Minhaj as-SunnahIbn Taimiya

this is a lie about them both. Al-Hasan relinquished authority and handed it over to Muāwiya even though the armies of Iraq were with him (1). He never chose to fight the Muslims, and this is established through widely transmitted accounts of his life (2).

As for his death, it has been said (3) that he died from poisoning. That would constitute martyrdom (4) [for him] (5) and an honor in his case, but he did not die fighting.

Al-Husayn—may Allah be pleased with him—did not set out intending to fight (6). Rather, he thought that the people would obey him. When he saw them turn away from him, he sought to return home, go to a frontier post, or go to Yazīd. But those wrongdoers would allow him neither the first course nor the second [nor the third] (7). They demanded to take him captive to Yazīd, but he refused and fought until he was unjustly killed as a martyr. Fighting had not been his original intention.

As for his statement about al-Hasan, that “he wore wool beneath his [fine] garments” (8), this is akin to his claim concerning Alī that he used to perform a thousand units of prayer. There is no virtue in that, and it is a lie. For if wearing wool beneath garments of cotton or other fabric were meritorious, the Prophet—may Allah bless him and grant him peace—would have prescribed it (9) [for his community] (10),

(1) “Iraq” is omitted from A and B. (2) A and B read: “And this is widely transmitted as one of his virtues.” (3) A and B read: “and it was said.” (4) A, B, and M use the feminine demonstrative in the phrase: “And this is martyrdom.” (5) “For him” is omitted from N, M, and W. (6) A and B read: “He did not set out as a combatant.” (7) The passage in square brackets appears only in A, B, and R. (8) “Fine” is omitted from N and M. (9) A and B read: “prescribed it”; all other manuscripts read: “would prescribe it.” (10) “For his community” is omitted from N and M.
فَهَذَا كَذِبٌ عَلَيْهِمَا، فَإِنَّ الْحَسَنَ تَخَلَّى عَنِ الْأَمْرِ وَسَلَّمَهُ إِلَى مُعَاوِيَةَ وَمَعَهُ جُيُوشُ الْعِرَاقِ (١) ، وَمَا كَانَ يَخْتَارُ قِتَالَ الْمُسْلِمِينَ قَطُّ، وَهَذَا مُتَوَاتِرٌ مِنْ سِيرَتِهِ (٢) . وَأَمَّا مَوْتُهُ، فَقَدْ قِيلَ: (٣) إِنَّهُ مَاتَ مَسْمُومًا، وَهَذَا شَهَادَةٌ (٤) [لَهُ] (٥) وَكَرَامَةٌ فِي حَقِّهِ، لَكِنْ لَمْ يَمُتْ مُقَاتِلًا. وَالْحُسَيْنُ - رَضِيَ اللَّهُ عَنْهُ - مَا خَرَجَ يُرِيدُ الْقِتَالَ (٦) ، وَلَكِنْ ظَنَّ أَنَّ النَّاسَ يُطِيعُونَهُ، فَلَمَّا رَأَى انْصِرَافَهُمْ عَنْهُ، طَلَبَ الرُّجُوعَ إِلَى وَطَنِهِ، أَوِ الذَّهَابَ إِلَى الثَّغْرِ، أَوْ إِتْيَانَ يَزِيدَ، فَلَمْ يُمَكِّنْهُ أُولَئِكَ الظَّلَمَةُ لَا مِنْ هَذَا وَلَا مِنْ هَذَا [وَلَا مِنْ هَذَا] (٧) وَطَلَبُوا أَنْ يَأْخُذُوهُ أَسِيرًا إِلَى يَزِيدَ، فَامْتَنَعَ مِنْ ذَلِكَ وَقَاتَلَ حَتَّى قُتِلَ مَظْلُومًا شَهِيدًا، لَمْ يَكُنْ قَصْدُهُ ابْتِدَاءً أَنْ يُقَاتِلَ. وَأَمَّا قَوْلُهُ عَنِ الْحَسَنِ: إِنَّهُ لَبِسَ الصُّوفَ تَحْتَ ثِيَابِهِ [الْفَاخِرَةِ] (٨) . فَهَذَا مِنْ جِنْسِ قَوْلِهِ فِي عَلِيٍّ: إِنَّهُ كَانَ يُصَلِّي أَلْفَ رَكْعَةٍ، فَإِنَّ هَذَا لَا فَضِيلَةَ فِيهِ، وَهُوَ كَذِبٌ. وَذَلِكَ أَنَّ لُبْسَ الصُّوفِ تَحْتَ ثِيَابِ الْقُطْنِ وَغَيْرِهِ لَوْ كَانَ فَاضِلًا لَكَانَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - شَرَعَهُ (٩) [لِأُمَّتِهِ] (١٠) ،
(١) الْعِرَاقِ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٢) أ، ب: وَهَذِهِ مُتَوَاتِرَةٌ مِنْ فَضَائِلِهِ. (٣) أ، ب: فَقِيلَ. (٤) أ، ب، م: وَهَذِهِ شَهَادَةٌ. (٥) لَهُ: سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) . (٦) أ، ب: مَا خَرَجَ مُقَاتِلًا. (٧) مَا بَيْنَ الْمَعْقُوفَتَيْنِ فِي (أ) ، (ب) ، (ر) فَقَطْ. (٨) الْفَاخِرَةِ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٩) شَرَعَهُ: كَذَا فِي (أ) ، (ب) وَفِي سَائِرِ النُّسَخِ: يُشَرِّعُهُ. (١٠) لِأُمَّتِهِ: سَاقِطَةٌ مِنْ (ن) ، (م) .

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