Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 19: The Return & Resurrection (Al-Ma’ad & Al-Qiyamah)

All revealed religions have clearly stated that death is not an end to the existence of man, by death a man only goes from this world to another world, a world where he will reap the fruits of his deeds.

All prophets and their followers have mentioned that we have not been in vain, and that after we are removed from this world, we shall stand accountable for our deeds and be rewarded or punished accordingly.

The belief in the Return is known as al-ma'dd, and the resurrection is known as al-qiyamah. This belief is based on the wisdom and justice of God.

1. The Wisdom & Justice of God

God's wisdom requires that those who do good should not be left without reward, that those who do evil should not be left without punishment and that the oppressed be delivered from their oppression.

We can see that this world is not a place of complete reward and punishment, and that many good-doers and evil-doers die before they receive complete recompense for their deeds.

Thus if the records of these people were to terminate right here and there is no return and resurrection, what would have happened to God's infinite justice, wisdom and mercy?

How can it be said that the Just, Wise and Merciful Creator brought a world into existence where good people are troubled with oppression and injustice, and after a while become nothing?

We all know that this would be nothing less than injustice. How is it possible that a God who had no need to create us, and whose aim in creating us was only to train us and make our existence productive, could be satisfied merely with this present world? How could He cut the root of man's existence before he became aware and reached fruition and annihilate him?

God, no doubt, will give complete reward and punishment for all deeds and behaviour in another world, and will neglect nothing. He says, Or do those who commit evil deeds think that We shall make them as those who believe and do righteous deeds,

equal their living and their dying? How ill they judge! Allah created the heavens and the earth in truth, and that every soul may be recompensed for what it has earned; they shall not be wronged. (45:21-22)

Moreover, there are certain deeds for which a person cannot be adequately punished in this world. For example, a person who drops an atom bomb and blows millions of people away cannot be adequately punished by his death-his full punishment will only come in the next world which is an eternal world.

Similarly, there are certain good deeds for which a person cannot be rewarded properly in this world.

2. The Return in Islam

Islam has laid most emphasis on the issue of the Return (alma’ad). More than a thousand verses of the Qur'an refer especially to the Return and life after death, whereas the verses related to the individual and social laws scarcely reach five hundred.

The belief in the Return is one of the foundations and basis of Islam.

A person who does not believe in the Return and Resurrection cannot and is not considered a Muslim. Now a few verses from the Qur'an on the Return and Resurrection.

On the necessity of .the Return:

What, does man reckon that he shall be left to roam at will (after death)? (75:36)

We have not created the heavens, the earth, and what is between them for vanity; such is the thought of the unbelievers; wherefore woe unto the unbelievers because of the Fire!

Or shall We make those who believe and do righteous deeds same as those who cause corruption in the earth, or shall We make the God-fearing same as the transgressors? (38:27-28)

Do not think that Allah is heedless of what the evildoers do; He is only deferring them to a day when eyes shall stare. (14:42) On the possibility of the Resurrection:

One day Ubayy ibn Khalaf brought some decaying bones before the Prophet and crumbled them in his own hands, saying: 'Who shall quicken these bones when they are decayed?” (36:78) In answer, Allah said, Say, ‘He shall quicken them Who created them the firsttime [from nothing]; He is well-aware of all creations.'

Is not He, Who created the heavens and the earth, able to create the life of them? Yes indeed; He is the Perfect Creator, the All-Knowing. (36:79) On Reward & Punishment:

Then as for him uuho was insolent and preferred the life of this world, surely Hell shall be the abode. But as for him who feared the station of his Lord and protected the soul from its caprice, surely the Garden shall be the refuge. (79:37-41)

Whosoever does an evil deed shall be recompensed only with the life of it, but whosoever does a righteous deed, be they male or female, as long as they are believers, they shall enter the Garden, therein they shall be provided without any limitation. (40:40)

O Men, fear your Lord! Surely the earthquake of the Hour is a mighty thing; on that day when you behold it, every suckling woman shall neglect the child she has suckling, and every pregnant woman shall deposit her urden, and you shall see mankind drunk, yet they are not drunk-however, Allah's chastisement is terrible. (22:1- 2)

If these and hundreds of other verses concerning the day of judgement are considered with care and attention, they will transform man's behaviour in this world to such an extent that he will not undertake a thing without first thinking about the hereafter and fearing God's chastisement.

Good Muslims, out of fear of the next world, will carefully weigh their acts and words and even thoughts; they will not do things dictated by their pleasure, and will spend the night and day thinking how to improve themselves and the community.

* * *

This lesson is based on Dar Rah-e Haqq, The Roots of Religion, Qum.

Question Paper on Lesson 19

Question 1: [15 points]

True or False:

(a) Belief in the life after death is unique to the religion of Islam.

(b) God’s infinite justice, mercy and wisdom demand that there should be a Day of Judgement and a life after death.

(c) Man can be adequately punished or rewarded for all kinds of deeds in this world.

(d) The Qur’ān has only five hundred verses on the Resurrection and the Day of Judgement.

(e) Belief in the life hereafter is an essential part of a Muslim’s faith.

Question 2: [20 points]

Explain in your own words the possibility of resurrection.

Question 3: [15 points]

Explain how the belief in the Resurrection and the Day of Judgement affects the life of a good Muslim. (You may use some real examples from your own life.)

Lesson 20: After Death After Death

That which does not die is Allah. We, human beings, will one day eventually leave this world. The setting of the sun each day is a poetical metaphor for our passing away. The sunset is inevitable; similarly, death is a reality which, like it or not, must happen.

So we have no control over our death; but what we must think about is the following: What will happen to us after death? Will we become nothing? Will we merely “end” by death? Or will we “remain”, and if so, what will our “remaining” be like?

Those who do not believe in God consider death as the end of human beings, and life is just limited to one or two days.

But those who believe in God say that human beings are immortal and that death is just a ladder which will take us through the world purgatory to Resurrection and the everlasting abode in the hereafter.

1. Purgatory (Barzakh)

According to the Qur'an and many ahadith from the Prophet and the Imams, death is not our end. The human spirit, after death, remains and experiences blessings or torment up to the time of the turmoil of Resurrection.

This period from death to Resurrection is called barzakh. Allah says, “Count not those who were slain in the way of Allah as dead, but rather they are living with their Lord, being sustained and are rejoicing in the bounty which Allah has given them.” (3:169-170)

It is clear that if the life after death was not real, the phrase “living with their Lord, being sustained” would be meaningless.

2. The Questioning in the Grave

It can be seen from many ahadith that the spirit has a very special relation with the body in the grave, although the nature of this relationship is not clear. The sixth Imam, Ja’far as-Sadiq (a.s.), said, “Those who deny the questioning of the grave are not from our party (Shi'ah).”

When the dead person is laid in the grave, the angels of the questioning present themselves and ask him about his faith, beliefs and deeds.

If the person has faith and has done good, he joins the believers; if not, he joins the unbelievers and evil-doers. And everyone will pass the period of Barzakh until the Resurrection with their respective group.

Shaykh Saduq writes in his Risalah al-ftiqadat: “In our opinion, the questioning in the grave is a truth, and he who answers rightly will benefit in the grave from comfort and blessings, and the next world from the Garden. He who cannot answer rightly will see torment in the grave, and in the Resurrection he will go to the Fire.”

3. The Torment of the Grave

Man's placing in Barzakh is intimately connected with his deeds in this world. For those who are virtuous, Barzakh will be a sample of Heaven, and they will see the result of their good deeds.

Imam Hasan al-”Askari (a.s.) said, “When a believer dies, six beautiful youths will hurry with him to his grave, one of them more fragrant and more beautiful than all the others.

They will come and stand on his right, on his left, above him and below him and in front of him and behind him. Then the most beautiful of them will ask, ‘Who are you all.’ The one standing in the front will say: 'I am prayer'; the one on the left: ‘1 am zakat’.

The one standing in front will say: ‘I am fasting’; the one behind: 1 am hajj and 'umrah.' The one at his feet will say: “I am the goodness which he did to his brothers.'

“Then they all will ask the most beautiful one: 'You, yourself, who are you and who is more perfect?' He will answer, 'I am the wilayat and love of the Ahlu '1-bayt of Muhammad (peace be upon him).'

“However, those who committed indecent acts and created chaos on the earth, when they enter the grave, they only face constraint and darkness; and the angels of torment will inflict chastisement on them.”

The questioning of the grave and its torments are not necessarily to be perceived by the physical eyes. That power by which the prophets, the Imams, the pure and righteous servants of God spoke is enough and must be accepted.

4. The Paradise & Hell in the Qur'an

A few verses from the Qur'an describing the Paradise:

Surely the God-fearing shall be in the gardens and fountains [of Paradise].

Enter them in peace and security!' We shall strip away all rancour that is in their hearts; they shall be upon couches sitting face to face as brothers; no fatigue there shall suite them, neither shall they be driven forth from there. (15:47-48)

Those who rank first [among the good-doers], they will be brought near the Throne, in the gardens of delight...they will be reclining upon close-wrought couches, sitting face to face while immortal youths going round about them with goblets, ewers, and a cup from a spring..., such fruits as they choose, such flesh of fowl as they desire, and wideeyed houris as the likeness of hidden pearls, a recompense for what they had done. (56:11-24)

A few verses of the Qur'an describing the Hell:

Surely those who disbelieved in Our signs - We shall certainly roast them at a Fire; as soon as their skins are wholly burned, We shall give them in exchange other skins, so that they may taste the chastisement [repeatedly]. Surely Allah is All-mighty, All-wise. (4:56)

As for the unbelievers, garments of fire shall be cut for them, and boiling water shall be poured over their heads whereby whatsoever is in their bellies and their skins shall be melted;

hooked iron rods await them; as often as they desire in their anguish to come forth from it, they shall be restored into it, and Taste the chastisement of the burning!' (22:19-23)

Behold, the Jahannam has become an ambush, for the insolent a resort, there to tarry for ages, tasting therein neither coolness nor drink save boiling water and pus for a suitable recompense. (78:21-23)

Amiru 1-Mu'minin, 'AH bin AbiTalib (a.s.) said:

“Know that the delicate skin of your body cannot tolerate or bear the fire of Hell. So pity yourselves. You who have experienced the discomforts of this world, and who know your own incapability, and who have seen how when a thorn enters your foot and makes it septic, the warm stones of the ground burn it, you take the pain. So how will it be when you are between two walls of fire, when you lie on stones and your companion is Satan.

“O those who are slaves of Allah; remember Allah, remember Allah, remember Allah while you are well before you become ill; while you have the opportunity before you become constrained; strive to be free of the fire of Hell before the way of salvation becomes impossible for you. Give yourself to the way of Allah with eyes clear of sleep, and your stomach empty (i.e., fasting).

Walk in His path; give away your possessions in His path; use your body to the benefit of your spirit, being sparing.”

* * *

This lesson is from Dar Rah-e Haqq, The Roots of Religion, Qum.

Question Paper on Lesson 20

Question 1: [30 points]

True or False:

(a) Muslims believe that death is the end of our existence.

(b) “Barzakh” refers to the period from time of death to the day of Resurrection.

(c) Questioning in the grave is not an essential part of the faith.

(d) Paradise and Hell are just metaphors and not a reality.

(e) The angels will question you in the grave.

(f) Those who are killed in the way of Allāh are alive only in the symbolic sense; not in the real sense.

(g) Barzakh will be a sample of what one will get in the hereafter.

(h) The hadith describing the “six beautiful youths” was narrated by Imam Hasan bin ‘Ali (a.s.).

(i) Wilāyat and love of the Ahlu ’l-Bayt of Muhammad (peace be upon him) will help the believers during the period of Barzakh.

(j) Death is a doorway or a passage to the eternal life in the hereafter.

Question 2: [20 points]

Explain how the saying of Imam ‘Ali quoted at the end of the lesson affected you.

Part 2: Laws and Ethics

Lesson 21: The Shari‘a

1. The Place of Shari’a in Islam

The word “shari’a” literally means “a way.” In Islamic terminology, it means the legal system of Islam. It is normally translated as the laws of Islam or the Islamic laws.

Islam is a din-religion. The word din bears a concept wider and more comprehensive than the word ‘religion’.

It means believing in the fundamentals as well as living according to the Islamic laws. This concept of religion is beautifully conveyed in the terms used by Islamic scholars to describe the fundamental beliefs and the practical laws of Islam.

The “beliefs” are described as “usulu ‘d-din- the roots of religion”. The “shari’a laws” are described as “furu’u ‘d-din - the branches of religion”.

Beliefs without practice is incomplete Islam; and practice without belief may be useful in this world but not of much use in the hereafter.

The shari’a is a complete way of life; no aspect of human life is outside its domain. Islam expects a Muslim to follow its laws in every aspect of life: personal and familial, religious and social, moral and political, economic and business, etc. After all, “Muslim” means one who submits to God.

The Qur’an says,“When Allah and His Messenger have decreed a matter, it is not for any believing man or believing woman to have a choice in their affairs. And whosoever disobeys Allah and His Messenger has gone astray into clear error.” (33:36)

2. The Need for the Shari’a

Man’s nature dictates that he can only function properly within a society. Human beings are interdependent by nature. This interdependency of human beings on each other is beautifully expressed in the following passage:

“The baker told me to bake my own bread; the tailor told me to cut and sew my own clothes; the shoemaker told me to make my own shoes; similarly, the carpenter, the engineer, the farmer, and all the labourers and workers told me to do everything by myself. It was then that I looked at myself and realized that I am naked, hungry and powerless with no shelter over my head, waiting for death to overcome me.

It was then that I realized that I cannot survive without my fellow human beings; my survival depends on living in the society.”18 A society, however, depends for its existence on laws and regulations.

If there are no laws in a society, it is overtaken by the law of the jungle: the struggle for existence and the survival of the fittest. So the need for laws to regulate the lives of human beings is beyond any doubt.

Islam teaches that because of the imperative need of laws for a civilized society, God has sent a series of messengers and prophets with divine laws for man’s guidance from the very first day of his creation.

The last Messenger was Prophet Muhammad (may peace and blessings of God be upon him and his family) who brought the final and the perfect set of laws, Islam, as a guide for mankind till the end of time.

Many people think that there is no need for God-made laws, we can make laws by ourselves. Islam believes that a human being is a very sophisticated creature; and since he has not made his own body, nor did he create the world in which he lives, he, therefore, is not the best candidate for making laws about himself.

Common sense says that when you buy a complicated piece of equipment, like a computer, you should use it according to the ‘instruction manual’ prepared by the manufacturer of that particular machine.

To learn the computer by trial and error is not the smart way. Similarly, God as the Creator of man and the earth knows better how the human being should live.

The ‘instruction manual’ that God sent for us is known as the Qur’an. But the human being is not just any ordinary machine; rather he is more complicated than the most advanced computer a human can ever produce. So God did not only send the Qur’an-

He also sent an instructor known as Prophet Muhammad.

The Prophet of Islam brought the Qur’an to us and also provided practical examples in how to conduct our lives. According to Shi’a Islam’, after the Prophet, the Imams of Ahlu ‘1-bayt are the protectors of the Qur’an and the interpreters of its laws.

3. The Superiority of God-made Laws over Man-made Laws

At this point, I would like to show the superiority of Islamic laws over man-made laws.

Man-made laws are by necessity influenced by the law-makers’ social and racial biases. The United Nations Organization is the best example of how policies are enforced only when it suits the interest of the super-powers. The rule of the game in man-made laws is not honesty and justice, it is “the might is right”.

God-made laws are superior because of the following facts:

• God is above class status;

• God is above racial prejudice;

• God is above gender rivalry;

• God, as the Creator, fully knows humans as well as the world in which they live.

God-made laws will be just and based on fully informed decisions. Let me demonstrate the superiority of God-made laws by using the example of capital punishment.

The secular system always swings according to the mood of the people: sometimes, the people feel that capital punishment for murder is not right and so they pressure their representatives to vote against capital punishment.

But when crimes rates increase and serial murder cases occur more frequently, public opinion changes and the legislators are influenced in favour of capital punishment.

Actually both sides of this issue reflect the Judeo-Christian basis of the Western society. Judaism, on the one hand, insists on the principle of justice which demands “an eye for an eye”. On the other hand, Christianity promotes the principle of mercy by saying “turn thy other cheek.”

Islam, the final version of God-made laws, takes a balanced look at the issue of capital punishment and has beautifully accommodated both the principles of justice and mercy in its system.

The Western system did not realize the difference between the two principles of justice and mercy: while justice can be demanded and legislated, mercy cannot be forced or made into a law. You can always plead for mercy but you can never demand mercy.

Islam takes this difference into full consideration, and, therefore, it talks about capital punishment on two different levels: legal and moral. On the legal level, it sanctions the principle of justice by giving the right of retaliation to the victim.

But, immediately, the Qur’an moves on to the moral level and strongly recommends the victim to forgo his right of retaliation and either to forgive the criminal or to settle for monetary compensation. This issue has been clearly mentioned in the following verse of the Qur’an:

In it (the Torah), We wrote to them: “A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and there is retaliation for wounds.” But (before you act according to your right, remember that) whosoever forgoes (his right of retaliation), it shall be expiation for him (against his own sins). 5:45

Thus Islam has very beautifully provided the legal safeguard for human life on the social level and also encouraged mercy from a moral point of view on the individual level.

If human beings are left on their own in this issue, they will always swing between the two extremes of justice and mercy-only Islam, the final version of God-made legal system can accommodate both these principles.

* * *

This lesson is based on An Introduction to the Sharī‘a by Sayyid M. Rizvi

Question Paper on Lesson 21

Question 1: [15 points]

True or False:

(a) Islam is just a system of beliefs.

(b) “Dīn” means a complete way of life.

(c) Sharī‘a is a way charted by the ummah.

(d) Islam is a religion of justice with no room for mercy.

(e) God-made laws are just and unbiased.

Question 2: [20 points]

Explain in your words the shortcoming in man-made laws.

Question 3: [15 points]

The need for laws is for the survival of a “civilized” society. Explain in your own words the importance of the social aspect of human beings and their interdependence on one another.

Lesson 22: Sources Of The Shari’a

1. The Qur’an & the Sunna of the Prophet

The Muslims during the days of Prophet Muhammad lived by the shari’a by following the Qur’an and the sunna. Sunna means the example of the Prophet.

(Sunna is sometimes written as ‘sunnat’.) Was not the Qur’an enough on its own? The Qur’an is a book of guidance which was sent for the entire human world till the end of time. As such, it only deals with the general issues and mentions only the basic principles underlying the Muslim way of life.

The Qur’an is more like a constitution than a book of law. The deals were left to the Prophet.

The Qur’an itself clearly explained this relationship between the Prophet and itself in the following verses:

He raised up among the common people a Messenger from among themselves to recite to them His revelations, to purify them, and to teach them the Book and the wisdom. (62:2)

And We have revealed, to you (O Muhammad) the Reminder (that is, the Qur’an) so you may clarify to the people what has been revealed to them, and so that they may reflect. (16:44)

These two verses definitely prove that Prophet Muhammad was not just a ‘mail-man’ whose only job was to deliver the Qur’an to us. He was a teacher and a commentator of the Qur’an. Even his actions are a source of guidance for Muslims:

You have a good example in Allah’s Messenger for whosoever hopes for God and the last day, and remembers God oft. (33:21)

The obedience to the Prophet has been considered as the proof of loving Allah:

Say (O Muhammad), ‘If you love Allah, then follow me; (if you do so) Allah will love you and forgive for you your sins.’ (3:31) To show the importance of obeying the Prophet, Allah further says: Whoever obeys the Prophet has surely obeyed Allah, (4:80)

The Qur’an is not only silent on the details of things which can change over time, it is also silent on the rules of worship which can never change. For example, the Qur’an in twenty-five different places commands the Muslims to say the daily prayers (salat), but not once has Allah explained how the Muslims are to say their prayers.

(The only exception to this statement is that of salatu ‘lkhawf, the prayer said in a battle-field or when one is in danger.) This silence on the part of the Qur’an, I believe, was for the specific purpose of forcing the people to go to the Prophet, ask him for details and follow his example.

2. The Example of the Imams

After the Prophet’s death, the Muslims were very much divided on the issue of leadership. This gave birth to the two groups known as the Shi’a and the Sunnis. The Shi’a lived by the shari’a by following the Qur’an, and the sunna of the Prophet and of the Imams.

The sunna, in Shi’a definition, means “the sayings, deeds and silent approval of the Prophet and the twelve infallible Imams of Ahlu “l-bayt.”

Although the issue of the leadership has already been discussed in another lesson in Part One, I would like to mention one reason why the Imams of Ahlu 1-bayt are preferable as the source of the sharia than anyone else.

The Muslims of the early days realized the importance of the Prophet’s sunna and started to memorize his sayings known as hadith. Later generations preserved the saying they had heard from the companions of the Prophet in the books of hadith.

Even the actions of the Prophet, observed by his companions, were preserved in writing. But this process of preserving the sunna of the Prophet “was not immune from mistakes and forgery.

Many sayings were invented and wrongfully attributed to the Prophet during the early period of the Islamic history, especially during the Umayyid era.

At times, the rulers bribed the companions to fabricate ‘hadith1 in their favour and/or against their opponents. At other times, some people invented ‘hadith’ for apparently good causes not realizing that they were using the wrong means of trying to make people more religious!

Abu ‘Ismah, Faraj bin Abi Maryam al-Marwazi was asked: “From where have you got all these traditions narrated through ‘Ikrimah, from Ibn ‘Abbas, from the Prophet, describing the reward of reciting each and every surah (chapter) of the Qur’an?”

He said, “I found people interested only in the fiqh of Abu Hanifah and maghazi of Ibn Ishaq; therefore, I forged these ahadith for the pleasure of God to bring them back to the Qur’an.”

In this background of the early development of hadlth, we must find an authentic and informed source for the sunna of the Prophet.

When you look at the Muslims of the Prophet’s days, you can find no one who was more knowledgeable, informed, reliable and closer to the Prophet than the Ahlu 1-bayt, the family of the Prophet: Fatimah, ‘Ali and their sons.

After all, it is the Qur’an which testifies to their spiritual purity of the highest form by saying: “Verily Allah intends to purify you, O the Ahlu ‘l-bayt, a thorough purification.” (33:33) Combine this verse about the Ahlu ‘1-bayt’s purity with the following: “It is the holy Qur’an in a preserved tablet, none shall touch it but the purified ones.” (56:79)

The real sense of this verse is that the Qur’an which is “in a preserved tablet” is not accessible to anyone except those who are purified by Allah. This shows that the Ahlu ‘1-bayt could understand the Qur’an better than any other Muslim.

It is for this very reason that Allah commanded His Messenger to ask the people to love his Ahlu 1-bayt: Say (O Muhammad), ‘I do not ask from you any reward (for teaching Islam to you) except to love my near ones.’ (42:23)

This love was made obligatory because it would automatically entail obedience of those whom one loves. If the Ahlu ‘1-bayt were not truthful, reliable, and worthy of following, would Allah command us to love them?

These few verses of the holy Qur’an are enough to show that the best commentators of the Qur’an and the most authentic source for the Prophet’s sunna are the Imams of Ahlu ‘1-bayt.

The Prophet himself said, “I am leaving among you two worthy things. As long as you hold fast on to them both, you will never go astray after me. One is greater than the other: the Book of Allah (which is a rope suspended from the heaven to the earth) and my descendants, my Ahlu ‘1-bayt.

They will not separate from each other until they come to me at the (fountain of) Kawthar (in the hereafter). Therefore, see how you recompense me by the way you deal with them.”

This is not the place to discuss the authenticity of this hadith, but it will suffice to quote Ibn Hajar al-Makki, a famous Sunni polemicist.

After recording this hadlth from various companions who had heard it from the Prophet at various places and times, Ibn Hajar says, “And there is no contradiction in these [numerous reports] since there was nothing to prevent the Prophet from repeating [this statement] at those various places because of the importance of the holy Book and the pure Family.”19

We can conclude from these verses and the hadith mentioned above that the Ahlu 1-bayt are the divinely appointed commentators of the Qur’an, and the most authentic and the best source for the sunna. It is for this reason that we prefer them to all other sources.

Even when we quote a hadith from the Imams of Ahlu ‘1-bayt, it is actually the hadith of the Prophet which they have preserved as the true successors of the last Messenger of God. Imam Ja’far as-Sadiq (a.s.), the sixth Shi’ite Imam, says:

My hadith is the hadith of my father, the hadith of my father is that of my grandfather, the hadith of my grandfather is that of Husayn [bin ‘Ali], the hadlth of Husayn is that of Hasan [bin ‘Ali], the hadlth of Hasan is that of Amiru ‘1-mu’minin [‘Ali bin Abi Talib], the hadith of Amiru ‘l-mu’minm is that of the Messenger of God (s.a.w.), and the hadith of the Messenger is a statement of Allah, the Almighty, the Great.”20

The historical circumstances did not allow the opportunity to the first three Imams of Ahlu 1-bayt to formally teach and train their followers in the matters of the shari’a. It was after the tragedy of Karbala that the Imams, especially the fifth and the sixth Imams, got the opportunity to formally train their followers in the shari’a laws.

The training by these Imams actually laid the foundation for the development of ijtihad among the Shi’as after the occultation of the twelfth Imam Muhammad al-Mahdi (a.s.).

During the Minor Occultation (ghaybat) of the Present Imam, it was still possible for the Shi’as to present their problems to the Imam through his specially appointed representatives. These representatives were ‘Uthman bin Said al-Amri (260-265 AH), Muhammad bin ‘Uthman al-’Amri (265-305 AH), Husayn bin Ruh (305-326 AH), and ‘All bin Muhammad al-Samiri (326-329 AH).

However, after the Imam went into the Major Occultation, the problems of the shari’a were resolved through the process known as ijtihad and taqlid-the two most important ways of living by the shari’a.

Ijtihad, in Shi’a jurisprudence, means “the process of deriving the laws of shari’a from its sources.” A person who can do ijtihad is known as a “mujtahid”. Taqlid means “to follow the mujtahid in the laws of shari’a.”

* * *

This lesson is based on An Introduction to the Sharī‘a by Sayyid M. Rizvi

Question Paper on Lesson 22

Question 1: [15 points]

True or False:

(a) The Qur’ān is the only source of the sharī‘a.

(b) Prophet Muhammad (s.a.w.) was the embodiment of the teachings of the Qur’ān.

(c) Sunna is the second source of the sharī‘a.

(d) All hadith are to be accepted as authentic and correct.

(e) Abu ‘Ismah was correct in fabricating “ahādith” to bring people closer to the Qur’ān.

Question 2: [20 points]

Why are the Ahlu ’l-Bayt the most important source for the sunna of the Prophet and commentary of the Qur’ān?

Question 3: [15 points]

Explain by an example (from the lesson or other sources) how the Prophet of Islam cannot be separated from the Qur’ān and its complete understanding.

Author's Preface

In the Name of Allah, Most Gracious, Most Merciful

Praise belongs to Allah, the Lord of the worlds.

May Allah bless Muhammad, his family, and his companions.

Now, I want to put the conclusion of the studies in front of the gentle reader. This conclusion has been based on facts from real life. They are free from any doubt. They are not subjected to any effect of the oppressed historical period, which our old historians had not presented in an appropriate way, nor have our contemporary authors analyzed it in a suitable manner.

This period of time represented the succession of al-Hasan b. 'Ali, peace be on them. This period has historically been distorted because of the ambitions of the foremost authors and the carelessness of the modern ones. This period, like other historical periods, has been liable to deliberate blackout, forgetfulness of facts, negligence, and distortion. So rash eastern and western authors have described al Hasan b. 'Ali, the best blessing and peace on him and on his father, as a caliph with weak policy, the one who absorbed in loving women, and who sold Mu'awiya the succession for money. Also there are similar oppressive baseless accusations to these ones.

So in the following chapters, I (the author) will explain this important short period. For it is similar to the great historical periods of Islam after the death of the Prophet, may Allah bless him and his family. That is because this period was unique in the history of the other caliphs. Namely, it was the beginning of a new rule that distinguished between the spiritual powers and the temporal ones in Islam. It was the period whose events confirmed the tradition in which the Prophet told the people that oppressive rulers would take the reins of authority. It was the period when tribal spites appeared for the first time in the history of Islamic beliefs.

However, the little efforts in the chapters of this book are not enough to explain the facts about the period of al-Hasan's succession. That is because such facts are about in various books.

These little efforts have shown us that al-Hasan b. 'Ali (peace be on him), though the period of his succession was short, was the cleverest of all Caliphs in policy, and solving the problems. They have shown us that al-Hasan was very careful of the plans and plots of Mu'awiya b. Abu Sufyan. They have shown us that he married many women to show his great position among people. Moreover, they have shown us that he made a Peace Treaty with Mu'awiya to indicate the almighty plan through which he destroyed his enemies in history. So al-Hasan did not sell Mu'awiya the succession for money, nor did he bargain with him. Moreover, all deeds of this Imam (i.e., al-Hasan) have underlined his great position among people. However, some people have ignored his deeds and history has oppressed them.

The most horrible ungratefulness for the talents of the great figures is that ignorant people write about their history and classify their ranks.

Such ignorant people do not harm al-Hasan b. 'Ali. For there are other people who have the ability to distinguish between the right and the wrong. For the brave attitude of this Imam (i.e., al-Hasan), his great talents, and his meaningful aims have made him occupy the highest position of the great immortal figures.

It is enough for us to mention the following chapters to show the correct logical method which people should follow to denote that Imam al-Hasan was great, and free from all defects.

So impudent authors have condemned the policy of al-Hasan, peace be on him, for taking a sum of money. This sum of money was the reason for creating such a historical problem to al-Hasan, peace be on him. That is because such authors have not studied the private conditions of al-Hasan thoroughly. Besides they have decided to support their party activities, to comply with the wishes of the ruling policy, and to make people forget this great Imam.

So the authors have regarded al-Hasan as an unsuccessful leader. However, they have not considered carefully the reasons for this claimed failure that has reflected the state of the people whom al-Hasan led during that period. In other words the authors should consider carefully the temptations of the new conquests that prevailed the people at that time. Accordingly, the authors will know that the leader has no defect when his community becomes corrupt, his soldiers become traitors, and his people lose their social conscience.

The authors have forgotten to regard al-Hasan as the most prominent politician. For they have not known that he studied the psychological features of his opponents, the desires of his society, and the situations of his time. Moreover, they have not known that al Hasan made plans. They have not known that he decided the results. They have not known that he kept the future of all his community with his plans. They have not known that he dug the graves of his opponents one by one with his conclusions.

Though al-Hasan was surrounded by the hardships of his time, he was the peace- maker whose success was certain, and whose head was raised through the summons to righteousness. Then he died. However, he refused to waste even an inch of his right. I (the author) wonder, which greatness is better than that of al-Hasan when the pedantic critics study his conditions with honesty?

Our book will give you clear evidence for what we have mentioned above. That is because its chapters have been based on accurate studies. The gentle reader will find these studies the nearest thing to reality or they are the reality itself. Also he will find that we have proved them with logical criteria.

The reader will find that this book is not about the conditions of Imam al-Hasan, peace be on him, in general. Rather the book is about his political attitudes. Anyhow, it is necessary for us to mention a chapter about his life.

Our matter (the Peace Treaty of al-Hasan) is wide and difficult. However, the reference books are very few. That is because most of our old books were liable to be missing. For example, we have not found these books:

1) Sulh al-Hasan and Mu'awiya by Ahmad b. Muhammad b. Said b. Abd al-Rahman al-Subay'i al-Hamadani (died 333 A.H.),

2) Sulh al-Hasan by Ibrahim b. Muhammad b. Said b. Hilal b. `Asim b. Said b. Mas'ud al-Thaqafi (died 283 A.H.),

3) Amr al-Hasan by `Abd al-`Aziz b. Yahya al-Jalludi al-Basri,

4) Akhbar al-Hasan by al Haythem b. `Adi al-Tha'labi (died 207),

5) Akhbar al-Hasan b. 'Ali by Abu Ishaq Ibrahim b. Muhammad al-Isfahani' al-Thaqafi1 and the like.

As for the books, which we have found, they are all in agreement on the Peace Treaty of al-Hasan (Sulh al-Hasan). However, they are in disagreement on presenting an event narrating a sermon, reporting a declaration, and deciding a certain number. Rather, even two chains of authority in these books are in disagreement on appointing the exact date of an event or a sermon. They are in disagreement on limiting the name of the leader, for example, or the order of the leadership between two or among three leaders. They are in disagreement on reporting the ways of the plot which was made against al-Hasan, peace be on him, at his camps. They are in disagreement on expressing his peace, and his killing at last. Moreover, they are in disagreement on the small and the great news of the story from the beginning to the end.

In these books there are many factors that played a dangerous role in treating the sensitive matters.

Attributing these facts to their correct chain of authority was the most difficult stage for me during this writing. However, it was easy for me to achieve this purpose through resorting to the relations of the conditions and the coordination of the events with which we can evaluate a certain situation.

Among the best chances is that we have depended on the plain proof in choosing the way to order the reports that are here and there in books. So these reports, though incomplete, are all our perfect proofs for the coordination and the study we have chosen. This is the most wonderful success, which I have achieved.

We considered carefully the attitude (i.e., the Peace Treaty) throughout its stages. We depended on reason more than the reports. We resorted to the personal declarations (i.e., the words of al-Hasan) to indicate the purpose (the Peace Treaty) more than the reports of many historians.

Moreover, it (this study) is my little goods. From it I do not want anything. However, I want it to be a clue for new studies to remove the vagueness that has covered the Peace Treaty of al-Hasan throughout history.

If my study is successful in achieving that, then I will be given much good "With none but Allah is my success, on Him do I rely and to Him do I turn."

Note

1. You can find these books with in the biographies of their authors in the biographical books, such as al-Fihrast by b. al-Nadim and al-Najashi, and the like. Also you can find them with the names of other books concerning al-Hasan's, peace be on him, peace and killing. We do not want to speak at length about them, for they have become mere names.

Part 1: Imam Al-Hasan (Peace Be On Him)

His father was the Commander of the faithful (Amir al-mu'minin), 'Ali b. Abu Talib. His mother was the mistress of the women of the worlds, Fatima the daughter of the Apostle of Allah, may Allah bless him and his family.

His Birth

He was born in Medina on the night of the middle day of the month of Ramadan, in the year 3 A.H. He was the eldest son.

When al-Hasan was born, the Prophet, may Allah bless him and his family, took him. Then the Prophet said the adhan (call to prayer) in al-Hasan's right ear, and said the iqama (words similar to the adhan) in his left ear. Then he sacrificed a ram for him (in the ceremony of `aqiqa). Then he shaved his hair. He (i.e., the Prophet) gave silver equal to his hair. So the weight of al-Hasan's hair was a dirham and some of silver. Then he ordered his hair to perfume. So the `aqiqa and giving alms as equal as the weight of hair have become Sunna (an act of the Prophet).

The Prophet named him Hasan. People did not know such a name in the pre- Islamic period. Also he gave him Kunya (i.e., the name by which an Arab is usually referred to and which refers to him as the father of someone, usually his eldest son) as Abu Muhammad. Al-Hasan had no Kunya other than this (Abu Muhammad).

His Nick-Names

al-Sibt, al-Sayyid, al-Zaki, al-Mujtaba, al-Taqi.

His Wives

Al-Hasan married Umm Ishaq bint (the daughter of) Talha b. `Ubayd Allah, Hafsa bint (the daughter of) 'Abd al-Rahman b. Abu Bakr, Hind bint (the daughter of) Suhayl b. `Amru, and Ju'da bint (the daughter of) al-Ash'ath b. Qays, whom Mu'awiya tempted to kill al-Hasan. So she killed him with poison.

His Children

Al-Hasan had fifteen children, both male and female: Zayd, al-Hasan, `Amru, al-Qasim, `Abd Allah, `Abd al-Rahman, al-Hasan al-Athram, and Talha, Umm al-Hasan, Umm al-Husayn, Fatima, Umm Salama, Ruqayya, Umm `Abd Allah, and Fatima.

His Characteristics

No one was more like the Apostle of Allah, may Allah bless him and his family, than al-Hasan b. 'Ali, peace be on him, in form, manner, and nobility.

In this manner the describers have described al-Hasan and said: "He (al-Hasan) had a white, reddish face. He had black eyes, smooth cheeks, thick beard, and curly, plentiful hair. His neck was as white as a jug of silver. His body was good. He had large shoulders, and big fleshy bones. He was of medium height; neither long nor short. He was handsome; the best of all people in face.

Al-Hasan, peace be on him, was as the poet said:

When some handsomeness creeps into the insights of imaginations,

He (al-Hasan) has the special share.

His forehead from under his forelock is like

The full moon that illuminates the dark night.

His ambergris and musk is far above the perfume of

The people of the earth, so he is the heavenly perfume.

Ibn Sa'd said: "Al-Hasan and al-Husayn used to dye black."

Wasil b. `Ata' said: "Al-Hasan b. 'Ali, peace be on them, had the visage of prophets and the glory of kings."

His Worship

Al-Hasan, peace be on him, performed the hajj on foot twenty- five times. When he mentioned death, he wept.

When he mentioned the grave, he wept. When he mentioned the resurrection, he wept. When he mentioned crossing the sirat (a kind of bridge which only the righteous can cross on the road to Paradise), he wept. When he mentioned the standing before Allah, the Great and Almighty, he fainted. When he mentioned Paradise and Fire, he shock as the sick person did. So he asked Allah to make him enter Paradise and to protect him from Fire.

When al-Hasan performed an ablution for prayers, he shock all over and his face became pale.

Al-Hasan, peace be on him, shared his property with Allah three times. He gave people from his property twice in the way of Allah, the Exalted. He mentioned Allah, the Great and Almighty, in all conditions whether pleasant or otherwise.

They (the historians) said: "He (al-Hasan, peace be on him) was the best of all people in worshipping Allah and refraining from the life in this world."

His Ethics

Al-Hasan's ethics were excellent examples for people. So everyone respected him. Everyone loved him when he associated with him. When his friend or his enemy heard him talking or delivering a speech, he was sorry that he (al-Hasan) would end his talking or his speech.

In his book, vo1.8, p. 37, b. Kathir has reported on the authority of b. al-Zubayr, who said: "By Allah, no woman has born (a baby) like al-Hasan b. 'Ali."

Muhammad b. Ishaq said: "After Allah's Apostle, may Allah bless him and his family; no one had a high social position as al-Hasan b. 'Ali had. (Mats) were spread out at the door of his house. When he came out and sat, the street was over crowded. So no one of Allah's creatures could pass to show respect for him. When he knew that, he stood up and entered his house. So the people could pass."

Al-Hasan dismounted his camel on the road to Mecca, so all those who saw him dismounted their camels. Also Sa'ad b. Abu Waqqas dismounted his camel and walked beside him.

Ibn `Abbas caught the stirrup for al-Hasan and al-Husayn, peace be on them, and arranged their clothes. So Mudrik b. Ziyad said to him: "You are older than them, so why do you catch the stirrup for them?" Ibn "`Abbas said: "Woe unto you! Do you know who they are? They are the grandsons of the Apostle of Allah. What a great blessing is that Allah has made me catch the stirrup for them and arrange their clothes!"

Although al-Hasan, peace be on him, had a high social rank, he was kind to people. One day he passed by poor persons. The poor persons were sitting on the ground. There were pieces of bread before them. They were picking up the pieces of bread and eating them. When they saw al-Hasan, peace be on him, they said to him: "Son of the Apostle of Allah, come to lunch!" So he dismounted his camel and said: "Indeed, Allah does not love the proud." He began eating with them. Then he invited them, so he gave them food and clothes.

The following are some examples about al-Hasan's generosity: A man came to him and asked him for a need. He (al-Hasan) said to the man: "Write your need on a piece of paper and submit it to me." The man submitted his need to him. He (al-Hasan) doubled the man's need. So some of those who were sitting with al-Hasan said to him: "Son of the Apostle of Allah, the blessing of the piece of paper was great for the man."

So al-Hasan said: "Its blessing for us is greater, for Allah has made us appropriate for doing good. Do you not know that doing good should be optional, namely without request. As for him whom you give after the request, you give him after he has lost face. He may spend his night restless and sleepless. He rocks between despair and hope. He does not know whether he will face a sad answer or a glad success. He comes to you while he shakes all over and his heart is afraid (of you). Then if you met his need through losing face, that (losing face) would be greater than what he has obtained from your favor."

Al-Hasan, peace be on him, gave a poet (some money). So one of those who were sitting with him said to him: "Glory be to Allah! Do you give the poet who disobeys the Merciful (Allah) and tells lies?" Al-Hasan, peace be on him, said: "Servant of Allah, the best of your money is what you spend to protect your dignity. It is an act of kindness to avoid the evil."

A man asked al-Hasan, peace be on him, for a need. So al-Hasan gave the man one thousand dirhams and five hundred dinars and said to him: "Fetch a carrier to help you." The man fetched a carrier. So al-Hasan gave the carrier his cloak and said: "This is the wage of the carrier.

A Bedouin came to al-Hasan, peace be on him, and asked him for a need. So al-Hasan said: "Give him all the money in the safe." There were twenty thousand dirhams in the safe. All the money was given to the Bedouin, so he said: "My master, do you not let me tell you about my need and praise you?" Al-Hasan, peace be on him, began saying:

Our gifts are many

The hopeful enjoy them.

Our selves give generously before the request

For fear of losing face.

Al-Mada'ini said: "Al-Hasan, al-Husayn, and `Abd Allah b. Ja'far went out. However, their luggage went before them. So they became hungry and thirsty. They saw an old woman sitting in a tent. They asked the old woman for water. She said to them: `Milk this ewe.' They did. Then they asked her for food. She did: `I have nothing but this ewe. Let one of you slaughter it. So one of them slaughtered and skinned it. Then she grilled some meat of the ewe for them. They ate the meat and took a nap at the old woman's tent. When they got up, they said to her: `We are a group of people from Quraysh. We want to go through this direction. When we come back, visit us. For we will do good for you.' Then they went away.

When the old woman's husband came, she told him about her entertainment. Her husband said: `Woe unto you! You have sacrificed my ewe for people whom you do not know, then you say that they are from Quraysh.' Days passed. The old woman's condition became worse. So she departed till she passed through Medina. Al-Hasan, peace be on him, saw her and recognized her. He said to her: `Do you know me?' `No,' she answered. He said: `I was your guest on the day so- and- so.' Then he gave her one thousand ewes and one thousand dinars, and he sent her to al-Husayn, peace be on him. Al-Husayn gave her like that (number) and sent her to `Abd Allah b. Ja'far. The latter gave her like that (number)."

A Hashimite man and an Umayyad quarreled with one another (about generosity). The Hashimite man said: "My people are more generous (than yours)." The Umayyad one said: "My people are more generous (than yours)." The Hashimite man said to the Umayyad one: "Go and ask ten of your people (for money)" The Umayyad man went and asked ten of his people (for money). Each one of the ten people gave him ten thousand dirhams. In the meantime the Hashimite man went to al-Hasan b. 'Ali. So al-Hasan gave him one hundred and fifty thousand dirhams.

Then the Hashimite man went to al-Husayn. So al-Husayn asked him: "Had you asked anyone for money before me?" "I had asked al-Hasan," answered the Hashimite man. Al-Husayn said: "I cannot give more than what my master (al-Hasan) has given you." Then al-Husayn gave the Hashimite man one hundred and fifty thousand dirhams. Then the Umayyad man came back with one hundred thousand dirhams from ten people, while the Hashimite man came back with three hundred thousand dirhams from two people. So the Umayyad man became angry and returned the money to its owners who received it. Meanwhile the Hashimite man went to al-Hasan and al-Husayn to return the money, but they refused to accept it. Then they said: "We do not mind whether you take the money or throw it away on the road."

One day al-Hasan, peace be on him, saw a black boy. The black boy was eating a piece of bread and giving a piece of bread to his dog. So al-Hasan said to him: "What has made you do this?" "I feel shame of my dog when I eat and do not feed him," answered the black boy. Then al-Hasan said to him: "Do not leave your place till I come to you." At that moment al-Hasan went to the black boy's master. He bought the black boy and the wall (the garden) where he lived. He (al-Hasan) freed the black boy and made him possess the wall.

The traditions about al-Hasan's generosity are numerous, but we do not intend to mention them all.

As for al-Hasan's clemency, it was as heavy as the mountains, as Marwan said concerning al-Hasan.

Al-Hasan, peace be on him, renounced worldly pleasures very much. So Muhammad b. 'Ali b. al-Husayn b. Babawayh, who died in the year 381 A.H., wrote a book. He called the book `Zuhd al-Hasan.' How an outstanding merit was that al-Hasan renounced all life in this world for the sake of the religion!

His Outstanding Merits

Al-Hasan, peace be on him, is the Lord of the youth of Heaven. He was one of the two persons in whom the progeny of the Apostle of Allah, may Allah bless him and his family, was limited. He was one of the four persons through whom the Prophet made the contest of prayer with the Christians of Najran. He was one of the five persons whom the Prophet covered with his cloak. He was one of the twelve Imams whose obedience Allah made incumbent on people.

He was among those who were purified from sins as the Qur'an says. He was among those whose love Allah made reward for the message. He was among those whom the Apostle of Allah made one of the two valuable things (thaqalayn). Thus whoever cleaves to them does not go astray. He was the plant of the sweet basil of the Apostle of Allah, may Allah bless him and his family. The Prophet loved him and asked Allah to love those who love him.

Al-Hasan had other outstanding merits. These merits are in need of a long explanation. Still the explanation does not encompass them even if it is long.

The people pledged allegiance to him after the death of his father, peace be on them. So he assumed the succession in the best manner though the time of his succession was short. Also he made a Peace Treaty with Mu'awiya on the fifteenth of the month of Jamadi al`Ula' in the year 41 A.H., according to the most correct reports. So he was able to protect the religion and to spare the blood of the believers. In the Peace Treaty, he followed the teachings, which he reported on the authority of his father on the authority of his grandfather, may Allah bless him and his family. Apparently, his succession was seven months and twenty days.

After the Peace Treaty had been concluded, al-Hasan, peace be on him, came back to Medina to stay there. So his house became as a second haram (a sacred sanctuary) for people to visit.

Through these two sacred places (al-Hasan's house and Medina), al-Hasan, peace be on him, became the rise of guidance. He was the stronghold of knowledge and shelter of Muslims. Meanwhile there were many knowledgeable people all around him. Anyhow such knowledgeable people were the students of al-Husayn. So they learned knowledge from him and reported it on his authority. Allah granted al-Hasan plentiful knowledge and a high social position in the hearts of Muslims. Thus he (al-Hasan) was able to guide the community, to lead Muslims spiritually, to correct the Islamic beliefs, and to unify the people of monotheism.

Al-Hasan, peace be on him, performed the early morning prayer in the mosque of the Apostle of Allah, may Allah bless him and his family. He sat there praising Allah till the sun rose. In the meantime he answered the questions of the great Muslim figures. In his book `al Fusul al-Muhimma', p.159, b. al-Sabbagh said: "The people gathered around him (al-Hasan). He (al-Hasan) answered the questioners perfectly and refuted the proofs of the disputers."

When al-Hasan, peace be on him, performed the hajj or went around the Kaaba, the people were about to destroy him. For they overcrowded to welcome him.

His Death

Al-Hasan, peace be on him, was given poison several times. We will detail this matter when we discuss the fulfillment of the conditions of the Peace Treaty. When al-Hasan, peace be on him, felt the danger in the last attempt, he said to his brother al-Husayn, peace be on him: "My brother, I am leaving you and meeting my Lord. I have been given poison to drink, and have spewed my liver into the basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before Allah, the Great and Almighty."

Then he said: "Bury me with the Apostle of Allah, may Allah bless him and his family.1 For I am worthier of him and his family' (than others). If they prevent you from doing that, then I make you swear by the relation which Allah has made close to you and by the blood relation to the Apostle of Allah, may Allah bless him family, not to shed even your blood into the cupping-glass in (carrying out) my command, till we meet the Apostle of Allah, may Allah bless him and his family, to oppose the people before him and to tell him about what we have suffered from them."

Then al-Hasan, peace be on him, made his testamentary bequests to his family and his children. (He gave al-Husayn) his heirlooms and the things which the Commander of the faithful (Imam 'Ali), peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shi'a that he (al-Hasan) was his successor.

Then al-Hasan, peace be on him, died on the seventh of the month of Sufar, in the year 49 A.H.

Abu al-Faraj al-Isfahani said: "Mu'awiya wanted the people to pledge allegiance to his son Yazid. However, the existence of al-Hasan b. 'Ali and of Sa'd b. Abu Waqqas troubled him very much. So he gave them poison to drink, and they died of it."

The abominable disasters of this kind shook the conscience of the Muslim countries. So there were various revolutions throughout history. In this connection Allah, the Exalted, says: "And they who act unjustly shall know to what final place of turning they shall turn back."

His Burial

Sibt b. al-Jawzi reported on the authority of b. Sa'd on the authority of al-Waqidi, who said: "When al-Hasan was about to die, he said: `Bury me beside my father.' He meant the Apostle of Allah, may Allah bless him and his family. However, banu (the sons of) Umayya and Marwan b. al-Hakam and Said b. al-`As, who was the governor over Medina, prevented him." Ibn Sa'd said: "Among them was `A'isha, who said: `No one is buried beside the Apostle of Allah.'"

Abu al-Faraj al-Amawi al-Isfahani reported on the authority of Yahya b. al-Hasan, who said: "I heard 'Ali b. Tahir b. Zayd say: `When they wanted to bury al-Hasan, she (`A'isha) mounted a mule and asked the help of banu (the sons of) Umayya, Marwan, those who were there from them (banu Umayya) and from their servants. So someone said: `One day (she was) on a mule, and one day (she was) on a camel.'"

Al-Mas'udi has mentioned that `A'isha mounted a gray mule and led the Umayyads to declare a second battle against the members of the House (Ahl al-Bayt. He (al-Mas'udi) said: "So al-Qasim b. Muhammad b. Abu Bakr came to her (`A'isha) and said: `Aunt, we,, have not washed our heads since the Battle of the Camel.2 Do you' want people to call this day the Battle of the Gray Mule?' So she came back."

Many people gathered together with al-Husayn b. 'Ali and said to him: "Leave us with the children of Marwan. By Allah, they are, with us, nothing but an itching of the head." Al-Husayn said: `By Allah, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of Allah would have taken their toll from you. You have broken the agreement which was made between you and us. You have ignored the conditions which we made with you for ourselves." Here al-Husayn, peace be on him, reminded them of the conditions of the Peace Treaty.

Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi` beside his grandmother, Fatima daughter of Asad b. Hashim b. `Abd Manaf, May Allah be pleased with her.

In his book `al-Isaba', he (Ahmad Shahab al-Din al-`Asqalani) said: Dawud b. Sinan informed us: Tha'laba b. Abu Malik told us: "I (Tha'laba b. Abu Malik) saw al-Hasan on the day when he died and was buried in (the cemetery of) al-Baqi`. I saw that if a needle had been thrown away in (the cemetery of) al-Baqi`, it (the needle) would have not fallen but on the head of a person."

Notes

1. Al-Hasan, peace be on him, was worthier of the Prophet, may Allah bless him and his family, than others, because he was his grandson and a piece of him. Rather al-Hasan was the piece of the Prophet. No one is worthier of the grandfather than the grandson. In other words the piece is worthier of the entirety than others.

Al-Hasan, peace be on him, was worthier of the Prophet's family, because he was his legitimate inheritor through his mother the truthful and chaste one, peace be on her. She was the only inheritor of her father, may Allah bless him and his family. So she (Fatima, the Prophet's daughter) had the right to inherit her father as Solomon inherited David. For there is nothing that can specialize the general inheritance.

Here the comparative degree `worthier' concerns the mafdulin (less excellent), namely Abu Bakr and `Umar. For they regarded themselves as worthier of burying in the room of the Apostle of Allah, may Allah bless him and his family, than others. However, his grandson (al-Hasan) was worthier of that than them. That is because they (Abu Bakr and `Umar) thought that the wife had the right to inherit her husband. Muslim jurists have disagreed on this matter since then. `A'isha, the daughter of Abu Bakr, and Hafsa, the daughter of `Umar, had, according to the correctness of their inheritance as two wives, a share of seventy-two shares in the room where the Apostle of Allah, may Allah bless him and his family, was buried. For they were two of nine wives. And all the nine wives had one- eighth which they divided among themselves according to this rate. As for the holy room whose wideness we do not know exactly should be wide enough to hold seventy two graves; otherwise the inheritors of the truthful, chaste one (Fatima did not permit Abu Bakr and `Umar to be buried in it. So what is other than this (explanation)? Accordingly, we must admit that al-Hasan, peace be on him, was worthier of the Apostle of Allah and of his house than the others.

2. In his book `Al-Mahasin wa al-Masawi', vol. 1, p.35, al-Bayhaqi has reported similar words. He (al-Bayhaqi) said: "On the authority of al-Hasan al-Basri that al-Ahnaf b. Qays said to `A'isha at the Battle of the Camel: `Mother of the believers, has the Apostle of Allah, may Allah bless him and his family, authorized you this movement?' She said: `O Allah, no.' He said: `Have you found it (this movement) in the Book of Allah, the Exalted?' She said: `We do not read but what you read.' He said: `Have you seen that the Apostle of Allah, may Allah bless him and his family, asked the help of his wives when he was few in number and the polytheists were many?' She said: `O Allah, no.' Al-Ahnaf said: `Therefore, what is our guilt?"

Part 2: On the Political Attitude

Before The Pledge Of Allegiance

After The Pledge Of Allegiance

Kufa During The Days Of The Pledge Of Allegiance

Determination To Wage War

Jihad And Leadership

The Number Of The Army

The Members Of The Army

`Ubayd Allah Ibn 'Abbas

The Beginning of The End

Attitude Towards Confusion

Between The Doctrine And Supreme Authority

Sacrifice

Secret of The Attitude

Author's Preface

In the Name of Allah, Most Gracious, Most Merciful

Praise belongs to Allah, the Lord of the worlds.

May Allah bless Muhammad, his family, and his companions.

Now, I want to put the conclusion of the studies in front of the gentle reader. This conclusion has been based on facts from real life. They are free from any doubt. They are not subjected to any effect of the oppressed historical period, which our old historians had not presented in an appropriate way, nor have our contemporary authors analyzed it in a suitable manner.

This period of time represented the succession of al-Hasan b. 'Ali, peace be on them. This period has historically been distorted because of the ambitions of the foremost authors and the carelessness of the modern ones. This period, like other historical periods, has been liable to deliberate blackout, forgetfulness of facts, negligence, and distortion. So rash eastern and western authors have described al Hasan b. 'Ali, the best blessing and peace on him and on his father, as a caliph with weak policy, the one who absorbed in loving women, and who sold Mu'awiya the succession for money. Also there are similar oppressive baseless accusations to these ones.

So in the following chapters, I (the author) will explain this important short period. For it is similar to the great historical periods of Islam after the death of the Prophet, may Allah bless him and his family. That is because this period was unique in the history of the other caliphs. Namely, it was the beginning of a new rule that distinguished between the spiritual powers and the temporal ones in Islam. It was the period whose events confirmed the tradition in which the Prophet told the people that oppressive rulers would take the reins of authority. It was the period when tribal spites appeared for the first time in the history of Islamic beliefs.

However, the little efforts in the chapters of this book are not enough to explain the facts about the period of al-Hasan's succession. That is because such facts are about in various books.

These little efforts have shown us that al-Hasan b. 'Ali (peace be on him), though the period of his succession was short, was the cleverest of all Caliphs in policy, and solving the problems. They have shown us that al-Hasan was very careful of the plans and plots of Mu'awiya b. Abu Sufyan. They have shown us that he married many women to show his great position among people. Moreover, they have shown us that he made a Peace Treaty with Mu'awiya to indicate the almighty plan through which he destroyed his enemies in history. So al-Hasan did not sell Mu'awiya the succession for money, nor did he bargain with him. Moreover, all deeds of this Imam (i.e., al-Hasan) have underlined his great position among people. However, some people have ignored his deeds and history has oppressed them.

The most horrible ungratefulness for the talents of the great figures is that ignorant people write about their history and classify their ranks.

Such ignorant people do not harm al-Hasan b. 'Ali. For there are other people who have the ability to distinguish between the right and the wrong. For the brave attitude of this Imam (i.e., al-Hasan), his great talents, and his meaningful aims have made him occupy the highest position of the great immortal figures.

It is enough for us to mention the following chapters to show the correct logical method which people should follow to denote that Imam al-Hasan was great, and free from all defects.

So impudent authors have condemned the policy of al-Hasan, peace be on him, for taking a sum of money. This sum of money was the reason for creating such a historical problem to al-Hasan, peace be on him. That is because such authors have not studied the private conditions of al-Hasan thoroughly. Besides they have decided to support their party activities, to comply with the wishes of the ruling policy, and to make people forget this great Imam.

So the authors have regarded al-Hasan as an unsuccessful leader. However, they have not considered carefully the reasons for this claimed failure that has reflected the state of the people whom al-Hasan led during that period. In other words the authors should consider carefully the temptations of the new conquests that prevailed the people at that time. Accordingly, the authors will know that the leader has no defect when his community becomes corrupt, his soldiers become traitors, and his people lose their social conscience.

The authors have forgotten to regard al-Hasan as the most prominent politician. For they have not known that he studied the psychological features of his opponents, the desires of his society, and the situations of his time. Moreover, they have not known that al Hasan made plans. They have not known that he decided the results. They have not known that he kept the future of all his community with his plans. They have not known that he dug the graves of his opponents one by one with his conclusions.

Though al-Hasan was surrounded by the hardships of his time, he was the peace- maker whose success was certain, and whose head was raised through the summons to righteousness. Then he died. However, he refused to waste even an inch of his right. I (the author) wonder, which greatness is better than that of al-Hasan when the pedantic critics study his conditions with honesty?

Our book will give you clear evidence for what we have mentioned above. That is because its chapters have been based on accurate studies. The gentle reader will find these studies the nearest thing to reality or they are the reality itself. Also he will find that we have proved them with logical criteria.

The reader will find that this book is not about the conditions of Imam al-Hasan, peace be on him, in general. Rather the book is about his political attitudes. Anyhow, it is necessary for us to mention a chapter about his life.

Our matter (the Peace Treaty of al-Hasan) is wide and difficult. However, the reference books are very few. That is because most of our old books were liable to be missing. For example, we have not found these books:

1) Sulh al-Hasan and Mu'awiya by Ahmad b. Muhammad b. Said b. Abd al-Rahman al-Subay'i al-Hamadani (died 333 A.H.),

2) Sulh al-Hasan by Ibrahim b. Muhammad b. Said b. Hilal b. `Asim b. Said b. Mas'ud al-Thaqafi (died 283 A.H.),

3) Amr al-Hasan by `Abd al-`Aziz b. Yahya al-Jalludi al-Basri,

4) Akhbar al-Hasan by al Haythem b. `Adi al-Tha'labi (died 207),

5) Akhbar al-Hasan b. 'Ali by Abu Ishaq Ibrahim b. Muhammad al-Isfahani' al-Thaqafi1 and the like.

As for the books, which we have found, they are all in agreement on the Peace Treaty of al-Hasan (Sulh al-Hasan). However, they are in disagreement on presenting an event narrating a sermon, reporting a declaration, and deciding a certain number. Rather, even two chains of authority in these books are in disagreement on appointing the exact date of an event or a sermon. They are in disagreement on limiting the name of the leader, for example, or the order of the leadership between two or among three leaders. They are in disagreement on reporting the ways of the plot which was made against al-Hasan, peace be on him, at his camps. They are in disagreement on expressing his peace, and his killing at last. Moreover, they are in disagreement on the small and the great news of the story from the beginning to the end.

In these books there are many factors that played a dangerous role in treating the sensitive matters.

Attributing these facts to their correct chain of authority was the most difficult stage for me during this writing. However, it was easy for me to achieve this purpose through resorting to the relations of the conditions and the coordination of the events with which we can evaluate a certain situation.

Among the best chances is that we have depended on the plain proof in choosing the way to order the reports that are here and there in books. So these reports, though incomplete, are all our perfect proofs for the coordination and the study we have chosen. This is the most wonderful success, which I have achieved.

We considered carefully the attitude (i.e., the Peace Treaty) throughout its stages. We depended on reason more than the reports. We resorted to the personal declarations (i.e., the words of al-Hasan) to indicate the purpose (the Peace Treaty) more than the reports of many historians.

Moreover, it (this study) is my little goods. From it I do not want anything. However, I want it to be a clue for new studies to remove the vagueness that has covered the Peace Treaty of al-Hasan throughout history.

If my study is successful in achieving that, then I will be given much good "With none but Allah is my success, on Him do I rely and to Him do I turn."

Note

1. You can find these books with in the biographies of their authors in the biographical books, such as al-Fihrast by b. al-Nadim and al-Najashi, and the like. Also you can find them with the names of other books concerning al-Hasan's, peace be on him, peace and killing. We do not want to speak at length about them, for they have become mere names.

Part 1: Imam Al-Hasan (Peace Be On Him)

His father was the Commander of the faithful (Amir al-mu'minin), 'Ali b. Abu Talib. His mother was the mistress of the women of the worlds, Fatima the daughter of the Apostle of Allah, may Allah bless him and his family.

His Birth

He was born in Medina on the night of the middle day of the month of Ramadan, in the year 3 A.H. He was the eldest son.

When al-Hasan was born, the Prophet, may Allah bless him and his family, took him. Then the Prophet said the adhan (call to prayer) in al-Hasan's right ear, and said the iqama (words similar to the adhan) in his left ear. Then he sacrificed a ram for him (in the ceremony of `aqiqa). Then he shaved his hair. He (i.e., the Prophet) gave silver equal to his hair. So the weight of al-Hasan's hair was a dirham and some of silver. Then he ordered his hair to perfume. So the `aqiqa and giving alms as equal as the weight of hair have become Sunna (an act of the Prophet).

The Prophet named him Hasan. People did not know such a name in the pre- Islamic period. Also he gave him Kunya (i.e., the name by which an Arab is usually referred to and which refers to him as the father of someone, usually his eldest son) as Abu Muhammad. Al-Hasan had no Kunya other than this (Abu Muhammad).

His Nick-Names

al-Sibt, al-Sayyid, al-Zaki, al-Mujtaba, al-Taqi.

His Wives

Al-Hasan married Umm Ishaq bint (the daughter of) Talha b. `Ubayd Allah, Hafsa bint (the daughter of) 'Abd al-Rahman b. Abu Bakr, Hind bint (the daughter of) Suhayl b. `Amru, and Ju'da bint (the daughter of) al-Ash'ath b. Qays, whom Mu'awiya tempted to kill al-Hasan. So she killed him with poison.

His Children

Al-Hasan had fifteen children, both male and female: Zayd, al-Hasan, `Amru, al-Qasim, `Abd Allah, `Abd al-Rahman, al-Hasan al-Athram, and Talha, Umm al-Hasan, Umm al-Husayn, Fatima, Umm Salama, Ruqayya, Umm `Abd Allah, and Fatima.

His Characteristics

No one was more like the Apostle of Allah, may Allah bless him and his family, than al-Hasan b. 'Ali, peace be on him, in form, manner, and nobility.

In this manner the describers have described al-Hasan and said: "He (al-Hasan) had a white, reddish face. He had black eyes, smooth cheeks, thick beard, and curly, plentiful hair. His neck was as white as a jug of silver. His body was good. He had large shoulders, and big fleshy bones. He was of medium height; neither long nor short. He was handsome; the best of all people in face.

Al-Hasan, peace be on him, was as the poet said:

When some handsomeness creeps into the insights of imaginations,

He (al-Hasan) has the special share.

His forehead from under his forelock is like

The full moon that illuminates the dark night.

His ambergris and musk is far above the perfume of

The people of the earth, so he is the heavenly perfume.

Ibn Sa'd said: "Al-Hasan and al-Husayn used to dye black."

Wasil b. `Ata' said: "Al-Hasan b. 'Ali, peace be on them, had the visage of prophets and the glory of kings."

His Worship

Al-Hasan, peace be on him, performed the hajj on foot twenty- five times. When he mentioned death, he wept.

When he mentioned the grave, he wept. When he mentioned the resurrection, he wept. When he mentioned crossing the sirat (a kind of bridge which only the righteous can cross on the road to Paradise), he wept. When he mentioned the standing before Allah, the Great and Almighty, he fainted. When he mentioned Paradise and Fire, he shock as the sick person did. So he asked Allah to make him enter Paradise and to protect him from Fire.

When al-Hasan performed an ablution for prayers, he shock all over and his face became pale.

Al-Hasan, peace be on him, shared his property with Allah three times. He gave people from his property twice in the way of Allah, the Exalted. He mentioned Allah, the Great and Almighty, in all conditions whether pleasant or otherwise.

They (the historians) said: "He (al-Hasan, peace be on him) was the best of all people in worshipping Allah and refraining from the life in this world."

His Ethics

Al-Hasan's ethics were excellent examples for people. So everyone respected him. Everyone loved him when he associated with him. When his friend or his enemy heard him talking or delivering a speech, he was sorry that he (al-Hasan) would end his talking or his speech.

In his book, vo1.8, p. 37, b. Kathir has reported on the authority of b. al-Zubayr, who said: "By Allah, no woman has born (a baby) like al-Hasan b. 'Ali."

Muhammad b. Ishaq said: "After Allah's Apostle, may Allah bless him and his family; no one had a high social position as al-Hasan b. 'Ali had. (Mats) were spread out at the door of his house. When he came out and sat, the street was over crowded. So no one of Allah's creatures could pass to show respect for him. When he knew that, he stood up and entered his house. So the people could pass."

Al-Hasan dismounted his camel on the road to Mecca, so all those who saw him dismounted their camels. Also Sa'ad b. Abu Waqqas dismounted his camel and walked beside him.

Ibn `Abbas caught the stirrup for al-Hasan and al-Husayn, peace be on them, and arranged their clothes. So Mudrik b. Ziyad said to him: "You are older than them, so why do you catch the stirrup for them?" Ibn "`Abbas said: "Woe unto you! Do you know who they are? They are the grandsons of the Apostle of Allah. What a great blessing is that Allah has made me catch the stirrup for them and arrange their clothes!"

Although al-Hasan, peace be on him, had a high social rank, he was kind to people. One day he passed by poor persons. The poor persons were sitting on the ground. There were pieces of bread before them. They were picking up the pieces of bread and eating them. When they saw al-Hasan, peace be on him, they said to him: "Son of the Apostle of Allah, come to lunch!" So he dismounted his camel and said: "Indeed, Allah does not love the proud." He began eating with them. Then he invited them, so he gave them food and clothes.

The following are some examples about al-Hasan's generosity: A man came to him and asked him for a need. He (al-Hasan) said to the man: "Write your need on a piece of paper and submit it to me." The man submitted his need to him. He (al-Hasan) doubled the man's need. So some of those who were sitting with al-Hasan said to him: "Son of the Apostle of Allah, the blessing of the piece of paper was great for the man."

So al-Hasan said: "Its blessing for us is greater, for Allah has made us appropriate for doing good. Do you not know that doing good should be optional, namely without request. As for him whom you give after the request, you give him after he has lost face. He may spend his night restless and sleepless. He rocks between despair and hope. He does not know whether he will face a sad answer or a glad success. He comes to you while he shakes all over and his heart is afraid (of you). Then if you met his need through losing face, that (losing face) would be greater than what he has obtained from your favor."

Al-Hasan, peace be on him, gave a poet (some money). So one of those who were sitting with him said to him: "Glory be to Allah! Do you give the poet who disobeys the Merciful (Allah) and tells lies?" Al-Hasan, peace be on him, said: "Servant of Allah, the best of your money is what you spend to protect your dignity. It is an act of kindness to avoid the evil."

A man asked al-Hasan, peace be on him, for a need. So al-Hasan gave the man one thousand dirhams and five hundred dinars and said to him: "Fetch a carrier to help you." The man fetched a carrier. So al-Hasan gave the carrier his cloak and said: "This is the wage of the carrier.

A Bedouin came to al-Hasan, peace be on him, and asked him for a need. So al-Hasan said: "Give him all the money in the safe." There were twenty thousand dirhams in the safe. All the money was given to the Bedouin, so he said: "My master, do you not let me tell you about my need and praise you?" Al-Hasan, peace be on him, began saying:

Our gifts are many

The hopeful enjoy them.

Our selves give generously before the request

For fear of losing face.

Al-Mada'ini said: "Al-Hasan, al-Husayn, and `Abd Allah b. Ja'far went out. However, their luggage went before them. So they became hungry and thirsty. They saw an old woman sitting in a tent. They asked the old woman for water. She said to them: `Milk this ewe.' They did. Then they asked her for food. She did: `I have nothing but this ewe. Let one of you slaughter it. So one of them slaughtered and skinned it. Then she grilled some meat of the ewe for them. They ate the meat and took a nap at the old woman's tent. When they got up, they said to her: `We are a group of people from Quraysh. We want to go through this direction. When we come back, visit us. For we will do good for you.' Then they went away.

When the old woman's husband came, she told him about her entertainment. Her husband said: `Woe unto you! You have sacrificed my ewe for people whom you do not know, then you say that they are from Quraysh.' Days passed. The old woman's condition became worse. So she departed till she passed through Medina. Al-Hasan, peace be on him, saw her and recognized her. He said to her: `Do you know me?' `No,' she answered. He said: `I was your guest on the day so- and- so.' Then he gave her one thousand ewes and one thousand dinars, and he sent her to al-Husayn, peace be on him. Al-Husayn gave her like that (number) and sent her to `Abd Allah b. Ja'far. The latter gave her like that (number)."

A Hashimite man and an Umayyad quarreled with one another (about generosity). The Hashimite man said: "My people are more generous (than yours)." The Umayyad one said: "My people are more generous (than yours)." The Hashimite man said to the Umayyad one: "Go and ask ten of your people (for money)" The Umayyad man went and asked ten of his people (for money). Each one of the ten people gave him ten thousand dirhams. In the meantime the Hashimite man went to al-Hasan b. 'Ali. So al-Hasan gave him one hundred and fifty thousand dirhams.

Then the Hashimite man went to al-Husayn. So al-Husayn asked him: "Had you asked anyone for money before me?" "I had asked al-Hasan," answered the Hashimite man. Al-Husayn said: "I cannot give more than what my master (al-Hasan) has given you." Then al-Husayn gave the Hashimite man one hundred and fifty thousand dirhams. Then the Umayyad man came back with one hundred thousand dirhams from ten people, while the Hashimite man came back with three hundred thousand dirhams from two people. So the Umayyad man became angry and returned the money to its owners who received it. Meanwhile the Hashimite man went to al-Hasan and al-Husayn to return the money, but they refused to accept it. Then they said: "We do not mind whether you take the money or throw it away on the road."

One day al-Hasan, peace be on him, saw a black boy. The black boy was eating a piece of bread and giving a piece of bread to his dog. So al-Hasan said to him: "What has made you do this?" "I feel shame of my dog when I eat and do not feed him," answered the black boy. Then al-Hasan said to him: "Do not leave your place till I come to you." At that moment al-Hasan went to the black boy's master. He bought the black boy and the wall (the garden) where he lived. He (al-Hasan) freed the black boy and made him possess the wall.

The traditions about al-Hasan's generosity are numerous, but we do not intend to mention them all.

As for al-Hasan's clemency, it was as heavy as the mountains, as Marwan said concerning al-Hasan.

Al-Hasan, peace be on him, renounced worldly pleasures very much. So Muhammad b. 'Ali b. al-Husayn b. Babawayh, who died in the year 381 A.H., wrote a book. He called the book `Zuhd al-Hasan.' How an outstanding merit was that al-Hasan renounced all life in this world for the sake of the religion!

His Outstanding Merits

Al-Hasan, peace be on him, is the Lord of the youth of Heaven. He was one of the two persons in whom the progeny of the Apostle of Allah, may Allah bless him and his family, was limited. He was one of the four persons through whom the Prophet made the contest of prayer with the Christians of Najran. He was one of the five persons whom the Prophet covered with his cloak. He was one of the twelve Imams whose obedience Allah made incumbent on people.

He was among those who were purified from sins as the Qur'an says. He was among those whose love Allah made reward for the message. He was among those whom the Apostle of Allah made one of the two valuable things (thaqalayn). Thus whoever cleaves to them does not go astray. He was the plant of the sweet basil of the Apostle of Allah, may Allah bless him and his family. The Prophet loved him and asked Allah to love those who love him.

Al-Hasan had other outstanding merits. These merits are in need of a long explanation. Still the explanation does not encompass them even if it is long.

The people pledged allegiance to him after the death of his father, peace be on them. So he assumed the succession in the best manner though the time of his succession was short. Also he made a Peace Treaty with Mu'awiya on the fifteenth of the month of Jamadi al`Ula' in the year 41 A.H., according to the most correct reports. So he was able to protect the religion and to spare the blood of the believers. In the Peace Treaty, he followed the teachings, which he reported on the authority of his father on the authority of his grandfather, may Allah bless him and his family. Apparently, his succession was seven months and twenty days.

After the Peace Treaty had been concluded, al-Hasan, peace be on him, came back to Medina to stay there. So his house became as a second haram (a sacred sanctuary) for people to visit.

Through these two sacred places (al-Hasan's house and Medina), al-Hasan, peace be on him, became the rise of guidance. He was the stronghold of knowledge and shelter of Muslims. Meanwhile there were many knowledgeable people all around him. Anyhow such knowledgeable people were the students of al-Husayn. So they learned knowledge from him and reported it on his authority. Allah granted al-Hasan plentiful knowledge and a high social position in the hearts of Muslims. Thus he (al-Hasan) was able to guide the community, to lead Muslims spiritually, to correct the Islamic beliefs, and to unify the people of monotheism.

Al-Hasan, peace be on him, performed the early morning prayer in the mosque of the Apostle of Allah, may Allah bless him and his family. He sat there praising Allah till the sun rose. In the meantime he answered the questions of the great Muslim figures. In his book `al Fusul al-Muhimma', p.159, b. al-Sabbagh said: "The people gathered around him (al-Hasan). He (al-Hasan) answered the questioners perfectly and refuted the proofs of the disputers."

When al-Hasan, peace be on him, performed the hajj or went around the Kaaba, the people were about to destroy him. For they overcrowded to welcome him.

His Death

Al-Hasan, peace be on him, was given poison several times. We will detail this matter when we discuss the fulfillment of the conditions of the Peace Treaty. When al-Hasan, peace be on him, felt the danger in the last attempt, he said to his brother al-Husayn, peace be on him: "My brother, I am leaving you and meeting my Lord. I have been given poison to drink, and have spewed my liver into the basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before Allah, the Great and Almighty."

Then he said: "Bury me with the Apostle of Allah, may Allah bless him and his family.1 For I am worthier of him and his family' (than others). If they prevent you from doing that, then I make you swear by the relation which Allah has made close to you and by the blood relation to the Apostle of Allah, may Allah bless him family, not to shed even your blood into the cupping-glass in (carrying out) my command, till we meet the Apostle of Allah, may Allah bless him and his family, to oppose the people before him and to tell him about what we have suffered from them."

Then al-Hasan, peace be on him, made his testamentary bequests to his family and his children. (He gave al-Husayn) his heirlooms and the things which the Commander of the faithful (Imam 'Ali), peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shi'a that he (al-Hasan) was his successor.

Then al-Hasan, peace be on him, died on the seventh of the month of Sufar, in the year 49 A.H.

Abu al-Faraj al-Isfahani said: "Mu'awiya wanted the people to pledge allegiance to his son Yazid. However, the existence of al-Hasan b. 'Ali and of Sa'd b. Abu Waqqas troubled him very much. So he gave them poison to drink, and they died of it."

The abominable disasters of this kind shook the conscience of the Muslim countries. So there were various revolutions throughout history. In this connection Allah, the Exalted, says: "And they who act unjustly shall know to what final place of turning they shall turn back."

His Burial

Sibt b. al-Jawzi reported on the authority of b. Sa'd on the authority of al-Waqidi, who said: "When al-Hasan was about to die, he said: `Bury me beside my father.' He meant the Apostle of Allah, may Allah bless him and his family. However, banu (the sons of) Umayya and Marwan b. al-Hakam and Said b. al-`As, who was the governor over Medina, prevented him." Ibn Sa'd said: "Among them was `A'isha, who said: `No one is buried beside the Apostle of Allah.'"

Abu al-Faraj al-Amawi al-Isfahani reported on the authority of Yahya b. al-Hasan, who said: "I heard 'Ali b. Tahir b. Zayd say: `When they wanted to bury al-Hasan, she (`A'isha) mounted a mule and asked the help of banu (the sons of) Umayya, Marwan, those who were there from them (banu Umayya) and from their servants. So someone said: `One day (she was) on a mule, and one day (she was) on a camel.'"

Al-Mas'udi has mentioned that `A'isha mounted a gray mule and led the Umayyads to declare a second battle against the members of the House (Ahl al-Bayt. He (al-Mas'udi) said: "So al-Qasim b. Muhammad b. Abu Bakr came to her (`A'isha) and said: `Aunt, we,, have not washed our heads since the Battle of the Camel.2 Do you' want people to call this day the Battle of the Gray Mule?' So she came back."

Many people gathered together with al-Husayn b. 'Ali and said to him: "Leave us with the children of Marwan. By Allah, they are, with us, nothing but an itching of the head." Al-Husayn said: `By Allah, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of Allah would have taken their toll from you. You have broken the agreement which was made between you and us. You have ignored the conditions which we made with you for ourselves." Here al-Husayn, peace be on him, reminded them of the conditions of the Peace Treaty.

Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi` beside his grandmother, Fatima daughter of Asad b. Hashim b. `Abd Manaf, May Allah be pleased with her.

In his book `al-Isaba', he (Ahmad Shahab al-Din al-`Asqalani) said: Dawud b. Sinan informed us: Tha'laba b. Abu Malik told us: "I (Tha'laba b. Abu Malik) saw al-Hasan on the day when he died and was buried in (the cemetery of) al-Baqi`. I saw that if a needle had been thrown away in (the cemetery of) al-Baqi`, it (the needle) would have not fallen but on the head of a person."

Notes

1. Al-Hasan, peace be on him, was worthier of the Prophet, may Allah bless him and his family, than others, because he was his grandson and a piece of him. Rather al-Hasan was the piece of the Prophet. No one is worthier of the grandfather than the grandson. In other words the piece is worthier of the entirety than others.

Al-Hasan, peace be on him, was worthier of the Prophet's family, because he was his legitimate inheritor through his mother the truthful and chaste one, peace be on her. She was the only inheritor of her father, may Allah bless him and his family. So she (Fatima, the Prophet's daughter) had the right to inherit her father as Solomon inherited David. For there is nothing that can specialize the general inheritance.

Here the comparative degree `worthier' concerns the mafdulin (less excellent), namely Abu Bakr and `Umar. For they regarded themselves as worthier of burying in the room of the Apostle of Allah, may Allah bless him and his family, than others. However, his grandson (al-Hasan) was worthier of that than them. That is because they (Abu Bakr and `Umar) thought that the wife had the right to inherit her husband. Muslim jurists have disagreed on this matter since then. `A'isha, the daughter of Abu Bakr, and Hafsa, the daughter of `Umar, had, according to the correctness of their inheritance as two wives, a share of seventy-two shares in the room where the Apostle of Allah, may Allah bless him and his family, was buried. For they were two of nine wives. And all the nine wives had one- eighth which they divided among themselves according to this rate. As for the holy room whose wideness we do not know exactly should be wide enough to hold seventy two graves; otherwise the inheritors of the truthful, chaste one (Fatima did not permit Abu Bakr and `Umar to be buried in it. So what is other than this (explanation)? Accordingly, we must admit that al-Hasan, peace be on him, was worthier of the Apostle of Allah and of his house than the others.

2. In his book `Al-Mahasin wa al-Masawi', vol. 1, p.35, al-Bayhaqi has reported similar words. He (al-Bayhaqi) said: "On the authority of al-Hasan al-Basri that al-Ahnaf b. Qays said to `A'isha at the Battle of the Camel: `Mother of the believers, has the Apostle of Allah, may Allah bless him and his family, authorized you this movement?' She said: `O Allah, no.' He said: `Have you found it (this movement) in the Book of Allah, the Exalted?' She said: `We do not read but what you read.' He said: `Have you seen that the Apostle of Allah, may Allah bless him and his family, asked the help of his wives when he was few in number and the polytheists were many?' She said: `O Allah, no.' Al-Ahnaf said: `Therefore, what is our guilt?"

Part 2: On the Political Attitude

Before The Pledge Of Allegiance

After The Pledge Of Allegiance

Kufa During The Days Of The Pledge Of Allegiance

Determination To Wage War

Jihad And Leadership

The Number Of The Army

The Members Of The Army

`Ubayd Allah Ibn 'Abbas

The Beginning of The End

Attitude Towards Confusion

Between The Doctrine And Supreme Authority

Sacrifice

Secret of The Attitude