Chapter Ten

From his peace deal with Mu'awiyah until his death ..................... 271 10.1 The most important stages of the peace deal. .......... 274 10.1.l The first stage .............................. 274 10.1.2 The second stage. . . . . . . . . . . . . . . . . . . . . . . . . . . . 276 10.1.3 The third stage. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277 10.1.4 The fourth stage . . . . . . . . . . . . . . . . . . . . . . . . . . . . 278 10.1.5 The fifth stage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279 10.1.6 The sixth stage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 281 10.1. 7 The seventh stage . . . . . . . . . . . . . . . . . . . . . . . . . . . 285 Al-lf asan ibn 'Ali 10.1.8 The eighth stage . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291 10.2 The most important causes and motives for the peace deal. . 294 10.2.1 Seeking what is with Allah and desiring reconciliation in the Ummah. . . . . . . . . . . 294 10.2.2 «This son of mine is a sayyid, and perhaps through him Allah will reconcile two groups of Muslims.» ..... 296 10.2.3 Protecting Muslims from bloodshed ............. 296 10.2.4 His keenness to unite the Ummah ............... 299 10.2.5 The murder of Commander of the Faithful 'Ali(~) 300 10.2.6 The character ofMu'awiyah (~) ............... 301 10.2. 7 Trouble in the Iraqi army and among the people of Kufa . . . . . . . . . . . . . . . . . 308 10.2.8 The strength ofMu'awiyah's army.. . . . . . . . . . . . . 311 10.3 The conditions of the peace treaty ................... 312 10.3.1 Acting in accordance with the Book of Allah, the Sunnah of His Prophet and the way of the Rightly-Guided Caliphs .......... 312 10.3.2 Financial considerations. . . . . . . . . . . . . . . . . . . . . . 313 10.3.3 Protection ................................. 315 10.3 .4 Who should succeed Mu 'awiyah? . . . . . . . . . . . . . . 317 10.3.5 The issue ofreviling Commanderofthe Faithful 'Ali. 318 10.3.6 Mu'awiyah's attitude towards 'Uthman's killers ... 323 10.4 Outcomes of the peace deal. ....................... 324 10.4.1 Uniting the Ummah behind one leader. . . . . . . . . . . 324 10.4.2 Resumption of conquests . . . . . . . . . . . . . . . . . . . . . 325 10.4.3 The state's focus on the Kharijites .............. 326 10.4.4 End of the era of the Rightly-Guided Caliphate .... 327 10.5 Did al-J:Iasan give up the caliphate to Mu'awiyah from a position of strength or weakness? . . . . . . . . . . . . 330 10.5.1 The legitimacy of al-l:Iasan's position . . . . . . . . . . . 330 10.5.2 Al-I:Iasan's own analysis of his position and leadership ability. . . . . . . . . . . . . . . . 331

Contents 10.5.3 On al-I:lasan's side were people known for their leadership skills . . . . . . . . . . . . . . 331 10.5.4 Evaluation of al-I:lasan's forces by 'Amr ibn al-'A~ and Mu'awiyah ............. 332 10.5.5 Al-I:lasan's lack of interest in worldly power...... 335 10.6 Al-I:Iasan's life in Madinah after the peace deal. . . . . . . . 337 10.6.1 The relationship between al-I:Iasan and Mu'awiyah after the peace deal. . . . . . . . . . . . . 337 10.6.2 Mu'awiyah's sending gifts to al-I:Iasan, al-I:Iusayn and Ibn az-Zubayr . . . . . . . . . . . . . . . . . . . . . . . . . . 339 10.6.3 Did Mu'awiyah poison al-I:Iasan? .............. 342 10.7 Al-I:Iasan's dream and the approach of his death. . . . . . . 348 10.7.l The last days of al-I:Iasan's life ................. 348 10.7.2 Al-I:lasan's advice to al-I:lusayn ................ 349 10.7.3 Al-I:lasan's final acts of worship ................ 350 10.7.4 Al-I:lasan's final moments .................... 351 10.7.5 His burial in Baqee' Cemetery ................. 352 l 0. 7 .6 The year in which he died and the age at which he died.. . . . . . . . . . . . . . . . . . . . . 355 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 357 Notes ............................................. 359 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 389 Glossary oflslamic terms ............................. 415 Index ............................................. 421

• • • • • i l>-T ~ ..;..J .!.J c c c ~ ~ PRONUNCIATION AND TRANSLITERATION CHART short 'a', as in cat a longer 'a', as in cab (not as in cake) a lb/ as in bell, rubber and tab b It/ as in tap, mustard and sit t takes the sound of the preceding h ort diacritical mark sometimes ending (when followed in h (when in pausal form): ah, ih or by another ooh; or atu(n), ati(n) or ata(n) Arabic when uninterrupted word) /th/ as in thing, maths and wealth th /j/ as in jam, ajar and age J a 'harsher' sound than the English initial /hi, and may occur medially 1). and in word-final position as well as in Bach (in German); may occur kh initially and medially as well /di as in do, muddy and red d as in this,father and smooth dh Al-lf asan ibn 'Ali Ir/ as in raw, arid and war; may J I also be a rolled 'r', as pronounced I r in Spanish J /z/ as in zoo, .easy and gaze I z (..)"' /s/ as in so, messy and grass s A as in ship, ashes and rush sh (..)"' no close equivalent in English, r..r' I but may be approximated by I ~ pronouncing it as /sw/ or /s/ farther back in the mouth no close equivalent in English, but ~ I may be approximated by pronouncing I <;l it as /di farther back in the mouth no close equivalent in English, but .k I may be approximated by pronouncing I t it as /ti farther back in the mouth no close equivalent in English, but J; I may be approximated by pronouncing I dh 'the' farther back in the mouth t I no close equivalent in English: a guttural sound in the back of the throat no close equivalent in English, t but may be closely approximated I by pronouncing it like the French /r/ I gh in 'rouge' u I If/ as in.fill, effort and muff I f

Pronunciation and transliteration chart no close equivalent in English, but "' may be approximated by pronouncing q it as /kl farther back in the mouth !l /kl as in king, buckle and tack k J /1/ as in lap, halo; in the word Allah, it becomes velarized as in ball i /ml as in men, simple and ram m ~ In! as in net, ant and can n /hi as in hat; unlike /hi in English, in 4.-o-A Arabic /hi is pronounced in medial h and word-final positions as well J as in wet and away w J long 'u', as in boot and too '-.? as in yard and mayo y '-.? long 'e', as in eat, beef and see ee glottal stop: may be closely approximated by pronouncing it like (omitted 't' in the Cockney English in initial pronunciation of butter: bu 'er, position) or the stop sound in uh-oh! A/-lf asan ibn 'Ali Diphthongs J·:::. 'Ji long 'o', as in owe, boat and go au, aw '-? .:::. ' r.?i long 'a', as in aid, rain and say ay, a1, e1 Diacritical marks (tashkeel) / very short 'a' or schwa I a ... ... fatl;lah (unstressed vowel) ... shorter version of ee or schwa •.• / (unstressed vowel) kasrah ,. shorter version of oo I u ... ... <;lammah . a doubled consonant is stressed in the double ... ... word, and the length of the sound is letter shaddah I also doubled ... j no vowel sound between consonants absence •.• or at the end of a word of vowel sukoon

• = ARABIC HONORIFIC SYMBOLS = USED IN THIS BOOK (~): Subl:uinahu wa Ta 'ala - Glorified and Exalted is He (~): Sal/a Allahu 'alayhi wa sallam - Blessings and peace be upon him (~): 'Alayhi as-salam-Peace be upon him (~): Rarjiya Allahu 'anhu - May Allah be pleased with him (~): Rarjiya Allahu 'anha - May Allah be pleased with her

• • •1 HADITH GRADE = TERMS IN THIS BOOK Sound: ~abeeb Good: bas an Weak: <;la 'eef Odd: ghareeb Authentic: includes sound, good, or any grade in between Acceptable: sakat 'anhu; the grader of the hadith did not comment on it, meaning that he found nothing unacceptable in it

• = ABOUT THE WORD 1LORD • • ~e word lord in English has several related meanings. The original meaning is 'master' or 'ruler', and in this sense it is often used to refer to human beings: 'the lord of the mansion' or 'Lord So-and-So' (in the United Kingdom, for example). The word Lord with a capital L is used in the lexicon of Islam to refer to the One and Only God -Allah. In Islam, there is no ambiguity about the meaning of this word. While it is true that one may occasionally use the word lord (whether capitalized or not) to refer to a human being, in Islamic discourse the reference of this term is always clear from the context. Whereas for Christians, Hindus and other polytheists, the word Lord with a capital L may refer to Allah, to Jesus or to some imagined deity, for Muslims, there can be no plurality of meaning. Allah alone is the Lord, and the Lord is Allahnot Jesus, not Rama, not any other being. The Editor

• • • • • WHEN}IHAD REFERS TO FIGHTING u{lthough jihad is often translated into English as 'holy war', it must be noted that war has never been described as 'holy' in any of Islam's primary texts or even early Islamic literature. Linguistically speaking, jihad is an Islamic term that applies to a broad spectrum of activities, ranging from daily striving to meet the day's challenges, to the striving against one's desires and self, to the struggle to provide for one's family. Its basic definition is 'the act of striving or struggling in the way of Allah'. Therefore, jihad is not limited to war; it includes struggling with one's soul, speech, body and wealth so that the message of Allah reaches all humans willing to receive it. Islamic scholars have referred to different types of jihad, such as jihad against the self (to understand Islam, act upon it, call others to it and be patient with the difficulties of making this call), jihad against the Devil (repelling Satanic whispers, doubts and lusts), jihad against the tongue (controlling it, using it to enjoin what is good, forbid what is wrong, spread the correct teachings of Islam and answer false ideologies), jihad against aggression with the purpose of protecting Islam and the lives, honour and property of Muslims) and other types of jihad like jihad against the hypocrites, jihad against oppressors and jihad against mischief makers. Jihadin the context of fightinghas specific rules and conditions that need to be met before jihad is initiated. The first rule is that people are not to be fought because of what they believe, or to coerce them to accept Islam. The second rule is to 'fight only those who fight you' and never initiate unprovoked aggression (Quran 2: 190). That means that Muslims are only allowed to fight

When jihad refers to fighting back, rather than initiating fighting; but 'fighting back' includes fighting against actual aggression as well as proactively addressing real threats of aggression. In both cases, Muslims are instructed to be prepared and ready to defend their nation before they actually engage in military conflict. There are additional conditions, but the above-mentioned conditions are vital for putting jihad in its broader meaning in the proper context. Another condition of the sort of jihad which involves fighting is that it should take place only under an Islamic authority that 'raises the banner' for such jihad. It is not following the Sunnah at all for any individual or self-appointed group of Muslims to wage war on behalf of a nation. Instead, Muslims should be united under the single authority of an imam or khaleefah (caliph), except in the case where an individual needs to defend his own family and property, or to help his neighbour to do so. This is proved by the example of the early Muslims as well as texts in the Quran and the Sunnah: ~When there comes to them [the hypocrites] a matter related to [public] safety or fear, they spread it about; if only they had referred it to the Messenger and to such of them as are in authority, those among them who are able to think through the matter would have understood it.~ (Quran 4: 83) «I;ludhayfah ibn Yaman asked the Prophet (~): What if (the Muslims) have no single leader (they are divided into disputing groups)? The Prophet (~) answered: If they have no single leader or unified group, then leave all these disputing groups, even if you have to bite on a tree until your death.» [part of a longer hadith recorded by al-Bukhari] There are other conditions for jihad. In general, the rules laid out for war in Islam should be upheld unless there is some legitimate need or strategy when fighting occurs that would necessitate going against those rules. A Muslim should not kill himself or Al-lf asan ibn 'Ali herself (Qur 'an 4: 29) nor kill another Muslim, except by accident (Qur 'an 4: 92). Women, children, the elderly and other non-combatants should not be harmed. Land should not be destroyed, nor trees cut down. Corpses should not be mutilated. Islam should not be imposed upon non-believers. Rather, if combatant nonMuslims choose on their own to embrace Islam, even if only as a deceitful trick, it should be accepted by the Muslim leadership, and fighting should stop. Peace should be sought before lives are lost. Treaties and agreements should be upheld. Prisoners should be well-treated. Above all, justice must be done. ~Fight in the path [according to the rules set by Allah] of Allah only those who fight you, but do not commit aggression [transgress limits]. Allah does not love aggressors .... And fight them until persecution is no more, and religion is [freely embraced] for [the individual's faith in] Allah. But if they desist, then let there be no aggression except against transgressors.~ (Quran 2: 190, 193) ~Allah does not forbid you from being good, kind, just, and fair to those who have not fought you because of religion nor driven you from your homeland. Allah loves those who are just. Allah forbids you from giving allegiance to those who have fought you because of religion and have driven you from your homeland, and those who supported your expulsion ... ~ (Qur 'an 60: 8-9) In addition, the Muslim nation is encouraged to maintain strong military capabilities to promote justice and to deter acts of war and aggression. ~And make ready for them [their potential aggression] all you can of power, including steeds of war, to deter the enemy of Allah and your enemy, and others besides, whom you may not know but whom Allah knows.~ (Qur 'an 8: 60) The Editor

• • • • • THE ISLAMIC VIEWPOINT ON SLAVERY ~lavery existed before the coming of Prophet Muhammad(~). Islam did not abolish slavery, though it put limits on it and made freeing slaves a highly virtuous act. In Islam, there is only one way a person may become enslaved and that is by being a non-Muslim among people who have been captured after raising arms and fighting against the Muslim nation. When such people have been conquered, the Muslim ruler has the option of enslaving them or releasing them (with or without ransom), and he makes this decision based upon the best interests and safety of the state. The Prophet(~) strongly condemned any other means of enslaving a person. Thus, no person may become enslaved due to poverty, debt, kidnapping, committing a crime, voluntarily submitting to slavery, or any other means. Islam encourages the freeing of slaves and has made the freeing of a slave a form of expiation for sins such as accidental manslaughter, the breaking of a vow, or voiding a fast by engaging in sexual intercourse. Thefreeing of slaves is also one of the categories upon which the zakah funds should be spent (Quran 9: 60). The Quran calls the freeing of a slave an act of righteousness that may be performed at any time: ~Righteous are those who believe in Allah, the Last Day, the angels, the scripture, and the prophets; and they give money, cheerfully, to the relatives, the orphans, the needy, the wayfarer, the beggars, and to free the slaves.}t (Quran 2: 177) Al-lf asan ibn 'Ali In regards to the treatment of slaves, the Prophet Muhammad (~)said: «They are your brothers whom Allah has put under your authority, so if Allah has put a person's brother under his authority, let him feed him from what he eats and clothe him from what he wears, and let him not overburden him with work, and if he does overburden him with work, then let him help him.» (al-Bukhari) «Whoever accuses his slave when he is innocent of what he says will be flogged on the Day of Resurrection.» (al-Bukhari) «Whoever slaps his slave or beats him, his expiation is to manumit him.» (Muslim) «If a man had a slave woman whom he fed - and fed her well, and taught her - and taught her well, then he set her free and married her - he will have a double reward.» (Bukhari and Muslim) The male owner of a female slave has the right to have sexual intercourse with her as long as he, or the slave's previous owner, has not married her to another person. This is a right exclusive to the slave's owner. No one, including the owner's sons, may touch the woman unless the owner marries her to him. If the slave woman bears her owner a child, then her owner may never sell her and she automatically becomes a free woman upon his death, if he has not released her before that. As can be seen from this evidence, slavery in Islam is far different from the institution of slavery as known in many non-Muslim countries. The Editor

• = PUBLISHER'S NOTE • • c.l'{ll praise and thanks belong to Allah alone, the One, the Almighty and All-Merciful. Blessings and peace be upon Prophet Muhammad, the last of His messengers and prophets, and upon his family, his Companions and all those who follow in his footsteps until the end of time. Al-I:Iasan (~)was the oldest child of the Prophet's beloved daughter Fatimah and her husband 'Ali ibn Abi Talib (may Allah be pleased with them). In his early years, he had the privilege of being raised and educated in the Prophet's household. He played an important role in early Islamic society, advising and supporting his father and then succeeding him as Caliph for a short time before voluntarily relinquishing the position for the sake of Muslim unity. Dr. 'Ali Sallabi has studied numerous sources and has condensed a great deal of information into a comprehensive biography of al-I:Iasan. The Prophet(~) said of al-I:Iasan, "Whoever loves me should love him." We hope that the reader will gain an insight into this prominent figure and this important era in Islamic history. May Allah accept the efforts of all those who contributed to the production of this book, and may it be acceptable to Him, ameen. Muhammad Abdul Mohsin Al-Tuwaijri Managing Director International Islamic Publishing House Riyadh, Saudi Arabia

• II DEDICATION • • 8 dedicate this book to every Muslim who is keen to see the religion of Allah prevail, to support it, and to invite others to it. I beseech my Lord through His beautiful names and sublime attributes to accept this work, compiled sincerely for His sake alone. This is in accordance with what He has said: ~ ... So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.~ (Qur 'an 18: 110)

• = INTRODUCTION • • v{ll praise is for Allah (Subfuinahu wa Ta 'did - Glorified and Exalted is He). We praise Him and seek His help; we also seek refuge with Allah from the evil of our own selves and from our evil deeds. No one can misguide the one whom Allah leads to the straight path. Similarly, no one can guide the one whom He allows to go astray. I bear witness that there is no true god except Allah alone, with no partner or associate. I also bear witness that Muhammad (.~al/a Allahu 'alayhi wa sallam - blessings and peace be upon him) is His slave and messenger. ~O you who believe! Fear Allah as He should be feared. [Obey Him, be thankful to Him and] remember Him always, and die not except in a state oflslam. lt (Qur 'an 3: 102)' ~O humankind, be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women; fear Allah through Whom you demand [your mutual rights], and [do not cut the relations of] the wombs. Surely, Allah is ever an All-Watcher over you. It (Qur 'an 4: 1) ~O you who believe! Keep your duty to Allah and fear Him, and speak the truth. He will direct you to do righteous deeds and will forgive you your sins. Whosoever obeys Allah and His Messenger has indeed achieved a great achievement.it (Quran 33: 70-71) 0 our Lord! For You is all the praise, as befits the majesty of Your countenance and the greatness of Your sovereignty. For You is praise until You are pleased, for You is praise when You are pleased, and for You is praise after You are pleased. Al-Jjasan ibn 'Ali This book continues the study of the era of prophethood and the Rightly-Guided Caliphate. A number of books in this and other historical series have already been published, including: - as-Seerat an-Nabawiyah: 'Ard Waqa 'i' wa Taf:zleel A/:zdath [The Prophets biography: Analysis of events and developments} - Abu Bakr as-Siddeeq: His Life and Times - 'Umar ibn al-Khattab: His Life and Times - Tayseer al-Kareem al-Mannan fee Seerat Ameer a/- Mu 'mineen 'Uthman ibn 'Affan [Biography of 'Uthman ibn 'Affan] - 'Ali ibn Abi Talib I have titled this book: al-lfasan ibn 'Ali ibn Abi Talib: His Life and Times. This book discusses the life of Commander of the Faithful alI:Iasan (ra{iiya Allahu 'anhu - may Allah be pleased with him), from his birth to his martyrdom. It begins with his name, lineage, kunyah (an honorary name usually composed of' Abu' [father of] or 'Umm' [mother of] and the name of the first son or first child), and titles. It describes the Prophet (~) naming him and reciting the call to prayer in his ears, the shaving of his head, the animal sacrifice after his birth, his wet nurse Umm al-Fa<;ll (ra{iiyaAllahu 'anha - may Allah be pleased with her), his marriages, and his wives. Reports which claim that al-I:Iasan married and divorced a great deal have been analysed. The book also profiles his children, his siblings, and his aunts and uncles. The life of his mother, Fatimah(.), has also been discussed in detail, especially her wedding, her way of life, the Prophet's love for her, and her leadership in this world and the hereafter. It also discusses her relationship with Abu Bakr a~-Siddeeq (~) and her death.

Introduction The book explains the status of al-I:Iasan in the eyes of his grandfather, the Prophet (~). It describes the Prophet's love and compassion for him and the lessons to be learned from the Prophet's guidance with regard to interacting with children, such as kissing them, being kind and compassionate towards them, playing and joking with them, giving them gifts, greeting them warmly and asking about them. The book quotes specific hadiths (recorded statements and actions of Prophet Muhammad [~]) that speak of the resemblance between al-I:Iasan ibn 'Ali 0~) and the Prophet (~) and that inform us that al-I:Iasan and al-I:Iusayn will be the leaders of the youth in paradise. The Prophet(~) openly declared that al-I:Iasan was the leader through whom Allah would bring about reconciliation between two great groups of Muslims. I have also quoted the hadiths that al-I:Iasan ibn 'Ali 0~) narrated from his grandfather, the Messenger of Allah(~). There is a description of the Messenger of Allah (~) as narrated by alI:Iasan, as well as reports describing his virtues, such as the verse of purification, the hadith of the cloak, and others. I have discussed the verse of purification and the points over which the Sunnis and the Shiites differ. I have explained the correct interpretation of this verse in accordance with the methodology of the scholars of the best generations and those who followed their way. I have also quoted the verse of mubiihalah (a method of resolving religious disputes in which both parties come together to pray and invoke the curse of Allah on the side that is lying), which referred to the delegation of the Christians ofNajran, and I have explained what that has to do with al-I:Iasan. I have also examined how his family and his social environment affected his upbringing. Al-lfasan ibn 'Ali I have devoted an entire section to the life of al-I:Iasan during the time of the Rightly-Guided Caliphs. I have also described how al-I:Iasan fully understood the way of the Rightly-Guided Caliphs in terms of running the affairs of state, and the warm relationship that he had with them. I have detailed the Battles of the Camel and Siffeen, and al-I:Iasan's stance in both of them. I have discussed the martyrdom of Commander of the Faithful 'Ali <•> and his final instructions to al-I:Iasan and al-I:Iusayn, which forbade mutilating his killer. I have mentioned the speech given by al-I:Iasan following the martyrdom of his father. Also discussed is the way Mu'awiyah received the news of 'Ali's murder, along with the oath of allegiance given to al-I:Iasan and the conditions that he stipulated therein. I have also mentioned the length of the caliphate of Commander of the Faithful al-I:Iasan and what ah! as-Sunnah wal-jama'ah (the people of the Sunnah and the community) believe concerning it. I have proven that his caliphate was indeed Rightly-Guided, because the period of his rule completed the period of the Rightly-Guided Caliphate that the Prophet <•> had said would last for thirty years, after which it would become a dynastic monarchy. Imam Al-Tirmidhi narrated with a chain going back to the freed slave of the Messenger of Allah <•> that he said: «The caliphate in my Ummah (the nation of Muslims) will last for thirty years; thereafter, it will become a kingship.» (Recorded by Al-Tirmidhi with a sound chain of narrators) Ibn Katheer (may Allah have mercy on him) commented on the previous hadith: The thirty-year period was only completed with the caliphate ofal-I:Iasan ibn 'Ali(~,). He gave up the caliphate to Mu'awiyah in Rabee' I, 41 AH, and that was the completion of thirty years after the death of the Messenger of Allah(.),

Introduction for he had died in Rabee' I, 11 AH. This is one of the signs of his prophethood, may the blessings and peace of Allah be upon him.2 Thus, al-ijasan was the fifth Rightly-Guided Caliph.3 This was also narrated in the hadith of Safeenah: «The caliphate will last for thirty years; after that, it will become a kingship.» (Recorded by AQ.mad with a sound chain of narrators) «The caliphate in the footsteps of prophethood will be thirty years; then Allah will give (His) power and authority to whomever He wills.» (Abu Dawood) During the thirty years after the Prophet's death, there were no rulers other than the four caliphs and then al-ijasan for a brief period. A number of scholars commented on the Prophet's words «The caliphate in my Ummah will last for thirty years» that the few months during which al-ijasan ruled, following the death of his father, are included in 'the caliphate in the footsteps of prophethood'. Al-Qa9i 'Iya9 (may Allah have mercy on him) said: During the thirty years, there were no rulers other than the four Rightly-Guided Caliphs and the few months during which allegiance was sworn to al-ijasan ibn 'Ali (.). The hadith about the caliphate lasting for thirty years refers to the caliphate in the footsteps of prophethood, as stated in some reports: «The caliphate in the footsteps of prophethood after me will be thirty years, then it will become a kingship.» (Muslim) IbnAbil-'Izz al-ijanafi wrote: The caliphate of Abu Bakr lasted for two years and three months, the caliphate of 'Umar lasted for ten and a half years, the caliphate of 'Uthman lasted for twelve years, the caliphate Al-lfasan ibn 'Ali of' Ali lasted for four years and nine months, and the caliphate of al-I:Iasan lasted for six months.4 Ibn Katheer said: The evidence that he was one of the Rightly-Guided Caliphs is the hadith that we narrated in Daiei 'ii an-Nubuwwah5 via Safeenah, the freed slave of the Messenger of Allah(~), according to which he said: «The caliphate after me will be for thirty years.» The thirty years were only completed by the caliphate of al-I:Iasan ibn 'Ali. (Recorded by Ibn Katheer with a sound chain of narrators) Ibn I:Iajar al-Haythami (may Allah have mercy on him) said: He is the last of the Rightly-Guided Caliphs according to the statement of his grandfather(~). He became the caliph after the murder of his father, with the oath of allegiance of the people of Kufa. He remained the caliph for six months and several days. He was a legitimate caliph and a just ruler who truly fulfilled what his grandfather, the truthful one (~), had said: «The caliphate after me will be for thirty years.» (Recorded by al-Haythami with a sound chain of narrators) Those six months completed the thirty years.6 The aforementioned were some of the comments of the scholars confirming that al-I:Iasan (~) was one of the Rightly-Guided Caliphs. Ahl as-Sunnah believe that the caliphate of al-I:Iasan was legitimate and that it was the final part of the caliphate of prophethood that the Prophet (~) had foretold would last for thirty years. 7 Following that, I have gone on to explain that many speeches attributed to al-I:Iasan are not sound. I have quoted the comments of certain scholars regarding such books as al-Aghdni by AbulFaraj al-I~fahani, which is considered to be one of the books that have distorted the history of early Islam. This book is simply a lit-

Introduction erary work containing entertaining and promiscuous tales; it is not a book of knowledge, history or Islamic jurisprudence. It is very famous among those who study literature and history. I have quoted what the scholars have said about al-I~fahani and how they did not trust him; on the contrary, they regarded him as weak and they distrusted the reports he transmitted. I have also proven, on the basis of evidence and academic research, that this book is not at all valid as a source of knowledge or research into literature or history. This book has played a major role in the distortion of our history; hence, we should beware of it. Another book that has played a role in distorting the history of the Companions is Nahj al-Balaghah. Both the chains of narrations and the content of this book are subject to criticism. It was compiled, without any chain, three and a half centuries after Commander of the Faithful 'Ali(~) was martyred. The Shiites attribute Nahj al-Balaghah to ash-Shareef ar-Ra<;liy, who is not accepted by the scholars of Hadith (the collected statements and actions of Prophet Muhammad [~] that with the Quran form the basis oflslamic law). They refuse to accept any report that he transmits even ifhe provides a chain, especially when it supports his undesirable innovations in religion. So how could they accept his work without any chain, as in the case of Nahj al-Balaghah? The brother of ash-Shareef ar-Ra<;liy, whose name was 'Ali, has been accused of fabricating this book. In the relevant chapter, I have quoted the comments of scholars on Nahj al-Balaghah. We must be cautious with Nahj al-Balaghah when it speaks of the Companions. There is nothing wrong with accepting whatever is in accordance with the Quran and the Sunnah (the practice and collected sayings of Prophet Muhammad [~] that together with the Quran forms the basis oflslamic law), as proven by the Muslim scholars; however, whatever is contrary to it is unworthy of attention. No seeker of knowledge should rely on books like Al-lf asan ibn 'Ali al-Aghani or Nahj al-Balaghah, especially when undertaking serious historical research. I have studied the most important attributes of al-I:Iasan and his social life. I have shown how his character comprised the qualities of a true leader. I have explained the concept of leadership through the biography of al-I:Iasan. Leadership is not attained by force and bloodshed or by wasting money and transgressing sacred limits. Rather, leadership means protecting those things and removing hatred and grudges. He rose to the pinnacle of leadership by striking a peace deal and preventing Muslim blood from being shed. I have also examined how al-I:Iasan U~) interacted with members of the society, refuted corrupt beliefs, paid attention to people's needs, and avoided superfluous and unnecessary speech. I have quoted the leaders of Islamic society who praised him; moreover, I have compiled and explained his speeches and exhortations so that we may learn and benefit from them in our own modem lives. I have devoted a section to the most important figures around him, including: • Qays ibn Sa'd ibn 'Ubadah al-Khazraji, who was the first to swear allegiance to al-I:Iasan. He was one of the most astute people of his time and one of the most important leaders of al-I:Iasan's army. • 'Ubaydullah ibn 'Abbas ibn 'Abdul-Muttalib, one of the commanders of his army and one of his father's governors. In some historical books, he has been subjected to distortion, fabrication and lies. Hence, I decided to describe his true nature and attitude. • 'Abdullah ibn Ja' far ibn Abi Talib, one of his senior consultants. Al-I:Iasan consulted him concerning the peace

Introduction deal with Mu' awiyah, and 'Abdullah encouraged him to go ahead with it. I decided to include the biographies of these important personalities mainly because such a study will enable us to understand some of the main features and the spirit of that era. I have also examined al-I:Iasan's peace deal, which I regard as a great reconciliatory venture. I have listed the most important stages that this peace deal went through, along with the events at each stage. I pondered over the reasons arid motives for this deal, such as al-I:Iasan's hope for Allah's reward, his eagerness to prevent Muslim blood from being shed, and his desire to unite the Ummah, as well as his keenness to fulfil the prophecy of the Messenger of Allah(~). I have explained the words of al-I:Iasan that led to the peace deal. These words indicate his deep understanding of the noble aims of the Shariah (Islamic law derived from the Quran and the Sunnah). I have discussed the terms and conditions of the deal that was drawn up between al-I:Iasan and Mu'awiyah, along with its outcome. I have proven, on the basis of historical evidence, that al-I:Iasan yielded the caliphate to Mu'awiyah from a position of strength - not from weakness, as some historians claim. The superiority of al-I;lasan ibn 'Ali (~)is apparent from his conduct and attitude throughout his life. His most important characteristic in this regard is his vision of the reconciliatory venture and his unique ability to implement it, whereas many people harbour ideas and theories about reform or reconciliation but are unable to practically implement them. In this book, I have also discussed certain historical lies, such as the claim made by some historians that the Umayyad state at the time of Mu'awiyah made it a widespread practice to slanAl-lfasan ibn 'Ali der Commander of the Faithful 'Ali(~) on the pulpits. I have proven, with evidence and sound reports, that this is false. This was mentioned by certain historians without any critical analysis; consequently, audiences in later generations assumed that it was not subject to discussion. In fact, this claim lacks any sound transmission; its chains are faulty, and its texts contain objectionable matters. The seriousness of this claim is well-known to serious researchers, but history proves that Mu'awiyah respected Commander of the Faithful 'Ali(~) and his family members. As for the accusation in some history books that Mu'awiyah and his son poisoned al-I:Iasan, I have proven that this cannot be confirmed on the basis of either a chain or a text. I have then discussed the life of al-I:Iasan after he settled in Madinah. I have described al-I:Iasan's relationship with Mu'awiyah after the peace deal, along with the final days of his life and his instructions to al-I:Iusayn (~).I have then written about his martyrdom and his burial in Baqee' Cemetery (located next to the Prophet's Mosque in Madinah, where many of the Prophet's companions and family members are buried). The biography ofal-I:Iasan ibn 'Ali(~) highlights the importance of a leader striving towards a long-term vision for the future, seeking the help of Allah(~). Al-J:Iasan possessed a vision ofreconciliation as well as the ability to make it happen. He was clear about its stages, causes, conditions and outcomes. He was aware of the obstacles and knew how to deal with them. Thus, he left us with clear guidelines on how to handle disputes after weighing the pros and cons in the light of the Shariah, and how to negotiate and overcome the whims and desires of the heart, seeking Allah's ultimate reward. Ruling families, active political parties, and Islamic movements and organisations throughout the Muslim world need to understand al-I:Iasan's method of bridging gaps, uniting people

Introduction and avoiding bloodshed. Al-I:Iasan was a Rightly-Guided Caliph, whose example the Messenger of Allah (~) enjoined us to follow when he said: «You must adhere to my Sunnah [way] and the ways of the Rightly-Guided Caliphs who come after me.» (Recorded by Abu Dawood) It is strange that al-I:Iasan does not have a strong presence in the memory of the Ummah, and it is surprising that his great reconciliation venture has had little impact on our culture. One of the major ways to revive the spirit of Islam is by enabling people to tum towards the past in order to serve their present and to look to the future. History, as is well known, is the memory of the nation as well as the repository of its experience and knowledge. It serves as its reason - both inwardly and outwardly, as the storehouse of its values and legacy, and as the foundation of its character going far back in time. The depth of the Prophet's biography has not been fully explored, and his successors - the Rightly-Guided Caliphs - have a rich and glorious history. His Ummah has a history that is superior to that of all the other nations, peoples and states. We must learn from this venerable history and try to understand how civilizations have developed. From the stories of the Quran, along with the teachings of the Prophet(~) and our history, we must derive a comprehensive vision for the revival of our Ummah in our current circumstances. This revival must be achieved so that the Ummah can play the necessary role in guiding the people of its generations towards the eternal message of Islam with which our Prophet Muhammad (~) was sent. If we do not correct our own affairs, we will have no one to blame but ourselves. Al-lfasan ibn 'Ali I have tried as much as possible to discuss the character of Commander of the Faithful al-I:Iasan (~) from various angles. His life is a bright chapter in the history book of the Ummah. He is a leader whom people should follow, in terms of religious commitment, words and deeds. His biography is one of the strongest sources of faith. For this reason, I have worked hard to study and detail the life and times of al-I:Iasan to the best of my ability, without claiming to be infallible and without denying any errors. I seek nothing but the noble countenance of Allah (~) and His reward. I asked Him to help me achieve the compilation of this book and to benefit from it; indeed, the best names are for Him, and He is the One who hears our supplication. I completed the historical series of the Rightly-Guided Caliphs on 21 Safar, 1425 AH/ 2004 CE at 9:45 p.m. I praise Allah and beseech Him to bless and accept this work, and to grant us the honour of being with the prophets, the truthful, the martyrs and the righteous. Allah has said: ~Whatever of mercy Allah may grant to humankind, none can withhold it; and whatever He may withhold, none can grant it thereafter. He is the All-Mighty, the All-Wise.~ (Quran 35: 2) With this book, I.end the series on the era of the Rightly-Guided Caliphs, and I do not make any claim of perfection therein. All praise is for Allah for all that He has blessed me with, first and last. I ask Him, may He be glorified by His beautiful names and sublime attributes, to make this historical series sincerely for His sake alone, to make it beneficial to His servants, to reward me for every letter that I have written, and to include it on the scale of my good deeds. I ask Him to reward my brothers who helped me in every way that they could to complete this humble effort. I

Introduction hope that the readers will not forget this humble servant in their supplication: tf ... My Lord, inspire and bestow upon me the power and ability that I may be grateful for Your favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your mercy among Your righteous servants.~ (Quran 27: 19) May Allah send blessings and peace upon Prophet Muhammad (~), his family and his Companions. Glory and praise be to You, Allah. I bear witness that there is no God except You. I seek Your forgiveness and I repent to You. The end of all our supplications is: All praise is for Allah, Lord of the worlds. From the one who needs the forgiveness, mercy and good pleasure of his Lord, Dr. Ali Muhammad Sallabi

Dear reader, The author would be pleased to receive your comments on this book and others via the publisher. Moreover, he requests his readers to pray sincerely for him in his absence, and to supplicate that he continues to serve the history of our Ummah.

PARTl Al-I:Iasan ibn 'Ali<~) from birth to the caliphate

His names, lineage, birth and family 1.1 His name and lineage cg{is full name is Abu Muhammad al-I:Iasan ibn 'Ali ibn Abi Talib ibn 'Abdul-Muttalib ibn Hashim ibn 'Abd Manaf al-Hashimi al-Qarashi,1 al-Madani ash-Shaheed.2 He is the grandson of the Messenger of Allah (~), who considered him to be his fragrant plant in this world and one of the leaders of the youth of paradise. He is the son of Fatimah (.,), who is the daughter of the Messenger of Allah(~). His father is Commander of the Faithful 'Ali(~). He is the grandson of the Mother of the Believers, Khadeejah (.,),and he was the fifth Rightly-Guided Caliph. 1.2 His birth, naming, titles, and the Prophet's way of naming newborns He was born in Ramadan 3 AH, according to the correct view. It has also been said that he was born in Sha'ban, or some time afterwards. Al-Layth ibn Sa'd said: Fatimah, daughter of the Messenger of Allah(~), gave birth to al-I:Iasan ibn 'Ali on the third day of Ramadan, and she gave birth to al-I:Iusayn in the first part of Sha'ban 4 AH.3 Al-lfasan ibn 'Ali from birth to the caliphate Al-BarqiAQ.mad ibn 'Abdullah ibn 'Abdur-Ral).eem said, "AlI:Iasan was born in the middle of Ramadan, 3 AH. "4 lbn Sa' d said something similar in af-Tabaqat.5 'Ali ibn Abi Talib said: «When al-I:Iasan was born, I named him I:Iarb (war). The Prophet (~) came and said: Show me my son; what have you named him? We replied: I:Iarb. He said: No, he is al-I:Iasan. When al-I:Iusayn was born, I named him I:Iarb. The Prophet (~) came and said: Show me my son; what have you named him? We replied: I:Iarb. He said: Rather, he is al-I:Iusayn. When the third was born, I named him I:Iarb, but the Prophet said: Rather, he is Mul).assan. Then he said: I have named them after the fashion (pattern of the names) of the sons of Haroon: Shabar, Shubayr and Mushabbir.» (Recorded by Al).mad with a sound chain) The Messenger of Allah (~) rejoiced at the arrival of the newborn, and people were quick to congratulate the parents of his blessed grandson. The righteous forebears hastened to give glad tidings to the family of the newborn. Kind words of congratulations were recorded in a report from al-I:Iasan al-Ba~ri: May Allah bless what He has given to you, and may you thank the Giver; may you come to enjoy his kind treatment, and may he live to maturity. We may note that the Messenger of Allah (~) named alI:I:asan and al-I:Iusayn in a way that was completely different from the pre-Islamic norm, which was to choose names that referred to

His names, lineage, birth and family 4 7 fighting and bloodshed. Instead, the Prophet (~) chose the most honourable and noblest of names for them.6 Al-I:Iasan was described as a sayyid (master or leader). This name was given to him by his grandfather, the noble Messenger of Allah (~), as per a sound hadith: «This son of mine is a sayyid, and perhaps through him Allah will reconcile two groups of Muslims.» (al-Bukhari) From this hadith, we learn an important value: keenness to choose the best and most beautiful names for our children. This advice is addressed to all parents in order to inspire them to choose names that sound good and that have positive meanings, both linguistically and in terms of the Shariah. A name should be easy to pronounce and pleasant to hear. It should convey a sublime meaning and true description. It should be free of everything that Islam regards as prohibited or disliked; names that have negative or questionable meanings should be avoided. 1.3 The Messenger of Allah(~) recites the call to prayer in al-I:Iasan's ears When al-I:Iasan was born, the Messenger of Allah (~) recited the call to prayer in his ears, as narrated from Abu Rafi'. 7 According to ad-Dahliiwi, the reasons and wisdom behind this are as follows: