Alhassanain(p) Network for Heritage and Islamic Thought

imagined that they were among the conditions Imam al-Hasan had made.

Anyhow, the stipulations aimed at seeking general security and inclusive peace for all the Muslims. In the meantime they urged the Muslims to be alert and to free themselves from the Umayyad enslavement. Moreover they indicate that the Imam was skillful in keeping his lawful right, that Mu’awiya had usurped it, and that the Imam had not disposed of his right. As for the contents of the stipulations, they are as follows:

Mu’awiya should act according to Allah’s Book

Imam al-Hasan did not let Mu’awiya act freely in respect of the Muslims’ affairs. He stipulated that Mu’awiya should act according to the Book and the Sunna in respect of his policy and that of his governors. If he had come to know that Mu’awiya had followed the light of the Qur’an and Islam, he would not have stipulated that against him, and regarded that as among the most important conditions he imposed on him.

The Succession

Imam al-Hasan treated an important point. The point is the fate of the Islamic succession after Mu’awiya’s death. He stipulated on him that the caliphate after him would return to him (Imam al-Hasan) and his brother. Some sources have mentioned that the Imam stipulated that the caliphate should be consultation among the Muslims after Mu’awiya’s death. According to both statements, the Imam returned the caliphate to its high entity. He stipulated that on him because he had come to know his bad trends, that he would move the Islamic caliphate from its reality to a hereditary kingdom, and place it among his progeny the deviants, the criminals. As a result the Imam intended to enlighten the people and urge them to fight against Mu’awiya if he did that.

The general Security

The most important thing from among those stipulations Imam al-Hasan sought was spreading security and wellbeing among the Muslims whether they were black or red. This indicates that he had mercy and affection on all the Muslims. This stipulation also said that he should not follow after anyone because of the past, and should not punish the people of Iraq because of the past grudge. Al-Hasan stipulated that on Mu’awiya because he had come to know that he would exhaust them and severely punish them as a sign of vengeance on that which issued from them during the days of Siffin.

Mu’awiya should not be called the Commander of the faithful

Imam al-Hasan (a.s) refused to call Mu’awiya the Commander of the faithful to deprive him of the religious authority over all the Muslims. Mu’awiya was not attentive to this dangerous stipulation. If he was not a commander over al-Hasan, he had, of course, no authority and command over the Muslims. According to that Mu’awiya was among the unjust, rebellious rulers. Through that he striped him of the office of the Imamate and caliphate, and proved that he (Mu’awiya) usurped this great office.

Witness is not borne in the presence of Mu’awiya

This stipulation exposed and disgraced Mu’awiya. It indicated that he was among the tyrannical rulers. Witness, as the jurists have mentioned, would be borne in the presence of the legal judge as a part of his duty. If bearing witness was incorrect in the presence of Mu’awiya, then he was not a just ruler; rather, he was a tyrannical ruler; and the judgment of the tyrannical rulers was invalid and their conduct was not accepted in the viewpoint of the Islamic law. So it was incumbent of the community to remove them from this office to which sparing the blood, protecting the honor, and keeping the properties were entrusted. Through this stipulation Imam al-Hasan showed that he was the owner of a right, and that Mu’awiya usurped that right.

Mu’awiya should give up cursing Imam Ali

Through this condition Imam al-Hasan (a.s) showed that Mu’awiya went too far in committing sin. He had come to know that Mu’awiya would not leave cursing Imam Ali, the Commander of the faithful, and degrading his dignity. So he (a.s) wanted to show the Islamic community that Mu’awiya was very reckless and did not take care of the Islamic affairs and teachings. Islam has made it forbidden to curse and disparage a Muslim. However Mu’awiya, Hind’s son , paid no attention to Islam. He openly cursed Imam Ali, the Commander of the faithful, after concluding the peacemaking. We will explain that when we deal with Mu’awiya’s violating the stipulations of the peacemaking. It is clear that Imam al-Hasan exposed Mu’awiya through this stipulation and removed from him the thin cover with which he covered himself in the name of the religion.

The general Security

Imam al-Hasan (a.s) took great care of his and his father’s followers (Shia). He made peace with Mu’awiya to spare their blood and to protect them. He stipulated that Mu’awiya should not subject them to any detested thing. With

him this condition was the most important and greatest of all other conditions. His Eminence late Aal Yaseen has said: “And he (Imam al-Hasan) sought protection with it (the agreement) to achieve security for his and his father’s followers (Shia) and to refresh their orphans. Through that, he wanted to reward them (the followers) for their steadfastness with him and their loyalty to his father. He also wanted to keep them as loyal to his creed and as sincere supporters, that he might strengthen his position and that of his brother on the day when the truth would return to its people.”[1]

Surely most of the conditions Imam al-Hasan made aimed at the interests of his followers, guaranteeing their rights, and turning them away from harm and detested things.

The land tax of Dar Abjard

Imam al-Hasan stipulated on Mu’awiya special properties, that he might spend on his and his father’s followers. The properties were the land taxes of Dar Abjard[2] The meaning of this specification is that some of the taxes collected to the state are called al-Fay’, which is the tax imposed on the lands conquered by force. Such a kind of tax is spent on the general interests and social affairs such as improving the army, establishing foundations, and the like from among the vital projects. Some properties are called alms, which are financial taxes Islam imposed on certain properties and kinds of imports on which the trade market in the world depends. Islam has imposed such a tax on the rich. This tax is taken from the rich and given to the poor to combat against poverty and to uproot misery. The Prophet, may Allah bless him and his family, has said: “I have been commanded to take alms from your rich and give it to your poor.” As a result Imam al-Hasan hated to take such a kind of property for himself and his followers.It was forbidden for him to take such a kind of property, for it was forbidden for Aal al-Bayt to take alms. He (a.s) hated to give alms to his followers and decided to give them properties from Dar Abjard that was conquered by force; and that which was conquered by force was not considered as alms. Through that he chose to his followers some properties far from the suspicion. Dar Abjard belonged to the Muslims and it was obligatory on the Imam to spend its revenue on Muslims’ interests.

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[1] Sulh al-Hasan, p. 258.

[2] Dar Abjard is a wide land of Persia on the borders of al-Ahwaz. The Muslims conquered it by force.

Mu’awiya should not oppress them

Among the stipulations of the agreement was that Mu’awiya should not oppress al-Hasan and al-Husayn. He should not harbor grudge against the Prophet’s progeny, may Allah bless him and his family, nor should he terrify any of them. He made such a condition due to the fact that he had come to know that Mu’awiya would plot against them through evil and cunning. Out of his grudge, Mu’awiya put poison into some food and offered it to Imam al-Hasan to eat it. We will explain that. Through this stipulation and the like from among the stipulations of the peacemaking, Imam al-Hasan wanted to remove the curtain from Mu’awiya, to show his defects and shortcomings, and to display that he had neither protection nor religiousness.

These are some of the stipulations of the peacemaking. They are full of elements of great importance. They indicate that Imam al-Hasan was skillful and had unique abilities in overcoming his opponent. In respect of this agreement, his Eminence late Aal Yaseen has said: “It is an act of truth to confess that al-Hasan bin Ali had wonderful political abilities. In the light of what transmitted from him procedures and laws that are the best things the diplomatic tact has reached, appeared clearly in his traditions. If he had assumed the authority in a condition other than this condition, he would have been on the top of the experienced politicians and the Muslim, brilliant rulers. Neither the deprivation on some day nor the failure in some field through its reasons standing on the nature of time is a proof of weakness or a way to a criticism.

Chapter XIX: Imam al-Husayn’s Attitude

The attitude of Imam al-Husayn, the master of martyrs (a.s) toward the affair of the peacemaking was like that of his brother Imam al-°asan (a.s). Imam al-Husayn was perplexed and astonished at his brother’s attitude. However after he had studied the attitude, he came to know that the conclusion of a truce was necessary and making peace (with Mu’awiya) was a must. (He also came to know that) it was not an act of wisdom nor was it an act of logic to open a door to war against Mu’awiya, for such a war would bring about bad complications to Islam, misfortunes and disasters to the Muslims, because the army that went with them became divided. In the previous chapters we have referred to the flagrant treason of most military commanders and leaders, their joining Mu’awiya’s camp, their readiness to assassinate Imam al-Hasan or hand him over as a captive. So how was it possible for Imam al-Hasan to battle against Mu’awiya through these treacherous forces who had harbored grudges against him and waited for an opportunity to kill him?

Imam al-Husayn (a.s) thought that his brother had to respond to the peacemaking and not to fight against Mu’awiya because of the bitter factors that surrounded him, to the extent that it made it impossible to overcome Mu’awiya and to win a victory over him. So the peace Imam al-Hasan made was obligatory, and there was no way other than it, as we have explained in the reasons of the peacemaking. So how was it possible for Imam al-Husayn to oppose his brother in respect of that and not to agree with him on that?

Some historian claimed that al-Husayn disliked what his brother did, and that he said to him: “I adjure you before Allah that you should not believe Mu’awiya’s speech and deny your father’s speech!”

Imam al-Hasan answered him: “I am more knowledgeable of the matter than you are.”[1]

They have also narrated that al-Hasan said to his cousin Abdullah bin Ja‘far: “I have an opinion, and I want you to follow me in respect of it.” Abdullah bin Ja‘far asked him: “What is it?”

“I think that I have to go to Medina and reside in it,” said al-Hasan, “I will leave this affair to Mu’awiya. For the trouble has lasted. Blood has been shed because of it. kinship have been cut off, and the fortified borderline cities have been closed.”

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[1] Usd al-Ghaba, and the like.

Abdullah bin Ja‘far confirmed his viewpoint saying: “May Allah reward you with good on behalf of the community of Muhammad; and I am with you.”

Then he sent for al-Husayn. When he was before him, he said to him: “I have an idea and I want you to follow me in respect of it.”

“What is it?” asked al-Husayn.

He mentioned to him his viewpoint in respect of that.

Al-Husayn opposed him angrily and said to him: “I seek refuge for you with Allah from that you deny Ali in his grave and believe Mu’awiya!”

So al-Hasan was displeased with his speech and said to him: “By Allah, when I want an affair, you oppose me (and suggest) other than it! By Allah, I have intended to throw you into a house and imprison you in it, that I may carry out my affair!”

When al-Husayn came to know that his brother was angry and serious in the affair, he withdrew from his idea and abdicated his opinion. Then he said to him with a faint voice: “You are the oldest of Ali’s children. You are my caliph. Our command follows your command. Therefore, do whatever seems to you!”[1]

Without doubt all of that was fabricated. It was completely false, because Imam al-Husayn was knowledgeable of the factors and the reasons that forced his brother to make peace with Mu’awiya. Definitely his opinion about the peacemaking agreed with that of his brother. He did not oppose it nor did he differ with his brother on it. When Imam al-Hasan concluded the peacemaking, a group of the leaders and the great figures came to al-Husayn. They asked him to violate what his brother had concluded with Mu’awiya and to fight against him. However he refused that and refrained (from responding to them). If his opinion had been different from that of his brother, he would have responded to them in respect of that. When Imam al-Hasan passed away, a group of the leading persons in Iraq sent al-Husayn many letters and asked him to declare the revolt against the Umayyads. But he refused to respond to them and said to them: “As long as Mu’awiya is living, I will not move through all things. When he dies, I will consider the matter.”[2]

Surely his refraining from undertaking the affair as long as Mu’awiya was alive frankly indicates that he thought that concluding a truce and timely peacemaking was necessary, because the revolt would not succeed and the

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[1] Ibn ‘Asakir, Tarikh, vol. 4, p. 21.

[2] Al-Shaykh al-Mufid, al-Irshad, p. 206. Others than him have mentioned that.

sacrifice would achieve nothing as long as Mu’awiya was alive, for he would clothe it in a garment that would bring it out of the frame of the reform, as we have already explained. Yes, without doubt the peacemaking left in al-Husayn’s soul bitter sorrow and exhausting sadness. In the meantime it left in al-Hasan’s soul agony and sadness. But what would they both, peace be on them, do as long as the circumstances were not appropriate for them to fight against Mu’awiya?

These stories were fabricated and incorrect that it has been mentioned in the second narration that Imam al-Hasan said to his brother al-Husayn: “When I want (to do) an affair, you oppose me in respect of it!”

Surely this severe speech is a proof of the fabrication, for the ideals prevented Imam al-Husayn (a.s) from opposing and disobeying his brother. They both were brought up under the care of the great legislator (the Prophet), and he supplied them with his ideals, education, and guidance, to the extent that they were a true copy of him. Therefore, how was it possible for him to oppose his brother’s orders and not to obey him in respect of the affair that brought about a general interest to the Muslims in general?

Surely Imam al-Husayn magnified and respected his brother. He did not oppose him in anything. His grandson Imam al-Baqir (a.s) narrated about al-Husayn’s great reverence and respect toward his brother, saying: “Al-Husayn did not speak in the presence of al-Hasan as a sign of respect toward him.”[1]

After this respect and magnification, was it right for al-Hasan to say to his brother: “When I want (to do) an affair, you oppose me in respect of the affair?”

Dr. Taha Husayn has depended on this fabricated narration, saying: “He (al-Husayn) disliked the peace his brother made and intended to oppose (him). So his brother warned him through shackling him with the iron until the peacemaking was concluded.”

And he said: “And al-Husayn criticized the peacemaking, for it was a denial to his father’s line of conduct.”

And he also said: “He (al-Husayn) saw the loyalty to his brother as a right, so he was loyal to him and obeyed him as he had obeyed his father before. I have no doubt that, during these years he spent in Medina after the peace his brother made, he felt burning desire for the opportunity that would enable him

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[1] Ibn Shahrashub, al-Manaqib, vol. 2, p. 143.

to resume the jihad (in the place) where his father had left.”[1]

As for Dr. Taha Husayn’s saying “He (al-Husayn) disliked the peace his brother made and intended to oppose (him). So his brother warned him through shackling him with the iron…. He criticized the peacemaking. For it was a denial to his father’s line of conduct.” This speech is refuted by that if he had disliked that, then he would have responded to the Kufans when they intended to fight against Mu’awiya after the peacemaking had been concluded, and that he would have declared the revolt against him after his brother’s death. Besides if the peacemaking had been contrary to the line conduct of Imam Ali, the Commander of the faithful (a.s) al-Husayn would not have kept silent, for keeping silence from saying the truth is cowardliness and sin. If (the peacemaking) had been contrary to the conduct of Imam Ali, the Commander of the faithful, which was extension to that of Allah’s Apostle, may Allah bless him and his family, al-Hasan (a.s) would not have concluded the peacemaking. Yes, al-Husayn hankered after jihad as the thirsty hankered after water. His heart harbored exhausting sorrow and sadness. Also his brother shared him all his ordeals and sorrows. They both waited for an appropriate opportunity to revolt against the Umayyad government. However the opportunity through which the victory and the conquest were hoped was not available as long as Mu’awiya was alive, because opening a door to war against him would bring about a grievous damage to Islam and the Muslims.

A thing has remained. We have not mentioned the thing in the reasons for the peacemaking. It is that why did Imam al-Hasan not open a door to the war against Mu’awiya even if he had neither supporters nor helpers and to die a martyr just as his brother, the master of the martyrs (a.s) had done? Those who criticized the peacemaking maintained this vague error. Let one of the Imams of the Muslims, who is late Aayat Allah Sayyid Abdul Husayn Sharafuddeen, answer the question. He has removed the cover from it in an article entitled Thawrat al-Husayn Sadaa li Sulh al-Hasan(Al-Husayn’s revolt is the echo of al-Hasan’s peacemaking”. The article was published in most of the local newspapers. We will mention the whole article, for it has an additional benefit. He, may Allah have mercy on him, said: “Since the past it has been in myself that I (have to) take care of researching this problem in a research that rebels from Abu Muhammad (al-Hasan) this vague error in the souls of those unable to understand history with a correct understanding. Many of these people do not resort to a science source as to weigh this group

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[1] Al-Fitnatu al-Kubra, vol. 2, p. 213. Professor Mahmud al-‘Aqqad has depended on these fabricated narrations in his researches on the father of martyrs (Imam al-Husayn).

from among Ahl al-Bayt and to subjugate their movements in the two states of their ebb and flow to the Highest Principle (Allah), for He rendered them obedient to serving Him and annihilate their selfness in His selfness. So they contracted when He desired the contraction to them, and they also expanded when He desired the expansion to them.

“It has been in my soul that I (have to) refute this vague error from Abu Muhammad (al-Hasan) through establishing this scientific balance that makes clear this act and remove its veil. But the incoming, heavy, endless businesses have turned me away from that which is in myself in respect of that. Now, I will summarize the hint to this vague error and refute it. It may be that this seed becomes a plant. I will take care of that which makes it grow when the opportunity comes; otherwise, one of these shiny pens dipped in the hearts of the free and the minds of the religious scholars from among the servants of facts…will make it grow. As for the vague error, it is as old as the feeble sight in those who apparently take things. As for those who are familiar with the history of al-Hasan (a.s) they know that some of his companions had criticized him for his refraining from fighting against Mu’awiya. So he was then about to be the victim of that trouble, and to the extent that one of his special associates rudely greeted him, saying: ‘Assalamu ‘alayka O you who have abased the faithful!’”

“Perhaps they had an excuse because of their enthusiasm…

“That might be. But, now, we do not want to apologize to them; rather, we want to prove the part of this vague error from the first to see that it comes successively from him. It appears from time to time, some times on the tongue of his friends and some times on the tongue of his opponents; and it, here and there, does not appear but to indicate the ignorance of these and those.

“So when we weigh his peacemaking (a.s) and his war, the scale of the peacemaking outweighs. That is when the observed criterion is taken into consideration. And be, if you wished, material or spiritual to exceed through your faith and understanding the rage of the sensible and the visible.

“In the first place, be material and discuss the war of al-Hasan. The army felt defeat before entering war. Mu’awiya invaded it. The army had resisted (Imam) Ali before, while Ali had a military morale; the earth shook out of fear of it. In addition to his other morale the like of which Imam al-Hasan did not enjoy in the souls of his contemporaries by virtue of his following his father.

“Yes, you have the right to say that it was incumbent on al-Hasan to be martyred and to die dear. However, reconsider the history of this period that you may see that martyrdom gives one of the meanings of going out (in revolt). So at that time there was no national, stable fact, nor was there a firm tentative spirit that martyrdom might be according to the decided rules; and there is nothing, in this condition, more insignificant than death that helps against its doer and cause him to die another time.

“Really the Islamic life was relapsing and changing into a hereditary monarchy. The ambitions were drafted in the king’s stirrup, escaping from the borders of the caliphate. However it was still keeping the means of Islam and its apparent principle through the opportunism Mu’awiya formed through his cunning. This is by itself can be an excuse for al-Hasan through two sides:

“1. It was his excuse in respect of the peacemaking, for the world supported Mu’awiya through stripping him of his (al-Hasan’s) cousin and commander of his army.

“2. Then it was his excuse in respect of refraining from martyrdom, for that itself was not the circumstance of martyrdom, for he was able to transform it.

“Then which material benefit would have been through death if al-Hasan had chosen it as these people want, except that he would help Mu’awiya against himself alive and dead?

“Surely I can see nothing more indicative of al-Hasan’s greatness than this material policy that limited his attitude in this manner during the most dangerous period during which Islam passed. So it was the nucleus of overthrowing and exposing the Umayyad government; likewise, it was the material of that great (gun) powder that exploded through the martyrdom of al-Husayn, peace be on him. That was the explosion. Had it not been for this attitude of al-Hasan, Mu’awiya would have undertaken a supreme authority whose results the people would not know; and al-Husayn would not have been able (to achieve) the immortal sacrifice for the immortal creed.

“You were material, now try to be spiritual and discuss the war of al-Hasan that all the considerations may come together for you to show you the superiority of the scale of the peacemaking.

“Al-Hasan was not among those who sought authority for authority; rather, he was among those who wanted the caliphate to be a means for reform, establishing justice and peace among the people. I do not think that this spiritual thought lacks its material proof, for his father and his grandfather proved in Islam that it was so; and he had, before Islam, inheritance rises as a proof for that he belonged to a reformative origin that did not seek influence if it was in no need of doing good.

“From here it was easy for him to abdicate the caliphate, for he lived during a period of time that was unable to show good during that suppressed generation yearning for the pleasures from which it took more than its sufficiency at Mu’awiya’s dining tables. Rather it was incumbent on him to abdicate (the caliphate), for he had no ability to overcome the obstacle of subjugating the rushing Umayyads. That is because his abdicating (the caliphate) came according to the plan his principles had made.

“Those who criticized him for his abdicating (the caliphate) were not greater than him in feeling the pain of the abdication; it was he who was injured. However it was the huge sacrifice that urged him to stand the pain of the refraining that his high ideals and good principles had written against him.

“It was a sacrifice that was not less, if it was not more, than that of al-Husayn, peace be on him. Now, be whatever you wish to be. Be material or be spiritual, for, at last, you will reach a wonderful result; it is that al-Hasan’s peacemaking was among the great sources of al-Husayn’s liberating revolt, and that the essence of the sacrifice was one with the two Imams even if their appearances were different.

“The truth is that the Day of al-Taff (the Battle of Karbala’) was an echo to the Day of al-Mada’in. May Allah bless the two masters of the youths of the Garden and make the Muslims make use of their memories, the renewer, the new, make the Arabs and the Muslims follow their guidance in this difficult stage of theirs.”[1]

The opinion of his Eminence Sayyid Sharaf al-Deen is trustworthy, confirmed by proofs, and supported by scientific speech in all its sides. The truth is that if Imam al-Hasan had sacrificed his life, then his sacrifice would have been useless, would not have established the truth nor would have it changed falsehood. That is because through his cunning and deception, Mu’awiya would regard al-Hasan as responsible and regard himself as innocent of committing the crime. He would say to the people: “Surely I summoned al-Hasan to make peace (with me), but he refused (all things) except war. I wanted him to live, but he wanted me to be killed. I wanted to spare blood, but he wanted to destroy the people between me and him….” Mu’awiya had such abilities through which he would show himself as just and fair. In this manner al-Hasan’s sacrifice would be useless.

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[1] Al-Saa‘a Newspaper, no. 908 (concerning Imam al-Husayn, the master of martyrs, peace be on him), the third year. The article was also published in al-Ghari Magazine, no. 11 (regarding Imam al-Husayn, peace be on him), the ninth year.

As for al-Husayn, his immortal sacrifice was suitable to its appropriate circumstance and was in harmony with the requirements of the time. That is because the sinful one, Yazid, had none with him to manage his affairs and to deter him from his recklessness and vainglory. That is because that group of people on whom Mu’awiya depended to run his affairs such as Amr bin al-‘Aas, al-Mughira, and the like from among the crafty Arabs perished. None of them remained with him; for this reason Imam al-Husayn (a.s) declared his successful revolt that brought about an inevitable end to the Umayyad state.

Generally speaking, al-Hasan’s peacemaking and al-Husayn’s martyrdom were based on a deep thought taken from the inspiration of their grandfather, the Apostle, may Allah bless him and his family. Had it not been for al-Hasan’s peacemaking and the martyrdom of his brother, Islam would have gone forever. This has been declared by Imam Kashif al-Ghita’ in his introduction to the book. He, may Allah have mercy on him, has said: “It was incumbent on Imam al-Husayn and his companions to revolt against the tyrannical one of his time (Yazid bin Mu’awiya) during those circumstances. They all were killed, and the rest of Imam al-Husayn’s family, who were the family of Allah’s Apostle, were taken as prisoners of war. This was incumbent on him according to the technique of policy, the laws of victory and prudence regardless of the divine commands and the eternal will. It was also incumbent on al-Hasan (a.s) during his conditions to make peace with the tyrannical one of his time (Mu’awiya bin Abi Sufyan). Had it not been for the peace treaty of al-Hasan and the martyrdom of al-Husayn, Islam would have had neither a name nor a trace, and the efforts of Muhammad, may Allah bless him and his family, the good, the blessing, the guidance, and the mercy he had brought for people would have been lost.”

Yes, had it not been for al-Hasan’s peacemaking and al-Husayn’s martyrdom, Islam would have been destroyed and its standard would have been folded, because through his peacemaking, al-Hasan (a.s) exposed Mu’awiya and showed his fragrant enmity toward Islam and the Muslims. Likewise, through his sacrifice and martyrdom, al-Husayn (a.s) destroyed the Umayyad state. He put an end to it and to all the oppressive dictators. He gave creative lessons to all the reformers who want to revolt against oppression, tyranny, and selfishness.

Chapter XX: Imam al-Hasan meets with Mu’awiya

Perhaps the severest ordeal through which the soul of any man passed was that which befell Imam al-Hasan (a.s) when he met with Mu’awiya bin Abi Sufyan, for that meeting filled his noble soul with an exhausting pain and a bitter sorrow. He came to know that Mu’awiya’s falsehood became firm and his tyranny became victorious. The thing that increased his sadness was that from which the community would suffer during the reign of this tyrant of calamities and misfortunes. This left in his soul the deepest pain and sadness.

Imam al-Hasan unwillingly met with Mu’awiya. The meeting was at al-Nukhaylah.[1] It was said that it was in Kufa.[2] Many Muslims attended the meeting. They impatiently waited for what the victorious king would say in respect of security, welfare, and establishing justice among the people. What would Mu’awiya do during that terrible hour? He went up on the pulpit and showed the wickedness of his selfness and his bad intention. He declared what he had harbored against the Muslims from among evil and exhaustion. He also showed them the reason for his warring against Imam Ali, the Commander of the faithful, and his son al-Hasan, saying: “O people, if the affair of a community is different after its prophet, then men of its falsehood will overcome the men of its truth.”

When he started his speech through which he said the truth, he paid attention that he meant himself by it. He repented of that and made it right, saying: “Except this community!”

Then he rudely addressed the Iraqis expressing to them the reality of the war he launched against them. He told them about that and the aim he sought from that war was controlling the authority and not avenging ‘Uthman’s blood. He said to them: “O people of Kufa! Do you think that I fought you in order that you may offer prayers or give zakator perform the pilgrimage? I know that you do pray, payzakat, and perform the pilgrimage. Indeed, I fought you in order to take command over you with contempt, and Allah has given me that against your wishes. Rest assured that whoever killed any of us will himself be killed. And the treaty between us of amnesty is under my feet.[3] Nothing

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol.4, p.16. He has mentioned that the following speech of Mo’awiya was at al-Nukhaylah.

[2] Al-Ya‘qubi, Tarikh, vol. 2, p. 192. Al-Mufid, al-Irshad, p. 170.

[3] In the narration of Abi Ishaq al-Subay’i: “All the things I had given to al-Hasan bin Ali are under these two feet of mine. I will not fulfill them.” This has been mentioned by Ibn Abi al-Hadeed in his book Sharh Nahj al-Balagha. A narration similar to that has been mentioned by al-Mufid in his al-Irshad.

will set right the people except three things: giving salaries in time, sending the troops in time, and invading the enemy in his homeland. If you do not invade them, they will invade you.”

Indeed this is the excessiveness in sin. When Abdurrahman bin Shurayk[1] narrated that, he said: “By Allah, this is the impudence!” Abu Ishaq al-Subay‘i, among those who narrated Mu’awiya’s speech, has said: “By Allah, he (Mu’awiya) was treacherous!”

Then Mu’awiya cursed Imam Ali, the Commander of the faithful (a.s) and his son al-Hasan. He paid no attention to the sin resulted from that. In this manner he violated the stipulations of the treaty he had signed.

Imam al-Hasan’s Speech

Mu’awiya asked Imam al-Hasan to go up on the pulpit and tell people about his abdicating the authority. It was said that it was Amr bin al-‘Aas who advised Mu’awiya to do that, that he might, as he claimed, show the people Imam al-Hasan’s incapability of expressing himself and of making a speech. He was mistaken in that. Imam al-Hasan addressed the people more than one time during his father’s lifetime and after his death. He was not known for incapability of expressing himself and aphasia, for he was from among Ahl al-Bayt, who were the origin of good style, eloquence, and sound judgment. The Imam went up on the pulpit. The people who were willing and unwilling listened to him. He made a long wonderful, eloquent speech. He preached to the people and summoned them to friendliness and love. In his speech he pictured the terrible events that befell Ahl al-Bayt after the death of the Prophet, may Allah bless him and his family. He ascribed that to the early men who turned people away from the Ahlul Bayt (a.s). He refuted Mu’awiya at the end of his speech. This is the text of his speech: “Praise belongs to Allah whenever a man praises him. I testify that there is no god but Allah whenever a man testifies to him. I testify that Muhammad is His servant and His apostle whom He has sent with the truth and whom He entrusted with the revelation, may Allah bless him and his family. By Allah, I hope that I shall always be with Allah’s praise and kindness. I am the sincerest of Allah’s

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[1] ‘Abd al-Rahman bin Shurayk al-Nakha‘i al-Kufi narrated on the authority of his father, and al-Bukhari narrated on his authority in his Kitab al-Adabin Ibn Habban regarded him as among the trustworthy. He said: “Perhaps, he made a mistake.” He (‘Abd al-Rahman bin Shurayk) died in the year 227 A. H. This has been mentioned in (the book) Tahdhib al-Tahdhib, vol. 6, p.194.

creatures in giving advice to them. I have not become one who bears malice to any Muslim, nor one who wishes evil or misfortune to others. Indeed what you dislike in unity is better for you than what you like in division. I see what is better for you than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May Allah forgive both me and you and may He guide me and you to that in which there is love and satisfaction.”[1]

Then he turned to the people and said to them: “O people, surely the pious is the cleverest of the clever, and the sinful is the most foolish of the foolish. By Allah, if you search for a man whose grandfather is Allah’s Apostle, may Allah bless him and his family, between Jabliq[2] and Jabris[3] , you would not find him other than me and other than my brother al-Husayn. You have come to know that Allah has guided you through my grandfather Muhammad, may Allah bless him and his family. So He has saved you from misguidance through him, raised you from ignorance through him, strengthened you after the abasement through him, and made you many after the fewness through him. Mu’awiya has disputed with me about a right that belongs to me, with the exclusion of him. So I have considered that which sets right the community and puts an end to the discord. You had pledged allegiance to me provided that you should make peace with whom I make peace with and fight him whom I fight. So I think I have to make peace with Mu’awiya and to put an end to the war between him and me. I have pledged allegiance to him. I think that sparing blood is better than shedding it. Through that I do not want anything except setting you right and your survival. I know that that may be a trial for you and a provision for a time.”[4]

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[1] Al-Mufid, al-Irshad, p. 169.

[2] It has been narrated on the authority of Ibn ‘Abbas that Jabliq was (a place) in the Far West, and that its inhabitants belonged to ‘Ad’s children. This has been mentioned in the book Mu‘jam al-Buldan, vol. 3, p. 32.

[3] Jabris was a city in the Far East. The Jews claimed that the children of their Prophet Musa, peace be on him, escaped either during the Battle of Taloot or during the Battle of Bucht Nussar. So Allah made them walk to it and made them live in this place, so none reached them. He folded the earth to them and made the night and the day similar to them until they reached Jabris and lived in it. None can account their number but Allah. When a Jew went to them, they killed the Jew and said: “You have come to us because your law has become corrupt!” According to this consideration they regarded as lawful killing him. This has been mentioned in the book al-Mu‘jam, vol. 3, p. 33.

[4] Kashf al-Ghumma, p. 170.

Then he (a.s) mentioned the persecutions from which Ahl al-Bayt suffered, saying: “And that Mu’awiya has told you that I have seen him worthy of the caliphate and have not seen myself as worthy of it. We are more appropriate for the people than the people in the Book of Allah, the Great and Almighty, and on the tongue of His Prophet. We, Ahl al-Bayt, have been oppressed since Allah took His Prophet to Him. So Allah is between us and him who has wronged us, controlled us, moved the people against us, prevented us from taking our share of al-Fay’, and deprived our mother of that which the Prophet (a.s) had apportioned to her. I swear by Allah, if the people had pledge allegiance to my father at the time when Allah’s Apostle departed from them (died), the heaven would have given them its rain, the earth (would have given them) its blessing, and you, Mu’awiya, would not have craved after it. When it (the caliphate) came out of its origin, Quraysh disputed with each other about it. So the released (prisoners of war), son of the released, you and your companions, have craved after it. Allah’s Apostle has said: ‘When a community entrusts its affair to a man and there is among it one who is more knowledgeable than him, its affair will come to nothing until it returns to what it has left.’ The children of Israel left Harun while they had come to know that he was the vicegerent of Musa among them, and followed al-Samiri. And this community left my father and paid homage to other than him, while it had heard Allah’s Apostle say to him: ‘You are to me as Harun was to Musa except for prophethood.’ They saw Allah’s Apostle installing my father (as a caliph) on the Day of Ghadir Khum and ordering the present to inform the absent. Allah’s Apostle escaped from his people while he was summoning them to Allah until he came into the cave. If he had found helpers, he would not have escaped. My father withheld his hand (from them) when he summoned them and asked them for help, but none helped him. So Allah placed Harun in ease when people deemed him as weak and were about to kill him. And Allah placed the Prophet in ease when he entered the cave and did not find helpers. Likewise my father and I are in ease from Allah when this community has deserted us. The laws and examples follow each other.”[1]

Then he turned to those who attended the meeting and said to them: “By Him Who sent Muhammad with the truth, when someone decreases our right, Allah decreases his deed. When the circumstance is against us, the final result belongs to us. And most certainly you will come to know of it after a time.”

Then he (a.s) turned to Mu’awiya and denied his cursing his father, saying to

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[1] Bihar al-Anwar, vol.10 p. 114.

him: “O you who mention Ali, I am al-Hasan and Ali is my father. You are Mu’awiya and your father is Sakhr (Abu Sufyan). My mother is Fatim and your mother is Hind. My grandfather is the Apostle of Allah and your grandfather is Harb, My grandmother is Khadija and your grandmother is Futayla. May Allah curse him who tries to degrade our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been a head in unbelief and hypocrisy.”

Groups of the people in the mosque shouted out: “Amen! Amen!”

Those who heard them said: “Amen!”

And we say: “Amen! Amen!”

This is the most eloquent speech history has ever known. In it the Imam has clearly explained all things, pictured the critical situation where he was, made a comparison between the events he met and those his father had met. He has indicated that the events dated back to those who usurped the caliphate after the death of the Prophet, may Allah bless him and his family. Had it not been for them, Mu’awiya would not have craved after the caliphate and disputed with Imam al-Hasan about it.

The Attitude of Leader Qays

When the great leader Qays bin Sa‘d heard of the painful news, he became astonished, a wave of cares dominated him, and clouds of sorrows covered him, to the extent that he wished that he had departed life. He repeated with himself: “How did the Commander of the truth make peace with the commander of falsehood?”

He stood with a perplexed mind. His abilities were weak. He wanted to move his feet from the ground but he could not. He shook all over with fear. Perplexity prevailed his heart. Stormy pain appeared on his face. Then he burst into tears and composed poetry, saying:

He has come to me in the land of al-‘Aal from the land of Maskan (and told me) that the Imam of the truth has become peaceful.

Since I saw him I have looked right and left. I have observed the stars while I am humble-hearted and silent.[1]

Defeat overcame him. Impatience and astonishment prevailed over him. He turned to the troops and said to them with a faint voice and sad tones:

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[1] Al-Manaqib, vol. 2, p. 167.

blessing!”[1] The women went to their houses. Asma’ bint Umays stayed. The Prophet (a.s) asked her: “Who are you?”

“I am the one who will guard your daughter. The girl is in need of a woman at the night of her marriage. I will carry out her needs and affairs.”

The Prophet (a.s) thanked her for that, and went on supplicating for his daughter, saying: “I ask my Lord to protect you from the accursed Satan from before you, from behind you, from your right-hand side, and from your left-hand side.”

The Prophet (a.s) rose, closed the door with his own hand, and went a way. He especially supplicated for them and associated none in his supplicating for them until he came into his room.[2] This new house was founded in the second year A.H.[3] Time passed after the marriage of the Imam. The life was calm. Home life was always delightful. It was covered with love, ease, cooperation, simplicity and humbleness. Imam Ali helped his wife in her house affairs and needs. Accordingly, their life was the noblest model of high marriage ties.

During that happy period, Truthful Fatima, peace be on her, became pregnant. The Prophet (a.s) gave good news to her of giving birth to a male baby. That was when Umm al-Fadhl[4] went to him and asked him to explain her dream. “I

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[1] Kanz al-‘Ummal, vol. 7, p. 114.

[2] Al-Haythemi, Majjma‘, vol. 6, p. 207.

[3] In the book Tarikh al-Khamees, vol. 1, p. 407, it has been mentioned: “Ali got engaged to Fatima in Ramadan, the second year A. H. and married her in Dhi al-Hijja.” In his book Murujj al-Dhahab, vol. 2, p. 187, al-Mas‘udi has mentioned: “Ali married Fatima, peace be on her, a year A. H.” It was said that he married her at a time less than that. The Imam, peace be on him, was then twenty-one years and five months old. Fatima, the truthful, peace be on her, was fifteen years and five months old. This narration has also been mentioned by Ibn Hajar in his book al-Mawahib al-Laduniya, vol. 1, p. 257. In his book Murujj al-Dhahab, vol. 1, p. 403, al-Mas‘udi has mentioned: “(Fatimaa) al-Zahra’, peace be on her, was eighteen years old; and Ali, peace be on him, was fifteen years old.” This narration has also been mentioned in the book Tabaqat al-Sahaba, vol. 8, p. 13. In the book Bihar al-Anwar, vol. 10, p. 4, it has been mentioned: “Fatimaa was ten years old and she died at the age of eighteen.”

[4] Umm al-Fadhl was the wife of al-Abbas bin Abd al-Muttalib. Her name was Lubaba. She was the daughter of al-Harith al-Hilali. She was the first woman after Khadija, may Allah be pleased with her, to believe in Islam. She was the sister of Maymuna, the wife of the Prophet (a.s.). She was one of those who narrated traditions on the authority of the Prophet (a.s.). It has been mentioned in the books al-Isaba, vol. 4, p. 483 and al-Isti‘ab, vol. 4, p. 398: “The Prophet (a.s.) visited her and napped in her house.” She narrated many traditions on his authority. Umm al-Fadhl born al-Abbas six men the like of whom no women had born. They are al-Fadhl, by whose name she and her husband were called, ‘Abd al-Ilah al-Faqeeh, ‘Ubaydillah al-Faqeeh, Ma‘bad, Qatham, and ‘Abd al-Rahman. She also gave birth to a female baby called Umm Habiba.

saw one of your limbs falling in my house”, said she. “You have seen something good,” the Prophet (a.s) explained, “Fatima will give birth to a boy baby, and you will suckle him with the Milk of Qathem.[1]

The then Muslims and especially the Prophet (a.s) impatiently were waiting for the hour of Fatima’s giving birth. They were longing for the newborn child, that life might go well with Imam Ali (a.s) and his wife, and that happiness might cover them.

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[1] It has been mentioned in the book Tarikh al-Khamees, vol. 1, p. 418: “When al-Hasan, peace be on him, was born, Umm al-Fadhl suckled him.” In the book al-Isaba, vol. 4, p. 484, it has been mentioned: “Most surely the dream of which Umm al-Fadhl told (the Prophet), was before the birth of al-Husayn, peace be on him. When he was born, she suckled him.”

Chapter II: The Newborn Child

The Light of Imamate towered over the world from the houses which Allah has permitted to be exalted and that His name may be remembered in them. A good, pure branch came out of the great tree of the prophethood and Imamate. Through this branch Allah made exalted the entity of Islam, built the edifice of faith and made peace between two great parties.

The grandson of the Prophet (a.s), the master of the youths of the Garden, came to the world of existence in the month of Ramadan when the Qur’an was revealed. It was in the second or the third year of hijra.[1] The appearance of

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[1] Al-Isaba, vol. 1, p. 328. Al-Isti‘ab, vol. 1, p. 368. Al-Sayuti, Tarikh al-Khulafa’, p. 73. Al-Bustani, Da’irat al-Ma‘rif, vol. 7, p. 38. In these books it has been mentioned that he was born in the middle of the month of Ramadan, in the third year A. H. In the book Shadharat al-Dhahab, vol. 1, p. 10, it has been mentioned that his birth was on the fifth day of the month of Sha‘ban. This is a clear mistake. Perhaps, the author has meant Imam al-Husayn, peace be on him, who was born on the fifth day of the month of Sha‘ban. Some authors thought that he, peace be on him, was born in the second year A. H. In the book Mir’at al-‘Uqool, p. 390, it has been mentioned: “There is no contradiction in the dates of the birth. For each of them is based on a term in the principle of history other than the term on which the another is based. We can detail it in three terms: The first is that the beginning of the birth was in the month of Rabee‘ al-Awwal; that is because the emigration (of the Prophet) was in it. The companions (of the Prophet) depended on it until the year sixty A. H. The narration that al-Hasan was born in the second year A. H., it is based on this meaning. The second is that the beginning of the birth was in the month of Ramadan before the Month of Rabee‘ al-Awal when the emigration took place; that is because it is the beginning of the Hijri year. As for the narration that al-Hasan, peace be on him, was born in the third year A. H., it is based on this meaning. The third, which is the beginning of the birth was in the month of al-Muharram, is that which ‘Umar devised.”

As for the narration of the author of the book Mir’at al-Uqool, it removes the contradiction between the two statements. As for the report of the professor Fareed Wajjdi in his book Daa’irat al-Ma‘arif, vol. 3, p. 443, that the birth of al-Hasan, peace be on him, was six year before the emigration, it opposes the unanimous agreement of the historians. That is because Imam Ali, the Commander of the faithful, did not marry Fatima, the truthful one, before the emigration, as we have already explained. As for how Fatima, the truthful, gave birth to Imam al-Hasan, peace be on him, it has been mentioned in the book Tarikh al-Khamees, vol. 1, p. 470. That is when the hour of her giving birth came, Allah’s Apostle (a.s.) sent to her Asma‘, daughter of ‘Umays, and Umm Ayman, and they recited to her the Verse of al-Kursi and the two verses called al-Mu‘awadhatayn (chapters 113 and 114). Asma’ narrated, saying: “Fatima, peace be on him, was pregnant with al-Hasan, peace be on him, but I saw no blood of her. So I said: ‘Allah’s Apostle (a.s.) I have seen no blood of Fatima during her menstruation and her childbed.’ He (a.s.) said: ‘Did you not

Allah’s Apostle (a.s) was seen through the appearance of the newborn child. The Prophet’s merits and good qualities were present in him.

When the news of that Truthful Fatima gave birth to the blessed newborn child, waves of delight and rejoicing covered the heart of the Prophet (a.s). He hurried to the house of his daughter, the dearest one to him from among his children. He congratulated her on her blessed newborn child, congratulated his cousin Imam Ali, and gave the newborn child some of his noble qualities, whose scent covered the whole world. When the, Prophet (a.s) reached Imam Ali’s house, he called out: “O Asma’, give me my (grand) son!”

Asma’ hurried and handed him the baby warped in a yellow piece of cloth, so he said to her: “Did I not tell you not to wrap the newborn child with a yellow piece of cloth!”

The Prophet (a.s) cut off the baby’s navel and pressed the baby to his bosom. Then he raised his hands towards the heaven and invoked Allah for him, saying: “O Allah, I commend him and his offspring into Your protection from the accursed Satan!”[1]

Rites at the Birth of a Child

The Prophet (a.s) performed for his newborn child the ceremonies and rites, which are as follows:

1. The azan and the iqama

The Prophet (a.s) recited the azan in the baby’s right ear and the iqama in his left ear.[2] It has been mentioned in a tradition: “Most surely performing such a rite protects the child from the accursed Satan.”[3] The Prophet, the best one of Adam’s children (a.s) whispered wonderful words in the ear of his newborn child, that he might receive the world of existence through the highest thing

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know that Fatima was pure and purified? Her blood during her menstruation and her childbed is not seen.’” The period of her pregnancy with al-Hasan was six months. The author of the book al-Fusool al-Muhimma has mentioned something contrary to this narration. Accordingly, no baby other than him was born in six months and remained alive except ‘Isa, son of Maryam, peace be on him, just as the late al-Amini, may Allah have mercy on him, has mentioned in his book A‘yan al-Shi‘a, vol. 4, p. 3.

[1] Al-Bustani, Da’irat al-Ma‘arif, vol. 7, p. 38.

[2] Ahmed, Musnad, vol. 6, p. 391. Al-Turmidhi, Saheeh, vol. 1, p. 286. Abu Dawud, Saheeh, vol. 33, p. 214. It was said that he did not do that by himself; rather he ordered Asma’, daughter of Umays and Umm Salama to perform that an hour after the birth. This has been mentioned by al-Shiblanji’s Noor al-Absar, p. 107.

[3] Al-Jawahir, a Chapter on Marriage.

in it. The first words to knock on his ear were those of his grandfather, the Prophet (a.s), the cause of beings and master of creatures. These words were: “Allah is great! There is no god but Allah!”

With these words full of faith Allah’s Apostle (a.s) received his grandson. He planted them in the depth of his soul and with them he supplied his feelings and sentiments, that they might be a hymn in his life in this world.

2. The Name

The Prophet (a.s) turned to Imam Ali, who was happy and delighted, and asked him: “Have you given a name to the blessed child?”

“I do not want to precede you, O Allah’s Apostle,” replied the Imam.

The Prophet (a.s) said: “I do not want to precede my Lord!”

Some minutes later, the Revelation called out the Prophet (a.s) and carried to him the name from Allah, the Exalted. Gabriel said to him: “Name him Hasan!”[1]

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[1] In the book Tarikh al-Khamees, vol. 1, p. 470, it has been mentioned: “The one entrusted with the revelation, Gabriel, came down to the Prophet (a.s.) and said to him: ‘I am reciting to you your Lord’s words. He says to you: Ali is in the same position with respect to you as Aaron (Harun) was to Moses (Musa) except that there is no prophet after you.’ Therefore, name this (grand) son of yours by the name of Harun’s son.’ So the Prophet (a.s.) said: ‘What was the name of Harun’s son, O Gabriel? ‘Shibr,’ replied Gabriel. ‘Most surely, my language is Arabic,’ retorted the Prophet. ‘Name it al-Hasan,’ explained Gabriel. Accordingly, the Prophet (a.s.) did that.’” A narration similar to this has been reported by al-‘Amili, may Allah have mercy on him, in his book A‘yan al-Shi‘a. In the books Usd al-Ghaba and Tarikh al-Khamees, vol. 1, p. 470, it has been mentioned that the name al-Hasan was not known in the pre-Islamic period. In the book Tarikh al-Khamees it has been mentioned that Allah’s Apostle (a.s.) gave it this name after the seventh day of its birth. This narration is incorrect, for giving the name took place immediately after the birth according to the unanimous agreement of all the historians. In the books al-Isti‘ab, vol. 1, p. 368 and al-Adab al-Mufrad, p. 120, it has been mentioned that when al-Hasan, peace be on him, was born, Allah’s Apostle (a.s.) and said: “Show me my (grand) son! What have you named it?” “Harb,” they answered. “Rather, it is al-Hasan,” he (a.s.) retorted. When al-Husayn was born, he said: “Show me my (grand) son! What have you named it?” “Harb,” they answered. “Rather, it is al-Husayn,” he (a.s.) retorted. When the third grandson was born, he asked “What have you named it?” “Harb,” they answered. “Rather, it is al-Muhsin,” he (a.s.) retorted. Then he (a.s.) said: “I have given them names of Harun’s sons, Shubbar and Shubayr.” It could be said that this narration was fabricated. Firstly, the enmity between the Hashimites and Harb’s family is very clear. Therefore, why did the members of the House (Aal al-Bayt) approve of naming their children by the names of Harb, to whom belonged the Umayyads? Secondly, that the Prophet (a.s.) turned away from the name Harb is a sufficient proof of making Aal al-Bayt turn away from

Indeed, it was one of the best names. It is sufficient for the name to be beautiful and good is that the Wise Creator has chosen it. Its beautiful utterance might be a proof of its beautiful meaning.

3. Aqiqa[1]

Seven days after the birth, the Prophet (a.s) headed for the house of Imam Ali (a.s) that he might honor his grandson. He ordered a ram[2] to be sacrificed for his grandson and ordered a leg of it to be given to the midwife. His community has followed his deed after him.

4. Shaving the Hair

The Prophet (a.s) shaved the hair of his blessed grandson with his own hand. Then he silver as much as the weight of the cut hair to the poor.[3] Then he perfumed al-Hasan’s hair with al-khuluq[4] . Indeed, we have not seen affection

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giving such a name to al-Hasan, al-Husayn and al-Muhsin. Thirdly, al-Muhsin was not born during the lifetime of the Prophet (a.s.). These reasons indicate that the narration mentioned by the author of al-Isti‘ab is incorrect. In his book al-Musnad, Ahmed bin Hanbel, has reported on the authority of Ali, peace be on him, who said: “When al-Hasan was born, I gave him the name of my uncle al-Hamza. When al-Husayn was born, I gave him the name of my brother Ja‘far. So Allah’s Apostle (a.s.) summoned me and said: ‘Most surely, Allah has commanded me to change the names of these two (grandsons of mine).” Then he gave them the names of al-Hasan and al-Husayn.’” This narration is also weak, for Allah’s Apostle (a.s.) gave these names to his two grandsons after their birth. No one has mentioned what Ahmed has mentioned.

[1] It is among the most recommended acts. Some jurists have thought that it is obligatory. When the Prophet (a.s.) slaughtered the ram, he said: “In the name of Allah, this is the aqiqa of al-Hasan. O Allah, its flesh (i.e., the flesh of the sacrifice of the aqiqa) for his flesh, its blood for his blood, its bone for his bone, its hair for his hair, its skin for his skin. O Allah, let it be a protection of the family of Muhammed (a.s.).”

[2] Tarikh al-Khamees, vol. 1, p. 470. Mushkil al-Aathaar, vol. 1, p. 456. Al-Hulya, vol. 1, p. 116. Al-Turmidhi, Saheeh, vol. 1, p. 286. A‘yan al-Shi‘a, vol. 4, p. 108. In al-Shiblanji’s Noor al-Absar, al-Tahawi’s Mushkil al-Aathaar, vol. 1, p. 456, and al-Hakim’s Mustadrak, vol. 1, p. 237, it has been mentioned that the Prophet (a.s.) offered two sacrifices on behalf of al-Hasan and two on behalf of al-Husayn. This narration is weak, for Shams al-Deen al-Dhahabi has criticized it in his book Talkhees al-Mustadrak. He has said: “Firstly, Sawar, the reporter of the narration, is weak in reporting traditions. Secondly, the leading jurists have mentioned that only one sacrifice should be offered.”

[3] Tarikh al-Khamees, vol. 1, p. 470. Noor al-Absar, p. 107. Al-Turmidhi, Saheeh, vol. 1, p. 286. In them it has been mentioned that the weigh of al-Hasan’s hair was a dirham and some.

[4] Al-khuluq is a perfume composed of saffron and other things. In the book al-Bihar, vol. 10, p. 68 it has been mentioned that the people in the pre-Islamic period used to put blood on the child’s hair, so the Prophet (a.s.) said: “(Putting ) blood (on the

and kindness similar to that (of the Prophet toward his grandson).

5. Circumcision

The Prophet (a.s) ordered his grandson to be circumcised on the seventh day of his birth.[1] Circumcising a male baby at that time was good and it made a male child purer.[2]

6. His kunya (surname)

The Prophet (a.s) gave him the kunya of Abu Muhammad.[3] Al-Hasan had no kunya other than this. With this deed all the rites of birth the Prophet (a.s) performed for his eldest son ended.

His Nicknames

Al-Hasan (a.s) was given the nicknames of al-Sibt (the grandson), al-Zakiy (the pure), al-Mujjtaba (the chosen), al-Sayyid (the master), and al-Taqiy (the pious).

His Features

As for his features, they were similar to that of his grandfather the Prophet (a.s). Anas bin Malik said: “No one was more similar to the Prophet than al-Hasan bin Ali.”[4] he traditionists have mentioned al-Hasan’s form, which was

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child’s hair) was among the acts of those who lived before Islam.” He prevented Asma’ from doing that.

[1] Noor al-Absar, p. 108.

[2] Jawahir al-Ahkam, Chapter on Marriage. In it, it has been mentioned that Allah’s Apostle (a.s.) has said: “Circumcise your male babies on the seventh day of birth. For it is the best, purest, and quickest (of all deeds) in making flesh grow, and for the earth becomes impure for forty days due to the urine of those uncircumcised.”

[3] Usd al-Ghaba, vol. 1, p. 9. A kunya is the name by which an Arab is usually referred to and which refers to him or her as the father or mother of someone, usually his or her eldest son. It is among the rites of birth. It has been narrated on the authority of Imam Muhammed al-Baqir, peace be on him, who has said: “We give kunyas to our children during their childhood for fear that nicknames may be given to them.”

[4] Fada’il al-Sahaba, p. 166. In his book al-Saheeh, vol. 2, p. 307, al-Turmidhi has mentioned on the authority of Ali, peace be on him, who has said: “Al-Hasan was like Allah’s Apostle (a.s.) from his head to his chest, while al-Husayn was like him from his chest to his feet.” In the book al-Isaba it has been mentioned on the authority of al-Bahi, who has said: “We held a discussion about who was from among his family like him. Then Abdullah bin al-Zubayr came in to us and said: ‘I will tell you about who was from among his family similar to him and the most lovable to him; he is al-Hasan bin Ali.’” This narration has been narrated by al-Haythemi in his book al-Majjma‘, vol. 9, p. 175. In the book al-Mihbar, p. 469, it has been mentioned that Fatima, peace be on her, was dancing her child al-Hasan and saying to it: “I swear by my father, you are similar to my father and not to Ali.”

similar to that of his grandfather (a.s). They have said: “He was white with black eyes. He had long, thick hair. His limbs were great. His shoulders were wide. His hair was curly and his beard was thick. His neck was as white as silver.”[1] These features are similar to those of the Prophet (a.s) according to the features the narrators have mentioned. Al-Hasan was similar to his grandfather in form; likewise, he was similar to him in his noble moral traits.[2]

The Prophet (a.s) saw that his grandson al-Hasan was a copy of him. He was similar to him in manner and high soul. He was a firebrand of his brilliance. He would guide his community after him to the way of the truth and direct people to the straight path. The Prophet (a.s) came to know that al-Hasan would achieve all his ideal aims in life. So he poured onto him a ray from his great soul. He took great care of him and honored him. He poured onto him love and kindness since his birth and childhood. In detail we will deal with all kinds of care and honor issued from the Prophet (a.s) toward al-Hasan during his childhood and youth.

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  [1] Tarikh al-Khamees, vol. 1, p. 171. In his book Da’irat al-Ma‘arif, vol. 7, p. 38, al-Bustani has mentioned some of these features.

[2] Al-Ya‘qubi, Tarikh, vol. 2, p. 201. In his book Ihya’ al-Uloom, al-Ghazali has mentioned: Allah’s Apostle (a.s.) said to al-Hasan: ‘You are similar to me in form and manner.’”

Chapter III: Cleverness and Genius

Without doubt, righteous education plays an important role in forming the child and in developing his or her mental faculties. Likewise, the parents’ conduct has a great effect on developing their children’s cleverness and general behavior. All these vital elements were available to al-Hasan (a.s) during his childhood. The Prophet (a.s) took great care of educating his grandson and gave him his noble qualities. Imam Ali, the Commander of the faithful (a.s) supplied him with his wise maxims and ideals. Fatima, the principal of all women, planted in her son virtue and perfection. Accordingly, al-Hasan’s childhood was high and a model of human perfection, a title of highness and education, a symbol of cleverness and genius.

Some psychologists believe that the child greatly imitates others in habits, mental and moral qualities, the general attitude he or she takes toward others, the general viewpoint through which he or she ponders on life or work. Sometimes imitation is conscious and deliberate; however, in most cases, it is unconscious. So when the child imitates educated people, he or she will follow their ethics and sentiments. In the first place this effect is an imitation, but it quickly becomes a habit; the habit is a second nature. The imitation is one of the two ways through which individual qualities are acquired and the personal manners are formed.[1]

According to this viewpoint, Imam al-Hasan (a.s) was the first person in his mental and moral qualities, for he grew up in the House of the Revelation and was brought up in the School of the monotheism. Moreover, he saw his grandfather, who was the most perfect person in the world, always build an edifice for justice, virtue, and perfection. He encompassed people with his noble moral traits, gathered them around the word of Oneness (of Allah). That impressed al-Hasan, the Prophet’s grandson, and he followed the deeds of his grandfather in advising and guiding the people. During their childhood, al-Hasan and al-Husayn (a.s) passed by an old man. The old man could not perform the ritual ablution well. So their high soul and their kindness did not let them leave the old man ignorant of performing the ritual ablution well. They made an informal dispute and they said to each other: “You do not perform the ritual ablution well!” Then they calmly turned to the old man and appointed him as an arbitrator between them. They said to him: “O Sheikh

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[1] Mandir, Psychology in Life.

(i.e., an old man), each of us will perform the ritual ablution before you, and you decide which of the two ablutions is better.” They performed the ablution before him, and he carefully considered it. Accordingly, the old man paid attention to his mistake without any disdain, and then he said to them: “My masters, you both perform the ritual ablution well. However, I am an ignorant old man. I do not perform the ablution well. I have learned it from you and repented at your hands!”[1]

This deed clearly shows us that the Prophet (a.s) guided the people through sound ways and noble moral traits. This way impressed al-Hasan (a.s) during his childhood, to the extent that it became among his qualities and natures.

Some psychologists believe that individual manner is inherited, that it has an important effect on forming man’s ethics, and that it is not less in importance than imitation. Heksil says: “All effects and qualities of the organic being belong to heredity or to environment. Hereditary formation determines the bounds of that which is possible. And the environment decides that this possibility will be achieved. Therefore, the hereditary formation is mere the ability to react with any environment through a special way.”

Jinjiz has confirmed this theory, saying: “Everyone has hidden hereditary forces, but the appearance of each of them depends on the circumstances surrounding these forces during their growth.”

The rule of heredity decides that Imam al-Hasan (a.s) was on top of those who got this phenomenon. He inherited the spiritual forces and the great, reformative wealth of his grandfather (a.s). Besides, the righteous environment his family and the good, righteous Muslims created had an influence on him.

Due to his heredity, Imam al-Hasan (a.s) got cleverness and high reflection that none had got. The narrators have reported traditions on his early genius, saying: “Al-Hasan memorized all things he read. He attended the meetings of his grandfather (a.s) and memorized the Revelation. Then he went to his mother and told her about it. She told Imam Ali (a.s) and he admired that and asked her:

“From where have you brought this (revelation)?”

“From your son, al-Hasan!’”

Imam Ali (a.s) hid himself in a corner of the house, that he might listen to his son. As usual al-Hasan came and told his mother about the verses of the

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[1] Bihar al-Anwar, vol. 10, p. 89.

revelation he had memorized. He was unable to speak, so his mother asked him: “O my little son, why are you unable to speak?”

“Mother, do not be astonished at what has befallen me,” replied al-Hasan, “for the Most High (Allah) looks after me.”[1]

This attitude is a proof of al-Hasan’s great cleverness through which he saw the distant and unknown things.

His Memorizing of Traditions

Though al-Hasan (a.s) was four years old, he memorized many traditions he heard from his grandfather (a.s). We will mention some traditions he narrated from his grandfather:

1. He (a.s) has said: “Allah’s Apostle (a.s) taught me some words to say during the (prayer of al-Witr): ‘O Allah, guide me through him whom You guided! Make me well through him You made well! Look after me through him after whom You looked! Bless that which You have given to me! Protect me from the evil of that which You have decreed! You decree, and none decrees against You. (The one) whom You support is not abased, Blessed and Most High You are, O Lord!”[2]

2.Umar bin Ma’mun narrated, saying: “I have heard al-Hasan, son of Ali (a.s) say: ‘Whoever offers the morning prayer and sits in his place of praying until the sun rises shall have a veil from the Fire.” Or he said: “A curtain from the Fire.”[3]

3. A companion of his asked him: “What do you remember of Allah’s Apostle (a.s)?” He (a.s) replied: “I took one of the dates given as alms. I put it into my mouth. He (the Prophet) took it out (of my mouth). So I asked him: ‘What is the matter with this date?’ ‘It is not lawful for us, Muhammad’s family, to take something given as alms.”[4]

4. He (a.s) was asked about what he heard from Allah’s Apostle (a.s) and he replied: “I heard him saying to some man: “Leave that which fills you with doubt for that which does not fill you with doubt. That is because evil is

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[1] Ibn Shahrashub, al-Manaqib, vol. 2, p. 148. Bihar al-Anwar, vol. 10, p. 93.

[2] Al-Turmidhi, Saheeh, vol. 1, p. 93. Ibn ‘Asakir, Tarikh, vol. 1, p. 20. Al-Hakim, Mustadrak, vol. 3, p. 172.

[3] Usd al-Ghaba, vol. 2, p. 11.

[4] Ibid. It is forbidden for Aal al-Bayt to take the obligatory alms such as Zakat and Zakat al-Fitra, and not the permissible alms.

suspicion, and good is tranquility.”[1]

5. He (a.s) related to his companions about the ethics and behavior of his grandfather, the Prophet (a.s). He said to them: “When someone asked Allah’s Apostle (a.s) to grant his need, he responded to him with nothing except through granting it or through some soft words.”

6. He (a.s) has said: “I heard Allah’s Apostle (a.s) saying, “Call out the master of the Arabs (Imam Ali).” So A’isha asked him: “Are you not the master of the Arabs?” “I am the master of Adam’s children,” he replied, “and Ali is the master of the Arabs.” Imam Ali was summoned. When he was before him, he sent for the Ansar. When they stood before him, he said to them: “O people of Ansar, shall I show you a thing, if you keep to it, you will never go astray?” “Yes, O Allah’s Apostle (a.s)” they replied. So he said: “This is Ali; therefore, love him for the sake of the love for me, and honor him for the sake of honoring me. It is Gabriel that has told me from Allah, the great and Almighty, about what I told you.”[2]

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[1] Al-Ya‘qubi, Tarikh, vol. 2, p. 20. In his book al-Musnad, vol. 1, p. 200, Ahmed has mentioned: “He (al-Hasan), peace be on him, said: ‘I heard Allah’s Apostle (a.s.) say: ‘Leave that which fills you with doubt for that which does not fill you with doubt. That is because truthfulness is tranquility; and lying is suspicion.’”

[2] Sheikh Muhammed Habeebullah al-Shanqeeti, Hayat Ali Bin Abi Talib, p. 83. In his book al-Tasawuf al-Islami, vol. 1, p. 274, Dr. Zaki Mubarak has explained the criticisms for the faith of the Sufis in the master of the prophets, Muhammed (a.s.). He has said: “It is an act of good to say that the Sufis, in respect of this excess, have depended on the tradition: ‘I am the master of the prophets.’ The scholars have doubted the tradition. In his book entitled Kashf al-Khafa’ wa al-Iltibas ‘amma ishtehra mina al-Ahadith ‘alaa Alsunat al-Naas, al-‘Ajjluni has mentioned that al-Hasan bin Ali narrated on the authority of the Prophet (a.s.) who said: ‘Call out the master of the Arabs.’ He meant Ali. So Aa’isha asked him: ‘Are you not the master of the Arabs.’ And he replied: ‘I am the master of Adam’s children, and Ali is the master of the Arabs.’ Then al-‘Ajjluni has related to us that al-Dhahabi inclines to say that this tradition is fabricated.’” I (the author) say that what Dr. Zaki Mubarak has stated in respect of the faith of the Sufis does not manifest itself clearly. I (the author) will explain the statement as follows: “The Sufis are distinguished from the rest of the Islamic sects by their cleaving to two sides. The first side is that there is a primary specification, which is the junction of the specifications; and which is called the first reason and the first issued, according to the terms of the ancient philosophers. In respect of that they have depended on the philosophical proofs of which are is that nothing issues from the One except the one. The second side is that they have applied the first reason and the first issued on the Ahmedi, sacred reality. Through this application they have turned away from the philosophers. Their proofs of that are some traditions such as I am the master of people. Were it not for me, the worlds were not created. I am a prophet; and Adam is between the water and the clay. There are other traditions indicating their purpose in the manner of a rational proof. The Sufis were Sufis due to their cleaving to the first viewpoint in which the

The jurists and the traditionists have narrated many traditions al-Hasan (a.s) heard from Allah’s Apostle (a.s) in respect of the precepts of the Islamic law. All these traditions are proofs of al-Hasan’s cleverness, genius, and knowledge. If someone carefully considers al-Hasan’s childhood, he will admire and sanctify it. That is because it was full of the signs of perfection, virtue, cleverness, and high education that none had, as we think.

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philosophers believed. So Dr. Zaki Mubarak had not to say that the Sufis had taken their faith from the traditions. It was incumbent on him to explain that they had depended on the traditions to apply the first reason and the first issued to the Ahmedi reality. It was appropriate for him to deal with the Sufis in respect of the first side and to explain why the (religious) scholars doubted the tradition (I am the master of people). He had to say that the tradition was weak due to the weakness of the narrator or due to the fact that the Sufis depended on it.

Chapter IV: Honor and Laudation

Allah’s Holy Book has lauded the excellence of the members of the Ahlul Bayt; and Allah’s Apostle (a.s) honored them. He joined them to the Holy Qur’an. He has made it incumbent on the community to show affection and love for them. It is necessary for us to quote some verses and traditions in respect of the Ahlul Bayt, peace be on them. That is because they strongly related to our research and show us the great importance and high position of Imam al-Hasan (a.s). We will mention that for readers as follows:

The Holy Qur’an

Allah’s Great Book that Falsehood shall not come to it from before it nor from behind it, has mentioned the excellence and position of the Ahlul Bayt with Allah. It is sufficient for us to mention some verses:

1. The Verse of Love (al-Mawadda)

Allah has made it obligatory on Muslims to show love toward Ahlul Bayt, peace be on them. He has said that in the Qur’an: “I do not ask of you any reward for it except love for (my) kin.”[1] Ibn Abbas has narrated, saying: “When this verse was revealed, a Muslim asked: ‘O Allah’s Apostle, who are your kin whom you have ordered us to obey?’ He (a.s) replied: ‘Ali, Fatima, and her two sons.’”[2] Abu Na‘eem has narrated on the authority of Jabir, who said: “An Arab of the desert came to the Prophet (a.s) and said: ‘O Muhammad, show me Islam.’ The Prophet said: ‘Bear witness that there is no god but Allah, the One with out partner, and that Muhammad is His servant and Apostle.’ The Arab of the desert asked: ‘Will you ask of me any reward for it?’ ‘No,’ replied the Prophet, ‘except love for the kin.’ ‘My kin or your kin?’ asked the man. ‘My kin,’ retorted the Prophet. ‘Stretch out (your hand) that I may pledge allegiance to you,’ said the Arab, ‘Allah’s curse by upon him who does not love you and your kin.’ ‘Amen!’ said the Prophet (a.s).”[3] Imam al-Hasan (a.s) has declared that he was among those meant by the verse. He (a.s) has mentioned that during one of his sermons: “I am amongAhlul Bayt whom Allah has made obligatory on Muslims the love to them. He,

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[1] Qur’an, 42, 23.

[2] Al-Fakhr al-Razi, Tafseer, vol. 7, p. 406. Al-Durr al-Manthur, vol. 7, p. 7. Al-Nisaburi, Tafseer. Ibn Jareer al-Tabari, Tafseer, vol. 5, p. 16. Al-Kashif. Al-Sawa‘iq al-Muhriqa, p. 102. Dhakha‘ir al-Uqba, p. 25. Noor al-Absar, p. 100.

[3] Hulyat al-Awliya, vol. 3, p. 201.

the Blessed and Most High, has said: I do not ask of you any reward for it except love for (my) kin; and whoever earns good, We will give him more of good. Therefore, earning good is showing love for us, Ahlul Bayt.”[1]

Imam al-Shafi‘i has referred to the meaning of this verse, saying:

O Family of Allah’s Messenger, love for you is a religious duty Allah has revealed in the Qur’an.

Al-Fakhr al-Razi has said: “If this (verse) has been established (that it was revealed in respect of Ali, Fatima, and her two sons), then they must be singled out with great magnification. Many verses are proofs on that. The first is these words of Him, the Exalted: except love for (my) kin. The sense of the proof of this is the first part of the verse. It is that which He has already mentioned that the affair of the family of Muhammad (a.s) returns to him. So all those whose affair strongly and perfectly returned to him were theAal (the family). Without doubt, the relationship between Fatima, Ali, al-Hasan, and al-Husayn and Allah’s Apostle (a.s) was the strongest of all relationships. This is well known through the traditions ensured by many narrations. Therefore, they must be al-Aal (the family). The second, without doubt, the Prophet (a.s) showed love for Fatima, peace be on her. He (a.s) said: ‘Fatima is a part from me. What hurts her hurts me.’ It has been established through the traditions ensured by many lines of transmission that Muhammad (a.s) showed love for Ali, al-Hasan, and al-Husayn, peace be on them. If that has been established, then it is obligatory on the community to do the same. That is due to these words of Him, the Exalted: “And follow him so that you may walk in the right way.[2] ” And due to these words of Him, the exalted: “Therefore, let those beware who go against his order.”[3] And due to these words of Him, the exalted: “Say: If you love me, then follow me, Allah will love you.”[4] And due to these words of Him, the exalted: “Certainly you have in Allah’s Apostle an excellent example.”[5] The third is that the supplication for al-Aal (the Prophet’s family) is a great position. For this reason the supplication is regarded as the end of al-tashahud in prayer; that is his words: “O Allah, bless Muhammad and the family of Muhammad, and have mercy on

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[1] Al-Hakim, Mustadrak, vol. 3, p. 172. Majjma‘ al-Zawa’id, vol. 9, p. 146. al-Sawa‘iq al-Muhriqa, p. 101. Majjma‘ al-Bayan fi Tafseer Surat al-Shura, vol. 9, p. 29.

[2] Qur’an, 7, 158.

[3] Ibid., 24, 63.

[4] Ibid., 3, 31.

[5] Ibid., 33, 21.

Muhammad and the family of Muhammad! None has such magnification except the Ahlul Bayt (a.s).”[1]

Most surely, showing love for Ahlul Bayt is among the most important Islamic and religious duties, for through it one can pay the reward of the message, make relationship with the Prophet (a.s) and thank him for the sufferings he met for saving Muslims from polytheism and worshipping the idols. Therefore, it is incumbent on the community to follow his family, and to show respect and love for them.

2. The Verse of Purification (Tattheer)

Among Allah’s clear verses indicating that Ahlul Baytwere protected from sins, purified from deviation and offenses is the verse of Tattheer, in which Allah, the Most High, has said: “Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.”[2] The verse clearly indicates that Ahlul Bayt were protected from sins. The research on the verse has many sides:

The Verse is a Proof on the Protection from Sins

To conclude through the verse that Ahlul Bayt are protected from sins is that Allah, the Most High, has limited the intention of keeping away the uncleanness (sins) with the word innama (only), which is the strongest of all the determiners. Besides, there is al (the) in the predicate, and the repetition of the word tahara (purity). According to Arabic grammar, this is a proof of the determination and the specialization. It is well known that it is impossible for the intended things to oppose the intention of Allah, the Exalted, (due to the verse): His command, when He intends anything, is only to say to it: Be, so it is.[3] So through the verse we can conclude that Ahlul Bayt are protected from sins and acts of disobedience.

The People meant by the Verse

The reliable narrators have unanimously agreed that the verse was revealed in respect of Allah’s Apostle (a.s) Imam Ali, the Commander of the faithful (a.s) Fatima, al-Hasan, and al-Husayn, peace be on them. None associated with them in this excellence.[4] Al-Hakim has narrated on the authority of Umm

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[1] Al-Razi, Tafseer.

[2] Qur’an, 33, 33.

[3] Ibid., 36, 82.

[4] al-Fakhr, Tafseer, vol. 6, p. 783. Al-Nisaburi, Tafseer. Muslim, Saheeh, vol. 2, p. 331. Al-Khasa’is al-Kubra, vol. 2, p. 264. Al-Riyad al-Nadira, vol. 2, p. 188. Al-Nisa’i, Khasa’is. Ibn Jareer, Tafseer, vol. 22, p. 5. Imam Ahmed Ibn Hanbal, Musnad, vol. 4, p. 107. Al-Bayqahi, Sunan, vol. 2, p. 150. Mushkil al-Aathaar, vol. 1, p. 334.