CHAPTER IX
THE BEGINNING OF THE END
"Qays b. Sa'd's letter arrived, for the first time, to Al-Hasan, peace be on Him, informing Him that they had stopped Mu'awiya at a village called al-Jinubiya opposite Maskan. Then Mu'awiya had sent to 'Ubayd Allah b. Abbas, urging Him to come to Him and offering Him a millions of dirhams, half of which he would give Him immediately, and the other half with his entry into Kufa. 'Ubayd Allah had slipped away in the night with his close associates to (join) Mu'awiya's camp. In the morning the people found their leader missing. Qays b. Sa'd said the prayer with them and took charge of their affairs."
1
Through its first paragraphs, the letter makes us feel that 'Ubayd Allah did not send Al-Hasan letters when the former and his army stopped at Maskan.
1
I (the author) wonder; Does the withdraw from the Supreme Command (Al-Hasan) indicates pre mutiny? Of course, we do not know exactly the time that took 'Ubayd Allah to exchange letters with Mu'awiya, and then to join his camp.
The news from (the Camp of ) Maskan came successively before and after Qays's letter. "Bad news spread quickly." So Al-Hasan heard that the close associates were the partners of 'Ubayd Allah in drawing the plan of treason. worth mentioning, Qays has mentioned these close associates in his letter. Also other reference books has called them "the people of honor and to the houses" or "the prominent
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1. al-Mufid, al-Irshad, p. 170.
2. That is because the first paragraph was the first piece of news to arrive th Al-Hasan when they stopped at Maskan. Besides the letter was from Qays, not from Ubayb Allah.
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figures and the people of the houses." Moreover, Al-Hasan heard that some of these close associates had escaped before 'Ubayd Allah. Some pieces of news went to extremes, so they exaggerated the spites towads 'Ubayd Allah when they said: "Indeed, he ('Ubayd Allah) passed carrying the banner."
1
This hostile movement prepared an atmosphere for an evil mutiny. This enemy atmosphere included other parts of the army. So many fighters became active to desert it. For they thought that there was an advantage in following the people of honor and of the houses. Also they thought that they would have lost the advantage if they had followed them.
Moreover, Mu'awiya did his best to provoke this mutiny, to activate it, and to spread it. He was aware of the selves of the children of the the cowardly families. for luxury overcame them, and luxuriant comfrot made them forget their stubborn tribalism. He went on of all tricks. In the end he was successful in degrading their glory through material interests. Noteworthy, these material interests fascinated their commander so that he chose that shameful attitude.
In this way "The companions of Al-Hasan, whom he sent with 'Ubayd Allah began slipping away to join Mu'awiya's camp. Of course, they were the great figures who belonged to the people of he houses' and their followers.
The number of those who deserted from jihad and betrayed Allah, His Apostle, and the grandson of the Apostle of 'Allah increased to eight thousand deserters.
In his book Tarikh Ahmed b. Ya'qub has told us: He (Mu'awiya) sent to 'Ubayd Allah b. Abbas and offered Him a million dirhams So 'Ubayd Allah with eight thousand fighters joined (the camp of) Mu'awiya. Then Qays b. Sa'd replaced Him."
2
Yes, (they were) eight thousand fighters of twelve thousand
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1. al-Majlisi, al-Bihar, vol. 10, p. 114.
2. al-Ya'qubi, Tairkh, vol 2, p. 191. Roudat al-Shuhada, p. 115.
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fighters.
It was an awful gap that occured in the army of Al-Hasan. It made Al-Hasan's army unable to resist sixty thousand fighters from the atrong enemies. Rather, it was a terible plot paved the way to that disaster to happen.
So 'Ubayd Allah is responsible for that disaster before Allah and history.
These men were hasty to create that discord. They thought that if they had done as the paternal cousin of Al-Hasan done, no one would have blamed them. They agreed on this paralyzed idea to justify their deeds before the people. However, the people did not think about their defeat but through its frame coated with gold, namely Mu'awiya's false gold. Then they knew nothing about the glory, of the people of the houses but that they broke the covenant they made with Allah and that they sold the religion for the life in this world.
The people who deserted Al-Hasan were fully aware of his outtstanding merits. Still they tired to exploit Him to achieve their desires in this world, but he refused that.
A part from this, when the people deserted Al-Hasan and joined the camp of Mua'wiya, the had no confidence in Mu'awiya's promises. For they knew his attitude towards them when he entered Kufa and broke his promise. Also they knew his social rank.
Therefore, the people turned away from Al-Hasan and deserted Him. Nevertheless, they loved Him and had no knowledge of Him. In the meantime they hated Mu'awiya and mistrusted Him. Thus there were other motives that made such a kind of deceived people commit that evil deed openly.
We think that the opposing leaders planned those plots to save themselves from the futer punishments when the authority would be moved from Sham to Kufa. Besides they were afraid of the wide measures which the Imam took to summon the Islamic countries to take part in jihad. Also they were afraid of the active Shi'a who volunteered to support this summons. All these factors created fear in the restless persons from the traitors and the followed leaders. They
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made them careful of Al-Hasan because of their maneuvers and movements against their camp in Kufa. So they thought that it would better for them to desert Al-Hasan to get rid of their fear. Thus they commited various acts of sabotage against the forces of the party of which they were afraid. Moreover, carrying out the plan at a short time and in a wide range indidcats that the desertion of the people was because of a plot many people designed.
To understand the tragedy of the defeat through this explanation is nearer to reality than that of those who reported the events from the friends and the enemies.
This explanation dies not mean that Mu'awiya did not promise anyoune or did bribe any leader.
Rather, he was generaous in promises in a way that he bewildered them. For example, he gave one leader a million dirhams so that he was able to buy his religion and his dignity.
However, what draws the attentions is that the events of the defeat are not attributed to anyoune other than 'Ubayd Allah, the leader of the vanguard at Maskan. For he took a certain amount of many from Mu'awiya to desert Al-Hasan.
I (the author) winder: Why were the other leaders satisfied with Mu'awiya's promises in stead of his money? Didn't the fear which we have mentioned create the spirit of the defeat in those leaders and make them satisfied with promises?
Fear has power over selves, especially the selves of luxurious people. So no wonder when fear moves the idea of treason in the temptations of Sham ignited this idea in that enviroment that was far away from Allah and severe justice.
In this way, each group of the army disclosed cleary its hidden purposes. In other words their pre- Islamic tribalism and their worldly desires caused the dangerous results of that attitude.
The ambitions exposed the offenses of those who did not join the this army but to take part in booty through the way of treason. For it was an easy way. Besides they thought that they would not obtain booty in
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a peaceful way. Rather, they thought that they would obtain it when their hearts were full of fear of the clashing of the swords.
They abadoned this way and chose the lowest level of their luck because they broke their covenant with Allah who said: "Surely those who pledge allegiance to you do but pledge allegiance to Allah, the hand of Allah is above their hands. Therefore whoever breaks (his pledge), he breaks it only to the injury of his own soul, and whoever fulfills what he has pledge with Allah, He will grant Him a mighty reward."
1
No one abandoned his Imam and sought protection with the aggressors but those evil ones who were weak in their religion and restless in their life in this world. Thus Mu'awiya's camp was worthy of such weak restless people.
The disaster distinguished those who stayed bravely, at their places clung to the doctrine of resistance, and looked for no escape from it. Indeed, they resisted for certain death.
2 They waited for death with happiness and tranquility to defend the son of the daughter of the Apotle of Allah, may 'Allah bless Him and his family, and to fulfill their pledge of allegiance to Allah.
Al-Hasan had outstanding qualities such as noble origin, good intention, solid body, and the worthiness in life. Thus he resisted hardsips, endured disasters, got ready to endure pains, and offered sacrifices.
The news of those fearful disasters at Maskan had bad effects on the members of the other army at al-Mada'in, for it was exaggerated. In this army there were many rabble persons who belonged to those mixed bands. Also in this army were loyal people belonged to Hashim, Rabi'a, and Hamadan. The letter groups of the people resisted that violent shock that was about to prevail the camp.
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1. Koran, 48,10.
2. In his book, vol, 4, p. 19, Ibn Kuthayr said: Abu al-Arif said: When we were in the vanguard of Al-Hasan at Maskan, we made desperate efforts to fight against the Syrians."
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As for Al-Hasan Himself, he faced those disturbances with hope, for he had a strong heart and an immortal self, He thought that the failure during a certain place or a certain time did not mean deprivation of success that wold accompany his doctrine sooner or later. This was Al-Hasan's intentions, namely he was indifferent to success or failure. In the meantime, he wanted to carry out an obligation to please Allah.
Al-Hasan was full of activity. Thus he was able to lead his holy war (jihad) and his armuy. Meanwhile he was aware of the discord that began growing increasingly before Him bexause of those auccessive events No one heard Him saying a word showing his anger, his concern about that serous disaster, his pessimism, and his wrath with the attitude, However, he said many words to teach his followers to comform to the rules of jihad (holy war) in Islam.
Al-Hasan, peace be on Him, turned to Kufa. He remembered the hardships which his father had faced before. Worth mentioning, his father (ie, Imam Ali) fought for the glory of Kufa and founded its high oblong entity. So it became the greatest city in the Islamic world. For all civilizations met in it, and all nations came to it. Kufa achieved its cultural and commercial interests through her co-operation with most of the known countries at that time. Kufa was everything in Al-Hasan's policy. It was the greatest reserve which he saved for the black days red (bloody) events, and various misfortunes which the nights poured on Him at that time of his. He sat with Himself. He considered his previous deeds for Kufa and the previous deeds of Kufa towards Him. He recalled the crowd of the people who came there to pledge allegiance to Him, and to support Him. He remembered their agreement on his condition on the day when they pledge allegianed to Him. He remembered the condition that they should listen and obey, and that they should fight against Him whom he fight against and should make peace with Him whom he made peace with.
Then Al-Hasan, peace be on Him, reviewed the events of Maskan, and the shaky position of the majority of his armies from the Kufans. Then he reviewed their turning away from fighting, their inclining towards deserting, their being deceived by the temptations. their open mutiny, and their breaking the covenants they made with Allah.
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Al-Hasan was displeased with those people. For they had bad quilities such as lowliness, corruption in the religion, and impudent manners. Moreover, a group of them claimed Islam, read the Koran, believed apparently in the Prophet and asked Allah to bless Him and his family five times a day during its five preyers. Still this group of people deserted the family of the Prophet, broke the pledge they made with Allah. Thus it drew on itself the disgrace of history. Nevertheless it was indifferent to that.
They (i.e., the Kufans) thought that Muawiya would guard them against death and poverty. No, by Allah, there was no escape from death, nor were the tribes of Mu'awiya more useful that the lawful livehood Allah redetermined for them in this life. In this way promises and "to put that all under his feet"
1There was nothing but his habit which his ambition for victory with every means imposed on Him, so he was very eager to take reins of authority. I wish I knew where those people escaped poverty which they tried to avoid through escaping from their legal Imam. That was on the day when they were sure of the persistence of Mu'awiya on breaking his promises and his covenants. Of course, they were certain of that. I wish I knew where they escaped from the death of which they were afraid through waging holy war (jihad) alongside the son of the daughter of their Prophet, may Allah bless Him and his family. Still death would overtake them "even if they were in lofty towers." Death would reach them while they had nothing of both their religion and their life in this world. They did no put into effect the pledges they made with Allah, nor did the obtain Mu'awiya's bribes. They died in a way similar to that of their grandfathers who died before Islam. Then they will enter Hell. How bad this consequence is! In this connection, Badi' al-Zaman al-Hamadani (a poet) said:
Woe unto Him who turned the back to the Book
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1. Most historical books have mentioned this declaration. Also b. Qutayba has mentioned it in his book (Tarikh al-Khulafa wa Dawalat bani Umayya, p. 151. Egypt.)
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And (put) the life in this world before Him.
He should gnash the tooth of regret
On the day when regret will be useless.
He should know that the evil rest of enmity
Grows out enmity.
What a curse encircled their necks
Like the ring of the dove!
The Kufans at Maskan committed the greatst sin when they followed those who led the traitrous movement during its first steps. Namely, from the day when they committed those evil deeds through their mixed bands and their letters (to Mu'awiya).
When Al-Hasan peace be on Him, was in al-Mada'in, he saw some persons from the prominent figures and the children of the house" in the army of Maskan. He sometimes knew them through their words and sometimes through their deeds. They did not withdrew from Al-Hasan and his group in Kufa, but they withdrew from his love and from loyalty to his aims through what they had hidden. Worth mentioning, nothing of what they had hidden slipped from Al-Hasan's memory, nor did a thing they practice during their meneauvers escaped Him, for he knew that when he tested their intentions. When they communicated with Him, they affected the religion to use it as a means for their life in this world. Also they thought that they had mastered using the means. However, when they knew their errors, they began doing their evil deeds. They came back to their past time when they did their yellow cajole and their balck desertioon. They practiced their tricks which they made during the lifetime of Al-Hasan's father, the Commander of the faithful, peace be on Him, in Kufa. That was on the day when Al-Hasan's father was tired of life because of their friendship with Him. So he longed for death openly to separate Himself from them.
Al-Hasan b. Ali, peace be on them knew without hesitation that this group itself was the fingers (agents) whom Mu'awiya used to ravage the fates of his army at Maskan and to encourage many people
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to join Mu'awiya's camp. For Mu'awiya was able to deceive such a group of people with his fascinating various bribes to the extents that he wrote to some of them. "I ll marry you to one of my daughters.
The prominent quality in Mu'awiya was the he seidzed the appropriate opportunities during the critical situations of his opponents. He Himself was very skillful at making those critical situations to take advantage of their opportunities. This was his talent with which he fascinated the intellect of those which admired Him, and with which he became very skillful. So historians think that he was clever, and experience in policy and army.
When we studey Mu'awiya's life, we conclude that he was a fighter against the Apostle of Allah, may Allah bless Him and his family at the Battle of Badr.
1 He was among the prisoners who were released on the day when Mecca was conquered. He as a pauper.
2 He had no money. He ran bare footed without sandals under the riding camels of Alqama b. Wa'il al-Hadrami
3 in Medina. Umar and Uthman appointed Him a governor over Sham for twenty years. Then he fought against Imam Ali and his son Al-Hasan, peace be on Him, for four years. Moreover, he claimed the succession (Khilafa) after the Apostle of Allah, may Allah bless Him and his family, while he contradicted intentionally the Prophet's practices. Mu'awiya said: "By Allah, I have obtained all things people obtained from this world."
4 I (the author) say: If we study Mu'awiya's many attempts we will not admit all the traits which have been attributed to Him.
Besides these traits indicate theat he seized the opportunites whether they were before or after Islam.
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1. In al-Fihrast, p. 249, Ibn al-Nadim said: "Hisham b. al-Hakim was asked about Mu'awiya: Did the he take part at the battle of Badr? Yes, from the side, replied Hisham."
2. al-Dimyari, Hayat al-Hayawan, vol. 1, p. 59. He (al-Dimyari) said: "A woman asked the advice of the prophet, may Allah bless Him and his family, to marry Him (i,e, Mu'awiya). So the Prophet said: He is a pauper with no money."
3. al-Bayqahi, al-Mahasan wa al-Masawi, vol. 1 pp. 209-10.
4. Ibid.
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It is not an act of cleveness, nor is an act of policy to obtain aims through unsatisfactory ways or to obtain them through an open deviation (from the truth) which no custom accept, nor dies religions condess. Still Mu'awiya went on claiming that he was the head of the defenders of the religions and the chief of the caretalers fo traditions.
He whose brain is full of contradictory things is not clever. It is not an act of cleverness to kill the innocent, to abuse them everywhere, to break covenants, and to violate oath.
Indeed, none of these qu'Alities is an act of cleverness, nor is an act of the policy of the king. Rather, these traits are primitive ways in the world of histilites. There maybe an opposing lower person who can do the ugliest thing to punish his opponents severely. Isn't such a person cleverer than Mu'awiya?
I (the author) wonder: Is irregular cunning cleverness?
If Mu'awiya had been clever due to his abominabel deeds, then his son Yazid would have been cleverer than Him, for the latter used of better ways to obtain his objectives than that of the former.
Now, these are some example of Mu'awiya's shortcomings: the bezantines pleased Him with money. He made a reckless speech when he entered Kufa. He killed many Muslims at the Battle of al-Fatir. They were from the martyrs of the meadow (Marj) of Adhra. Apart from this, there are other example, but we do not want to mention them here.
To treat with justice those who admire Mu'awiya's cleverness, we will mention one if his attitude through which he paved the way for his future, and then he used pretexts to convince the people. That was the veiled attitude which he adopted to help Uthman when the people removed the latter from the C'Aliphate and killed them.
Mu'awiya used the killing of Uthman as a pretext. Thus he won supporters from the Uthmanis. For they accepted the excuse he offered for betraying
1 Uthman during his lifetime. Then these
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1. We find the declarations about this historical fact in many matters related to it such as the traditions of those who lived during this historical fact, their orations and their poems. In this connection Shibth b. Rib'i said to Mu'awiya, Indeed, by the Allah, what your hide and what you request are well known for us. Ineed, you found nothing to tempt the people, make their hearts incline towards you, and make them obey you, but these words of you: your Imam (i.e, Uthman) was killed while he was wronged. So we avenged his blood. So some rabble foolish persons responded to that. Morover, we have known the you were slow to help Him and wanted Him to be killed for this position which you claim. Maybe there is a person who wishes for a thing and requests it, but Allah, the Great and Almighty, prevents Him from achieving it. The wisher maybe given his wish and more than it. However, by Allah, you have no good in one of them. Then if you miss what you hope, you will be the worst of all Arabs in that. If you hit (obtain) what you hope, you will not hit it till you are worthy of the burning of the fire your lord have created. Therefore, Mu'awiya, fear Allah, leave your idea, and do not dispute with those who are appropriate for authority." al-Tabari, TArikh, vol. 5,p. 243.
Ibn 'Asakir has reported the following on the authority on the authority of Abu al-Tufayl, Amir b. Wathila, who came to Mu'awiya and said to Him: "what prevented you from helping Uthman when Muhajrin (emigrants) and the Ansar (supporters) did not help Him? Indeed, his right was incumbent on them to help Him, replied Mu'awiya. Commander of the faithful, what prevented you from helping Him, while the Syrian were with you? asked Abu al-Tufayl "Wasn't my avenge to his blood a help for Him?" asked Mu'awiya. So Abu al-Tufayl smiled and said: "you and Uthman are as the poet said:
I do not find you weep over me after death.
While you do not supply me with provisions in my lifetime."
Al-Mas'udi reported what b. Asakir narrated, then he mentioned Abu al-Tufayl's answer to Mu'awiyua: "What prevented you repvented me, you waited for a misfortune to hit Him, while you were in Sham (Syria)."
Al-Baladhri said: "When Uthman called Mu'awiya for help, the latter was slow to answer the former, At that time, Mu'awiya promised Uthman. When the siege became intense against Uthman, Mu'awiya send Him Yazid b. Asad al-Qushayry and said to Him( ie, Yazid): "When you arrive at Dhi Khashab, stay at it. Do not say that the eyewitness sees what the absentee does not see, for I am the eyewitness and your are the absentee." They said: "So Yazid b. Asad al-Qushayry stayed at Dhi Khashab till the people kill Uthman. Then Mu'awiya sent for Yazid."
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supporters volunteered to be soldiers for Mu'awiya to support Uthman when the latter died. Namely, Mu'awiya wanted to win a victory with them while they did not know.
