The peace treaty of Imam Hasan (AS) with Muawiya is one of the most important and decisive events in Islamic history. It not only affected the life of Imam Hasan (AS) but also had a profound impact on the subsequent positions and actions of Imam Hussain (AS).
When examining Imam Hussain’s (AS) stance regarding Imam Hasan’s (AS) peace, it is important to note that both of these great Imams faced similar circumstances. Imam Hasan’s (AS) decision to make peace was a strategic one, aimed at preserving Islam and preventing division among Muslims, and Imam Hussain (AS) viewed this decision as a necessary choice.
Some historical sources indicate that Imam Hussain (AS) was dissatisfied with Imam Hasan’s (AS) peace treaty. However, this dissatisfaction should not be understood as a complete rejection of the peace. Rather, it arose from the difficult and challenging conditions prevailing in the Islamic community at that time.
It is important to note that Imam Hasan (AS) himself was also reluctant and uneasy about the treaty, knowing well that this decision was essential for the preservation of Islam. Therefore, both Imams, fully aware of the circumstances and pressures of their time, emphasized choosing peace as the best option.
Periods of Imam Hussain (AS) Life
The fifty-seven-year life of Imam (AS) can be divided into the following four significant periods:
First Period: Era of the Prophet (PBUHH)
In the first six years of his life, Imam Hussain (AS) benefited from the guidance and upbringing of three chosen individuals: the Prophet Muhammad (PBUHH), Imam Ali (AS), and Lady Fatimah (AS). The Prophet (PBUHH) repeatedly, in the presence of all, mentioned Imam Hussain (AS) as one of the twelve Imams and urged people to love him.
Second Period: Era of Imam Ali (AS)
Imam Hussain (AS) spent thirty years under the Imamate of his father, Imam Ali (AS). The effects of the upbringing and guidance he received during this period, as well as from his family, grandfather, father, mother, and elder brother, are clearly visible in his political conduct, which will be discussed in a separate section.
This period of Imam Ali (AS) can be divided into two phases: the Period of Silence and the Period of Leadership.
Period of Silence. This twenty-five-year period coincides with the rule of the first three caliphs: Abu Bakr, Umar, and Uthman. During this time, Imam Ali (AS), for the sake of a greater interest, namely, preserving Islam and the Muslim community, as we observe in Imam Hasan’s (AS) peace, refrained from asserting his rights and remained silent.
During this time, Imam Hussain (AS) had passed more than ten years of his life. One day, upon entering the mosque, he saw Caliph Umar on the pulpit. Imam Hussain (AS) climbed the pulpit and said to Umar: “Come down from my father’s pulpit and go up to your father’s pulpit”. Umar, caught off guard, had no response other than: “My father did not have a pulpit”.[1]
Period of Leadership. Imam Ali (AS) led for approximately five years. During this time, Imam Hussain (AS) acted as a devoted soldier alongside his father and actively participated in the three battles of the Nakithin, Qasitun, and Maraqin. For instance, in the Battle of the Camel, he commanded the left wing of the army.[2]
Third Period: Era of Imam Hasan (AS)
During the ten years that Imam Hasan (AS) held the position of Imamate, Imam Hussain (AS) consistently remained by his brother’s side, whether in war, uprising, or during periods of peace. Imam Hussain’s (AS) position regarding the peace treaty with Muawiya shows that he spared no effort in supporting the noble goals of his brother.
Fourth Period: Era of Imam Hussain’s Imamate
This period spans approximately eleven years, overlapping more than ten years with Muawiya’s rule and about six months with Yazid’s reign. During this period, whether in apparent peace and withdrawal or in active resistance against oppression, Imam Hussain (AS) faced great difficulties and challenges.
Examining Imam Hussain’s (AS) Stance on Imam Hasan’s Peace
It is generally clear that during Imam Hasan’s (AS) Imamate, Imam Hussain (AS) consistently obeyed and supported his brother, both when Imam Hasan (AS) confronted Muawiya’s rebellious forces and when he entered into a peace treaty.
During the Imamate
After the martyrdom of Imam Ali (AS), when the people pledged allegiance to Imam Hasan (AS) and he assumed leadership, Imam Hussain (AS), as a devoted advisor and supporter, stood by his brother.
He presented himself as a loyal soldier in the path of his brother’s ideals and responded to Imam Hasan’s (AS) call to gather forces against Muawiya’s army. He accompanied these forces from Kufa to defend the Imam (AS) against the Shaam army.
During the Peace Treaty
Imam Hussain’s (AS) stance regarding Imam Hasan’s (AS) peace treaty with Muawiya, particularly during his brother’s leadership, followed Imam Hasan’s (AS) policies. In both war and peace, he obeyed his brother’s guidance, recognizing Imam Hasan (AS) as the rightful Imam and considering obedience to him obligatory.
When preparations were made to confront the Shaam army, Imam Hussain (AS) played a role in sending troops to the encampments of Nakhila and Maskan. He went with his brother to Madain and Sabat to gather the army, and when the peace treaty was signed, he faithfully obeyed his elder brother.
Imam Hussain (AS), during both the uprising and the peace of Imam Hasan (AS), acted as an obedient and supportive companion, demonstrating a high-level political stance beside his brother, who was the Imam and leader of the Muslims. This behavior remains an enduring lesson and exemplary model for all seekers of truth.
When Imam Hasan (AS) departed from Kufa to Medina, Imam Hussain (AS) aligned himself with Imam Hasan’s (AS) peace. He defended Imam Hasan’s policies against criticism from both friends and foes, particularly from those who had pressed for war against Muawiya and were dissatisfied with the treaty, presenting himself as a loyal and devoted soldier of Imam Hasan (AS).
Was Imam Hussain’s (AS) Policy Opposed to Imam Hasan’s (AS)?
Some have claimed that the two brothers had conflicting policies, suggesting that Imam Hasan (AS) was inclined toward peace, while Imam Hussain (AS) sought war. They argue that while Imam Hasan (AS) pursued a policy of national reconciliation, Imam Hussain (AS) did not believe in this approach and quote the Prophet (PBUHH) as saying: “Hasan is from me, and Hussain is from Ali”.[3]
It is true that the Prophet (PBUHH) pursued a policy of peace and reconciliation, and Imam Hasan’s (AS) treaty was consistent with the Prophet’s (PBUH) approach. Imam Ali (AS), however, was known for his military assertiveness, and Imam Hussain (AS) followed his father’s example in being ready for battle.
Some sources suggest that Imam Hussain (AS) once expressed disagreement with the peace treaty, saying: “I wish my heart were for you and your tongue for me”.[4]
It has been reported that Imam Hussain ibn Ali (AS) did not believe in the peace treaty and that he objected to his brother regarding it, saying: “Do not, through your reconciliatory policy, deny, refute, Ali or affirm, validate, Muawiya”.[5]
Is this statement correct? And can such reports be relied upon to claim that the conduct of Imam Husayn (AS) and the peace treaty of Imam Hasan (AS) were in opposition to one another?
Agreement of the Two Policies
Such claims are far from the sacred stature of Imam Hussain (AS). He was fully aware of the circumstances and challenges of the time, closely witnessing the difficulties faced by Imam Hasan’s (AS) army, including fleeing soldiers, commanders bribed by Muawiya, internal disputes among the Kufan forces, the rigidity of the Kharijites, and other issues that weakened the army.
Therefore, Imam Hussain (AS) clearly understood the heavy responsibility on Imam Hasan’s (AS) shoulders. As the Imam of the Muslims, Imam Hasan (AS) was responsible for preserving Islam and protecting the Muslim community. Imam Hussain (AS) also realized that if they engaged in war, even the few loyal companions would be martyred, while the Umayyad forces, which aimed to destroy Islam, would dominate and undo all the Prophet’s (PBUH) efforts.
Indeed, it can be said that the peace treaty was neither entirely desirable for Imam Hasan (AS) nor for Imam Hussain (AS); however, it was accepted out of necessity, following the principle of prioritizing the greater good. In other words, this was a political and strategic action to preserve religion and its followers, serving as a unique model for all, especially policymakers.
If some narrations mention that Imam Hussain (AS) disliked the peace treaty, assuming their authenticity, this dislike does not mean that his policy was opposed to his brother’s. Imam Hasan (AS) also experienced the same reluctance and did not accept the treaty with enthusiasm.
Neither Imam Hasan nor Imam Hussain (AS) ever desired that the governance of Muslims fall into the hands of the son of Abu Sufyan. Imam Hussain (AS) understood that when choosing between a bad and a worse option, one must select the lesser evil.
Withdrawing from governance and handing it over to Muawiya ibn Abu Sufyan was bad, but under the circumstances, pressure from the Kharijites on the Kufans, weakness among the Kufan forces, fleeing soldiers, bribery by Muawiya, the mischief of Umar and As, and the folly of Abu Musa al-Ashari, continuing the war would have been worse.
In such a situation, choosing war was not consistent with foresight and prudence because it was the worse option. Imam Hussain (AS) clearly understood that between a bad and a worse choice, the worse must be avoided. This strategy reflects the Alawi wisdom: “A wise person is not one who merely distinguishes good from evil, but one who, when choosing between a bad and a worse, selects the bad”.[6] Therefore, considering the welfare of Islam and the Muslims, Imam Hussain (AS) accepted the cessation of conflict.
The agreement of the two policies is also reflected in the Prophet’s narration: “Hasan and Hussain are both Imams, whether they rise or remain seated”.[7] Imam Hussain (AS) had certainly heard this noble statement and understood that he must follow Imam Hasan’s (AS) policy of peace.
Examples of Imam Hussain’s (AS) Support for Imam Hasan’s (AS) Peace
There are numerous historical examples showing that Imam Hussain (AS) endorsed and emphasized Imam Hasan’s (AS) peace treaty with Muawiya. A few are as follows: In one instance, Hujr ibn Adi and Ubaidah ibn Amr, who opposed the peace treaty, approached Imam Hussain (AS) and urged him to fight Muawiya without regard to the treaty, claiming that the Shia of Kufa and other regions would fight the Shaam forces under his command. Imam Hussain (AS) responded: “We have pledged allegiance and made a covenant. There is no way to break our pledge”.[8]
Another example involves Sulayman ibn Surad al-Khuzai, a prominent Shia companion of Imam Ali (AS) and an opponent of the peace treaty, who came to Imam Hussain (AS) and said that the Shia of Iraq, Basra, and Hijaz were ready to join him to defeat Muawiya’s army. Imam Hussain (AS) replied: “As long as Muawiya is alive, each of you should stay in your homes and not raise your swords. After Muawiya’s death, we will discuss together what needs to be done”.[9]
Another instance demonstrating Imam Hussain’s alignment with Imam Hasan’s (AS) peace is recorded by Abu Hanifa Dinawari in Akbar al-Tawwal. Ali ibn Muhammad ibn Bashir Hamadani recounts: He and Sufyan ibn Layla went to Medina to see Imam Hasan (AS) and expressed their dissatisfaction with the peace treaty.
Imam Hasan (AS) defended the treaty. They then met Imam Hussain (AS) and shared their complaints. Imam Hussain (AS) defended Imam Hasan’s (AS) peace, saying: “Abu Muhammad (my brother Hasan) spoke the truth. You should remain in your homes; as long as Muawiya is alive, do not take up arms”.[10]
Allama Majlisi, in Bihar al-Anwar, reports that after the peace treaty, Muawiya invited Imam Hasan (AS), Imam Hussain (AS), and the Shia to Syria. Imam Hasan (AS) went with Imam Hussain (AS) and his commander Qays ibn Sad ibn Ubada al-Ansari. In a meeting, Muawiya told Imam Hasan (AS) to rise and pledge allegiance, which he did.
Then he told Imam Hussain (AS) to rise and pledge, which he did as well. When it was Qays ibn Sad’s turn, he hesitated. Imam Hussain (AS) reassured him: “This is my Imam. In such a difficult decision, one must follow Imam Hasan (AS), for he is my Imam. See how he acted; you should do likewise”.[11]
Conclusion
Imam Hussain’s (AS) stance regarding Imam Hasan’s (AS) peace treaty with Muawiya was without disagreement or contradiction. Some narrations suggest a conflict or opposing policy between the two brothers; even if these reports are authentic, they indicate only that both Imam Hasan (AS) and Imam Hussain (AS) accepted the treaty with reluctance, out of necessity, and for the higher purpose of preserving Islam.
Notes
[1] . Maruf al-Hasani, Sirat al-Aimmah al-Ithna Ashar, vol.2, p.14.
[2] . Pishvai, Biography of the Leaders, p.145.
[3] . Tabari, Muhibb al-Din, Dhakhair al-Uqba, p. 132; Jafarian, Intellectual and Political Life of the Shia Imams, p.122.
[4] . Ibn Asakir, Tarjamat al-Imam al-Hussain (AS), pp.145–146.
[5] . Sharifi, Encyclopedia of the Words of Imam Hussain (AS), p.201.
[6] . Majlisi, Bihar al-Anwar, vol.75, p.6.
[7] . Ibn Babawayh, Ilal al-Sharai, vol.1, p.211.
[8] . Dinawari, Akbar al-Tawwal, vol.1, p.220.
[9] . Dinawari, Al-Imamah wa al-Siyasah, vol.1, p.187.
[10] . Dinawari, Akbar al-Tawwal, pp. 220–221.
[11] . Majlisi, Bihar al-Anwar, vol.44, p.61.
References
- Dinawari, Abu Hanifa, Akbar al-Tawwal, Tehran, Nashr-e Ney, 1364 SH.
- Dinawari, Abu Hanifa, Al-Imamah wa al-Siyasah, Beirut, Dar al-Adwaa, 1410 AH.
- Ibn Asakir, Ali ibn Hasan, Tarjamat al-Imam al-Hussain (AS), Tehran, Nashr-e Tak, 1395 SH.
- Ibn Babawayh, Muhammad ibn Ali, Ilal al-Sharai, Qom, Davari Bookstore, 1385 SH.
- Jafarian, Rasul, Intellectual and Political Life of the Shia Imams, Qom, Ansarian Institute, 1381 SH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar, Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
- Maruf al-Hasani, Sayyid Hashim, Sirat al-Aimmah al-Ithna Ashar, Najaf, Dar al-Sadiqin, 1434 AH.
- Pishvai, Mahdi, Biography of the Leaders, Qom, Imam Sadiq Institute, 1397 SH.
- Sharifi, Mahmoud; Zinali, Sayyid Hussain; Ahmadian, Mahmoud; Madani, Sayyid Mahmoud, Encyclopedia of the Words of Imam Hussain (AS), Qom, Dar al-Uswah for Printing and Publishing, 1383 SH.
- Tabari, Muhibb al-Din Ahmad ibn Abdullah, Dhakhair al-Uqba fi Manaqib Dhawi al-Qurba, Cairo, Maktabat al-Qudsi, 1356 AH.
Source of the article | Adapted from:
A group of authors, Ashura Culture, Volume 1, “Personality and Life of Imam Hussain (AS)”, article by Hasan Ashouri Langroudi, titled Political and Social Life of Imam Hussain (AS), Tehran, Majma’ Printing and Publishing Center, 1382 SH.
