Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Mujālid—reporting from al-Shaʿbī, and from Yūnus ibn Abī Isḥāq, from his father, and from others—said:

The people of Iraq pledged allegiance to al-Hasan and said to him, “Advance against those men.” So he marched toward the Syrians, with Qays ibn Saʿd at the head of his vanguard, numbering twelve thousand.

Another narrator said: He encamped at al-Madāʾin while Muʿāwiyah advanced. Then a herald in al-Hasan’s camp cried out, “Qays has been killed!” The troops rushed upon al-Hasan’s pavilion and plundered it, even seizing his maidservants, stripping him of his cloak, and Ibn Uqayṣir stabbed him in the hip with a poisoned dagger. Al-Hasan withdrew to Khosrow’s palace and said, “May the curse be upon you; there is no good in you.”

Ibn Abī Shaybah related: Zayd (1) ibn al-Ḥabbāb narrated to us, from Ḥusayn ibn Wāqid, who said: ʿAbd Allāh ibn Buraydah told me that al-Hasan entered upon Muʿāwiyah, who said, “I shall reward you with a gift I have given no one.” He then granted him four hundred thousand—or four hundred thousand thousand—and al-Hasan accepted it (2).

In Ibn Durayd’s Mujtanā it is reported that, after his father’s death, al-Hasan rose and said:

“By Allah, neither doubt nor remorse held us back from the people of Syria. We fought them with prudence and patience; but prudence has now been mixed with hostility, and patience with distress. When you rallied for Ṣiffīn, your religion stood before your worldly interests; now your worldly interests stand before your religion. Know that we remain toward you as we were, but you are not toward us as you were. You have awakened between two slain men: one killed at Ṣiffīn, for whom you weep, and one killed at Nahrawān, whose blood you seek to avenge. As for the rest, they are deserters; and as for the mourners, they are insurgents.

“Muʿāwiyah has summoned us to a matter that contains neither honor nor justice. If you choose death, we shall return the matter to him; but if you choose life, we shall accept it.”

He said: The people called out to him from every side, “Caution, caution!” When they had left him to face the matter alone, he finalized the treaty.

Yazīd reported to us: al-ʿAwwām ibn Ḥawshab informed us, from Hilāl ibn Yasāf, who said: “I heard al-Hasan…"

(1) The original manuscript reads “Yazid,” which is erroneous. (2) Its chain of transmission is judged hasan (reliable).
مُجَالِدٌ: عَنِ الشَّعْبِيِّ، وَعَنْ يُوْنُسَ بنِ أَبِي إِسْحَاقَ، عَنْ أَبِيْهِ، وَعَنْ غَيْرِهِمَا، قَالُوا: بَايعَ أَهْلُ العِرَاقِ الحَسَنَ، وَقَالُوا لَهُ: سِرْ إِلَى هَؤُلاَءِ. فَسَارَ إِلَى أَهْلِ الشَّامِ، وَعَلَى مُقَدِّمَتِهُ قَيْسُ بنُ سَعْدٍ فِي اثْنَيْ عَشَرَ أَلْفاً. وَقَالَ غَيْرُهُ: فَنَزَلَ المَدَائِنَ، وَأَقْبَلَ مُعَاوِيَةُ، إِذْ نَادَى مُنَادٍ فِي عَسْكَرِ الحَسَنِ: قُتلَ قَيْسٌ. فَشدَّ النَّاسُ عَلَى حُجْرَةِ الحَسَنِ، فَانْتَهَبُوْهَا، حَتَّى انْتَهَبُوا جَوَارِيَه، وَسَلبُوْهُ رِدَاءهُ، وَطَعَنهُ ابْنُ أُقَيْصِرٍ بِخِنْجَرٍ مَسْمُوْمٍ فِي أَلْيتِهِ، فَتَحوَّلَ، وَنَزَلَ قَصرَ كِسْرَى، وَقَالَ: عَليكُمُ اللَّعْنَةُ، فَلاَ خَيرَ فِيكُم. ابْنُ أَبِي شَيْبَةَ: حَدَّثَنَا زَيْدُ (١) بنُ الحُبَابِ، عَنْ حُسَيْنِ بنِ وَاقِدٍ، حَدَّثَنِي عَبْدُ اللهِ بنُ بُرَيْدَةَ: أَنَّ الحَسَنَ دَخَلَ عَلَى مُعَاوِيَةَ، فَقَالَ: لأُجِيْزَنَّكَ بِجَائِزَةٍ لَمْ أُجِزْ بِهَا أَحَداً. فَأَجَازَهُ بِأَرْبَعِ مائَةِ أَلْفٍ، أَوْ أَرْبَعِ مائَةِ أَلْفِ أَلْفٍ، فَقَبِلَهَا (٢) . وَفِي (مُجْتَنَى) ابْنِ دُرَيْدٍ: قَامَ الحَسَنُ بَعْدَ مَوْتِ أَبِيْهِ، فَقَالَ: وَاللهِ مَا ثَنَانَا عَنْ أَهْلِ الشَّامِ شَكٌّ وَلاَ نَدَمٌ، وَإِنَّمَا كُنَّا نُقَاتِلُهُم بِالسَّلاَمَةِ وَالصَّبرِ، فَشِيبَتِ السَّلاَمَةُ بِالعَدَاوَةِ، وَالصَّبرُ بِالجَزعِ، وَكُنْتُم فِي مُنتدَبِكُم إِلَى صِفِّيْنَ؛ دِيْنُكُم أَمَامَ دُنْيَاكُم، فَأَصْبَحْتُم وَدُنْيَاكُم أَمَامَ دِيْنِكُم، أَلاَ وَإِنَّا لَكُم كَمَا كُنَّا، وَلَسْتُم لَنَا كَمَا كُنْتُم، أَلاَ وَقَدْ أَصْبَحْتُم بَيْنَ قَتِيْلَيْنِ؛ قَتيلٍ بِصِفِّيْنَ تَبكُوْنَ عَلَيْهِ، وَقَتيلٍ بِالنَّهْرَوَانِ تَطلُبُوْنَ بِثَأْرِهِ، فَأَمَّا البَاقِي، فَخَاذِلٌ، وَأَمَّا البَاكِي، فَثَائِرٌ. أَلاَ وَإِنَّ مُعَاوِيَةَ دَعَانَا إِلَى أَمرٍ ليسَ فِيْهِ عِزٌّ وَلاَ نَصَفَةٌ؛ فَإِنْ أَردْتُمُ الموتَ، رَدَدْنَاهُ عَلَيْهِ، وَإِنْ أَردْتُمُ الحَيَاةَ قَبِلنَاهُ. قَالَ: فَنَادَاهُ القَوْمُ مِنْ كُلِّ جَانبٍ؛ التَّقِيَّةَ التَّقِيَّةَ. فَلَمَّا أَفْردُوْهُ، أَمْضَى الصُّلْحَ. يَزِيْدُ: أَخْبَرَنَا العَوَّامُ بنُ حَوْشَبٍ، عَنْ هِلاَلِ بنِ يِسَافٍ: سَمِعْتُ الحَسَنَ
(١) في الأصل " يزيد " وهو خطأ. (٢) إسناده حسن.

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