing was available to the new Successor. However, they did not take the aims of those persons into consideration.
As for Al-Hasan, he thought about his critical conditions throgh his careful insight more than his companions did. Moreover, he knew their problems with his watchful mind more than they did.
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1. Ibn Kathir, vol. 8, pp. 36-37.
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Al-Hasan understood that cirtical attitude very well, for he knew those bad manners that prevailed a great part of those were with Him in his army, and of those who were around Him in Kufa. He was aware tht such corrupt people who sold the religion for the life in this world would have had bad effects on war if he had started without a neccessity.
Al-Hasan thought that he had to bear the little corruption of the above mentioned people to achieve much righteousness for his policy during his special condition.
Al-Hasan tried to treat that situation according to another viewpoint. So he treated the people kindly. He did not turn away from anyoune of his subjects, nor did he showed Him a certain things. Rather, he depended on the self-control. That is because he did not want to creat a wide gap and a general disturbances. Besides he thought that it would be better for Him to postpone the elimination of the corrupt people to an appropriate time. For he wanted to depend o both generosity and words.
Here the researcher may face a question. So he should know the answer to the question. The question is: When the head of a state faces a critical situation like that of Al-Hasan, should he not rely on a decision to put an end to that critical situation? In other words does he use violence or a kind treatment instead?
There are three answers to this question. You will read them at the end of chapter eight. Here , we say: The policy of violence is among the clearest methods which are applied to such conditions. If Al-Hasan had resorted to this policy, he would have intentionally made the disturbance haste. Moreover, he would have opened his field for internal revolts that would be as dangerous as the battles headed by the Syrians. In the meantime, Mu'awiya was his enemy who went on supporting the people to revolt against Him in Kufa through all his weath and his cunning.
For this reason, what Al-Hasan had chosen was the best thing for his critical situation.
Some of Al-Hasan's companions recommended Him to make war
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haste. They asked Him: "So surprise Mu'awiya through advancing againt Him to fight against Him his lands, his country, and his work."1 In this connection we say: There were many people who were opposed to Al-Hasan in Kufa. They were the leaders of the parties, the learned readers of the Koran, and the like.
So if Al-Hasan had been the first to fight against Mu'awiya, such opposing groups would have taken advantage of his to justify their disobidence against Him. In other words, they would tell the majority of people that Al-Hasan was an aggressor. So the people would have a proof of munity against Him, and to break openly their pledge of allegiance to Him. This means that the community in Kufa would be liable to an internal division with dangerous results.
For this reason, Al-Hasan preferred slowness in war to waging it.
Then Al-Hasan improvised the order of the armed fighting (jihad).
Al-Hasan ordered the people to wage holy war (jihad). against Mu'awiya because of the accidental condition. Al-Hasan could not bear that condition. So he ordered the people to wage holy war (jihad). That was when Mu'awiya was the firts to wage war against Al-Hasan to achieve his ambitions through dominating the Muslim countries. So Al-Hasan headed for the bridge of Manbij2 namely he advanced against Iraq. That was after the death of the Commander of the faithful in a short time. al-Yaqubi3 decreased this time very much. He decreased it to eighteen days.
When Mu'awiya reached the high parts of the Euphrates, he howled loudly to make roaring and rattling to scare the safe, calm fortified borderline cities and to exite those who were like lions in
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1. Ibn Abu al-Haddi, Sharh Nahj al-Balagha, vol. 4. p. 13.
2. Manbij wa a big ancient city. There were three leagues between it and its bridge over the Eupharts. There were ten leagues between Manbij and Elepoe. In al-Mu'jam:"Two days were between them" From Manbij to Maltiya four days and to the Euphrates one day. A group of people went out of it. Among them were al-Buhtari, Abu Firas al-Hamadani, and the like.
3. al-Ya'qubi, Tarikh, vol. p. 191.
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Kufa to invite them to fight against Him.
Mu'awiya regard the killing of Ali, peace be on Him as the best opportunity to carry out the decisive measures between Kufa and Sham. That was the lest decision on which Mu'awiya and his advisers agreed. Mu'awiya's advisers came to Him day and night. They helped Him organize a movement to oppose the HasHimite Succession. Among them were al-Mughira, b. Shu'ba, Amru b. al-As, Marwan b. al-Hakim, al-Walid b. Utba, Yazid b. al-Hur al-Abbasi, Muslim b. Aqaba, al-Dahhak b. Qays al-fihri, and the like.
Also Mu'awiya suceeded in creating an annoying riot in the Kufa of Al-Hasan. He did that through much care he used to buy the cheep consciences, and through the spies who spread various lies during their going to Kufa and brought news from it about Al-Hasan's plans and forces. This weapon of Mu'awiya was more powerful than his other weapons.
Mu'awiya called upon his tribes and his armies. He wrote letters to his governors. In his letters he said: "When these letters of mine come to you, come towards me with your serousness, your effort, and your good equipment.1
As for Al-Hasan, peace be on Him he went on his decision to get ready to answer that aggression. So he summoned the people to wage holy war (jihad). The loyal ones from those who knew the Koran by heart, the leaders of battles and the pious in Islam supported Him. Among them were: Hijr b. Abdi al-Kindi, Abu Ayyub al-Ansari, Amru b. Qarda al-Ansari, Yazid b. Qays al-Arhabi, Adi, b. Hatam al-Ta'i Habbib b. Muazhir al-Asadi, Darar, b. al-Khattab, Ma'qal b. Sanan al-Ashja'i, Wa'il b. Hajr, al-Hadrami, Hani b. Urwa al-uradi, Rushyed al-Hajri, Maytham al-Tmmar, Burayr b. Khudayr al-Hamadni, Habbab al-Arani, Hudhayfa g. Usayd, Sahlb. Sa'd, al-Asbagh b. Nabata, Sa'sa'a b. Sohan Abu Qays, Abis b. Shabib, Abd Allah b. Yahya al-Hadrami, Ibrahim b. Malik al-Ashtar
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1. Ibn Abu al-Haddid Sharh Nahj al-Balagha. vol. 4. p. 13.
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al-Nakha'i, Muslim b. Ausaja, Amrubl al-Hamq al-Khuza'i, Bashir al-Hamadani, al-Musayyab b. Nuhayya, Amir b. Wathila, Qays b. Mushir al-Saydawi, Abd al-Rahman b. shahab, Abd al-Rahman b. Jundub al-Azdi, Abd Allah b. Aziz al-Zindi, Abu Thumam al-shaybani, al-Qa'qa b. Amr. Qays b. Warqa, Jundub b. Abd Allah al-Azdi, al-Harth b. Suwayd al-Timimi, Zyyad b. Sa'sa'a al-Timimi, Abd Allah b. Wal, and Maqal b. Qays al-Rahayi.
There figures were the strong wing in the front of Al-Hasan. They were masters. Al-Hasan described each one of them more than a battalion. He described them in such a way when he appointed Ubayd Allah b. Abbas as a commander for his army. During the Battele of Siffin, Mu'awiya described their hearts as the hearts of the one man. Concerning them he (Mu'awiya) said: "They were not killed till they killed a similar number to them." It was they whom he meant at that time when he said;'When I remember their eyes under the armors (al-Maghafir) in Siffin, my mind become confused. The testimony of the enemy is the most truthful one of all testimonies.
The summons to the aumed fighting (jihad) excited the Kufans very much. Violent optimism prevailed the people because of their opponents. Suddenly, the people competed with each other to fight against their enemies. Among them were persons who were not known for their activities in good attitudes, righteous acts, and ppure efforts for Allah, the Great and Almighty.
Apart from the loyal supporters, the Camp of Al-Hasan included unknown group of people an a group from the families of the hypocrites. It included a community of the ill-intentioned person who did not agree with Al-Hasan on his idea. Rather they spied on Him and his companions. It (Al-Hasan's Camp) included weak, cowardly persons. If they had been forced to fight, they would have escaped. Besides they had no hope but booty: "They do not agree with eah other on an idea or a desire. They are in disagreemeent. They have no
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intention in good nor in evil."1 Moreover, the Camp included party quarrels that played a dangerous role in hindering the necessities of the battle.
From the first day, Al-Hasan was afraid of these mixed of people who were among the members of his army. He was sure of their desertion which some books clealy mentioned.2
Al-Hasan, peace be Him, look at those groups fo people who gathered together for the battle. He had no confidence in their resistance with Him, nor had he belief in their loyalty to his objectives.
Al-Hasan considered these mixed groups of people. He knew that some of them were double faced figures. For Islam was unable to reform them. Among them were al-Ash'ath b. Qays, Amru b. Hurayth, Mu'awiya b. Khadij, Abu Burda al-Ash'ari, al-Hurith b. Ruwaym, Shibth b. Rib'i, Ammara, b. al-Walid, Habbib b. Muslima, Amr b. Sa'id, Zayd b. Umayr Hajjar b. Abjar, Urwa b. Qays, Mohammed b. Umayr, Ad Allah b. Muslim b. Sa'id, Asma b. Kharija, al-Qa'qa b. al-Shur al-Dhahli, and SHimr b. Dhi' al-Jawshan al-Dababi.
Al-Hasan knew that such a kind of people would some day mutiny against Him.
They were the rebellious Kufans who legislated manners for their own selves and for the people similar to them. Still they claimed that they were Muslims. Islam reformed ethics and made people lead good life, However, the material desires of such a kind of corrupt people defeated it. So there was no relationship between them and Islam. They became unable to follow the Islamic teachings. Although they (the rebbellious Kufans) pledged allegiance to Al-Hasan to listen and obey, they became agents for his enemies. So they began creating riot and disobedience. They waited for appropriate events and conditions.
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1. The words of Al-Hasan Himself. They were among the words with which he described the Kufans. See b. al-Athir, vol. 3, p.62.
2. Ibn Abu al-Haddid, Sharh Nahj al-Balagha, vol 4, p. 14
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They seized the opportunities, and coopeted with each other to commit abominable acts. They paid no attention to the results of their deeds Moreover, they were indifferent to disgrece in here and fire in hereafter. These people joined Al-Hasan's army. Thus their danger was greater than that of his enemies. For his enemies showed enmity towards Him frankly and face to face.
Therefore, it was natural for the new Successor of Kufa, (ie, Al-Hasan)to be afraid of the desertion of such a kind of people. Also it was natural for Him to be slow in waging war. That is because the vague results had the own rules. These rules that imposed slowness on Al-Hasan and reminded Him of patience to avoid the loss.
Al-Hasan was summoned to fighting. Thus it was better for Him to resort to the valuable inheritance to make use of the talents of his geat father. For "it is necessary for the (lion) cub to come to the nature of the lion."
So it was incumbent of Al-Hasan to resort to the recommendations of his father to Him. Among his father's recommendations to Him was "Do not summon (anyoune) to fighting. However, if you are summoned to, then answer. That is because the person who summons to it is an aggressor.
Also it was incumbent on Al-Hasan to resort to his religious obligation that was his authority over the Muslims. For he was the Imam to whom the people pledged allegiance. Thus he had no right to overlook openly, evil deeds and aggression against Islam whatever may.
That is because Allah, the Most High, says: "And if two parties of the believers quarrel, make the peace between them, put if one of them transgresses, then fight that which transgresses until it returns to Allah's command: The Apostle of Allah, may Allah bless Him and his family, says: "Whoever summons (people) for Himself or for anybody, and there is an Imam over the people, then the curse of Allah is on Him, so kill Him.
Al-Hasan had to forbid evil deeds by force. For he had military
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forces all over Kufa and the fortified borderline cities which he governed. This makes us certain that there were enough foreces to wage war in spite of the unusual conditions to which the traitorous persons in Kufa inclined.
In the middle years of the first century A.H, the Muslims State had a great army. However, it wa neccessary for Al-Hasan to conform to the rules of defense. Namely he had to guard the Muslim distant borders with a great number of soldiers. Besides he had to suppress those mutinies that took place near the capital. Noteworthym the logistic operations were difficult.
The number of the army assigned to protect Kufa was ninety or one hundred thousand soldiers.1 The number of the army assigned to defend Basra was eighty thousand soldiers.2
They (the members of the two armies) received salaries from the treasury of the Muslim State.
In the military cities (Kufa and Basra) there waas a similar number of these (two armies). It was from the followers of the members of the two armies, their friends, and the volunteers who came to take part in the armed fighting (jihad).
So the total number of Al-Hasan's army was about three hundred and fifty thousand Iraqi soldiers. Apart from this, Al-Hasan had armies from Persia (Iran), the Yemen, Hijaz and other countries.
The Shi'a were eager to start the battle which Al-Hasan headed. The Kharijites insisted on fighting against those who went astray from the people of Sham. For the Kharijites thought that the Syrians had gone astray. The people came in groups on the day when the summons to jihad in Kufa became successful. All these factors are enough for us to think that Al-Hasan had enough forces. Thus he
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1. al-Ya'qubi, al-Tarikh, vol. 2. p. 94. Ibn Qutayba a- Daynwari, al-Imama wa Siyasa, p. 151.
2. Jamil Madwar, Hidarat al-Islam fi dar al-Salam.
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would have won the battle if these groups of people had been truthful in what they Promised Allah on the day when the parties met and the battle became hot.
