Alhassanain(p) Network for Heritage and Islamic Thought

The Illustrious Period of the Imamate of Imam Zayn al-'Abidin

Seyyid Saeed Akhtar Rizvi, Al-Serat, Vol. 5 (1979), Nos. 3 & 4

No Imam began his Imamat in a more tragic atmosphere. The first day of his Imamat saw him seriously ill and a captive of the army of Yazid in Karbala. His father and predecessor had sacrificed all he had on the altar of truth; and Imam Zayn al-'Abidin foundhimself with a group of helpless widows and orphans being led from place to place, from the durbar of Ibn Ziyad to the court of Yazid. Finally they were thrown into a prison, where the Imam spent the first year of his Imamat, cut off from the followers of his father and unable to look after their affairs.

Understandably, the tragedy of Karbala had created a chaos in the Shi'a world. Shi'aswere in the throes of a dark pessimism, and the community was in disarray. A movement had already begun to accept Muhammad al Hanafiyah, son of Amir-ul-Mu'minin 'Ali as the 4th Imam. Muhammad al Hanafiyah himself had no such design. But the problem was: how to stop that movement without putting the life of Imam Zayn al-'Abidin in danger?

Yazid had not hesitated to murder Imam Husayn in spite of the highest prestige the Imam had in the Muslims' eyes. It would have been farmore easier for him to kill Imam Zayn al-'Abidin a young man of 23 years of age, whose divine virtues were yet to shine before the Muslim community. And it was not in the interest of Islam that Imam Zayn al-'Abidin be martyred so soon after Imam Husayn.

Altogether, Imam Zayn al-'Abidin had three difficult tasks before him:

1. To announce his Imamat publicly without seeming to oppose outsiders.

2. To weld the community together, making a "tasbih" (rosary) out of the scattered beads - doing it in such a way as not to give Yazid and Yazidites an excuse to retaliate.

3. To expand true faith, providing a beacon of light to guide the seekers of truth to the safety of true faith and virtuous deeds - doing it without attracting untoward attention of his enemies.

Any of these Himalayan tasks would have defeated a lesser being. But Imam Zayn al-'Abidin under divine guidance did achieve all these aims in such a beautiful and unobtrusive way that even his followers, who tremendously benefited, and are benefiting, from his superb leadership did not consciously realise how they were being guided.

ANNOUNCEMENT OF HIS IMAMAT

This took the form of a family dispute:

Muhammad al-Hanafiyah claimed that he was the Imam after his brother, Imam Husayn (as Imam Husayn, had become Imam after the eldest brother, Imam Hasan). Imam Zayn al-'Abidin said that his uncle's claim was wrong; that he (i.e. Imam Zayn al-'Abidin) was Imam after his father, by divine appointment. This family "feud" apparently could not be resolved; and ultimately Imam Zayn al-'Abidin suggested that the "Black Stone" (al-Hajarul-aswad) of Ka'bah be approached for its judgement. Muhammad al Hanafiyah readily agreed and both parties went to Mecca during Hajj season, when thousands of pilgrims had assembled for the pilgrimage.

The stranger than fiction news must have spread like wild fire that 'Ali bin al-Husayn and Muhammad al-Hanafiyah wanted the Black Stone to judge between them. Everyone must have wondered howcould a stone judge between two persons . They must have eagerly waited to see the outcome when the two parties would approach the Stone. What would they say when the Stone, being a stone, would not respond to their arguments!

This must have been the feeling of the crowd when the uncle and the nephew slowly advanced towards the Black Stone. First Muharnmad al-Hanafiyah talked to the Stone; there was no response. Imam Zayn al-'Abidin said: "Had you, O Uncle, been the Wasi and Imam, it would certainly have answered you."

Muhammad al-Hanafiyah said "Now, O Nephew, you pray and ask it." Imam Zayn al-'Abidin prayed to Allah and then asked the Black Stone to declare in clear Arabic as to who was the Wasi and Imam after al-Husaynbin 'Ali.

There was a tremor in the Stone and then Allah made it speak in clear Arabic: "O Allah, verily Wisayah and Imamah, after al-Husayn bin 'Ali is for Zayn al-'Abidin 'Ali bin al-Husayn, son of 'Ali bin Abi Talib and Fatimah bint Rasulillah." Muhammad al-Hanafiyah accepted the verdict and declared his allegiance for Imam Zayn al-'Abidin.

(al-Ihtijaj of al-Tabrasi, al-Kafi of al-Kulaini, Basa'-erud-Darajat, A'lumul-wara, Manaqib of Ibn Shahr 'Ashob, Biharul-Anwar, Vol. XI, of Majlisi).

This "dispute" was the beginning of the end of the Kaisaniyah movement, which wanted to accept Muhammad al-Hanafiyah as Imam. The schism in the Shia rank was arrested; and as it was only a "family feud", Yazid could not object to it in any way.

But the miraculous nature of the episode and the timing served its purpose. The pilgrims on returning to heir homes must have felt compelled to narrate this strange story; and thus the Shi'as throughout the Muslim world came to know, without any formal proclamation, that Imam Zayn al-'Abidin was their divinely-appointed Leader and Guide.

UNITING THE SHIA COMMUNITY

This is an even more fascinating aspect of his Imamat.

How was he to unite all the Shi'as in an, ever-lasting bond? What was the factor which could join them permanently?

Philosophical exhortations? But they have effect on only small group of intellectuals; man-in-the-street is not influenced by them. Moreover, it cannot influence the "feelings"; and "unity" is a feeling of oneness.Some joyous aspects of religion? Joy and happiness is a "feeling", no doubt. But it does not necessarily "unite" the people. Manyis the time when a man celebrates a joyous function and his brother refuses to join him, because of some minor misunderstandings. But let there be a tragedy in that house, and the same brother would rush therein to share that sorrow.

This tendency of human nature brings us to the third alternative Sorrow.

Sorrow and grief succeeds in binding the mourners together, while intellectual arguments and joyous functions fail to achieve that object. Have not you seen how at the time of a national tragedy all political differences are genuinely forgotten and how the whole nation unites together to share the sorrow and shoulder the resulting responsibilities? Imam Zayn al-'Abidin under divine command selected this method to unite the community.

And again it was adopted apparently just as a personal way of life, without its being aimed against anyone.

Majlisi (in Bihar al-Anwar, Vol. XI) has written a chapter, "His mourning and Weeping on the Martyrdom of his Father, May Grace of Allah be onBoth ", in which he, inter alia, writes:

"And it is said that he (i.e. Imam Zayn al-'Abidin) continued to weep till his eyes were endangered. And whenever he took water to drink, he wept till the tears filled the pot. Someone talked to him about it and he replied: "Why should not I cry, when my father was denied the water which was free to the beasts and animals?

"And never was food brought to him but that he wept, so much so that a servant told him: "May I be your ransom, O Son of the Messenger of Allah! I am afraid that you would die (of this weeping)". The Imam said: 'I only complain of my distraction and anguish to Allah and I do not know. Never do I remember the massacre of the children of Fatimah but that tears strangle me.'"

Naturally, this example set by their Imam was followed by the Shias every where; and they joined hands to establish mourning of Imam Husayn whenever possible. This created a feeling of oneness and unity in all persons attending those mourning-sessions.

And how could Yazid or Yazidites tell Imam Zayn al-'Abidin not to remember his father?

This institution of mourning became the focal-point of all religious activities of the Shia community and the life-line of their faith. In later periods, the enemies of the faith realised the vital role which the "mourning" plays in religious education and character-building of the Shias, and they tried to stop it by the force of their "Fatwa". Now they have changed their tactics. Now they ask: Why should one mourn for an event which occurred more than 1300 years ago? They ask it while they are fully aware that these mourning sessions (Majalis) are the best-organised, well-attended religious schools, where the participants willingly learn the basic tenets of faith, are exhorted to emulate the way of life of Ahl i-Bayt; and thus their Islamic outlook on the life and the world is fortified.

This seat of learning was given to the Shi'a community by Imam Zayn al-'Abidin so unobtrusively that even the community did not realise its importance and significance in the beginning.

TEACHING TRUE ISLAM

The previous two tasks were stepping-stones to reach this most important of his responsibilities. We have seen how the Imam announced his Imamat by means of a "family feud", and how he gave his followers a platform of unity in the form of his mourning for his father. In neither instance he addressed any outsider; still the message got through. Likewise, in meeting this third and most important of his tasks, he did not address any human being. He selected the form of Du'a (invocation) for this purpose. He recorded his Du'as in a book form and asked his two sons to make copies of the book. This recording itself is an, indication that these invocations were not just a prayer, but also a means of guidance for the Muslims.

How could anyone tell him not to ask his wants from Allah? How could anyone come between Allah and His servant, when raising his hands he called his Lord in a heart-rending voice to come to his aid and to help him out of his difficulties. But those recorded duas are a treasure of Islamic knowledge. One finds in them almost all theological and ethical questions answered eloquently and eruditely. Reading them, the heart is filled with true belief and sincere love of Allah; and the light of virtue and nobleness illuminates the character.

It is not possible to give here even a short review of this sacred book, generally known as "As-Sahifatus-Sajjadiyah" and "As-Sahifatul-Kamilah"; and also called "Psalm of 'Ale Muhammad" and "Injil of Ahlul Bait."

When this book was shown to Egyptian scholars, they were thunderstruck and awed by its beauty. They were amazed and stunned by the purity of thought and perfection of character to which this book irresistibly leads its reader.

The renowned scholar, late Al-Tantawi wrote:

"I have studied this book with utmost care. I have gone through the Du'as (invocations) and Munajats (supplications) with a searching eye. I was stunned by the lofty meanings and deep sense contained therein. I was deeply impressed by the value and magnificence of these invocations. I wonder how the Muslims all along been ignorant of such valuable treasure. They have been in deep slumber all these centuries. They could not even feel that Allah had supplied them with such a precious store of knowledge.

"The invocations in this book have two distinct approaches: the one seeks for the knowledge and guidance to keep away from sins and evil things, while the other persuades and exhorts one to enable one's 'self' by performance of virtuous deeds. We may say that these Invocations, full of knowledge and guidance, are a wonderful treasure of secrets, and contain hints regarding self-reproachment, admission of shortcomings, with tears and self-purification, warding off vicissitudes and difficulties, safe-guarding oneself from the tyrannies of the enemy, recovery from various diseases and so on. All such Du'as are found mostly in the first part of the book, while the later part consists of the loftiness and grandeur of Allah, His creation and other wonders of His power and might.

"Is it not wonderful? Does not it show that these holy personages are unveiling many secrets of learning and unravellirig many mysteries of knowledge for Muslims, who happen to be completely ignorant of it. It is a fact that the affairs of human beings are divided into two parts: The one is to keep away from evil, the other to acquire good traits together with the knowledge of Divine existence, which is essential for self-purification and spiritual perfection."

Then he goes on expounding these points with help of many invocations. In another article, he compares an invocation of Imam Zayn al-'Abidin with the prayer of the Prophet Nuh (Noah). Just to give an example of the high religious and ethical standard taught by our Holy Imam, I am quoting here extracts from a Du'a, known as Makerim-ul-Akhlaq (Noble Character). This Du'a is enough to lead the reciter on the right path, making him a perfect Muslim and a virtuous believer.

O Lord, Thou art my shelter if I grow sad, and Thou art my resource if I am in need and unto Thee I cry for help, when deeply afflicted, and with Thee is recompense for what is lost, and reformation for what is corrupted, and alteration for what Thou disapprovest:

Therefore, favour me with security beforecalamity, and bounty before begging (for it) and right direction before error and spare me from bearing me peace on the day of resurrection and favour me with hand some guidance.

O Lord, bless Muhammad and his Al (family) and ward off (evil) from me with Thy grace, and nourish me with Thy blessing, and reform me with Thy graciousness and cure me with Thy goodness and hide me in the shelter of Thy mercy and clothe me with Thy approbation, and help me, when matters grow difficult about me, (to choose) the most righteous of them, and when actions become dubious, (to select) the purest of them, and when the creeds conflict, (to adopt) the most praiseworthy of them.

O Lord, bless Muhammad and his Al (family) and crown me with sufficiency and adorn me with the grace of Thy love and grant me true guidance and do not try me with prosperity and confer on me the beauty of comfort and do not make my life a succession of trials, and do not reject my prayer with repulsion; for, I do not recognise any as Thy rival, and I do not call upon any as Thy equal.

O Lord, bless Muhammad and his Al (family) and restrain me from extravagance and preserve my subsistence from waste and increase my possessions by giving blessing therein and let me walk along the path of benevolence; in whatever I spend my (wealth). In this way Imam Zayn al-'Abidin spent his life providing guidance not only for the Muslims of his time, but also for the generations to come. When he left this world, he had more than accomplished all that he was entrusted with by Allah.

Imam Hasan 'The Myth of his Divorces'

S. Saeed Akhtar Rizvi, Al-Serat, Vol 4 (1978), No 3

Imam Hasan has been the victim of a most malicious propaganda for the last 1,250 years. He is portrayed as "fond of ease and quiet" by his admirers (Ameer Ali in "Spirit of Islam") and "the great divorcer" by his detractors (Willi Frischaurer in "The Aga Khans").

Before looking at individual reports, it is important to find out when this allegation was put forward, by whom and why. After a thorough study of these reports, I have found that the first man known to accuse Imam Hasan of "marrying and divorcing" was the 2nd Abbasid Khalifa, Mansur, who because of his dynastic policies was bent upon belittling Amir al-Mu'minin `Ali and his descendants.

It will help the readers to know how Abbasids came to power.

As Ameer `Ali writes in "Spirit of Islam" (p.302), "the tragical fate of Husain and his children sent a thrill of horror through Islam; and the revulsion of feeling which it caused proved eventually the salvation of Faith It made the bulk of Moslems think of what the Master had done, and of the injuries which the children of his enemies were inflicting on Islam."

By the beginning of the 2nd century of Hijra, "Persia, Irak and Hijaz, which had suffered most from the atrocities of the Bani-Omeyya, were honeycombed by secret organisations for the over-throw of the hated family. The Bani-Abbas were the most active in the movement to subvert the Omeyyad rule, at first,. perhaps, from a sincere desire to restore to the Fatimids their just rights, but afterwards in their own interests."(Ibid, p.307.)

When Bani Hashimwere planning to overthrow the Umayyad dynasty, they first secretly called a meeting of all members of the clan. They decided that, if they succeeded, they would make Muhammad, Nafs al-Zikiyya (Pure Soul) Khalifa. Muhammad was son of Abdallah son of Hasan Muthanna son of Imam Hasan. Among those who made the bia'a were Abu'l-Abbas (Saffah) and Mansur.

Imam Ja'far al-Sadiq remained aloof from all these activities and told Abdallah (father of Nafs al-Zakiyya) that his son would not succeed; that Mansur would sit on the throne instead. Abdullah did not like this frankness and accused Imam Ja'far al-Sadiq of envy! Anyhow the slogan of Rida aal-Muhammad (to please the Descendants of the Prophet) proved a success and people gathered behind the agents of Bani Hashim, thinking that they wanted to remove Bani Umayya and install a descendant of the Prophet as Khalifa. Bani Umayya were overthrown in 132 A.H.

But when the time came to install a Khalifa from Aal-Muhammad, the Abbasids forgot all their pledges and their bay'a to Muhammad Nafs al-Zakiyya. They put Abu'l-Abbas Saffah on the throne.

Abu'l-'Abbas died after four years, and his brother Mansur came to power. Muhammad Nafs al-Zakiyya did not forget that Mansur was under obligation to accept him as Khalifa; neither could Mansur forget it. The solution, according to Muhammad Nafs al-Zakiyya, was to rise against Mansur. The solution, according to Mansur, was to annihilate all the descendants of Imam Hasan.

"The same fiercejealousy with which the Bani-Omeyya had pursued or persecuted the Bani-Fatima, characterised the conduct of Bani-Abbas towards the descendants of Muhammad. They had noclaim to the Caliphate themselves; they made the affection of the people for the children of Fatima the means for their own elevation, and when they had attained the desired end they rewarded the Fatimids with bitter persecution."(Ibid, p.304.)

Mansur came to Medina in 144 A.H. and in one sweeping operation arrested all the family of Imam Hasan and took them to Baghdad. It is not the place to enumerate the torture - physical and mental - meted out to the descendants of Imam Hasan.

Now Mansur wanted to absolve himself from the legal,and moral obligations of that oath of allegiance. It was not only the question of his own conscience; he had to assure the public also that he was the constitutional and rightful Khalifa.

For this purpose, he gave a public address after that mass arrest, in which he shamelessly said:

"By God, we left the descendants of Abu Talib and the Khilafat; we did not interfere at all. `Ali ibn Abi Talib became Khalifa. After him Hasan ibn `Ali became Khalifa. By God, he did not deserve it. He was offered money, which he accepted; Mu'awiya sent him a message that he would make him his successor. So, Hasan abdicated the Khilafat and left the government and power. He left everything to Mu'awiya, and turned his attention, to women, marrying one woman today, divorcing another one tomorrow. He remained like this till he died in his bed."

(AI-Mas'udi; in Muruj al-Dhahab, Vol.3, p.226)

The main theme of this address was that Muhammad Nafs al-Zakiyya had no claim of Khilafat because his great-grand-father, Imam Hasan, has relinquished this power.

Accordingly, he wrote a letter to Muhammad who was still at large and was gathering an army to fight against Mansur: "The Khilatat of your ancestor (Ali) reached to Hasan; he sold it to Mu'awiya in consideration of money and clothNow , if you had any right in the Khilafat, you had already sold it and received its price."

But Mansur knew that this line of argument solved only the immediate problem of the bay'a of Muhammad Nafs al-Zakiyya. It could not prevent one of the descendants of Imam Husain from claim to the Khilafat for himself. Therefore, he left no stone unturned to prove that the Fatimids were not entitled to the inheritance of the Holy Prophet at all; and that Bani' Abbas were the rightful heirs of the Holy Prophet. In Arabia, prior to Islam, inheritance "was governed by the rule of agnacy." It means that only those persons who were connected with the deceased 'through males' were recognised as entitled to take a share in his inheritance (they are called 'agnatic relatives'), and neither women nor persons connected to the deceased through them had any right of succession, (they are called 'uterine relatives').

"Thus it was that whilst adopted sons and even slaves had rights, the children of daughters and sisters had no place in the customary rules which regulated succession."

(Ameer `Ali in 'Mohammedan Law', Vol.2, p.75) Islam put an end to such affront to human nature, and in the Qur'an there are specific provisions for the succession of daughters, mothers and sisters.

But Mansur, in rank defiance of the Qur'an, revived the old custom of agnacy. Ameer `Ali writes: "When the Abbasids succeeded in overthrowing the Omeyyads, they found it necessary to legitimatise their title to the Caliphate, for the eyes of the Moslem world were still turned to the descendants of the Prophet as the rightful heirs to his temporal and spiritual heritage and in effecting this they found their chief support in the doctrine of agnacy. They claimed that as descendants of the Prophet's uncle, Abbas, they were his 'agnates' and as such had a better title than the descendants of his daughter Fatima. And this was the keystone of the fabric built up by the ablest monarch of the House of Abbas, Mansur, the real founder of the Sunni Church."

(Ibid, p.76)

And as a result, the Sunni Law still retains largely the customary rule of pre-Islamic Arabs. Ameer `Ali says: "The rule of agnacy has thus remained, chiefly from dynastic reasons, a part of Sunni system. In early times it was strongly enforced as under the old Romans. If a person died without leaving any 'agnatic' relations but a daughter's or sister's child, his property did not go to the latter but escheated to the Caliph (i.e. was taken over by the Caliph). In 896 A.D. the Caliph Mutazid Billah abolished this cruel rule, and laid down that in the absence of sharers and agnates (Asabah) the "uterine relations" should succeed. And this has remained the law ever since."

(Ibid)

But even after this half-hearted amendment, the uterine relations are placed in the last category, and it is only in the absence of sharers, agnates and (even) the emancipated that they receive any share in the inheritance.

(Ibid, p.68)

Thus this "ablest" monarch of the House of 'Abbas contrived to silence Muhammad Nafs al-Zakiyya by alleging that Imam Hasan had sold his right of Khilafat; and then by an ingenious reversion to pre-Islamic custom, disinherited all descendants of Fatima for ever! But, as Ameer `Ali has pointedout, descendants of Fatima were also descendants of `Ali who, as the son of Abu Talib, was 'agnate relative' of the Holy Prophet (connected to him by male relation)!"

This is not the place to explain why Imam Hasan entered into treaty with Mu'awiya; nor do I want to comment upon the claim made by Muhammad Nafs al-Zakiyya that he was entitled to Khilafat "because he was a descendant of Fatima." The Imamate is based not on inheritance, but on "Appointment by Allah" through the Holy Prophet or the preceding Imam. Muhammad Nafs al-Zakiyya based his claim on falsity, and Mansur tried to answer him with a bigger falsity. But in this conflict, the real sufferer proved to be Imam Hasan whose sacred name was made the object of the false propaganda that he married a woman today and divorced another tomorrow.

Bani Umayya had established a full-fledged department to fabricate "ahadith" to smear the names of AhI al-bayt. But they were not as successful in their endeavours as Mansur was.

His rule of inheritance by agnates is still followed by the Sunni schools of Law; and his propaganda against Imam Hasan has even found its way into some Shi'a books.

Let us now look at these reports:

Some have reported 70 wives. Others have increased the number to 90. Still others have said 250 wives! The highest number is 300! The first report of 70 wives is given by Abu'l-Hasan `Ali ibn Abdullah Al-Basri Al-Mada'ini, who died in 225 A.H. This man was a partisan of Bani Umayya - he was a freed slave of Sumra ibn Habib, an Umayyad.

Ubn Adi has said of him: He is not strong in Hadith. (Mizan al-I 'tidal, Vol.2, p.232, Lisan al-Mizan, Vol.4, p.253) This Madaini does not say from where he got this number of 70.

The second report of 90 wives appears in Nur al-Absar of Shablanji who died in 1298 AH. Reports of 250 and 300 wives are found in Quwwat al-Qulub (Vol. 2, p.246) of Abu Talib Makki who died in 380 A.H. He writes: "Hasan ibn `Ali married 250 wives; and it is saidthat 300 wives. `Ali was very much annoyed and grieved by it, because when Hasan divorced a woman, `Ali felt embarrassment before her family. `Ali used to say that 'Hasan is habitual divorcer; you people should not give your daughters to him." Then a man from the tribe of Hamdan said:

'O amir al-Mu'minin, by God, we will give him our daughters; and he may retain whomsoever he wishes and may divorce whomsoever he dislikes.' Hearing it, `Ali was very much pleased and recited the following poem:

"If I would be in-charge of any gate of Paradise I would tell the tribe of Hamdan, 'Enter into Paradise with peace." "Imam Hasan had likeness of the Prophet in facial features as well as in manners and character. The Holy Prophet told him, 'O Hasan, you are like me in features and character and manners.' Also he said, 'Hasan is from me and Husain is from `Ali.' "Hasan, often married 4 wives in one sitting and then divorced 4 wives in one sitting."

Now this man Abu Talib had become mad at the time of writing this book Quwwat al-Qulub. He went to Baghdad and people came to see him. When they heard his senseless talk, all went away, and avoided him. One of his savings of that time is that "None is more harmful for the people than their Creator." The scolars have frankly said that he has written many things in that book which have no foundation at all. These were the original reporters. All those who came after them have blindly copied from their books.

The fact is that it was impossible for Imam Hasan to marry so many wives even if he wanted to. All the narrations imply that he started this alleged pursuit of pleasure during the Khilafat of his father in Kufa. `Ali came to Kufa in 37 Hijra. Imam Hasan had at least three wives in Kufa.

1. Khawal Fazariya, who was the mother of Hasan Muthanna (the grandfather of Muhammad Nafs al-Zakiyya). She survived Imam Hasan. This marriage had taken place in Medina.

2. Umm Ishaq bint Talha. She was the mother of Husain Athram, Talha and Fatima. This marriage also had taken place in Medina. She survived Imam Hasan; and was later married to Imam Husain.

3. Ju'da bint Ash-ath. This marriage took place in Kufa and she also survived Imam Hasan. (She poisoned him on instigation of Mu'aviya.) Islam allows a man to marry up to four women at any given time. As Imam Hasan already had three wives, who were with him up to the last day of his life, he could marry only one more woman at any time.

Bearing in mind this limitation, one can only regard the statement of Quwwat al-Qulub with amusement: "Often he (Imam Hasan) married 4 wives in one sitting and then divorced them in one sitting." How could he marry 4 wives in one sitting when he already had 3 wives? Now suppose that he married a fourth wife, and then divorced her. As long as that divorced wife was in 'idda (period of probation, normally 3 months) she was counted legally his wife, and Imam Hasan could not marry another wife before expiry of her 'idda.

Let us, now, suppose that he married a woman. As divorce cannot be given in a month in which co-habitation has taken place, the earliest that that wife could be divorced was in next month; her 'idda continued for 3 months. Thus, four months passed before Imam Hasan could be free to marry another wife. One wife in four months gives us a maximum of 3 wives in a year. Supposing that Imam Hasan had no other work except marrying and divorcing, as Mansur said, and if we count from 37 A.H. up to his martyrdom at the beginning of 51 A.H. to get a period of 14 years, this will give us a maximum number of 42 possible marriages.

And the minimum alleged by these scholars is 70 wives!

After this clarification, there is no need for further comment upon these reports. Yet it is worthwhile to examine these reports a little more in order to show how absolutely unreliable they are.

Abu Talib Makki says: "`Ali used to say that Hasan is a habitual divorcer; do not give him your daughters." The question is, why `Ali told people in public not to give Hasan their daughters? Had he, first, told Hasan not to divorce so much? If so, did Hasan disobey him? Nobody says that Hasan was, God forbid, a disobedient son. Even Abu Talib Makki admits that Hasan was like the Holy Prophet in facial features and in manners and character. Can a disobedient son be universally accepted as having the character and manner of the Holy Prophet?

Or did `Ali forbid people in public without first trying to restrain Hasan from this alleged behaviour?

Can `Ali be expected to do such a childish thing, degrading his heir-apparent in public, without first advising him accordingly? As both alternatives lead to absurdity, the only conclusion remains that this report was forged by someone who wanted to discredit both `Ali and Hasan by one fabrication.

The most amusing is the report of aforementioned Abu'l-Hasan al-Mada'ini who says: "When Hasan died, all his former wives came out in a group in his funeral procession, with open heads and bare feet, and they were shouting "We are the wives of Hasan!" Who has ever heard of such a procession in Islamic society? What was the sense in shouting 'we are the wives of Hasan'? And how did their husbands of that time allow them to form that comic procession?

It will be interesting to see the gradual development of this propaganda.

Firstcomes Mansur, in 144 A.H., declaring that Imam Hasan was 'marrying one woman today, divorcing another tomorrow.'

Then comes al-Mada'ini (died 225 A.H.) who gives a specific number of 70 and produces the procession of those divorced wives at the funeral.

Then al-Kafi (compiled in 326 A.H.) gives two `Ahadith' that Imam Hasan divorced very much.

Then comes Abu Talib Makki (380 A.H.) who thought that 70 was not consistent with 'marrying a woman one day and divorcing another tomorrow'; so he increased the number to 250; still his mathematics was not satisfied, so he quoted an unknown source and finally said '300'.

Lastlycomes the French historian, H. Lammens, who writes in 'Shorter Encyclopaedia of Islam':

"He (Imam Hasan) spent the best part of his youth in making and unmaking marriages; about a hundred are enumerated. (Remember that Mansur had alleged this to happen after the treaty with Mu'awiya in the last ten years of Imam Hasan's lifeBut this 'historian' antidates it to his youth! And so far as enumeration is concerned, only 14 are enumerated, not 100 as he alleges.) These easy morals earned him the title mitlak 'the divorcer' and involved `Ali in severe enmities." (Now, on what authority this 'historian' has made this fantastic assertion? No evidence can be produced to support this allegation.)

In another place he writes: that Imam Hasan proved that he was very extravagant. He built separate houses for all those wives; each had her retinue of servants and attendants. Even during the Khilafat of `Ali when there was hardship and strict financial control, he used to spend money in the same way.

Did Rev. H. Lammens produce even a fabricated Hadith or report to show that Imam Hasan had built separate houses for all those (100!) wives with all the paraphernalia which he so willingly enumerates? The answer is 'NO'. It is just the product of his fertile imagination. It is these people who take upon themselves the task of producing 'authentic' history of Islam for the receptive minds of Westerners!