Peace Treaty of Imam al-Hasan (a): Difference between revisions

'''The peace treaty of Imam al-Hasan (a)''' points to a peace treaty between [[Hasan b. Ali b. Abi Talib]] and [[Mua‘wiya]], Abu Sufyan’s offspring, in 41 AH, after Imam Ali (a)’s death. This treaty was made after the war whose cause was Mu‘awiya’s greed and his rejection to pledge allegiance to Imam al-Hasan, who had become caliph of Muslims. This war remained unfinished due to people not supporting Imam al-Hasan (a), the disloyalty of some commanders, protection of shi‘as, and the hazard of khawarij. Consequently, Imam al-Hasan (a) had to accept a peace treaty according to which the caliphate handed on to Mu‘awiya. This treaty contained some provisions, the most important of which was Mu‘awiya not assigning a successor, not to conspire against Imam al-Hasan (a), and to protect Muslims’ lives. Mu‘awiya conformed to none of these conditions.

Imam al-Hasan (a): “If I had had a supporter, I would not have handed the caliphate on to Mu‘awiya, for the caliphate is prohibited for Bani ‘Umayya.”

=== The Situation of Kufah and Other Regions after Imam Ali (a) ===

After entombing Imam Ali (a), his followers (shi‘a) pledged allegiance to his son Imam al-Hasan (a); however, it was apparent from the first day of his caliphate that he had to confront many difficulties. First, he had to calm Kufah down, then to elect ruler of Egypt and Hijaz and Eastern regions (Khurasan, Adharbayjan, and other areas of Iran). The most important of these was enlightening the final situation of Sham, either throwing Mu‘awiya away or hampering his access to Iraq.

Sham had undergone many obstacles in Imam Ali (a)’s age, let alone Imam al-Hasan (a)’s age when Mu‘awiya declared himself the legal caliph of Muslims. This problem was not so simple to be resolved easily. Imam al-Hasan (a) did not have a powerful army to confront Mu‘awiya. Apart from Sham, no one was qualified to assume responsibility of governing those remote vast provinces.

This great mission required faithful, tactful, courageous, and most important of these disinterested Muslims; however, the majority of the people around Imam al-Hasan (a) were not in possession of a high-degree faith, and Mu‘awiya’s purposeful generosity had caught their greedy eyes. These people where those who tormented Imam Ali (a).

The pure faithful shi‘as, his and his father’s true friends, were sometimes deceived by Mu‘awiya’s people, since they were not used to hypocrite and lie, and did not imagine that much enthusiasm and passion was only for mundane purposes, not for God’s satisfaction.

=== Mu‘awiya’s and His Friends’ Conspiracies ===

Mu‘awiya’s people were devising schemes and attempting to provoke people against Imam Hasan (a). They conciliated the great men of tribes and families, offered them bribe or murdered them, spread rumors and lies in rumor-developing Iraq, plundered the frontier cities and scared their inhabitants, and made up exaggerated stories about Mu‘awiya’s generosity, and his tact in governing the country. These evil efforts were tools to pave Mu‘awiya’s path to reach Iraq.

=== Negligence in War and Attack to Imam’s Tent ===

Mu‘awiya arrived in Iraq along with his army and got settled in Maskin. Imam Ali (a) had prepared an army in the last days of his lifetime to attack Sham (but this had not been accomplished). This army had to continue its unfinished path, who could be the appropriate commander? Qiys, son of Sa‘d b. ‘Ubada or ‘Ubiyd Allah b. Abbas? Qiys got ready to set off to Sham. Meanwhile, Imam Hasan (a) went to Mada‘in. Nevertheless, every day the camp of settled army was undergoing a new incident. Once, it was said that Qiys had been killed. After this rumor was spread, an uproar was risen among the army. The soldiers attacked their Imam’s tent and plundered whatever existed in the tent, even the rug on which he sat. They tore his thigh with a pick when he was trying to find a shelter. According to Muhammad b. Jarir Tabari, when Imam al-Hasan (a)’s tent was plundered, he went to Sa‘d b. Mas‘ud Thaqafi (Mukhtar’s uncle). Sa‘d had been elected as the ruler of Mada‘in by Imam (a).  Mukhtar, who was young then, asked him:

- Arrest Hasan, hand him to Mu‘awiya and get whatever you wish.

- God damn you! What an evil man you are! How could I hand son of prophet’s daughter to his enemy?

Mukhtar is the one who took the leadership of shi‘a rebellious group against ‘Umawiyyun 25 years later. Perhaps Abdullah b. Zubayr’s supporters had made up these stories to accuse Mukhtar; however, it also is possible to be authentic. Anyhow, a fact is notable among these reports and that is there was a group in Kufah who prioritized their personal benefit to Muslim’s goodness. This is a reality present beside every revolution and movement.

Imam al-Hasan (a) thought resistance is pointless due to the disobedience and rebelliousness of the people claiming to be his friends. He was certain, in case of resistance, his army (if there was any army!) would run away before passing Mada‘in, and even would make Mukhtar’s thought practical and hand him to Mu‘awiya. Ultimately, Imam al-Hasan (a) signed the peace treaty with Mu‘awiya.

Two hundred years passed until the treaty was recorded in books. During this time, ‘Umawiyyun, then ‘Abbasiyun and also political and religious-political groups falsified this document, and any other document in favor of themselves as much as possible. Thus, to apprise this issue, we need to disregard the outer analogies.

Tabari states: “Initially, Mu‘awiya sent a sealed blank paper to Imam al-Hasan (a) so that he would write whatever he wished and Mu‘awiya would accept it. But he had sent his provisions to Mu‘awiya in advance, before the paper reached him. After the paper arrived, Imam al-Hasan (a) demanded more privileges than what was written in the first letter. But Mu‘awiya did not accept.” Ibn Athir has brought this story as well.

Shahidi has written: “Undoubtedly, this story was made up by the historians belonging to ‘Umawi age, or they have reversed the reality and added false information to it. Those who have pondered about Hasan b. Ali’s life know he, regardless of his position as Imam in which shi‘a believe, was a person with high civility and humanity. He signed the peace treaty when he was convinced resistance would bring about no benefit or fortune except bloodshed and final victory for Mu‘awiya. He was not a trader to negotiate with a purchaser over a merchandise, or increase the price when noticing the market is in favor of him. He was so kind and civil that even his enemy could not resist concealing it. If the story of blank paper was real, so when Imam al-Hasan (a) authored his conditions in it and brought it back to Mu‘awiya, it is mostly probable that Mu‘awiya forged this story and spread it in order to refuse to conform to the conditions, having achieved his ultimate wish and not fighting.”

“More surprising is that what Tabari has mentioned is much more similar to a legend or humor rather than a historical narration, let alone representing a reality.” Sayyid Ja‘far Shahidi writes about Tabari’s remark.

Some historians believe that Imam al-Hasan (a) pledged allegiance to Mu‘awiya on condition that he would grant to him 5 milliard dirhams from Kufah treasury (bayt al-mal) and the tax of Darabgard in Fars, and prohibit people from insulting Imam Ali (a) on pulpits. Mu‘awiya did not accept the last condition. Therefore, it was determined not to insult Imam Ali (a) just in front of Imam Hasan (a); however, Basrah people confiscated the tax of Darabgard. They stated this is our fi’ (means the property or money obtained by Muslims through a war without bloodshed).

“These credulous historians have failed to heed that if Imam al-Hasan (a)’s satisfaction for establishing peace was to gain money, his followers would definitely take his life, or would behave towards him so badly that he could not commute easily among Muslims. Imam al-Hasan (a) was able to demand this amount of money and Mu‘awiya was willing to pay it, but Imam did not do so. Why Tabari has not mentioned the major provisions based on which the peace treaty was written?” states Sayyid Ja‘far Shahidi in analyzing these historical narrations.

There are some other documents revealing the reality, representing the fact that the historians belonging to ‘Umawi and ‘Abbasi era have falsified any event which was in favor of prophet’s family. Biladhiri’s remark, which is earlier, sounds more authentic than Tabari’s.

Biladhiri writes: “Mu‘awiya sent a sealed blank paper to Hasan (a) so that he would write in it whatever he wishes. Thus, he wrote:

This is the peace treaty between Hasan b. Ali and Mu‘awiya b. Abi Sufyan. I declare peace between us and hand the caliphate on to him on condition that:

Imam al-Hasan (a): If I did not establish peace, no one of our shi‘a would remain on earth, and they would kill all of them.

1. He would act according to God’s book and prophet’s sunnat, and the method of good caliphs.

4. Mu‘awiya should not hold any riot against Hasan or frighten any of his friends.

This is a peace treaty between Hasan b. Ali and Mu‘awiya. Hasan agrees to establish peace and to hand Muslims’ caliphate on to him on condition that:

1. He would act based on God’s book, sunnat, and method (sirah) of rashidin (guided) caliphs.

2. He does not have the right to determine a successor after him. This should be dealt with Muslims’ council.

4. Ali’s friends and followers, wherever they are, should feel safe about their lives, their properties, their wives, and their offspring.

5. Mu‘awiya b. Abu Sufyan should promise God not to hold any riot against Hasan b. Ali, or his brother, or anyone from prophet’s family, openly or secretly, and not to frighten anyone of them in any spot.  

The peace treaty was signed in Maskin region, and the provisions of peace were carried out before a large number of Sham people. Baqir Sharif Qurashi states in Hayat al-Hasan book: There is no unanimous idea about the time of the peace. It is said to be to be in the first of Rabi‘ al-Awwal in 41 AH, or Rabi‘ al-Akhir, or Jamadi al-Ula.

Hujr b. Adi, Adi b. Hatam, Musib b. Najba, Malik b. Dumra, Sufyan b. Abi Liyli, Bashir Hamidani, Sulayman b. Sard, Abdullah b. Zubayr, Abu Sa‘id, and Qiys b. Sa‘d were Imam al-Hasan’s friends who were disagreed with the peace. Their conversations with Imam al-Hasan (a) are mentioned in history books.

=== Protection of His Shi‘a and His Life ===

The special shi‘a of Imam Ali (a) were mostly martyrs in Jamal, Saffayn, and Nahrawan wars. Just a few number of them remained. In case of war, regarding Iraq people’s negligence, Imam al-Hasan (a) and his shi‘as would undergo irreparable losses. Abi Sa‘id ‘Aqisa narrates: “I visited Imam al-Hasan (a) and said: You son of the prophet! Why did you accept peace with cruel astray Mu‘awiya despite the fact that you had learned you were right? He replied: If I did not do so, no one of our followers would remain on earth and they all would be killed.”

I am not the humiliator of pious men, rather I’ve risen their honor. Since when I realized you (shi‘as) did not have the power to resist and confront Sham army, I handed the caliphate on to Mu‘awiya in order to save our lives. Just as the tactful person who establishes a defect in a ship to save its owners’ and passengers’ lives (pointing to the Quranic story of Moses and Khidr in Kahf surah). Our story is similar to this. This is because we could remain among our enemies and opponents.

He states in another hadith: “I took oath to God that what I did is better and more beneficial for my shi‘as than sunset and sunrise.” It is also narrated that after peace, Hujr b. Adi came to Imam al-Hasan, protesting and said: You humiliated the pious men. Imam al-Hasan (a) replied: “It is not like all the people demand what you wish, or think as you do. What I did was just for your protection and survival.”

=== People’s Negligence in Supporting Imam al-Hasan (a) ===

To evaluate people’s readiness to fight, Imam al-Hasan (a) told them: “If you are ready to take arms against Mu‘awiya, we will reject the peace and will take his life; however, if you would like to stay, we will accept the peace and will demand safety for you.” At this point, people repeated vehemently the phrase “al-baqiyyah” (means staying), signing the peace treaty.

“It was obvious for Imam al-Hasan that people had abandoned him. Khawarij insulted him, regarded him a kafir, were suspicious of him, thought it was mubah to take his life, and plundered his properties. Apart from these people, no one was Imam’s supporter who would be free from negative thoughts towards him. It was not except from some of his relatives, either they were his father’s shi‘a or his, a few number who could not confront the large army of Sham”, Shaykh Mufid states in al-Irshad.

Sulaym b. Qiys Hilali states: “When Mu‘awiya came to kufah, Imam al-Hasan (a) got on the pulpit and after praising God said: “I take oath to God, if people pledged allegiance to me and assisted me, the sky would generously grant to them its rain and the earth would give them its bless, and you Mu‘awiya would never be tempted to take over caliphate.”

Imam al-Hasan (a) pointed to disloyalty and lack of support from people in a khutbah: “If I had a friend or a companion, I would never hand the caliphate on to Mu‘awiya, since the caliphate is prohibited to Bani ‘Umyya.” Moreover, he replied to the person protesting the peace: “I handed the caliphate on to Mu‘awiya on account that I did not have companions to fight with him. If I had some, I would fight with him day and night to finally defeat him.”

Imam al-Hasan (a) stated about the reason of establishing peace with Mu‘awiya: “I thought it would be appropriate to behave towards Mu‘awiya peacefully and to declare ceasefire. I knew preventing bloodshed is better. My only purpose was your survival and goodness.”

He also said: “I had all Arabs’ heads in my hand, if I established peace, they would do so, and if I fought, they would take arms, but I disregarded it because of God’s satisfaction and saving Muslims’ lives.”

He replied to Sulayman b. Sard’s protest: “I see something apart from what you observe, and I did not do so only to prevent bloodshed.” Imam al-Hasan (a) explained somewhere else: “I thought preventing bloodshed is better than the opposite.”

After establishing peace, Mu‘awiya asked Imam al-Hasan (a) to take part in combat with khawarij. He did not participate and sent Mu‘awiya a letter saying: “If I wanted to fight with any Muslim, the first one of them would be you. But I did not make a war against you for Muslims’ goodness and protection of their lives.”

One of the primary reasons of accepting peace by Imam al-Hasan (a) is protecting the religion, since fighting with Muslims would have exposed the Islamic territory to the hazard of elimination of the religion. Making war against Mu‘awiya was beneficial for neither Kufah nor Sham. It only paved Rome Empire’s path to attack Islamic territory. Ya‘qubi writes: “Mu‘awiya returned to Sham in 41 AH. Having been notified about Rome large army, Mu‘awiya sent an ambassador to them and established peace by offering 100 thousand dinars.

On the other hand, war and bloodshed would have brought about suspicion to religion and sacred things due to the weak culture of people in that time. Perhaps it was one of Imam al-Hasan (a)’s reasons for accepting peace. He said: “I was afraid Muslims be eradicated and no one remain. Therefore, I consented to peace in order to save God’s religion.

Due to 40 years of fighting in different wars, there had not remained any spirit of fighting among Muslims except for some pure shi‘as and some warlike youths. After establishing Islamic government, Muslims participated in ghazwah and sariyah at prophet’s presence, then they had to fight with soldiers of Rome, Iran, and some neighboring nations of jazirat al-Arab in the caliphate of the three caliphs, and after that, they suffered from three great civil wars when Imam Ali (a) was ruling the Islamic territory. Considering all these factors, a few people volunteered to take part in war when Imam al-Hasan (a) and his close friends such as Hujr b. Adi and Qiys b. Sa‘d Ansari invited people to unify and make an army against Mu‘awiya.  

Imam al-Hasan (a) told the people who had pledged allegiance to him and promised to give him a hand: “If you are honest in what you have said, join me at Mada‘in garrison.” Then, Imam (a) set out for Mada‘in. Those who had really decided to fight set off along with Imam, yet a large number of them broke their promise and were not loyal to their appointment. They deceived Imam al-Hasan (a), just like before when they had deceived his father Imam Ali (a).

Imam Hasan (a) rebuked his army: “I’m surprised of a nation who have neither sense of embarrassment nor any rank of faith in religion. If I hand the caliphate on to Mu‘awiya, I take oath to God you will not live easily and Bani ‘Umayya will torment you with the most severe behaviors and tortures.”  

Abu Bakr Muhammad b. Abdullah b. Arabi, the author of Ahkam al-Qur’an says: “one of the major reasons Imam al-Hasan (a) accepted peace was that he was aware that khawarij had surrounded him. If he kept on fighting with Mu‘awiya, khawarij would take the control of Islamic lands. On the other hand, if he fought with khawarij, Mu‘awiya would get over the Islamic lands and the regions under Imam Hasan (a)’s control.

shaykh Mufid in Al-Irshad writes: “The people accompanying Imam Hasan (a) were from different groups and directions; a number of them were his or his father’s shi‘a, a group of them were supporters of hakamiyyat (khawarij) that intended to fight with Mu‘awiya with applying any kind of subterfuge. Some of them were seeking for uproar and riots or booties. Some were suspicious and had dogmatic tribe beliefs who were the followers of their tribe leader and did not have mundane motivations.”

Among Imam al-Hasan (a)’s army, there were those who seemingly were obedient of Imam’s orders. “A group of Kufah great men wrote a letter to Mu‘awiya secretly saying: we are totally obedient of you”. Then, they encouraged him to travel to them, promising to give Hasan up to him when his army approached, or kill him surprisingly and all of a sudden.” Ziyd b. Wahab Jahani explains: “When Imam al-Hasan was injured and was confined to bed in Mada‘in, I visited him and said: what is your decision? People are confused. He replied: I take oath to God that I see Mu‘awiya better for myself than these people who suppose are my shi‘a, at the same time devise schemes to kill me, plunder my furniture, and steal my property.”

After peace, Mu‘awiya made a speech in Kufah mosque and declared: “I violate every provision I promised to Hasan.” He mentioned Imam Ali (a) by abusive language, then he insulted Imam Hasan (a). After that, Imam al-Hasan (a) stood up and made a long sonorous speech.

Although Imam al-Hasan (a) was under his friends’ pressure for the first clause of the treaty, he remained loyal to his promise, but if he wanted, he was free to alter or transform his provisions. Because caliphate was conditional, yet Mu‘awiya was loyal to none of the provisions he was supposed to wield.  Ilhaq zina ila al-nasab (means when a woman gets pregnant by adultery, and the baby is regarded as his husband’s offspring. So, the orders and principles between a father and an offspring come true in this situation. It is against Islamic ahkam), saying Friday Prayer on Wednesday, suspending divine limits, declaring riba as jayiz, announcing adhan for ‘id prayer, making khutbah before ‘id prayer, declaring the obligation of paying zakat for gifts, debauchery and impudence, and forging hadiths were Mu‘awiya’s innovatory traditions which was completely against sunnat of the prophet. Mu‘awiya violated the second clause of the treaty by determining his son Yazid as his successor.

Mu‘awiya knew his government is strong only by insulting Imam Ali (a), so he violated the third clause as well. His people insisted so much on this odious action that regarded it as a part of Friday Prayer, and anyone refusing to do it would have been thrown away from his position.

Those who believe paying Darabgard taxes to Imam al-Hasan (a) was one of the clauses of the peace treaty have written: “People of Basrah prevented from transferring the taxes of Darabgard to Imam al-Hasan (a) and said: This booty is ours. And this was done through Mu‘awiya’s order.

Even though Mu‘awiya had promised to secure shi‘as, he sent a circular letter to all of his governors and rulers in Islamic cities stating: Be aware to omit anyone’s salary and pension who is in favor of Ali. He also attached another letter to it and ordered: Anyone accused of loving this family must be imprisoned and his house have to be destroyed.

Mu‘awiya intended to poison Imam al-Hasan (a) several times, but no success was achieved. Ultimately, he deceived Ja‘da, Imam al-Hasan (a)’s wife, by putting forward some promises. Ja‘da poisoned Imam Hasan (a), making him martyr. Mu‘awiya violated the last clause of the treaty by killing Imam al-Hasan (a).

• Sulh al-Hasan wa Mu‘awiya, written by Ahmad b. Muhammad b. Sa‘id b. Abd al-Rahman al-Sabi‘I al-Hamidani, passed away in 323 AH.

• Qiyam al-Hasan (a), written by Ibrahim b. Muhammad b. Sa‘id b. Hilal b. ‘Asim b. Sa‘d b. Mas‘ud al-Thaqafi, passed away in 283 AH

• Qiyam al-Hasan (a), written by Hisham b. Muhammad b. al-Sa’ib

• A book from Abd al-Aziz b. Yahya al-Juludi al-Basri about Imam al-Hasan’s peace.

• Akhbar al-Hasan (a) wa wafatah, written by Hiytham ibn ‘Adi al-Tha‘labi, passed away in 207 AH.

• Akhbar al-Hasan b. Ali (a), written by Abi Ishaq Ibrahim b. Muhammad al-Isfahani al-Thaqafi.