Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (3/264)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

the people of Syria. Muʿāwiyah advanced until he camped by the bridge of Manbij. While al-Ḥasan was in al-Madāʾin, a herald in his army cried out, “Hear ye! Qays ibn Saʿd has been killed.” The troops then rushed upon al-Ḥasan’s quarters, looting them so thoroughly that even his carpets were taken, and they seized his cloak. A man from Banū Asad stabbed him from behind with a poisoned dagger, wounding his buttock. Al-Ḥasan withdrew and lodged in the White Palace of Chosroes, saying, “May Allah’s curse be upon the people of this town! I have known all along that there is no good in you. Yesterday you killed my father, and today you treat me in this way.”

He then wrote to Muʿāwiyah proposing peace on three terms: that Muʿāwiyah hand over the public treasury so that al-Ḥasan could discharge his debts, fulfill his pledges, and provide for himself and his family; that ʿAlī not be reviled in al-Ḥasan’s hearing; and that the land-tax revenue of Fasa and Darabjird be forwarded to him each year in Medina. Muʿāwiyah agreed and granted everything he requested (1).

It is also said that al-Ḥasan sent ʿAbd Allah ibn al-Ḥārith ibn Nawfal to Muʿāwiyah, and he obtained for him what he had asked; al-Ḥasan then wrote to him, “Come.”

Muʿāwiyah therefore traveled from the Manbij bridge to Maskan in five days. There al-Ḥasan relinquished authority to him and pledged allegiance, after which they both entered Kūfah.

Muʿāwiyah kept his promise concerning the public treasury, which then contained seven million dirhams; al-Ḥasan took the sum and, together with his household, readied himself for Medina. Muʿāwiyah also refrained from cursing ʿAlī while al-Ḥasan could hear.

Muʿāwiyah assigned al-Ḥasan a yearly stipend of one million dirhams, and al-Ḥasan lived on for ten more years after that (2).

ʿAbd Allah ibn Bakr told us—Ḥātim ibn Abī Ṣaghīrah narrated to us—from ʿAmr ibn Dīnār: Muʿāwiyah knew that al-Ḥasan was the person most averse to civil strife, so when ʿAlī passed away he summoned al-Ḥasan, reconciled with him privately, and pledged that, should anything happen to him while al-Ḥasan was alive, he would name him as successor and entrust the matter to him.

When al-Ḥasan was assured of this, Ibn Jaʿfar said, “By Allah, I was sitting with al-Ḥasan when I started to rise…"

(1) Tahdhib Ibn Asakir, vol. 4, pp. 222–223. (2) Tahdhib Ibn Asakir, vol. 4, p. 224.

الشَّامِ، وَأَقْبَلَ مُعَاوِيَةُ حَتَّى نَزَلَ جِسرَ مَنْبِجٍ، فَبَيْنَا الحَسَنُ بِالمَدَائِنِ، إِذْ نَادَى مُنَادٍ فِي عَسْكَرِهِ: أَلاَ إِنَّ قَيْسَ بنَ سَعْدٍ قَدْ قُتِلَ. فَشَدَّ النَّاسُ عَلَى حُجْرَةِ الحَسَنِ، فَنَهَبُوْهَا حَتَّى انْتُهِبَتْ بُسطُهُ، وَأَخَذُوا رِدَاءهُ، وَطَعَنَهُ رَجُلٌ مِنْ بَنِي أَسَدٍ فِي ظَهرِهِ بِخِنْجَرٍ مَسْمُوْمٍ فِي أَلْيَتِهِ، فَتحوَّلَ، وَنَزَلَ قَصرَ كِسْرَى الأَبْيَضَ، وَقَالَ: عَلَيْكُم لَعنَةُ اللهِ مِنْ أَهْلِ قَرْيَةٍ، قَدْ عَلِمْتُ أَنْ لاَ خَيرَ فِيْكُم، قَتلتُم أَبِي بِالأَمسِ، وَاليَوْمَ تَفْعَلُوْنَ بِي هَذَا. ثُمَّ كَاتَبَ مُعَاوِيَةَ فِي الصُّلْحِ عَلَى أَنْ يُسِلِّمَ لَهُ ثَلاَثَ خِصَالٍ: يُسلِّمَ لَهُ بَيْتَ المَالِ فَيَقْضِي مِنْهُ دَيْنَهُ وَمَوَاعِيدَهُ وَيَتحمَّلَ مِنْهُ هُوَ وَآلُهُ، وَلاَ يُسَبَّ عَلِيٌّ وَهُوَ يَسَمَعُ، وَأَنْ يُحملَ إِلَيْهِ خَرَاجُ فَسَا وَدَرَابْجِرْدَ كُلَّ سَنَةٍ إِلَى المَدِيْنَةِ، فَأَجَابَهُ مُعَاوِيَةُ، وَأَعْطَاهُ مَا سَأَلَ (١) . وَيُقَالُ: بَلْ أَرْسَلَ عَبْدَ اللهِ بنَ الحَارِثِ بنِ نَوْفَلٍ إِلَى مُعَاوِيَةَ حَتَّى أَخذَ لَهُ مَا سَألَ، فَكَتبَ إِلَيْهِ الحَسَنُ: أَنْ أَقبِلْ. فَأَقْبَلَ مِنْ جِسْرِ مَنْبِجٍ إِلَى مَسْكَنَ فِي خَمْسَةِ أَيَّامٍ، فَسَلَّمَ إِلَيْهِ الحَسَنُ الأَمْرَ، وَبَايَعَهُ حَتَّى قَدِمَا الكُوْفَةَ. وَوَفَّى مُعَاوِيَةُ لِلْحَسَنِ بِبَيْتِ المَالِ، وَكَانَ فِيْهِ يَوْمَئِذٍ سَبْعَةُ آلاَفِ أَلْفِ دِرْهَمٍ؛ فَاحتَمَلهَا الحَسَنُ، وَتَجَهَّزَ هُوَ وَأَهْلُ بَيْتِهِ إِلَى المَدِيْنَةِ، وَكَفَّ مُعَاوِيَةُ عَنْ سَبِّ عَلِيٍّ وَالحَسَنُ يَسَمَعُ. وَأَجْرَى مُعَاوِيَةُ عَلَى الحَسَنِ كُلَّ سَنَةٍ أَلْفَ أَلْفِ دِرْهَمٍ. وَعَاشَ الحَسَنُ بَعْدَ ذَلِكَ عَشْرَ سِنِيْنَ (٢) . وَأَخْبَرَنَا عَبْدُ اللهِ بنُ بَكْرٍ، حَدَّثَنَا حَاتِمُ بنُ أَبِي صَغِيْرَةَ، عَنْ عَمْرِو بنِ دِيْنَارٍ: أَنَّ مُعَاوِيَةَ كَانَ يَعلَمُ أَنَّ الحَسَنَ أَكْرَهُ النَّاسِ لِلْفِتْنَةِ، فَلَمَّا تُوُفِّيَ عَلِيٌّ بَعثَ إِلَى الحَسَنِ، فَأَصْلَحَ مَا بَينَهُ وَبَينَهُ سِرّاً، وَأَعْطَاهُ مُعَاوِيَةُ عَهداً إِنْ حَدَثَ بِهِ حَدَثٌ وَالحَسَنُ حَيٌّ لَيُسَمِّيَنَّهُ، وَلَيَجْعَلَنَّ الأَمْرَ إِلَيْهِ. فَلَمَّا تَوثَّقَ مِنْهُ الحَسَنُ، قَالَ ابْنُ جَعْفَرٍ: وَاللهِ إِنِّيْ لَجَالِسٌ عِنْدَ الحَسَنِ، إِذْ أَخذْتُ لأَقُوْمَ،

(١) " تهذيب ابن عساكر " ٤ / ٢٢٢، ٢٢٣. (٢) " تهذيب ابن عساكر " ٤ / ٢٢٤.