The Struggle of Right and Wrong

There are seven key questions revolved around this topic:
First: After Imam Ḥasan’s (P.B.U.H.) conciliation, one trend was replaced with another one. In the words of the day, the power was handed over. What were the advantages and characteristics of these two trends? What were their features? This is the first issue.
Second: What kind of methods did the wrong trend, which took over the power, use in order to gain power and dominate on the society?
Third: What kind of methods did the right trend–which lost power i.e. Imam Ḥasan’s (P.B.U.H.) trend–use in order to resist against the wrong trend? What were the ways and means used by the Imam (P.B.U.H.)?
Fourth: There is an analysis of the defeat. Why did the right trend defeat in this incident? What is the analysis of this matter?
Fifth: How did the victors treat the defeated? This is one of the most erudite chapters of history.
Sixth: How did the defeated treat the victors? What kind of policies and strategies did they choose and what was the result?
Seventh: What was the consequence?
The Characteristics of the Movements
of Right and Wrong
With respect to the characteristics of each trend, there is much that can be said. If we want to list them, it will take a long time. Therefore, I summarize it. The right trend, Imam Ḥasan’s (P.B.U.H.) trend, gave authenticity to religion. For them, religion was a doctrine. What is religion? It means religion should remain within people’s faith and belief, and people keep clinging to religion both in faith and actions. Religion should rule over managing the community. This was a doctrine for them that the community should move according to the management, the authenticity and the rule of religion and there should be an Islamic system. Gaining power, governing, and holding the reins of power were in the second, third or fifth place. Other issues were not so much of importance. But the main issue was that this system and this community should be managed according to the rule of religion, and the people of this community should keep on their religion and their faith, and take hold and deepen this in their hearts. These were the characteristics of the right trend.
The basic principle of the second trend was to take over the reins of government at any cost. They wanted the government. This was the ruling policy of the wrong trend. The case was to take over and keep the reins of government at any cost and by any means.
This is common among politicians in the world. For them, the [social] values and doctrines are not very important. If they want to maintain a doctrine, they would do it, and if they cannot, they just seek to keep power at their own hands. That is what is important to them. Such an end is very sensitive and important. It is possible that each of the two trends may practice the appearance of religion–as it was in the war between the Commander of the Faithful (P.B.U.H.) and Mu‘āwīya. Once a group of the Commander of the Faithful’s (P.B.U.H.) troops got hesitated in the battle of Ṣiffīn–where Mu‘āwīya and the Commander of the Faithful (P.B.U.H.) were fighting with each other. Among them were several of those who held suspicions and could not clarify it or they never referred to a person capable of doing so for them; hence, they resolved to disseminate their suspicion and gathered a group of people around themselves. Some of these people got suspicious and hesitant. They said, “Why are we fighting with each other? They perform prayers and so do we. They recite the Holy Qur’an and so do we. They mention the name of the Prophet (P.B.U.H. & H.H.) and so do we.” They got hesitant. ‘Ammār b. Yāsir was the analyst and enlightener of those critical and doubtful issues which were neglected and ignored for a long time. This was the real status of ‘Ammār b. Yāsir–in whom I found an especial interest and attention–in the history of Islam. If we know Mālik Ashtar by his sword and courage, we should know ‘Ammār b. Yāsir by his words, thoughts, true perspective and excellent enlightenment in the history of early Islam. I have rarely seen one of these hesitant cases happened at the era of the Commander of the Faithful (P.B.U.H.) and ‘Ammār b. Yāsir had not been present there. This great man was outstanding.
When ‘Ammār b. Yāsir got informed that there was a group caught in suspicion, he went to them and presented some facts to them. Elaborating the issue was not apparently the matter of performing prayers, he added, “I swear to Allah I saw in another war these two banners were opposite to each other. This banner carried by the Commander of the Faithful (P.B.U.H.) today had stood against the banner carried by Mu‘āwīya and it was in the battle of Badr. In the battle of Badr, these two banners–the banner of Banī Hāshim and the banner of the Umayyad–confronted each other. Under this banner, the holy Prophet (P.B.U.H. & H.H.) and the Commander of the Faithful (P.B.U.H.) were standing whereas Mu‘āwīya and his father were under the next one. The divergence between them was fundamental. One should not judge things by their appearance.” Therefore, ‘Ammār b. Yāsir removed suspicion from their minds.
Sometimes, the trend, for which the power is the main doctrine, may take account of practicing the Islamic rituals. This [practice] is not a reason and a standard rather, consideration should be given to the soles of the case and it should be diagnosed intelligently where each trend applies, this is the first thing.
The characteristics of each of the two trends, the trend seeking to gain power and the trend moving toward the values, the principles and the assets. Islamic structures and authentic Islamic ideas–i.e. Islamic values–are the basis of this trend. This means that we should believe in it and strive in its way. Therefore, they are basic proceeding for the assets and preserving authentic values. On the other side, there is a trend in pursuing power–no matter what happens, it seeks to take power in any manner or form. This is the first issue.

The Methods of the Trends of Right and
Wrong in Action
As for the trend of wrong, what are the methods used by it? This is eye-catching. The wrong trend’s methods generally are a combination of several things, namely Mu‘āwīya’s plan was based on several parts in order to maintain power and deepen the authority, each of which had its style and approach depending on different time and place. One of these methods was putting his power on display, and in some places he heavily suppressed and harassed; the second was money, which is the most effective thing at the hands of evil people, and the other factor is propaganda, and the fourth is political actions–which means political methods and trade-offs. In summary, these were the tactics of Mu‘āwīya.
You see on some occasions the cruelty of Mu‘āwīya reached to the point that he murdered Ḥujr b. ‘Adī who was of the companions of the Prophet (P.B.U.H. & H.H.) even though it carried a heavy price for him. He also persecuted and killed Rushayd Hujarī. Even he appointed Zīyād b. Abīh, who was an unjust and jealous person seeking power and having bad morals, as the governor of Kūfa–the center of the Shi‘ite thought and the thought of Wilāya–and let him do whatsoever he wished. The historians had written about Zīyād b. Abīh as, “[Allah, the Most Exalted, does not forget how] you annihilate people for mere suspicion and [how] you kill His friends only on account of accusations.”, They would arrest, lock up and torture anyone under the slightest suspicion of belonging to or cooperating with the Infallibles (P.B.U.T.) or the defeated trend. There was a great commotion in Kūfa and Iraq, which were the centers of Shi‘ism and the household of the Prophet (P.B.U.T.). Mu‘āwīya put his power on show in this way. On another occasion, you see an old woman from a tribe who insulted and chided Mu‘āwīya that he did such and such, but he laughed, soothed her and did not tell her anything. ‘Adī b. Ḥātim went to Mu‘āwīya, while having lost his eyesight. Mu‘āwīya addressed him, “O’ ‘Adī! ‘Alī had been unjust to you. You lost your sons in war while his sons–Ḥasan and Ḥusayn–remained alive.” ‘Adī cried and replied, “O’ Mu‘āwīya! I have been unjust to ‘Alī. He is martyred while I am still alive.”,
Whenever one of the people associated with the Prophet’s household (P.B.U.T.) was at Mu‘āwīya’s presence and heard the least insult to the Commander of the Faithful (P.B.U.H.), he would have frankly pounced on Mu‘āwīya and his companions with courage and strength. Mu‘āwīya might laugh and sooth the person or sometimes he shed tears saying, “Yes, you are right.” Perhaps, this is unbelievable for you, but this is a fact, so it was the propaganda. The propaganda is one of the most poisonous and dangerous methods throughout history that the wrong trend abundantly benefited from it. However, the right trend never applies it as the wrong trend does because for taking the most benefit from propaganda on people’s minds, there should be manipulation, lying and deception. The right trend is not of lying and deception. It is the wrong trend that did not care about anything. What is important for it is to reverse the truth completely. It takes advantage of all the means and so they did so.
What you read in different narrations that when the Commander of the Faithful (P.B.U.H.) was martyred in the altar of prayers, the people of the Levant got wondered what ‘Alī (P.B.U.H.) was doing in the altar, saying that the altar is for those who pray! Some do not believe this, but this is a fact. Over the years, the rule of Mu‘āwīya, and before him–his older brother, Yazīd b. Abī Sufyān–had spread propaganda in the Levant, and cluttered mind to the extent that it was not possible for one to find the truth. This is what happened in the rule of Mu‘āwīya. The propaganda was led in favor of the Umayyads, Mu‘āwīya and it was against the Prophet’s household (P.B.U.T). This is actually what happened in the Muslim world and remained so until about a hundred years after the emigration of the Prophet (P.B.U.H. & H.H.) to Medina–it was perhaps forty or fifty years after the Caliphate of the Commander of the Faithful (P.B.U.H.) that he was still cursed on the pulpits. This cursing in the world of Islam was all led by Mu‘āwīya and this was his morals. Some later accused the Shi‘ites and blamed them for cursing some of the Prophet’s (P.B.U.H. & H.H.) companions; this was indeed what they did, this was what Mu‘āwīya did. The Commander of the Faithful (P.B.U.H.)–‘Alī b. Abī Ṭālib, who was “the best of people”,, “the predecessor of the people in Islam”, and the closest companions of the Prophet (P.B.U.H. & H.H.), was cursed and reviled for decades from atop the pulpits until ‘Umar b. ‘Abdul ‘Azīz became the caliph and forbade it, saying no one was entitled to do so. After ‘Abdul Malik b. Marwān, his two sons, Walīd and Sulaymān, governed consecutively for a period of twelve or thirteen years, and then after them, ‘Umar b. ‘Abdul ‘Azīz reigned for one or two years and then ‘Abdul Malik’s two other sons–Yazīd and Hishām–sat on the throne. ‘Umar b. ‘Abdul ‘Azīz stopped them. He did not allow anyone cursing the Commander of the Faithful (P.B.U.H.) and it was truly what they have been doing at the time. Yes, in the beginning, people wondered but they used to it little by little.
We read in history that there remained no Qur’an reciter, narrator and relator in the Muslim world unless Mu‘āwīya’s regime and his successors forced them to fabricate traditions, comment on the verses of the Qur’an and the likes, in disparaging of the Prophet’s household (P.B.U.T.) and in praise of their enemies. This well-known Samura b. Jundab–which the famous tradition of “There should be neither harming nor reciprocating harm”, is narrated him–was one of the companions of the Prophet (P.B.U.H. & H.H.); however, the Prophet (P.B.U.H. & H.H.) was displeased with him because he had a palm tree in a house belonging to a family and would break into the house to watch over his tree while they were living there. The family–wife, kids, and elders–suddenly saw a person had entered the house without permission. The owner of the house complained to the Prophet (P.B.U.H. & H.H.). The Prophet (P.B.U.H. & H.H.) advised Samura to “Sell this palm tree to the owner of the house.” He replied, “I do not sell it. It is my tree and I want to watch over it.” The Prophet (P.B.U.H. & H.H.) advised him, “Sell it to me.” Samura rejected it. The Prophet (P.B.U.H. & H.H.) advised Samura, “I give you a refund.” But he did not accept. The Prophet (P.B.U.H. & H.H.) told him, “I offer a tree in Paradise.” This means a promise of Heaven but he did not accept and said, “I do not want it. I just want my tree.” Once the Prophet (P.B.U.H. & H.H.) found Samura’s insistence on having the tree, he commended the owner of the house to uproot the tree and throw it out. “There should be neither harming nor reciprocating harm in Islam” This means we should not harm people under the pretext that this is our property. There is no such a thing in Islam. The famous tradition of “no harming”–which is one of the assets and the rules of our jurisprudence–is about this man. Samura b. Jundab remained alive up to the era of Mu‘āwīya. What a bad destiny he had. Mu‘āwīya was looking for the companions of the Prophet (P.B.U.H. & H.H.) because the companions of the Prophet (P.B.U.H. & H.H.) were prominent and stature. As a result, Mu‘āwīya was trying to gather them around himself. Mu‘āwīya brought him into his presence and said, “I would like you say this well-known verse, ‘Among the people is he whose talk about worldly life impresses you, and he holds Allah witness to what is in his heart, though he is the staunchest of enemies.’, has been revealed about ‘Alī b. Abī Ṭālib (P.B.U.H.)”. Indeed, Mu‘āwīya sought to make this verse against the words of the Commander of the Faithful (P.B.U.H.) on disparaging the world in that overwhelming sermon of Nahj al-Balāgha because it had a significant impact. You have noticed that the words and speeches were in the utmost beauty.
Imagine one day, for example, someone is writing a book, a poem or an article on a topic in a very eloquent, magnificent and artistic language. It is natural that the subject would take the glory and the author of this artistic masterpiece would signify his status in the eyes of the people. Here we cannot actually compare the words of the Commander of the Faithful (P.B.U.H.) with any artistic masterpieces that we know. It is much more than this. It is a sign of beauty. These words of the Commander of the Faithful (P.B.U.H.) in Nahj al-Balāgha were all about Islamic values and teachings but Mu‘āwīya could not afford and accept because they signified the status of the Commander of the Faithful (P.B.U.H.) in the eyes of the people. With this aim, Mu‘āwīya wanted to face these ascetic words disparaging the world which were quoted by the Commander of the Faithful (P.B.U.H.). Hence, he asked Samura b. Jundab to say that this verse was revealed about ‘Alī b. Abī Ṭālib (P.B.U.H.). In other words, [he asked him to say] ‘Alī b. Abī Ṭālib (P.B.U.H.)–who talked about the world in such a way that it made people admire him and swore to Allah–was indeed one of the worst enemies of Allah and Islam.
Mu‘āwīya asked Samura, “Say this verse, ‘And among the people is he who sells his soul seeking the pleasure of Allah,’, refers to Ibn Muljam.” This is one of the things that was very much needed by Mu‘āwīya for his propaganda. He asked one of the companions of the holy Prophet (P.B.U.H. & H.H.) who had met the Prophet in person was fighting at his side–Samura b. Jundab was a soldier since his childhood and he took part in the battles although he was very young, (Samura was such a person)–to say this verse has been revealed about the Commander of the Faithful (P.B.U.H.). Mu‘āwīya suggested him but the conscience of Samura b. Jundab, even though he was a bad and wretched man, did not allow him and so he replied: Never. And Mu‘āwīya commanded to those who were mediating this matter to tell Jundab, “Do not worry about money and you will be given fifty thousand dirhams.” This amount was very much at that time. Fifty thousand shackles of silver means five thousand shackles of gold. In the accounts of that time, it was a great fortune. They told him Mu‘āwīya would give you fifty thousand dirhams but he said, “No, I do not accept.” Here. Some say that Samura b. Jundab was in fact manipulating and wanted to raise the price. It was not due to his conscience as he was aware that Mu‘āwīya needed it; and consequently, he was trying to bargain. Whether his conscience did not allow him or not, I do not know, and I do not judge it. When he did not accept the offer, they raised the price to one hundred thousand dirhams yet he did not accept. So they raised the price to three or five hundred thousand dirhams (I am not sure about the amount) still he did not accept it even though it was such a very large amount. It was an extraordinary wealth yet he did not accept.
Mu‘āwīya said to the one who was mediating this matter, “This mad man does not know how much five hundred dirhams is. Bring five hundred thousand dirhams so that he sees how much it is. Then, I will see whether he accepts it or not.” Thus, he ordered the one who was in charge the Treasury House to bring five hundred thousand dirhams there. As you know, at the time, silver dirhams–placed in the bags–were heavy and an enormous amount. The porters brought the bags and put them up until they reached the ceiling. They said to Samura, “These are five hundred thousand dirhams. Do you accept or not?” When Samura looked at the money and saw such a great wealth before himself, he accepted and interpreted this verse as Mu‘āwīya wished and it remained so in the books. Although such nonsenses commingled with misconception were removed from the Islamic world, and later scholar excluded them yet their effects remained and affected on some. This is what was carried out by Mu‘āwīya: propaganda. All these methods are Mu‘āwīya’s methods for gaining power.
Apart from this, the right trend did not sit idle against the wrong trend’s attacks. They had also some methods, which can be shortened as: strong resistance and powerful movement. Some assume that Imam Ḥasan (P.B.U.H.) had not fought due to fear. No, it is not true. Imam Ḥasan Mujtabā (P.B.U.H.) had the intention of war and was indeed one of the brave Arabs. I have seen in some of the books many of Imam Mujtabā’s (P.B.U.H.) championships are mentioned in different cases and various events. However, the Commander of the Faithful (P.B.U.H.) did not let Imam Ḥasan and Imam Ḥusayn (P.B.U.T.) fight in his battlefields lest they might fall in danger. Some said, “Why do you send Muḥammad b. Ḥanafīya to the battlefield, since he is also your son, yet you do not send Ḥasan and Ḥusayn (P.B.U.T.) to the battlefield?” He would reply, “I am afraid to cut off the descendants of the Prophet Muḥammad (P.B.U.H. & H.H.). These are the only persons that are left of the Prophet (P.B.U.H. & H.H.) and I want to preserve them.” Indeed, He felt the danger of the battlefield and wanted to preserve these two, not because of his [paternal] love, because he loved his other sons too, and he, himself, was the man of the wars, the battlefields and the risks. He was not of those being afraid of taking risks. However, they were the grand sons of the Prophet (P.B.U.H. & H.H.) and Commander of the Faithful (P.B.U.H.) did not want to put them in danger. Since these two honorable Imams (P.B.U.T.) were present in the battles of the Commander of the Faithful (P.B.U.H.), but they did not do many championships and consequently their names–Imam Ḥasan and Imam Ḥusayn (P.B.U.T.)–are not recorded among the brave. Despite this, Imam Ḥasan (P.B.U.H.) was present at the Islamic wars against Iran. He also defended the house of ‘Uthmān against the attackers and the rebels by the order of his father–the Commander of the Faithful (P.B.U.H.). And likewise in many other important occasions Imam Ḥasan (P.B.U.H.) was present. In the battles of Jamal and Ṣiffīn, the Imam (P.B.U.H.) played an important and outstanding role. I have seen the name of Imam Ḥasan (P.B.U.H.) had been mentioned a lot in the incidents of the battles of Jamal and Ṣiffīn–especially these two. However, the name of Imam Ḥusayn (P.B.U.H.) had been mentioned less. This means that the Imam (P.B.U.H.)–i.e. Imam Ḥasan Mujtabā (P.B.U.H.)–had more presence in the battlefields and the events than Imam Ḥusayn (P.B.U.H.). He was a man of war, politics, eloquence and prudence. When one reads the debates of Imam Ḥasan (P.B.U.H.) one’s hair stands on end because of his being so strong and powerful. In the incident of conciliation and after it, such unequivocal and overwhelming words are quoted from this honorable Imam (P.B.U.H.) that are more mind-boggling than those of the Commander of the Faithful (P.B.U.H.). I have less often found such intensity and power in the words of the Commander of the Faithful (P.B.U.H.) against the enemies and perhaps it is because of this that Commander of the Faithful (P.B.U.H.) had not faced at close quarter with such close, insolence and malice enemies. Hitherto, there is no deficiency in what Imam Ḥasan (P.B.U.H.) did. Yet the conditions of the time were no longer viable. The Imam competently stood up to defend to the extent that it was possible–this was one of his methods. In some occasions, standing powerful would end up in loss. Changing the method and maneuver in the choice of methods promise an essential and necessary action.
The second is propagation. The role of propagation is of paramount importance for the right trend, yet it cannot employ any method or means which does not show the truth and reality. There are things that are desirable for the people and so the wrong trend always displays things as people desire; yet the right trend cannot do that because it shows the truth even if it is bitter. The Commander of the Faithful (P.B.U.H.) sometimes addresses his companions so angrily that one marvels at it! For us, who would like our ways to be like the Commander of the Faithful’s (P.B.U.H.), it is so marvelous in some cases. Mu‘āwīya never used this method. He just curried favor with people and sought their support at any price. ‘Alī b. Abī Ṭālib (P.B.U.H.) did not do this, not because he did not know how to do it but because it was opposite to his piety and principles. In this regard, ‘Alī b. Abī Ṭālib (P.B.U.H.) says, “Had it not been for piety, I would have been the shrewdest of Arabs.”, This was really so. The provenance of ‘Alī (P.B.U.H.), his closeness to the Prophet (P.B.U.H. & H.H.) and his great feats as well as his splendid mind and spirit approve that he was more intelligent than Mu‘āwīya and could do many things yet the truth did not let him to do so.
The other method is to preserve values. What is important for the right trend and makes it give more attention to its methods is to preserve values at any cost. In the end, it retreats to where it guards the survival of religion. One should also keep in mind that if the right trend saw that resilience may lead to the demise of the asset of religion, it would retreat and is not disgraced of such retreating. Imam Ḥusayn (P.B.U.H.) says, “Death is better than perpetration of humiliating actions, while humiliation is better than entering the hellfire.”, There are some conditions we see some people do anything, in order not to bear humiliation, even if it leads to the chastisement and Divine wrath. What is the [importance] of humiliation? The idea is to earn the pleasure of Allah. The idea is to perform duties even though you have to retreat from what you said, your policies, or a setback from your position. “All is what Allah wants and everything is what pleases Him” is a principle in the life of the Imams (P.B.U.T.)–such as in the life of Imam Ḥasan (P.B.U.H.). When the Imam (P.B.U.H.) found that he had to conciliate with Mu‘āwīya for necessities and the pressure of circumstance, although at the time he deployed soldiers, instigated the war, recruited the soldiers and sent letters and did all what was necessary for the war. Despite this, when he saw that he could not fight (due to the conditions), he accepted to conciliate with Mu‘āwīya. Even his closest companions turned their backs on him… At the time the Imam (P.B.U.H.) consolidated with Mu‘āwīya, many people rejoiced because they hated the war from the bottom of their hearts, but at the same time they might have scolded Imam Ḥasan (P.B.U.H.) for retreating from his position. Even his close companions (the personalities that I do not want to mention their names here), who were among famous companions, came to the Imam (P.B.U.H.) and criticized him severely. But the infallible Imam (P.B.U.H.) retreated in order to maintain religion.
The Causes of the Defeat of the Right Trend
The next issue is to analyze the defeat of the right trend. Basically the reason for the defeat of Imam Ḥasan (P.B.U.H.) was the weakness of public awareness–as the main reason–and the blending of faith with material motives. On the issue of the weakness of public awareness, people were far from consciousness, and religious faith was mixed with material motives. Materialism had become already their asset. They shook their values for more than ten or twenty years before Imam Ḥasan’s (P.B.U.H.) conciliation. This occurred for all the values and assets. There was something of discrimination and other similar things which led Imam Ḥasan (P.B.U.H.) to not being able to resist.
On the other hand, the manner of the victors with the defeated was in the way that when they dominated on things (instead of murdering, capturing and prosecuting Imam Ḥasan (P.B.U.H.) and his followers) they faintly respected and met the Imam reverentially. However, Mu‘āwīya and his people decided to obliterate the Imam’s personality and weaken it. They did not kill him but rather annihilated his personality. This was a key factor in their propaganda.
But how did the defeated treat the victors? Their strategy was to organize and establish a right trend amid the then inflammatory, dangerous, toxic circumstances to be the backbone for preserving Islam. At the time, they could not establish the correct Islamic thought in the community, they preserved a deep and authentic trend (instead of an unconsolidated and fragile trend–i.e. the mainstream) in order to maintain and ensure the preservation of Islamic authentic assets. This is what Imam Ḥasan (P.B.U.H.) did. He formed a small trend and organized it in the best way. This is the same trend of the companions and followers of the Prophet’s household (P.B.U.T.); the trend of Shi‘ism. They remained throughout the history of Islam, and in all eras of repression and harassment, they ensured the survival of Islam. If they had not been there, everything would have been changed. It was the trend of Imamate and the trend of the insight of Prophet’s household (P.B.U.T.) which guaranteed the true Islam.
But the consequence, the group of the victorious, the conquerors and the powerful appeared as the convicted and overwhelmed, and the defeated appeared as the victorious and the conquerors in the mentality of the Muslim world. If we look today at the mentality in the Muslim world, it is somehow what was promoted by Imam Ḥasan (P.B.U.H.) and the Commander of the Faithful (P.B.U.H.) not what was promoted by Mu‘āwīya, Yazīd, ‘Abdul Malik, Marwān and other Umayyad caliphs. Their mentality was completely defeated and did no longer exist in history. If we want to put a name on their mentality, we would say it was the mentality of Nawāṣib–those who have hatred‎. Nawāṣib were a sect that no longer exists in the Muslim world. Nawāṣib were those who insulted the Prophet’s household (P.B.U.T.) and did not accept their Islam. This was their mentality. If Mu‘āwīya was supposed to be a conqueror and victor, such a trend should have been dominated today on the Islamic world; whereas it is not so and the intellectual trend of the Commander of the Faithful (P.B.U.H.) and Imam Ḥasan (P.B.U.H.) has dominated the world even though there are differences in some branches and divisions, but it is the same trend of right [in the world]. Based on this, Imam Ḥasan (P.B.U.H.) was the conqueror and his trend was victorious. This is a summary of the incident of Imam Ḥasan’s (P.B.U.H.) conciliation in terms of its impact on the Islamic history.