CHAPTER VI
FULFILLING THE STIPULATIONS
From the previous chapters, we have known the objectives that urged the two sides (ie, Al-Hasan and Mu'awiya) to make peace with each other and the conditions which both sides regards as guarantees for their objectives.
After that, we have known that the two sides incluned practically to make peace with each other so the they held a meeting in Kufa. At that historical meeting, they were about to conclude such an agreement, while they were unable to conclude such an agreement through their written documents and official letters when they intended to make peace with each other. However, it was Mu'awiya who made all those efforts go in vain though he was facing the most critical situation in his policy and his character as a king who wanted to rule the people who had not loved Him since they hated Him, as al-Ahnaf b. Qays said. So Mu'awiya met Al-Hasan, but it was as b. Abu Sufyan met the son of the conqueror of Mecca, not as two fighters who laid their arms and exhanged the documents of peace. This was the firm manner of Mu'awiya though he sometimes affected much patience. Al-Hasan took advantage of this manner of Mu'awiya during the organized compaign which he lanunched against Him in his second field as we have mentioned at the end of the previous chapter.
We have known all that in the near previous chapter so that we must understand whether both sides fulfilled their stipulations or broke them. Now, in this stage we are facing the most sensitive point which have been studied very much in history.
We do not want to study this subject in detail, for such datails will move memories. Some of these memories are painful; some of them are obvious scandals; and some of them disagree with the glories in
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history. In this book I have taken upon myself that I must depend on a clear analytical study about the matter of Al-Hasan and Mu'awiya. So I must not ignore the elements of the subject. For they had the most wonderful effect on the results which Al-Hasan b. Ali wanted to achieve through his Peace Treaty with Mu'awiya b. Abu Sufyan. As these details are very important for my subject, it is necessary for me to follow this subject step by step till I conclude clear results from the axiomatic premises, for these results will indicate the glory of the oppressed one (who was victorious) and the disgrace of the oppressive one (who was defeated). In this connection we say:
1. Fulfilling the first Stipulation
This was the only stipulations with which Al-Hasan bound Himself to fulfill for Mu'awiya.
This was the only condition which found fulfillment, while the other conditions were never fulfilled.
It was ompossible for Al-Hasan, after he had signed the Peace Treaty, to attempt to break this condition of his, not to talk about that, nor to accept any talk conerning that.
After Mu'awiya had declared that he would not fulfill his condition, the leaders of the Shi'a went to Al-Hasan, when he had returned to Medina, and told Him that they and their followeres were ready to wage holy war (jihad) under his leadership against Mu'awiya. In the meantime the Kufans promised that they would dismiss the Umayyad governor from Kufa, and that they would provided Al-Hasan with men and weapons to attack Sham (Syria) again. However, all these auggestions of the zealous supporters did not shake Al-Hasan.
For example, Sulayman b. Sirt, who the lord and chief of the Iraqis (as b. Qutayba siad concerning Him), said to Al-Hasan: "He (ie Mu'awiya) said openly to the people what have heard: I have made conditions for the people, made promises to them, and made them desire (for that). Indeed all that is under these two feet of mine. By Allah, with that, he meant nothing but that he has violated what is between you and Him, so turn the war into a trick, and permit me to go
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to Kufa to mismiss its govermor, and to declare his mismissal in it. Indeed Allah does not guide the cunning of traitors.
"Then b. Sirt kept silent, so all those who attended Al-Hasan's meeting spoke as he did. All of them said: Send Sulayman b. Sirt and send us with Him. Then follow us when you know that we have dismissed his (Mu'awiya's) governor and declared his dismissal."
1
Also Hijr b. Adi al-Kindi whose stron position was in Iraq went to Al-Hasan, as you will know very soon.
Al-Musayyab b. Nujayya went to Him, too. Worth mentioning, al-Musayyab was the only hero at Mudar, the red (Al-Hasan). If ten of its noble men was counted, he would be among them, as Zafr b. al-Harith al-Kilabi said concerning him.
Others like these great figures went to Him. All of them found nothing with Al-Hasan except a good answer and asking to wait till Mu'awiya's death. That is because Al-Hasan was unble to break the promise which he made with Mu'awiya. Moreover, he made use of the Kufans attitude towards Him so that he was in no need of any other experience.
Al-Hasan's final answer to his companions was: "Every man of you should sit in his house as long as Mu'awiya is living. If Mu'awiya perished and you and I were alive, we would ask Allah for a decision to guide us, to help us in our matter, and not to leave us alone. Indeed Allah is with those who fear (Him) and who do good deeds.
2
2. Fulfilling the second Stipulation
The neutral and the partial historians have unanimously ageed on that the conditions which Mu'awiya gave to Al-Hasan within the conditions of the Peace Treaty was that the former should not hand over the authority to anyone after Him. This means that he had to hand
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1. Ibn Qutayba al-Dyanwari, al-Imama wa al-Siyasa, vol.1, p.151.
2. Ibid, p. 152.
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it over to its legal owner, namely Al-Hasan b. Ali. If Al-Hasan died, the authority had to be handed over to his brother al-Husayn according to the condition that said that handing over the the authority to Mu'awiya was limited to his lifetime, and that he had no right to hand it over to anyone after Him.
Also the historians have unanimously ageed on that Mu'awiya violated this condition openly and appointed his son Yazid as a successor after Him.
Now, we do not intend to discuss with Mu'awiya about the stipulation which he made, and then he violated it. However, he added this error to his errors which the Peace Treaty indicated whether he knew that or not. We have discussed the attitude of Mu'awiya towards his promise several times, so there is no need to discuss the most dangerou error which Mu'awiya made when he appointed his son Yazid as a successor after Him. In this connection we say: Through this urgly act, Mu'awiya committed the gravest sin in his religion, and the most horrible crime towards the public interest. Because of this impudent improvised act of Mu'awiya, the leadership of Islam deviated from its reghteous way, the subjects lost their practical example, selfishness prevailed that society, the individuals and the groups mistreated each other, and the relationship between the leaders and the folowers ended. Accordingly, the People's inclinations became varous and their aims became different. Besides the Ummayyad authority was leading them to corruption so that they got ready to declare their bloody revolts and their internal uprising that were necessary to correct the errors and the warm the others against the dangers. Apart from this, the person must know what has been said about Yazid, and about his personal and moral abilities with which history is abound from his day to this day od ours, and which had obvious results during his authority. We do not want to write in detail about Yazid. However, we want to draw the attetion of the gentle reader to the great error which Mu'awiya made, and through which he took the reins of the Islamic authority and violated all Islamic rules freely. Mu'awiya used strange ways to appoint his son as a successor over the Muslims. The friends and the enemies of Mu'awiya have narrated all these ways that are enough for us to be sure of his
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behaviour as a Muslim and caliph. These ways were the worst of all ways in history, and the farthest of them from the essential of Islam its meaning and objectives. The results of these ways indicate the charater of Mu'awiya and of the people who lived during his lifetime. If they were not among the source of our wide research through which we want to explain the reason why Al-Hasan made peace with Mu'awiya, we would not mention them. Rather we would cover them though they have been exposed for thirteen centuries.
Now, we will mention some of texts of the historians without any explanation or comment, for these texts themselves are in no need of explanation and comment.
In this Manner Mu'awiya pledged Allegiance to Yazid
Abu al-Faraj al-Asfahani said: "Mu'awiya wanted the pledge of allegiance to his son Yazid, Nothing was heavier with Him than the matter of Al-Hasan and Sa'd b. Abu Waqqas. So he gave them poison (to drink). Then they died of it."
1
Ibn Qutayba al-Daynwari said: "In a short time after the death of Al-Hasan, Mu'awiya pledged allegiance to Yazid in Sham (Syria), and wrote to the cities concerning the pledge of allegiance to Him."
2
Ibn al-Athir said: "He (ie Mu'awiya) started that (ie, the pledge of allegiance to his son). al-Mughira b. Shu'ba was the first (to suggest) that. That is because Mu'awiya wanted to remove Him from Kufa and to appoint Sa'id b. al-As'in stead of Him. So he (ie, al-Mughira) heard of that and said: I think that I had better go to Mu'awiya and tender my resignation to show the people that I hate the authority, So he went to Him and said to his companion when he reached Him; Now, if I do not make you win an authority or an emirate, I will never do that. Then he went till he came to Yazid and said to Him: "Indeed the notables from the companions of the Apostle
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1. Abu al-Faraj al-Asfahani, Maqatil al-Talibiyyin, p.29.
2. Ibn Qutayba al-daynwari, al-Imama wa al-Siyasa, vol.1, p.160.
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of Allah, may Allah bless Him and his family, and the chiefs and the old men of Quraysh died.
1 No one but their children have remained (alive). you are the best of them! your are the best of them in opinion, and the most knowledgeable of them in Sunna and policy! I do not know what prevents the Commander of the faithful (ie Yazid) said: Do you think that (this suggestion) will happen? 'Yes), replied al-Mughira. So Yazid went to his father and told Him about what al-Mughira had said. So Mu'awiya summoned al-Mughira and siad to Him: 'What has Yazid said? So al-Muhira said: "Commander of the faithful, you have seen the bloodshed and the difference after Uthman. Yazid should be a successor. Pledge allegiace to Him. If a certain accident happens to you, Yazid will be a shelter for the people and your siccseeor. So do not shed blood. Do not create a discord. Mu'awiya said: "Who will help me with that? al-Mughira said: I will help you against the people of Kufa, and Zyyad will help you agianst the people of Basra. After these two cities, no one shall oppose you.' Mu'awiya siad: 'Return to your work, talk with whom you have confidence in about that. you will see and we will see."
"Then al-Mughira saw off Mu'awiya and returned to his companions. His companions asked Him: "What? al-Mughira replied: 'I have put Mu'awiya's leg in a stitch that is far from the objective of the community of Mohammed, and I have made a tear for them, which will never be mended."
2
Mu'awiya acted in collusion with the heads of the delegations who advised Him (to appoint his son a successor) to deliver speeches
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1. In his book (al-Mahasin wa al-Masawi' vol. 1. p. 108) al-Bayqahi has mention the opinion of al-Mughira b. Shu'ba. However, he has narrated that al-Mughira offered his opinion of Mu'awiya first, and that when the latter was sure of the former, he returned Him to his work and said to Him: "Go to your work and strengthen the matter for the son of your friend."
2. Ibn al-Athir, al-Kamil fi al-Tarikh, vol. 3, p. 198-201.
In this text is what makes you feels the spirit of al-Mughira b. Shu'ba and the extent of this companion who made a tear for the community of Mohammed, may Allah bless Him and his family.
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and mention the qualities of Yazid. When the delegations, among them was al-Ahnaf b. Qays, met Mu'awiya, the later summoned al-Dahhak b. Qays al-Fihri and said to Him: "When I sit on the pulpit and end some of my sermon and speech, then you ask permission to stand up. When they permit you, then you praise Allah, the Most High, and mention Yazid, praise Him, then ask me to appoint Him as a successor.' Then Mu'awiya summoned Abd Rahman b. Uthman al-Thaqafi, 'Ubayd Allah b. Mis'ida al-Fazari, Thour b. Ma'an al-Salami, and Abd Allah b. Isam al-Ash'ari. He ordered them to stand up when al-Dahhak ended (his speech) and to comfirm his words. These persons stood up and delivered speehes to praise Yazid. Then al-Ahanf b. Qays, who was not among the actors whom Mu'awiya prepared this scennario, and said: May Allah reform the Emir, indeed, the people lived in the abominable past time and they have lived in the kind present time. you have tried the times and experienced the affairs. So know Him to whom you entrust the authority after you. Then you disobey Him who orders you. He who advises you and does not look at you should not tempt you, though the Syrians and the Iraqis do not accept this and do not pledge allegiance to Yazid as long as Al-Hasan is living."
Al-Ahnaf added: "Mu'awiya, you know that you have not conquered Iraq by force, nor had you influence on it. However, you have given Al-Hasan b. Ali some promises which you know.
1 Indeed if you fulfill (your) promises, then you are appropriate for fulfillment. If you break (your conditions), then you will wrong (Al-Hasan). By Allah, behind Al-Hasan there are quick horses, strong arms, and sharp swords. If you approach Him through a span of treason, you will find a span of the outstretched arms of victory behind Him. you know that the Iraqis have not loved you since they hated you, nor have they hated Ali and Al-Hasan since they loved them. Nothing other than
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1. Many writers have misunderstood this period of time. For example, (in his book al-Sawla al-Amawiya, p.70) Hasan Murad said: "From here we see that it was unexpected change when Mu'awiya pledged allegiance to his son Yazid." From the words of al-Ahnaf and from our foregoing studies you have know that it was unexpected change.
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that has come down from the sky to them. The swords which they drew against you when they were with Ali at (the Battle of) Siffin are on their shoulders, and the hearts with which they hated you are among their rips."
1
I (ie, the author) say: This speech of al-Ahnaf indicates clearly that Mu'awiya tried to take the pledge of allegiaance to his son Yazid during Al-Hasan's lifetime, while other authors have declared that the pledge of allegiance to Yazid occured after the death of Al-Hasan. Abu al-Faraj al-Asfahani has denoted that when he said: "Indeed Mu'awiya poisoned Al-Hasan and Sa'd b. Abu Waqqas to pave the way to the pledge of allegiance to his son Yazid." We have already mentioned that. Therefore Mu'awiya had two attempts to carry out this plan: one of them was during Al-Hasan's lifetime in spite of the promises, the oath, and the covenants. This attempt failed, for Al-Hasan was still alive. The other attempt was after the death of Al-Hasan, peace be on Him. This attempt was achieved through the unjust ways which most historians have mentioned.
"Mu'awiya removed Marwan from Medina when the latter was unable to take the pledge of allegiance to Yazid from Medinians. Then Mu'awiya appointed Sa'id b. al-As as a governor over Medina. So Sa'd showed rudeness, treated them with resolution and violence, and attacked all those who were slow in paying homage (to Yazid), except very few (of them), especially the banu of HasHim. Indeed no one of them asnwered Him."
"As for Marwan he went to Sham (Syria). He met Mu'awiya through a long speech in which he said: Ibn Abu Sufyan, reform the authority, and refrain from appointed the boys as rulers. Know that you have peers in your people. They help each other to show enmity towards you."
However, Marwan kept silent, for Mu'awiya gave Him one thousand dinars a month.
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1. Ibn Qutayba al-Daynwari, al-Imama wa al-Siyasa, vol. 1, pp. 156-8. al-Mas'udi, Hamish b. al-Athir, vol. 6. pp. 100-102.
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"Mu'awiya wrote to Abd Allah b. Abbas, Abd Allah b. al-Zubayr, Abd Allah b. Ja'far, and al-Husayn b. Ali. He summoned the to pledge allegiance to Yazid.
Mu'awiya's letter to Al-Hasan, peace be on Him, is as follows: "No then, affairs from the have come to my knowldge, I had not thought that they (the affairs) would issue from you, for your dislike them. Indeed the worthiest of all people in faithfulness is he who like you in your importance, your honor, and your postion in which Allah has installed you. Therefore do not dispute (with me) for your abandonment, and fear Allah. Do not lead this community of Mohammed. Do not let those who are not sure (of Allah) disdain you."
In answer to Mu'awiya's letter, al-Husayn wrote the following: "Now then, you letter has come to me, in which you have mentioned that affairs (issued) from me have come to your knowledge, and that you had thought that they would not (issue) from me, for I dislike them, and that no one except Allah, the Most High, guides (people) to good deeds. As for what you have mentioned that (affairs issued) from me have come to your knowledge, they have been informed by the cajolers who inform agaisnt (the people) and sow dissension among the community. The seducers and the apostates have told lies. I have wanted neither war nor disagreement. I fear Allah in leaving that because of you and your unjust party, the party of oppression and the helper of the cursed Satan. Aren't you who killed Hijr and his companions who were humble worshippers, and who regarded heresies as ugly (acts), enjoined (the people) to do good and prevented (them) from doing evil? you killed them because of oppression and enmity after you had given them strong covenansts and certain promises showing impudence towards Allah and disdaining His covenant. Aren't you who killed Amru b. al-Hamaq whose face worship wore out? you killed Him after you had given Him pledges which if the white -footed natelopes understood, they would come down from the tops of the mountains. Aren't you who claims that Zyyad is the son of Abu Sufyan, (while) the Apostle of Allah, may Allah bless Him and his family, has decided that the baby is to the bed (ie, the baby is attributed to his father) and the prostitute is stoned?
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Then you have empowered Zyyad over the Muslims to kill them, to cut off their hands and the their legs on opposite sides, and to hang them on the trunks of the date-palms. Mu'awiya, glory be to Allah, it is as if that you do not belong to this community, nor does it belong to you. Aren't you who killed al-Hadrami about Zyyad wrote to you that he followed the religion of Ali? The religion of Ali is the religion of his paternal cousin, may Allah bless Him and his family, who has installed you in the position in which you are. were it not for that, your best honor and the honor of your grandfathers would suffer from the two journeys; the winter and the summer journey. However, Allah has relieved you of them through us a favour for you.
"You have said: 'Do not lead this community to a discord.' Indeed I do not know that there is a discord greater than your authority over it."
"You have said: 'Think of your self, you religion, and the community of Mohammed. Indeed, by Allah, I do not know that there is a thing better than waging holy war against you. Indeed. if I did (that), it would be (an act) to please my Lord. If I did not do (that), I would ask Allah to forgive me my sin, and I ask Him (to grant me) success to what he loves and accepts."
"You have said: 'When you plot against me, I will plot against you.' Therefore, Mu'awiya, plot against me through what has appeared to you. By my wife, in the past (the people) plotted against the righteous ones. Indeed I hope that you will harm (no one) but yourself, and destroy ( no act) except yours. Therefore plot me through what has seemed to you!"
"Mu'awiya fear Allah! Know that Allah has a book that counts every small and big (act) Know that Allah has not forgotten (the persons whom) you killed due to doubt, (whom) you punished because of accusation, and the boy (ie, Yazid) whom you have appointed as emir, who drinks wine and plays with the dogs! I do not see but that you have degrated your self, destroyed you religion, and ruined the subjects, greetings!"
1
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1. Ibn Qutayba al-Daynwari, al-Imama wa Siyasa, vol.1, pp.63-5.
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After that, Mu'awiya went to Medina. Many Syrian people were with Him. Ibn al-Athir estimated them at one thousand horsemen. He (ie, b. al-Athir) said; "Then Mu'awiya went to A'isha, who had heard that the former mentioned al-Husayn and his companions, and said: If they do not pledge allegiance (to Yazid), I will kill them. So she (ie, A'isha) said; 'Treat them with kindness. They will achieve what like, Allah willing."
1
Having mentioned Mu'awiya's going to Medina. b. Qutayba al-Daynwari, said: "Then Mu'awiya sat sown in the morning of the second day. He ordered his clerks to sit where they were able to here his orders. Also he ordered his chamberlain not to permit anyone of the people even if he was a close relative. Then he sent for al-Husayn b. Ali and Abd Allah b. Abbas. Ibn Abbas preceded (al-Husayn in coming). So Mu'awiya seated Him on his left hand and made Him busy with talking till Al-Hasan came and entered. So Mu'wiya seated Him on his right hand and asked Him about the banu (sons) of Al-Hasan and their old ones. So al-Husayn told Him about them.
Then Mu'awiya delivered a sermon in which he praised Allah and His Apostle, and he mentioned the two Shaykhs (ie, Umar and Abu Bakr) and Uthman. The he mentioned the matter of Yazid. He mentioned his knowldge in the Koran and the sunna (the Prophet's practices), and his elemency. (Then he mentioned) that Yazid was the best of them in policy and debate though they were older than Him and better (than Him) in relationship (to the Prophet).
2 Then he mentioned that Prophet, may Allah bless Him and his family, appointed Amru b. al-As as commander over Abu Bakr, Umar, and the elder Companions at the Campaign of Dhat al-Salasil. Then he asked them about what he had menitoned.
"So b. 'Abbas got ready to speak. However, al-Husayn said to
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1. I (ie, the author) say: From these words we must understand that the mother of the believers (ie, A'isha) achieved what Mu'awiya wanted when she pledged allegince to Yaazid.
2. We have already mentioned that Mu'awiya claimed that he was more appropriate for the succession to authority than Al-Hasan, for he was older than Him.
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Him: 'Slowly! He means me,
1 and my share in the accusation is more."
Al-Husayn rose. He thanked Allah, the Most High, and asked Him to bless the Prophet, may Allah bless Him and his family, and said:
"Mu'awiya though the sayer elaborates on the outstanding merits of the Prophet, may Allah bless Him and his family, he cannot mention them all. I have understood what you have coated the successors after the Apostle of Allah, such as the brief qualityand turning away from mentioning the pledge of allegiance.
2 Mu'awiya, how far! How far! The morning has exposed the darkness of night, and the sum has dazzled the lights of the lamps. you have preferred (some people to others) till you went too far. you have appropriated (the authority) to the extent that you have become unjust. You have prevented (the prople from taking their rights) to the extent that you have become miserly. you have wronged (the people) to the extent that you have exceeded (the Proper limits). you have not given the people their shares of thier rights so that the Satan has taken his perfect share.
3
"I have understood what you have mentioned concerning Yazid, (namely concerning) his perfect (qualities) and his policy for the community of Mohammed. you want to deceive the peopl in Yazid. It is as if thet you are describing a hidden one or qualifying an absent one or telling (us) about certain knowledge which you have contained, while Yazid Himself has indicated his real idea. Then take to Yazid what he has taken for Himself (such as) following the quarreling of dogs, the pigeons that precede their mates of the same age, the songsters with stringed instruments, and the various amusement centers. (In these things) you will find Him a helper.
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1. That is because he was the successor ot authority after Al-Hasan: first, his grandfather the Apostle of Allah, may Allah bless Him and his family, nominated Him. Second, the Peace Treaty nominated Him, too.
2. al-Husayn refers to Mu'awiya's turning away from mentioning the Commander of the faithful, peace be on Him, when he mention those who succeeded the Apostle of Allah, may Allah bless Him and his family.
3. He means that this intentional inequity is the wish of the Satan in setting people against each other.
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"Put aside what you attempt. That you will meet Allah with sin of these creautures does not suffice you more than what you will meet Him with. By Allah, you are still strike falsehood with oppression, and rage with injustice to the extent that you have filled the (water) skins. There is (nothing) between you and death except a wink. So you will see your act kept on the Day of Resurrection, then it will be to late to escape.
"You have reminded the people of the leadership of the man (ie, Umru b. al-As) during the time of the Apostle of Allah, may Allah bless Him and his family. When Amru had assumed that at that time, the people disdained his leadership, hated his priority (over them,) and counted his acts against Him. So the Apostle of Allah, may Allah bless Him and his family, said: Group of Emigrants (muhajirin), without doubt, he (ie, Umru b. al-As) shall not be a commander over you from today. Therefore how do advance the certain abrogated practice companion (while there are), around you, (people) who are honest in their companionship and reliable in their religion and kindship? you (want) to abandon them (and depend on) a wateful, fascinated one. you want to coat the people with a suspicion with which the living one is happy, and with which you will be unhappy in your next life. Indeed this is the obvious loss. I ask Allah's forgiveness for both me and you."
"So Mu'awiya looked at b. Abbas and said: Ibn Abbas, what is this? Indeed what you have is stronger and more disastrous. Then b. Abbas said: By Allah, he (al-Husayn) is among the progeny of the Prophet, among the people whom the Prophet covered with his cloak (ashab al-Kisa). and among the purified House. So ask Him about what you want, for you are satisfied with the people till Allah judeges with His order and He is the best of all judges."
1
Then Mu'awiya went to Mecca as b. al-Athir and other historians tell us. He (ie, b. al-Athir) said: "al-Husayn b. 'Ali Abd Allah b.
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1. Ibn Qutayba al-Daynwari, al-Imama wa al-Siyasa, vol. 1, pp. 168- 172.
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al-Zubayr, Abd al-Rahman b. Abu Bakr, and b. Umar preceded Mu'awiya to Mecca. As it was his last days in Mecca, he summoned these (persons) and said to them: I wished to come to you. He who warns is exused. When I addressed you, some of you rose and accused me of lying openly. I bore that and forgave (you). I am going to make a speech. I swear by Allah, if any one of you oppose me with a word during this speech of mine, the sword shall hit his head before he says his second word. Therefore, the man should keep (no self) except his own self."
Then Mu'awiya summoned the commander of his guards and said to Him; "Behind each of these (persons), make two men with two swords stand. If any one of them opposes me with a true or false word, them they (ie, the swordsmen) should hit Him with their own swords."
Then Mu'awiya went out and they went out with Him till he went up to the pulpit. He praise Allah and lauded Him, and then he said: "Those persons are the lords of the Muslims and the good ones from them. Every matter shall be decided a according to their own advice. Moreover, they have agreed to pledge allegiance to Yazid. Therefore pledge of allegiance (to Him) in the Name of Allah. Accordingly, the people pledge allegaince (to Yazid)."
After many harships, this abominable pledge of allegiance was born. It was born while the swords were drawn over the heads of the men. In other words, it was the rest of plots, meneuvers, and terrorism!
If this was the succession to authority in Islam, then peace be on Islam.
In his book al-Sahih', al-Bukhari, has narrated the following tradition on the authority of the Prophet, may 'Allah bless Him and his family: "Every ruler who has power over subjects from the Muslims and dies (while) he has deceived them, Allah shall deprive Him of Paradise."
