Yet another damaging report advanced by people who do not wish Islam well claims that when Ali was on his deathbed after he was stabbed by his assassin, he nominated his son, Al-Hasan, as his successor, but Al-Hasan later handed it over to Mu’awiyah. He was thus branded as “the man who blackened the Muslims’ faces.” A group of Shiites dubbed him as transgressor, while another group alleged that by so doing, he took himself outside the faith of Islam.
All this is false, and those groups who brand Al-Hasan, the grandson of the Prophet (peace be upon him), with such descriptions are either ignorant or motivated by malice or both. Justice Ibn Al-Arabi refutes their allegations saying: “Their claim that Ali nominated Al-Hasan as his successor is false. He did not nominate anyone to succeed him. Yet his subsequent choice as caliph and the pledge of loyalty given to him were true and valid. He had a much stronger claim to the caliphate than Mu’awiyah and numerous other people. Al-Hasan followed in his father’s footsteps, calling on the other side which rebelled against his father to submit to the truth and pledge their loyalty. The mediation efforts that followed culminated in his stepping down in order to spare the Muslim community any further trouble and to prevent bloodshed. By doing so, Al-Hasan confirmed what his grandfather, God’s Messenger Muhammad (peace be upon him), prophesied as he said in reference to Al-Hasan: “This son of mine is a master, and God may wish to bring through him peace between two great groups of Muslims.” This was certainly fulfilled, and the pledge given by the Muslim community to Mu’awiyah was correct and valid, fulfilling the Prophet’s wish. Thus we see that Mu’awiyah was a caliph, not a king.
“Some people may claim that a report by Safeenah quotes the Prophet as saying: ‘The caliphate will last for thirty years and then change into a monarchy.’ They further say that the period from the day Abu Bakr assumed power to the day when Al-Hasan stepped down makes thirty years to the day. In reply we say that everyone may take whatever report they wish, but the one that should be adopted is only what is absolutely authentic. The Hadith praising Al-Hasan and including the Prophet’s prayer for him is verified as highly authentic, and reported by Al-Bukhari. Moreover, it has come true, and Al-Hasan’s handing over to Mu’awiyah was highly valid. On the other hand, the Hadith quoting Safeenah is suspect as its narrators include some who are graded as unknown or unreliable. Moreover, it is contradicted by the peace agreement which was acceptable to all Muslims. Hence, the transfer of power from Al-Hasan to Mu’awiyah is to be upheld as valid.”
Muhibb Al-Din Al-Khatib adds some comments explaining Ibn Al-Arabi’s concise argument. On the point of Ali nominating a successor, which Ibn Al-Arabi has denied, Al-Khatib mentions a report related by Imam Ahmad in his Al-Musnad, quoting Abdullah ibn Sab who says: “I heard Ali speaking, mentioning that he would be killed. People asked him to nominate his successor, but he refused, saying: ‘I will not do that, but I will leave you in the same position as you were left by God’s Messenger.’ They said: ‘And what will you say to your Lord when you meet Him?’ He said: ‘I will say to Him: You have left me with them for the period You have chosen, and then You gathered me to Yourself and You were with them. You could set them on the right course if You please, and You could let them go wrong if You wish.’”
Another Hadith with a sound chain of transmission mentions that people said to Ali: “Will you appoint for us a successor?” He answered: “No. The Prophet did not nominate a successor, and I am following his lead.
If God wishes to set the Muslim community on the right course, He will unite them behind the best among them, in the same way as He united them behind their best when the Prophet passed away.” (Related by Al-Bayhaqi).
In his annotation of Ibn Al-Arabi’s book, Al-Khatib quotes an authentic Hadith related by Al-Bukhari which explains how the mediation between the two parties took place. “Al-Hasan faced Mu’awiyah with large forces that looked as firm and solid as mountains. On seeing them, Amr ibn Al-Aas said: ‘I see battalions that would not leave the battlefield until they have killed their equals.’ Mu’awiyah — who was the better of the two men — said to him: ‘Amr! If each of the two groups kill many of the other, then who will look after the people, their women and livelihood?’ He then called two people from the clan of Abd Shams of the Quraysh, Abd Al-Rahman ibn Samurah and Abdullah ibn Amir ibn Kurayz. He gave them clear instructions, saying: ‘Go to Al-Hasan and offer him whatever he wishes, and say to him what will please him, asking him what you think will serve the interests of the Muslim community.’ They went to him and told him what they came for, making him an offer of peace and asking him to state his conditions. He said to them: ‘We, the Abd Al-Muttalib clan, have taken some of the public money, and the Muslim community has suffered much bloodshed (which meant that it would require a very large sum of money to satisfy those who lost relatives in the battles).’ They outlined Mu’awiyah’s offer to him, and specified his claims and what he was prepared to do in return. Al-Hasan asked them: ‘Who will guarantee all this?’ They said: ‘We do.’ He then made his conditions, and whatever he asked for, they accepted, guaranteeing its fulfilment. Thus, the peace agreement was reached.”
This peace agreement was concluded in the month of Rabi’ Al-Awwal, 41 AH, at a place called Maskan over the Dujayl river. With it a period of trouble lasting over five years came to an end, and the Muslims were again united. Hence, this year is known in Muslim history as the Year of Unity.