Imam Hassan (AS)-
Life History
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By Maulana Ali
Naqi Naqvi
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Name and Genealogy |
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His name was 'Hasan',
title 'Mujtaba' and kunniyat 'Abu Muhammad. He was the
elder son of Ameerul Momineen Ali ibne Abi Talib (AS) from Hazrat
Fatima Zahra (SA), the revered daughter of the Prophet of Islam
(SAW). |
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Birth |
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He was bom on
the 15 th of Ramdhan in the 3 rd year of, Hijral. His birth
in the house of the Prophet (SAW) was the first happy event of its
kind. When in Makkah male offspring of the Prophet (SAW) died one
after the other and barring one daughter none survived, the
polytheists began to taunt him calling him Abtar or
heiriess. This hurt the Prophet (SAW) deeply and then 'Sura
Kauser' was revealed in the Quran by way of solace to him. In
this Sura happy tidings have been conveyed to the Prophet
(SAW) saying that God has blessed him with plenty of offspring and
that it is his enemies and not he that shall be heiriess.
The birth of Imam
Hasan(AS) in the very third year of arrival at Madinah was, so to
say, the first exposition of 'Sura Kauser'. It is well
known that it was Imam Hasan (AS) and Imam Husain (AS) through whom
the progeny of the Prophet (SAW) spread in such abundance that till
this day the world is overflowing with their descendants. There
would scarcely be a place in any part of the world where persons
belonging to this household may not be found. This, in spite of the
fact that their enemies have ever been making every possible effort
to obliterate them from the surface of the earth. Thousands of the
Prophet's (SAW) descendants were hacked to death or hanged, or
poisoned. On the other hand the offsprings of the Prophet's (Saw)
enemies who were legion at that time have so disappeared from the
world that not a trace of them is to be found anywhere. This is the
living and lasting proof of the authenticity of the Quran and the
veracity of the Prophet (SAW) for the world to see. For this reason,
the pleasure of the Prophet (SAW) on the birth or Imam Hasan (AS)
was not just what normally a maternal grandfather feels on the birth
of a grandson. He was particularly happy because the first token of
his truthfulness (in the person of this child) had arrived before
the world. The Aqeeqa rites were performed on the seventh
day and according to divine edict the Prophet (AS) named him as
Hasan (AS). This name was not in vogue before the advent of Islam.
It was for the first time that this child of the Prophet (AS) was
given this name. Similarly, the name of his younger brother Husain
(AS) was particular to him. No body was known by this name before
him. |
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His Upbringing
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Hazrat Imam
Hasan (AS) had the privilege to pass the first eight years of his
life under the affectionate shadow of his grandfather, the Prophet
of God. The instances of the deep love which the Prophet (SAW) had
for this grandson of his continued to persist in the memory of the
eyewitnesses forever. Most of the traditions of the Prophet (SAW)
concerning his love for Hasan and Husain as weli as their virtues
are common to both. For example,
"Hasan and Husain are the leaders
of the youth of paradise";
"Both are
the ear-r'mgs(ornaments) of empyrean (the allegorical seat of God)";
"These two
are my bouquets "
"0 God, I
love both of them and Thou also bless them with Thy love".
These and
similar other traditions of the Prophet (SAW) are found in large
number. Besides this, there is one more specialty in their case. As
a rule children are known with relation to their father. But in
respect of these two the Prophet (SAW) had very clearly indicated
that it would be quite right to call them not only his
grandsons but also as his sons. The followin tradition of the
Prophet (SAW) is recorded in all the Islamic books of tradition: "
God has ordained the offsprings of every man to be from his loins
but my offsprings shall be from the loins of Ali ibne Abi Talib" .
In the circumstances one can guess what special attention the
Prophet (SAW) must have given towards the upbringing of these
children particularly when Providence had equipped them with
infallibility and absolute purity. On the one hand the mirror itself
was so clear, on the other it was further polished by the Prophet
(SAW) himself. The result was that the children, even at a tender
age, became the very replica of the sublime morals and attributes of
the Prophet (SAW), the Prophet (SAW) himself observed in respect of
them: Hasan has inherited my awe inspiring and authoritative
faculties and the grandeur of leadership: while Husain has got my
generosity and valour Although the expression grandeur of leadership
is a brief one but it reflects a number of attributes and qualities
of perfection. Along with this, on different occasions and in
different ways, the Prophet (SAW) associated them, on divine
direction, in the furtherance ofhis mission. This also shows that
the Prophet (SAW) in accordance with God's Will, wanted to entrust
the mission of the preservation of Islam to his own Ahle Bait
(members of his family) after him- An instance of this is found
in the plains of Mubahela where Imam Hasan also was in the.
company of his grandfather. The Prophet's (SAW) demise took place on
the 2 nd of Rabiul Awwal 11 A.H. and Imam Hasan was deprived of the
happy and contented life that he had been hitherto leading. A short
while later. Imam Hasan had to bear the shock of the death of his
esteemed mother, Hazrat Fatima Zahra (SA) as well. Now the
responsibility for the upbringing of Imam Hasan devolved on his holy
father Hazrat Ali ibne Abi Talib (AS). During this period he reached
the stage of adolescence and after that of full manhood. After
having remained confined to his house for twenty five years, Hazrat
Ali ibne Abi Talib (AS) was ultimately acknowledged as Caliph by the
muslims. Thereafter the battles of Jamal, Siffeen and Naharwan took
place. In every battle Hasan (AS) accompanied his esteemed father
and performed outstanding feats. |
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Caliphate |
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On 21 s t of
Ramdhan in 40 A.H. Hazrat Ali ibne Abi Talib embraced death. Then
Muslims unanimously acknowledged Imam Hasan (AS) as Caliph. He was
intensely grieved at the martyrdom of his father. In the first
sermon that he delivered h dwelt at length on the virtues and
superior qualities of Hazra Ali ibne Abi Talib (AS) and talked about
his life style and dislike for worldly grandeur. Then he was so
overwhelmed with grief that his throat was choked and the entire
audience began crying with him involuntarily. Then he spoke about
his own and his family's distinctions. Thereafter Abdullah ibne
Abbas stood up and delivered a speech exhorting people to swear
allegiance to Imam Hasan. All the people did so willingly and
joyfully. Visualizing the future turn of events correctly. Imam
Hasan plainly put forward the condition that in the event of his
making peace they would have to follow suit and in case he
had to wage a war, they would have to fight along with him. All of
them agreed to this condition. He took the administration of the
state in his hands. He appointed his governors and administrators
all over the slate and began to settle cases and pronounce
judgments. This
was the time when in Damascus the ruler of Syria , Muawiya, was
firmly in the saddle. The result of the fighting in Siffeen between
Hazrat Ali (AS) and the Syrian ruler had come out in favour of the
latter due to a deep conspiracy related to the arbitration
proceedings. Here the territory ruled by Hazrat Ali (AS) that was
now under the suzerainty of Imam Hasan (AS), was torn by mutual
discord and ill will. The half-hearted manner in which the orders of
Hazrat Ali (AS) were carried out, is evident from his sermons
delivered in the closing years of his life. The seditious activities
of the Kharjites of Nehrwan were a constant cause of discontent and
worry. Although their collective power had suffered defeat in
Nehrwan their scattered bands were still bent upon disrupting the
peace of the country. Things were in such a shape when, apparently,
a member of this very faction struck a blow with his sword on the
head of Hazrat Ali (AS) in the mosque which ultimately led to his
demise.
The country was
still mourning the martyrdom of Hazrat Ali (AS) and Imam Hasan had
not yet completed the administrative arrangements in the state when
the Syrian ruler started making inroads into his domain. His secret
agents commenced their activities. A man belonging to the tribe of
Humair was arrrested in Kufa and another pertaining to that of Bani
Qain was apprehended in Basra . They had come with the intention of
reporting the situation prevailing there to the authorities at
Damascus and also to make the environment unfavourable for Imam
Hasan. Fortunately their designs were exposed in time, The man from
the tribe of Humair was caught from the house of a butcher in Kufa
and the one from Bani Qain was arrested from the tribe of Bani
Saleem. Both of them were suitably punished. After this incident
Imam Hasan (AS) wrote a letter to Muawiya which read as follows:
“You do not
desist from meddling in my affairs. You have sent people to ferment
revolt against me. You have spread out your spies here. It seems you
want to fight and if so, be prepared for it. That stage is not far
off. News has also reached me that you used taunting and sneering
words on the death of my father. This sort of behaviour is not
worthy of a man in his senses. Every body has to meet his death.
Today this calamity has befallen us; tomorrow you will have to
confront it. Moreover, in fact we do not deem our dead ones as
really dead. It is just as if one has shifted from one place to
another to rest in comfort and peace.”
This letter was
followed by a series of correspondence between Imam Hasan and the
Syrian ruler. In the meantime Mtiawiya had come to know through his
spies of the mutual discord, disinterestedness and the lack of will
for any action of the people of Kufa. Therefore, he thought that it
was the most suitable moment to invade Iraq . Accordingly, he
reached the frontiers of Iraq with his forces. Imam Hasan also began
preparations to face him. Hujr bin Adi was deputed to go round the
country to exhort the functionaries of the various parts of the
stale to get ready to meet the enemy and to prepare for the
Jihad. But as expected, all efforts were met with cold
reception. A small army was formed which included some Kharjites,
some rowdy elements, some others who had come in the lure of booty
and some who had joined half-heartedly under the pressure of their
tribal chiefs. The number of men who could really be as Shias of
Hazrat Ali (AS) and Imam Hasan (AS) was very small.
Muawiya first
dispatched Abdullah bin Amir bin Kuraiz who camped at Ambar. On this
side Imam Hasan (AS) set out to confront him and encamped at Sabat
near the monastery of Kaab. Here with a view to have an idea of
their real intentions he collected all his men and delivered a
sermon saying: "You should know that I have no ill will towards any
follower of Islam. I am as much your well-wisher as I should be
towards my own self. I am forming a final opinion about you and 1
hope you will not differ from it. I find that most of you have lost
your courage and are no longer wilting to participate in Jihad.
I do not think it proper to compel you for any action against
your will." No sooner he had concluded his speech than there was a
commotion in the crowd. The valiant son of a father like Ali (AS)
could himself effectively deal with this disorderly crowd if it were
openly a gathering of his enemies. Before this Ali (AS) too had
apparently become helpless when in Siffeen after the copies of the
holy Book were raised on lances and the people of his own army had
surrounded him and told him to stop fighting or else they would take
him into captivity and hand him over to the enemy- On that occasion
Ali (AS) did not brandish his sword to fight with them. Instead- he
had to suspend fighting out of compulsion. Imam Hasan had to face a
much more serious situation as the crowd attacked him and pulled
away the prayer carpet from beneath him and the sheet from his
shoulders. Riding his horse he called out: "Where are the tribes of
Rabiya and Hamadan ?" The two loyal tribes immediately rushed to his
rescue and dispersed the assailants. Thereafter, he started for
Madain. But Jarrah bin Qabisa Asadi, a Kharjite lay in ambush and
attacked him with a dagger that wounded him in his thigh- The
assailant was arrested and duly punished. After undergoing a
prolonged treatment he recovered and again started preparations to
give battle to Muawiya. |
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Treaty |
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The Syrian
ruler had come to know the state of Imam Hasan's army and the
treachery of the people. Therefore, h knew that it was not possible
for Imam Hasan to give battle t him. At the same time he was also
sure that howsoever helples and alone Imam Hasan (AS) may be, being
the son of Ali (AS) an Fatima (SA) and the grandson of the Prophet
(SAW) he will not agree to make peace on terms that would appear to
violate the principle of righteousness and favour falsehood. Keeping
this in view he sent a message to the companions of Imam Hasan
through Abdullah bin Amir asking them to avoid bloodshed and not to
endanger their lives. In this connection some were bribed and some
cowards were frightened by the superiority of his forces. On the
other hand, he made an offer to Imam Hasan to theeffect that he was
prepared for a treaty on whatever terms he may like.
Imam Hasan, keeping
in view the perfidy of his companions, did not consider it proper to
give battle to Muawiya- At the same time it was in the forefront of
his mind that no situation should be allowed to develop that could
apportion blame to him for strengthening the forces of evil. As is
well known this household never cherished any lust for power and
authority. All that it wanted was the welfare of the people,
reinforcement of obligations towards God and observance of the
limits laid down by Him. Now that Muawiya had expressed his
readiness to execute a treaty on the terms and condition to be laid
down by Imam Hasan, the latter's refusal to agree to the treaty
would have been construed as nothing but a craving for personal
power. That the Syrian ruler will not abide by the terms of the
treaty, was something that only the future was to unfold. This
result could not be known till after the treaty was executed. Only
then his stand could have been fully vindicated. Even then, before
sending a final reply he got together his supporters and said to
them:
“ Be it known to
you that we have gone through two battles in which much blood has
been shed and a large number of people have been killed. Some were
killed in Siffeen whom you are still mourning and some died in
Nehrwan for whom you have been demanding reparation. Now if you are
agreed on death, then we may not accept this offer for peace and
decide the matter with sword relying on divine help- If you hold
your life dear then we may accept it and act as you please. The
crowd began shouting in reply that they wanted to live and so the
peace treaty should be concluded. Consequently, the terms of the
treaty were drawn and sent to Muawiya.” |
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Terms of the Treaty
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The detailed
terms of the treaty were as follows:
1.That Muawiya
shall act according to the Book of God and the Prophet's (SAW)
Sunnat (practice) in the matter of governance of the Islamic
State;
2.Muawiya shall
have no right to nominate the caliph after him;
3. Safety shall
be assured to the people of Syria , Iraq , Hijaz and Yemen. ;
4.The life,
property, and honour and children of the the companions and
followers of Hazrat Ali (AS) wherever they might be shall be safe;
5.Muawiya shall
not try to kill or do any harm openly or clandestinely to Hasan ibne
AH" and his brother Husain ibne Ali (AS) and also to any one
belonging to the Prophet's (SAW) household. Likewise none of them
shall be threatened or terrorized anywhere and at any time;
6. The practice
of using unbecoming words for Hazrat Ali' (AS) in Jama Masjid and
during prayers shall be discontinued in future.
As regards to
the last condition Muawiya had some reservations. It was therefore
decided that at least such expressions shall not be used in the
presence of Imam Hasan (AS). This agreement was executed in Rabiul
Awwal or Jamadiul Awwal, 41 A.H- |
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After the treaty |
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The armies were
withdrawn after the conclusion of the treaty. The sovereignty of
Muawiya was generally recognised in the Muslim world. Now along with
Syria and Egypt . Iraq , Hijaz. Yemen and Iran also submitted to his
rule. The heart- breaking and derogatory words which were used for
Imam Hasan (AS) by many of his companions after the treaty were such
as only he could endure. Those very people who only till yesterday
paid homage to him calling him Ameerul Momineen, began to
greet him with expressions Mudhillul Momineen (one who
brought disgrace to the believers). Even then Imam Hasan put up with
this unpleasant situation with patience, perseverance and
magnanimity and steadfastly stood by the agreement. But on the other
side. after the end of the hostilities and stabilisation of
political power, the Syrian ruler entered Iraq and camped at
Nukhaiia which was in the outskirts of Kufa. After the Friday sermon
he declared:
“My objective behind the war was not
that you should start offering prayers and keeping fast or perform
Haj and pay Zakat. All this you have already been doing. My aim was
only that my rule over you be firmly established. This objective has
been achieved with the conclusion of the treaty with Hasan (AS) and
God has granted me success in spite of your disliking it. As for the
terms of the treaty with Hasan (AS), they are all under my feet.
Whether I abide by those conditions or not is upto me.”
The entire
congregation was dumbfounded. No body had the courage to open his
mouth against it. Things had come to such a pass mat Muawiya used
unbecoming words in respect of Hazrat Ali (AS) and Imam Hasan (AS)
in the presence of Imam Hasan and Imam Husain (AS) . When Imam
Husain (AS) stood up to counter him on behalf of his brother Imam
Hasan (AS), the latter bade him to sit down and himself stood up and
gave a short and comprehensive reply to Muawiya. The Syrian ruler
violated all the terms of the treaty and never cared to honour any
one of them.
In spite of the
fact that he was leading a silent life Imam Hasan (AS) was not safe
from harassment at the hands of the Umayyads during that period. On
the one hand, there was false propaganda and baseless allegations,
which were directed to taint his noble image in general estimation.
For example, multipilicity of marriages and divorces is permissible
under Islamic law but in respect of Imam Hasan (AS) the whole matter
was presented in such a horrible manner by the Umayyads that can
never be acceptable. Besides, an idea of the misbehaviour of the
Umayyad supporters, their use of rude words and invectives can be
had from what Imam Husain (AS) said to Marwan when he was weeping at
the funeral of Imam Hasan (AS). Imam Husain (AS) said to him: “Today
you are weeping but before this you behaved with him in a manner
that hurt him grievously. We are well aware of that." Marwan's reply
was: "That is correct. But then I did all that to one whose power of
endurance was greater than of that mountain." |
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Moral and Attributes
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An extra
ordinary attribute of Imam Hasan (AS) which his friends and foes
have all acknowledged was this very quality of forbearance to which
Marwan was referring. Supporters of the Syrian government
deliberately used harsh and abusive words so as to enrage him and
provoke him into taking such steps as may provide them an
opportunity to blame him for the violation of the terms of the
treaty and thus enable them to use it as an excuse for bloodshed.
But on such occasions he manifested such an amazing capacity for
forbearance that no body else could have done. His generosity and
hospitality were known all over Arabia, Thrice he gave away his
entire property in charily and on two other occasions he distributed
half of his possessions, including household goods and clothing,
among the needy. The destitute supplicants were granted thousands of
Dirham at a time. According to some historians the treaty with
Muawiya included the condition that a particular amount shall be
paid to Imam Hasan (AS) annually. In fact, if correct, the Imam's
objective must have been that at least a part of the public funds
should reach the needy and deserving persons. The condition was not
laid down because he wanted the money for his personal use. When
people requested for financial help, he would give away all that he
had at that moment no matter how big the amount was. Some body
enquired of him as to why he never denied help to a supplicant when
he was himself in nee of it- He replied: "I myself solicit help from
God and. Therefore I feel ashamed that being myself a supplicant I
should reject th request of others. In that case what right shall I
have to expec fulfilment of my entreaties to God?"
Besides, his
scholarship was so vast and all-encompassing that the world bowed
its head in reverence to him- Although Abdnllah bin Abbas from the
knowledge acquired from Aineerul Mominen Hazrat Ali (AS) had
established his reputation as an authority in the world of learning,
yet when confronted with the God-gifted knowledge of Imam Hasan
(AS), every one had to acknowledge the superiority of the Prophet's
household in this field. For instance, a questioner came to the
Prophet's mosque and asked Abdullah bin Abbas about the exposition
of a particular verse of the Quran. He sought the same from Abdullah
bin Umar and Imam Hasan (AS) Ultimately he confessed that the reply
of Imam Hasan (AS) was definitely better than that of the other two.
Often he delivered such impressive speeches in the hostile
environment of Muawiya's court about the virtues o f Ahle Batl
and in praise ofAmeerul Momineen that the adversaries had to
bow their heads before the fluency and eloquence of his diction and
the righteousness of his statements. His worship and devotion to God
were also of a distinct nature. He performed Haj pilgrimage twenty
or twenty five times on fool. Whenever he thought of death, grave,
the day of resurrection or of the Siraat, tears would start
flowing from his eyes. This Infallibie one would cry out and become
unconscious when he would think of the presentation of the records
of his deeds before God (for scrutiny). When standing up for
prayers, his whole body would start trembling for fear of God.
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Demise |
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In spite of the
fact that he was leading a harmless and secluded life, the secret
weapon, which was often used by the Umayyads against their
adversaries, was also used to put an end to his life. The Syrian
ruler used Jada binte Ashath, the treacherous wife of Imam Hasan
(AS) for this purpose. Promising, her a reward of one hundred
thousand Dirham and marriage with his son Yazid, he persuaded her to
poison him. The poison split the liver of Imam HasanAS into pieces
and his condition worsened. He called his brother Imam HusainAS and
told him to bury his dead body near the grave of his grandfather,
the Prophet of God (SWT) , if possible. He, however, cautioned him
that if there was any resistance there should be no bloodshed and
his body should be brought back and buried in Jannatul Baqui. Imam
Hasan (AS) left this world on the 28 th of Safar 50 A.H. When Imam
Husain (AS), in accordance with his brother's will, carried his bier
towards the shrine of the Prophet (SAW), as apprehended, there was
resistance on behalf of Ummul Momineen Aisha and Marwan. Things came
to such a pass that there was a shower of arrows from the other
side. Some of the arrows reached the dead body of Imam Hasan. The
incitement and anger of Bani Hashim knew no bounds. But Imam Husain
(AS), again acting according to the will of his brother, brought
back the bier of his brother and buried him in Jannatul Baqui.
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