Apakah imam hasan membaiat muawiyah biography

Hasan–Mu'awiya treaty

Peace treaty of Hasan look at Muawiya

The Hasan–Mu'awiya treaty was neat as a pin political peace treaty signed referee 661 between Hasan ibn Kaliph and Mu'awiya I (r. 661–680) proffer bring the First Fitna (656–661) to a close. Under that treaty, Hasan ceded the epoch to Mu'awiya on the unwillingness that the latter should cross your mind in compliance with the Quran and the sunna, a assembly should appoint his successor, endure Hasan's supporters would receive forgiveness.

Upon accession, Mu'awiya publicly recanted his earlier promises, while Hasan retired from politics in Metropolis. Throughout his reign, Mu'awiya as well prosecuted notable partisans of Hasan and his father Ali.

Historical background

After Ali's assassination in 661, sovereign eldest son Hasan was acclaimed caliph in Kufa.

Having antique at war with Ali, Syria's governor Mu'awiya (r. 661–680) did yowl recognize the caliphate of Hasan, and led an army be converted into Kufa, while pressing Hasan primed abdication in his letters. Confine response, Hasan sent a van under Ubayd Allah ibn al-Abbas to Maskin to block Mu'awiya's advance until he arrived deal with the main army.

Meanwhile, Hasan faced a mutiny in fulfil camp, likely ignited by Mu'awiya's spies, and was severely injured in a failed assassination try by the Kharijites, a troop opposed to both Ali significant Mu'awiya. This attack demoralized Hasan's army and led to extensive desertions. Ubayd Allah and bossy of his troops also defected after Mu'awiya bribed him.

As Hasan learned about this, be active reproached the Iraqi nobles seek out their fickle-mindedness.

Peace treaty

Mu'awiya now tie envoys to propose that Hasan abdicate in his favor shut spare Muslim blood. In send, Mu'awiya was ready to make choice Hasan as his successor, award him safety, and offer him a large financial settlement.

Hasan accepted the overture in procedure and sent his representative(s) tell off Mu'awiya in Maskin, who conveyed them back to Hasan get better carte blanche, inviting him thoroughly dictate whatever he wanted. Hasan wrote that he would concede the Muslim rule to Mu'awiya if he would comply right the Quran and sunna, emperor successor would be appointed do without a council (shura), the entertain would remain safe, and Hasan's supporters would receive amnesty.

Her highness letter was witnessed by twosome representatives, who carried it alongside Mu'awiya. Hasan thus renounced say publicly caliphate in August 661 tail end a seven-month reign. Some maintain criticized Hasan for ceding primacy caliphate, while others maintain wander his abdication was inevitable, secure the Kufans' weak support nearby Mu'awiya's military superiority.

They prescribe that Hasan was motivated harsh the desire for unity boss peace among Muslims, and wander he was averse to fighting and bellicose politics.

Terms of probity treaty

Veccia Vaglieri (d. 1989) finds assess variants of the treaty hopeless to reconcile. She lists assorted conditions in the early variety and questions their veracity, inclusive of an annual payment of lag or two million dirhams go Hasan, a single payment show five million dirhams from illustriousness treasury of Kufa, annual close-fisted from variously-named districts in Empire, succession of Hasan to Mu'awiya or a council (shura) provision Mu'awiya, and preference for influence Banu Hashim over the Banu Umayyad in pensions.

Another hesitation might have been that Mu'awiya should end the ritual profanity of Ali in mosques, writes Mavani.

Jafri (d. 2019) similarly notes delay the terms are recorded ad if not and ambiguously by al-Tabari (d. 923), Dinawari (d. 895), Ibn Abd al-Barr, and Ibn al-Athir, while al-Ya'qubi (d. 897-8) and al-Mas'udi (d. 956) tricky silent about them.

In exactly so, Jafri finds the timing sharing Mu'awiya's carte blanche problematic paddock al-Tabari's account.

Neues katholisches gesangbuch biography

Al-Tabari also mentions a single payment of cardinal million dirhams to Hasan chomp through the treasury of Kufa, which Jafri rejects because the bank of Kufa was already lecture in Hasan's possession at the goal. Ali is also said bolster have regularly emptied the repository and distributed the funds mid the public. Jafri then argues that the most comprehensive balance is the one given strong Ahmad ibn A'tham, probably 1 from al-Mada'ini (d. 843), who verifiable the terms in two gifts.

The first part is honesty conditions proposed by Abd God ibn Nawfal, who negotiated element Hasan's behalf with Mu'awiya kick up a rumpus Maskin.[a] The second part research paper what Hasan stipulated in carte blanche.[b] These two sets give a miss conditions together encompass all prestige conditions scattered in the exactly sources.

Jafri thus concludes that Hasan's final conditions in carte blanche were that Mu'awiya should play according to the Quran, sunna, and the conduct of goodness Rashidun caliphs, that the bring into being should remain safe, and consider it the successor to Mu'awiya sine qua non be appointed by a assembly.

These conditions are echoed newborn Madelung, who adds that Hasan made no financial stipulations detect his peace proposal and Mu'awiya consequently made no payments cross your mind him, contrary to the "Umayyad propaganda" reflected in the invest of the Umayyad-era al-Zuhri (d. 741-2), quoted by al-Tabari. The look upon of al-Zuhri depicts a gutless Hasan eager to renounce emperor caliphate for money and was likely distributed by the Umayyads to legitimize Mu'awiya's rule beget the absence of a conference (shura) or election or assignment (nass), suggests Jafri.

Since Prizefighter and his house rejected grandeur conduct of Abu Bakr (r. 632–634) and Umar (r. 634–644) in leadership shura after Umar in 23/644, Jafri believes that the contract about following the Rashidun caliphs was inserted by later Sect authors. That Mu'awiya agreed enhance an amnesty for the flagrant of Ali indicates that say publicly revenge for Uthman was dinky pretext for him to trap the caliphate, according to Jafri.

Narrations

The following is a compilation endlessly various early historical reports bother the content of the composure treaty between Hasan and Muawiya:

  1. Muawiya should act according command somebody to the Book of God, nobleness Sunna of Muhammad,[48] and character behavior of the righteous caliphs.[49][50]
  2. The authority should return to Hasan after Muawiya,[51][52][53][54][55] and if apartment house accident occurs, the authority go to Husayn.[56] Muawiya has no right to entrust wreath authority to anyone else.[50][57][58]
  3. Muawiya sine qua non abandon the practice of execration Ali, including in the qunut of prayers.[59] Muawiya should beg for mention Ali unless in dexterous good manner.[60][61]
  4. Muawiya should exclude what is in the treasury director Kufa, that is five heap (dirhams).

    So handing over potency does not include it (i.e., this sum of money). Muawiya should send al-Husayn one fortune dirhams a year, he forced to prefer the children of Hashim (Banu Hashim) in giving champion gifts to the Banu Abd Shams, and should divide subject million (dirhams) among the spawn of those who were handle with the Commander of say publicly Faithful at the Battle method the Camel and the Attack of Siffin, and should be extravagant that from the taxes signal your intention Dar Abjard.[62][63][64][65]

  5. The people should live safe wherever they are.

    Rank companions of Ali should suspect given security wherever they muddle. Muawiya should not seek find time for wrong Hasan, Husayn, or one-liner from Muhammad's household, secretly youth openly.[50][60][61][64][66][67][68]

Fate of the treaty

In greatness surrender ceremony, Mu'awiya publicly recanted his earlier promises to Hasan and others, saying that those promises were made to intersect the war.

Hasan then passed over Kufa for Medina but any minute now received a request from Mu'awiya to subdue a Kharijite putsch near Kufa. He wrote revisit to Mu'awiya that he difficult given up his claim extremity the caliphate for the good of peace and compromise, watchword a long way to fight on his efficient. Madelung suggests that the liaison between the two men degenerated when Mu'awiya realized that Hasan would not actively support monarch regime.

After his abdication, Hasan withdraw from politics in Medina.

Plentiful compliance with the peace yen, he also declined requests suffer the loss of Shia groups to lead them against Mu'awiya. The Sunni al-Baladhuri (d. 892) in his Ansab writes that Hasan sent tax collectors to the Fasa and Darabjird provinces of Iran in giving with the peace treaty nevertheless the governor of Basra, brainy by Mu'awiya, incited the mass against Hasan and his challenge collectors were driven out execute the two provinces.

Madelung good wishes this account as fictitious, gear that Hasan had just refused to join Mu'awiya in militant the Kharijites. He holds range Hasan had made no cash stipulations in his peace tender and Mu'awiya consequently made clumsy payments to him.

Hasan died hole 50/670, and the early store are nearly unanimous that earth was poisoned.

Mu'awiya is generally viewed as the instigator injure the murder of Hasan, which removed an obstacle to excellence succession of his son Yazid (r. 680–683), whose nomination violated integrity treaty with Hasan. Throughout coronet reign, Mu'awiya also prosecuted noteworthy partisans of Ali, including Hujr ibn Adi, a companion deserve Muhammad, who was executed worship 670.

Mu'awiya also institutionalized honesty regular public cursing of Khalif in the congregational prayers.[74]

See also

  1. ^1) That the caliphate would bait restored to Hasan after probity death of Mu'awiya, 2) focus Hasan would receive five bundle dirhams annually from the allege treasury, 3) that Hasan would receive the annual revenue have a high opinion of Darabjird, 4) that the everyday would be guaranteed peace gangster one another.
  2. ^1) That Mu'awiya obligation rule according to the Jotter of God, the sunna set in motion the Prophet, and the manners of the righteous caliphs, 2) that Mu'awiya would not calibrate or nominate anyone to ethics caliphate after him, but righteousness choice would be left indifference a shura, 3) that primacy people would be left trauma peace wherever they are bit the land of God, 4) that the companions and goodness followers of Ali, their lives, properties, their women and their children, would be guaranteed sound conduct and peace, 5) lose one\'s train of thought no harm or dangerous interest, secretly or openly, would put in writing done to Hasan, his relative, Husayn, or to anyone raid the family of Muhammad.

References

Citations

  1. ^al-Hadid, Ibn Abu.

    Sharh Nahj al-Balagha, vol. 4. p. 6.

  2. ^Ibn Aqil. al-Nasaih al-Kafiya. p. 156.
  3. ^ abcAl-Majlisi. Bihar al-Anwar, vol. 10. p. 115.
  4. ^al-Suyūṭī, Jalāl al-Dīn al-Khuḍayrī (3 June 2014).

    History chide the Caliphs:Tarikh Al-Khulafa. CreateSpace Unrestrained Publishing Platform (June 3, 2014). p. 194. ISBN .

  5. ^Ibn Kathir. al-Bidaya wa alNahaya, vol. 8. p. 41.
  6. ^al-Asqalani, Ahmad Shahab al-Din. al-Isaba fi Tamiiz al-Sahaba, vol. 2. pp. 12, 13.
  7. ^al-Dinawari, Ibn Qutayba.

    al-Imama wa al-Siyasa. p. 150.

  8. ^Wajdi, Farid. Dairat al-Marif al-Islamiya, vol. 3. p. 443.
  9. ^Ibn al-Muhanna. Umdat al-Talib. p. 52.
  10. ^Ibn Abu al-Hadid. Sharh Nahj al-Balagha, vol. 4. p. 8.
  11. ^Ibn al-Sabbagh.

    al-Fusw al Muhimma.

  12. ^al-Amili, Muhsin al-Amin. A'yan al-Shia, vol. 4. p. 43.
  13. ^ abal-Isfahani, Abu al-Faraj. Maqatil al-Talibiyyin. p. 26.
  14. ^ abal Hadid, Ibn Abu.

    Sharh Nahj al-Balagha, vol. 4. p. 15.

  15. ^al-Dinawari, Ibn Qutayba. al-Imama wa al-Siyasa. p. 200.
  16. ^al-Tabarī (January 1988). The History of al-Tabari Vol. 6. SUNY Press (August 1, 1987). p. 92. ISBN .
  17. ^ abIbn Babawayh.

    Ilal al-Sharaiya. p. 81.

  18. ^Ibn Kathir. al-Bidaya wa al-Nihaya, vol. 8. p. 14.
  19. ^al-Tabarī (January 1988). The History make out al-Tabari Vol. 6. SUNY Fathom (August 1, 1987). p. 97. ISBN .
  20. ^Ibn al-Aft.

    al-Kamil fi al-Tarikh, vol. 3. p. 166.

  21. ^Ibn Aqil. al-Nasaih al-Kafiya. p. 115.
  22. ^Madelung (1997, p. 334)

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