and others: a distinction must be drawn between these two cases. ʿAlī’s fighting against the Khawārij is established by explicit texts from the Prophet, peace and blessings be upon him, by the agreement of the Muslims. As for the fighting “on the day of Siffīn” and similar occasions, the Companions did not agree on it. Rather, eminent Companions discouraged it, including Saʿd ibn Abī Waqqās, Muhammad ibn Maslama, Usāma ibn Zayd, ʿAbd Allāh ibn ʿUmar, and others. Apart from ʿAlī ibn Abī Tālib, no one in either army was the equal of Saʿd ibn Abī Waqqās.

The authentic hadiths from the Prophet, peace and blessings be upon him, indicate that reconciliation between those two groups was obligatory, not fighting between them. It is established in Sahīh al-Bukhārī that he addressed the people, with the army beside him, saying:

“This son of mine is a leader, and through him Allah will reconcile two great groups of believers.”

Thus Allah brought about reconciliation through al-Hasan between the people of Iraq and the people of Syria. The Prophet, peace and blessings be upon him, therefore counted this reconciliation among al-Hasan’s virtues, even though al-Hasan relinquished authority and handed it over to Muʿāwiya. Had fighting been what was commanded, rather than relinquishing the caliphate and making peace with Muʿāwiya, the Prophet, peace and blessings be upon him, would not have praised him for abandoning what he had commanded and doing what he had not been commanded to do. Nor would he have praised him for abandoning the better course and taking the lesser one. It is therefore clear that what al-Hasan did was what Allah and His Messenger loved—not fighting.

It is also established in the Sahīh that the Prophet, peace and blessings be upon him, would seat him and Usāma on his thighs and say:

“O Allah, I love them both, so love them both, and love