Conclusion
We think that the steps for these three stages have helped the gentle reader understand our purpose in this study before we ill explain it clearly. Also these gradual steps have helped Him discover much of the vagueness that prepared the atmosphere for this inherited criticism.
We have already mentioned that the door to martyrdom was closed at the face of Al-Hasan, not he refrained from it. To indicate this, we say: If Al-Hasan had tried to shed his pure blood during his critical situation to resist the aggression of sixty thousand Syrians fighters and to choose martyrdom ad its glorious position, he would have not achieved what he had wanted. Besides he would have been killed and his blood would have been in vain. Moreover, his friends in history would have not regarded Him as a martyr in the full sense of the world.
That is because the vanguards of al-Mada'in created a sorrowful situation through their foolish chaos. The traitorous Kufans maintained an attitude when they deserted Al-Hasan through their
letters, which Al-Hasan Himself read, to Mu'awiya to kill the former or to hand Him over. This forces us to think that a group of the great figures at the camp of decided to take part in the greatest crime against Imam Al-Hasan, peace be on Him. Thus it waited for the opportunity to commit that great abominable crime.
The order at the camp of al-Mada'in was over because of fear, the discords, the news of the camp of Maskan, and the artificial chaos. Thus that group of the great figures seized the oportunity to impose to fatel blow upon Al-Hasan. This was the aim of the Kharijites during their fighing against Him, and was the purpose of the Umayyad party when it made an agreement with Mu'awiya. We must not forget that Mu'awiya Himself had referred to that through his ealy letters to Al-Hasan, peace be on Him, to make Him feel the threat of this hostile plan from the beginning. Don't these words of Mu'awiya indicate that: "Beware that your death will be done by the rabble from the people."
The attitude was very critical and the situation was very intense during the last moments at the camp of al-Mada'in. So every movement issued from Imam Al-Hasan, peace be on Him, whether in the way of waging war or in the way of making peace or in the way of joining the front at Maskan or in the way of coming back to Kufa, turned into dangerous disagreement, them into a wide range mutiny, and then into a recklaess armed revolt. This was all what Mu'awiya had wanted, and for which he devoted hid gold and his treasuries.
So nothing would have extinguished the fire of the discord if its firebrand had burnt but the pure blood of Al-Hasan.
Unruly revolutions have thier own severe rules and results. So the objectives of such revolutions are obtained through sacrificing many people regardless of their great position among the people.
Doesn't the stab of Al-Hasan at Mazlam Sabat in al-Mada'in indicate what we say? Didn't those who tabbed Him volunteer to kill Him with will intention? Worth mentionting, Al-Hasan went out of his tent on that day when he was stabbed to arrive at the tent of his governor the camp of al-Mada'in. He went there to avoid the
noise of the people and to be able to take measures to treat the situation when necessary.
In this connectin the historians say: "Groups of his close assocites and of his Shi'a surrounded Him (ie Al-Hasan) and prevented those who sought Him from (reaching to) Him. In another text is the following: "So they encompassed Him and pushed the people away from Him. I (ie the author) say: Why did they push the people away from Him? Why did they prevent those who sought Him from (reaching to ) Him? Doesn't this indicate that Al-Hasan's wife was in danger, and that those who went out with Him as fighters (mujahidin) to defend Him became enemies after a while and began rushing towards Him?
Doesn't Al-Hasan's going to the tent of Sa'd b. Mas'ud indicate that he wanted to be far away from the deceived people who were getting ready to declare a revolution that would achieve nothing but atrocities? Al-Hasan saw with his own eye his fighters coming successively into his own tent to plunder what was in ite even his prayer mat. He heard them abusing Him and accusing Him of unbelief. He understood their bad treatment towads Him and towards his great position. For this reason he knew that they were unable to see Him. and that his existence among he knew that they were unable to see Him, and that his existence among them would move their evil mutiny so that he moved away from them. This movement of his was means to treat the attitude.
It is unquestionable that there was no one in all the world more eager than Al-Hasan Himself to win vitory for his affair. There was no one more than Him in act, care, vitality, and sacrifice.
Also it is unquestionable that the idea that does not escape us did not escape Him. Moreover, all his stages have indicated that he was the intellegent man who overcame all his problems then he chose the best solutions for them during his war and his peace, during the stages of his jihad and the treaties of his peace, in the capital of his government (ie Kufa,), and the capital of his Imamate (ie, al-Medina).
I (ie, the author) wonder: Was it possible for the death during the last moments at the camp at the camp of al-Mada'in to make life or was it the
death that would make death for ever? This is why the great selves do not die but to enliven a sunna (practice) or to save a community.
Again I wonder, so was it possible for Al-Hasan to die martyr?
When the person who loves Al-Hasan imagines those evil disasters which were imposed on Him successively during his critical moments, he will be full of sorrow and sadness.
Mind may accept the events that result from a personal enmity or a tribal dispute or a theoretical disagreement such as the enmity of Mu'awiya towards Al-Hasan, the quarrel of the Umayyads towards the Hashimites or the disagreement of the Kharijites towards Ali and his sons, peace be on them. As for the events that result from ignoble wishes, they are from the most painful things from which man suffers because of the irregularity of the people.
Do you think that it was possible for a Shi'ite person who believed in the Imamate of Al-Hasan as he believed in the Prophethood of the Prophet and lived in the fovor of Al-Hasan as he lived in his father's favor to desert his Imam and benefactor during the most critical moments when he was in urgent need of his loyal Shi'a?
Yes, it was the mean plot that resulted from the attitude towards Al-Hasan when he was in the white tent in al-Mada'in.
Now, consider carefully the corrupt manners of those persons whom Al-Hasan prepared to to wage war agaisnt his enemy.
The person sometimes belongs to a high- born family, but he becomes weak when the people desert Him. Such a person, in spite of the weakness deep rooted in Himself, feels bravery when he takes part in a certain event and when the eager people around Him encourage and help Him. In other words the team work will move Him to think and act. Besides he will oppose his natural feelings and repent painfully when the event abates and the conditions change.
In this manner the critical situation in al-Mada'in discouraged the weak Shi'ite person, so he forgot his Shi'ism, his tribal qualities, and even his simple Arab morale that had no relationship with the religion.
So if Al-Hasan was not the Imam of such persons, he was their
benefactor. If he was not their benefactor,he was at least generous wronged man.
The historians have mentioned an example to show the attitude of some of the Al-Hasan's Shi'a towards Him, then what do you think about the Kharijites, the Umayyads, the doubters, the Hambra, and the like?
They adopted many attitudes towards Al-Hasan, but the hisrotirans have forgotten or tried to forget them.
Another Meaning
Al-Hasan referred to this meaning when he answered his Shi'a who blamed Him for making peace with Mu'awiya. He (Al-Hasan) said: "Through my making peace with Mu'awiya, I wanted to push death away from you."1
Many words similar to this in meaning have been reported on the authority of Al-Hasan, peace be on Him.
We must understand this fact in detail to be satisfied with the foregoing brief words of the Imam. We say: the actual dispute between al-Haasan and Mu'awiya was not for the throne, rather it was between their two doctrines that competed with each other for existence and immortality. Thus winning victory during this dispute means that one of the two dictrines would immortalize one of the disputing parties. Such was the of doctrines. It did not achieve its victory through the weapon, rather through the steadfastness of the faith and the immortality of the dictrine. The doctrine may obtain immortality but under the banner that is apparently overcome.
At time time, because Al-Hasan and Mu'awiya were in disagreement on the doctriines, the Muslims divided into two parties. Each party proctected its own doctrine and was ready to die for it with all its power and might.
The provoking roes which Mu'awiya played under the pretext of
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1. Ibn Qutayba al-Daynwari, al-Ma'arif, p.303.
'Uthman's blood moved the Shi'a of Ali and of his sons, peace be on them, in the Syrian Camp. So it was neccessary for them to join their camp in Kufa and its districts without fear and pursuit.
After that, all the Shi'a of the members of the House ( ahl al-Bayt), peace be on them, gathered in Kufa, Basra, al-Mada'in, Hijaz, and the Yemen.
Besides the great Muslim figures and the test of the muhajrin (emigrants) and teh Ansar (helpers), arrived in the capital of the Imam from all Muslim countries. So during the Hashimites Caliphete, Kufa was the shelter of the Muslims and and the center that preserved the heritage of the Islamic message with faithfulness, patience, and belief.
It was natural for this chosen grou to response to Al-Hasan's summons to wage the final battle between the two doctrines, for they were the remaining choice in Kufa after the death of his father, peace be on Him. In other woeds they were from his Shi'a (followers), he Shi'a of his father, and hte Companions of his grandfather, may Allah bless Him and his family. So they joined the army that was getting ready at al-Nukhayla to wage war against Mu'awiya.
In all the world, there were no abilities to preserve the Islamic heritage in the right manner like the abilities which flank of this army had when these noble groups joined it. Among them were the members of the pure familes from the Hashimites.
Apart from these noble groups, the units of al-Nukhayla included the mixed bands which we have already mentioned in datail. Also we have mentioned their ambitions and re results of their before.
To continue waging war against Mu'awiya was necessary die to the accidental condition, as we have mentioned before.
Very few days passed. Then all parts of the army at the two camps in al-Mada'in and Maskan became organized. At each of these two camps were groups from the top class in behaiour, morale, and loyalty, in addition to these groups were other groups from the mixed classes.
The deserted of 'Ubayd Allah b. Abbas his associates to Mu'awiya was neccessary operation for purifying the army of Al-Hasan. That is because such an operation purified the Camp of
Maskan, that fought against the enemy face to face, from mixed groups that represented the corrupt organ in the army. Unfortunately, this operation of desertion was accompanied by similar desertions.
As for the Camp of al-Mada'in, it included Al-Hasan and his loyal companions. Herver, this group was surround by the defeated like person who were unable to join Mu'awiya's camp, nor were they able to carry out their obligation. So in the near future, they were the means of he historical disaster when they prevented Al-Hasan from achieving his objectives during this war. That is because they prevented Him from obtaining martyrdom, and spoiled all his affairs, as we have previouly mentioned.
Now, let us suppose that there was one thing at the hand of Al-Hasan to go on waging war agaisnt Mu'awiya or to refrain from making peace with Him.
That thing was that Al-Hasan had to issued his commands, while he was besieged at the Camp of al-Mada'in, to is followers at the Camp of Maskan to start the war under the leadership of the new commander, namely Qays b. Sa'd b. Abbada al-Ansari, the great man who preferred war to peace even if Imam Al-Hasan inclined to make peace (Mu'awiya).1 Though the revolt of the disobedient persons at the Camp of al-Mada'in prevented Al-Hasan from preparing this army to fight against Mu'awiya, it did not prevent Him from issuing his commands secretly or openly to his loyal followers at the Camp of Maskan to start fighting.
It is possible that many helpers persons from the loyal mujahidin (holy fighters) at the Camp of al-mada'in were able to join the Camp of Maskan to help the fighting foreces. That would have happened if they had found that Al-Hasan had been ready to accept this idea or at least to encourage it.
Also it was possible that Imam Al-Hasan was able, after short patience through which he waited for the abating of the disturbances that surrounded Him at the Camp of al-Mada'in, to hasten the
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1. Ibn al-Athir, al-Kamil fi al-Tarikh, vol. 3, p. 162.
Camp of Maskan to win the final victory or to obtain glorious martyrdom in the full sense of the word in the way of Allah and history.
So why did Al-Hasan incline to make peace with Mu'awiya while he was able to take such measures?
We (ie the author) say: Maybe Al-Hasan was able to issue these commmads at the camp of al-Mada'in during the last moments, and may be he was unable to do that.
According to these two suppositions, it is not necessary to put into effect every alternative that refers to a certains success. That is because a certains measure during a certain condition may cause critical situations in the conditions that follow. Then this is the rule which should be taken into consideration when the person wants to adopt a certain choice during every cirtical situations
Also, here, has the person who suggested this measure thought about the period of time when four thousand fighters, the army of Al-Hasan at the camp of Maskan, were supposed to fight against sixty or sixty eight thousand fightrers, who were the army of Mu'awiya? I ( ie, the author) as Allah's forgiveness! Rather it was a group of the army that was supposed to fight againt a group of the army that was forty five times more than the former. (See the analysis of the numerical ratio between the two partied, namely the army of Sham (Syrian) and the army of Maskan, in chapter 11).
Has the person who has suggested this alternative though about Al-Hasan's attitude when the short moments of this war were over, and when the eager ones from his supporters sacrificed their lives for Him?
Indeed, without doubt, the attitude would force Al-Hasan, if he remained alive, to yield to Mu'awiya without any condition.
Without doubt, it would be the new opportunity for which Mu'awiya was waiting to take the final steps between Kufa and Sham, namely the steps that were nothing more than the military occupation accompnied by Mu'awiya's limites destruction and wrath against the members of the House (ahl al-Bayt), peace be on them, and their followers (Shi'a). It was possible for such an
occupation to endanger the hopes of the country, its excellent rites, and its doctrines which were built on the skulls of tens of thousands from the best martyrs who strove in the way of Allah.
I (ie, the author) think that the person who realize these certain result will decide that altermative that contradicts itself if unsuccessful. The most prominent mistake in this choice is that it makes Al-Hasan, who wanted to fight against enemy who tried to impose his conditions in his enemy, a defeated fighter who would surely surrender to his enemy without any condition.
This would have happened if the war had ended before it broke out and if Al-Hasan remined alive and did not take part in it.
However, if this short war had broken out and Al-Hasan had been able to join the camp of Maskan to take part in it and to die a martyr, while this step did not match the couse of the events there as you have just known, then this martyrdom would not been successful means in the way of Allah and history, for it would have destroyed the doctrine for ever.
Besides history, which would be entrusted to mention this war and its sorrouful results after the martyrdom fo Al-Hasan, would tell generations about the affairs of Al-Hasan and his battles in the manner that shows them that he was nothing but a mere rebel. This is what we wanted to refer to when we talked about the Plan of Mu'awiya towards the Aims of Al-Hasan in this chapter.
To mention more details about this brief idea, we say: As we have said earlier the choice from those who knew the Koran by heart, the rest of the pious companions, and the prominent people from the sincer Shi'a gathered together under the leaderhip of Al-Hasan when he dicided to advance against Mu'awiya. We firmly believe that no one of this top class was slow willingly when Al-Hasan summoned them to wage holy war (jihad) against Mu'awiya.
So the attitude during that critical moment between Al-Hasan and Mu'awiya was similar to that between Al-Hasan's grandfather, Allah's Apostle, may Allah bless Him and his family, and Mu'awiya's father on the day wen all belief advanced against al polytheism.
In all the world, there was no group like this group that gathered togather under the leadership of Al-Hasan. That is because this group was entrusted to preserve the laws of Islam and the ideal doctrines.
So if Al-Hasan had carried out the idea of war and involved this group with violent fighting, he would have neglected the Koran which no one in the world had memorized by hearts but it.
If he had neglected the Koran, the relations between Ali, his sons, who were Imams and generations there would have been cut off till they Day of Judgement.
Then the matter of al-Hassn would have been like that of those Alid Sharifs who rose many times during the Islamic government who summoned the people to rightousness through their close relatinship to the Apostle of Allah, may Allah bless Him and his family. Then they were overcome so that nothing of their summons has remained in history and lineage books except their names.
Suppose that the Umyyads had thoroughly destroyed the family of Mohammed. In other words they had killed Al-Hasan, all members of his family, and the prominent people from the loyal servants of Allah. Moreover, Islam of Mohammed had turned into Umayyad Islam. In this case, which of Mohammed's memoris, may Allah bless Him and his family, would have remained in history? Which of the Islamic ideals, which these great figures protected, would had remained? Besides, wouldn't Al-Hasan's prominent people had been cut into pieces by the Syrian swords during this war?
From what we have said before, we have known that Mu'awiya b. Abu Sufyan was full of tribal spites and selfishness. At the end of this supposed massacre, we are sure that Ali and his sons would not be mentioned but with evil words. Then would the people mention Mohammed (may Allah bless Him and his family), his teachings, and his authentic doctrines in a good manner?
The victorious enemy at this battle would be Mu'awiya b. Abu Sufyan. Thus he would be unable to hear the peope mention the brother of Hashim (ie, Prophet, may Allah bless Him and his family) five times a days as the Islamic sunna (practice) decided at the
adhan (call to prayer). So he said to al-Mughira b. Shu'ba: "May your mother lose, every practice remains after this (adhan) will bury ua thoroughly."1
His victorious men were: his illegal brother (ie, Zyyad b. Abih), the old companion (ie, Amru b. al-As), the dishonest cunning one (ie, al-Mughira b. Shu'ba), and the one who attacked Mecca and Medina (ie, Muslim b. Aqaba), and the like of these persons who destroyed the spirits of Muslims.
We firmly believe that these persons destroyed the Islamic heritage, the Islamic sanctuaries, and the interests of Muslims. That is because Zyyad committed massares in Kufa, Amru made discords at Siffin and Dounmat al-Jandal, al-Mughira b. Shu'ba (the first to be tribed in Isam) spared no effort to appoint Yazid caliph after his father Mu'awiya added Zyyad to Him, and Muslim b. Aqaba attacked Mecca
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1. al-Mas'udi, Muruj al-Dhahab, vol.2, p.343. Ibn Abu al-Haddid, Sharh Nahj al-Balagha, vol.2, p.357.
Matraf b. al-Mughira b Shu'ba said: "My father al-Mughira and I went to visit Mu'wiya. My father came to Him, talked with Him, then he returned to me. So he montioned Mu'awiya and ihs intellect, and admired what he had seen of Him, One night he came and refrained from the having his supper. He looked sad so that I waited Him for an hour. I thought that (he was sad) because of a thing had befallen us or our work. So I said to Him: Why do you looked sad this night? My son, I came from the worst of all people, he replied. Who is it? I said. He said: 'When I was alone with Him (Mu'awiya), I said to Him: Commander of faithful, you have become an old man, so you have to think of your brother of Taym(ie, Abu Bakr) ruled, showed justice, and did what he had done. However, when he perished his reputation perished, except his name. Then the brother of Adi (ie Umar) ruled and did his best for ten years. By Allah, when he perished, his fame perished, except his name. Then our brother Uthman ruled, while no one was like Him in lineage. He did what he had done, but he was killed. By Allah, when he perished, his reputation perished, and what had been done towards Him has been mentioned. However, the brother of Hashim (ie the prophet) is mentioned five times a day: I testify that Mohammed is the Apostle of Allah. May your mother lose you, every practice remains after this will bury is thoroughly."
and Medina.
These persons did what they had done. Their deeds were seen by the family of Mohammed, may Allah bless Him and his family, the remaining choice from his students, and from his followers who enjoined the people to do good and prevented them from doing evil, and who were ready to fight against such a kind persons.
So what do you think these persons would have done if the world had been empty of the family of Mohammed, may Allah bless Him and his family, and the righteous servants of Allah?
The obvious final result is that Al-Hasan, peace be on Him had sacrificed his life and the lives of his Shi'a, as we have already supposed that he was able to join his camp at Maskan, then he would have subjected his life to death to the extent that even his name would have not been mentioned but in lineage books. He would have subjected his holy doctrine ot destruction to the extent that even a word of it would hav not been heard in the earth. His glorious history and the outstandding history of is family would have been a very destorted fable. Thus Mu'awiya would have dictated the fable to others as he had wanted. Besides Marwan and his family would have explained it as they had wanted.
That would have been the end of the history fo Islamic spiritualism and the beginning of Umayyad history with certain known features, which there is no need to explain.
This holy tradition affirms that: "If there was no one of the banu (children) of Umayya but a toothless old woman, she would make the religion of Allah crooked."
I (ie, the author) wonder: Was it possible for Al-Hasan to do more than what he had done?
If we consider carefully Al-Hasan's plan, we will conclude that he had used the bes way (the way of mking peace with Mu'wiya) to decrease the violence of the expected results.
When Al-Hasan was sure of these results, he used this way ( ie the way of making peace with Mu'awiya). For he wanted to continue the lines of is communication with generation, rather the lines of his
father and his gandfather, blessing and peace be on them, through preserving his Shi'a. Through this way he was able to save his doctrine from sure destruction, and his history from distortion, forgery, corruption, and contempt.
Also through this way, he ws able to gain a bright victory in spite of the desertion that surounded Him during his lifetime. Thus he was able to enliven his doctrine, his faith, and his next life.
In this way, Al-Hasan abandoned the life in this world preserve the religion.
Such was the nature of the Imamate headed by this blessed group from Allah's servants.
