For Islam has showed people two ways (i.

For Islam has showed people two ways (i.e., the way of good and the way of evil). Moreover, it has helped them to choose the way of good through guidance: "And (as for) those who strive hard for us, We will most certainly guide them to Our ways." (Qur'an 29:69). In this way Islam enjoins people to do good and forbids them from doing evil. Also Muslim leaders have used the same way to enjoin people to do well and to prevent them from doing evil.

When they decide to wage war (against their enemies), they follow an excellent way to urge people to take part in jihad (holy war) through convincing them to carry the weapon. Among these ways are: They increase the salaries of fighters, order their governors to encourage people to take part in jihad, and spread their orators and prominent figures to urge people to volunteer to strive in the way of Allah, the Great and Almighty.

Al-Hasan, peace be on him, followed all these ways from the day when he assumed the succession in Kufa. Also he used them when he declared jihad. Among his measures, as we have said earlier, were: He increased the salaries of the fighters to 100%. He sent Hujr b. 'Adi to his rulers to summon them to jihad. His. notable companions, who were orators, helped him with his task. Among them were 'Adi b. Hatam, Ma'qal b. Qays al-Riyahi, Ziyad b. Sa'sa'a al-Tamimi, and Qays b. Sa'd al-Ansari.

They criticized the people [1] for their slowness and urged them to take part in jihad for Allah. Then they themselves competed with each other for their nexts in the general camp, and they competed with the people for that. They spread the standards of jihad all over Kufa. They summoned the people (to obey) Allah, the Great and Almighty, and the family of Muhammad, peace be on them. Thus new awareness arose in the slow city.

Namely, the Kufans felt their obligations, and became ready to carry them out. The slowness in the war happened because either the people inclined to worldly pleasures or the Syrians changed their religious beliefs. This slowness included some of the people in Kufa and the regions around it. As for this new awareness which the eloquent orators made, it soon created motivation in many of the slow people. The wish stirred up an activity. So enthusiasm resulted from the activity.

To some extent, the summons of the Shi'a to jihad was successful in making the majority eager for war in spite of the ignoble attitudes of the oppressors in Kufa at that time.