Imam Hassan al-Mujtaba
(A.S): The Innocent Imam
On
the fifteeenth of the holy month of Ramadan, in the third year after
Hijra , the Prophetic house announced the birth of the first grandson of
the Prophet (s.a.w). This good news was given to the Chosen Prophet (s.a.w)
. He hastened to the house of his daughter, the chaste Zahra', to
communicate his congratulations and show his delight.
The blessed new born bady was taken to him and the Prophet (s.a.w)
received him with the whole of his pure existence. He carried him in his
arms. He kissed him and pressed him to his chest. Then, he said the call
of prayer (adhan) in his right ear. The first voice that embraced the
new born's hearing and entity was, thus, the voice of right.
The Holy Prophet (s.a.w) turned to Imam Ali (a.s.) and asked him:
"What name did you give my son?"
"I wouldn't precede you in doing ti, "Imam Ali (a.s.) replied.
"Nor would i precede my Lord," averred the Prophet (s.a.w).
No sooner did this short dialougue take place between the Messenger of
Allah (s.a.w) and his trustee, about the name of the new baby, than the
Divine, Holy revelation came to the Messenger of Allah (s.a.w) telling
him that Allah, the Glorified, had named the baby, Hassan.
On the seventh day of his blessed birth, the Messenger of Allah (s.a.w)
went to the house of Fatima to do the remaining rituals. He slaughtered
a sheep, and gave a thigh to the midwife. He also gave her one dinar in
gratitude for the efforts she made for the sake of the baby and his
mother, al-Zahra' (a.s.). Then, he shaved the infant Imam Hassan's (a.s.)
head and gave the worth of the weight of his hair in silver as alms to
the poor. He dyed his head with a kind of perfume called 'Khuluq'. After
that, he (s.a.w.) ordered that he be circumcised and he was circumcised.
Prophet's Grandson in the Book and Sunna:
Imam Hassan (a.s.), the grandson of the Prophet of Allah (s.a.w), like
the rest of Ahlul-Bait (a.s.), enjoys a high position in the book of
Allah, the Most High, and the sunna of His Messenger (s.a.w).
The Holy Qur'an, the constitution of the umma, and Islam's eternal
miracle, has many verses which speak volumes of the position of Imam
Hassan (a.s.), and Ahlul-Bait, in the sight of Allah, the Most High, and
His Message , including:
The Verse of Purification (Tathir):
"Allah only desires to keep away the uncleanness from you O people of
the House! and to purify you a (thorough) purification."
Holy Qur'an (Ahzab 33:33)
It is reported that the Verse of Purification (Tathir) for revealed was
that the Prophet (s.a.w) called for a Khaibari cloak (made in Khaibar),
and covered Fatima, Imams Ali, Hassan and Hussein (a.s.) with it, and
said: "O Lord! these are my family. So keep away uncleanness from the
and purify them."
In response to the prayer of the Prophet (s.a.w), this verse was
revealed. It is a withness, given by Allah, in the Holy Qur'an,. about
the purity of Ahlul-Bait (a.s.), and their infallibility and, also,
explains the greatness of their status.
There are other verses like the verse of Malediction 'mubahala' (Aal-e-
Imran 3:61) and the verse of Affection "mawadda' (Shura 42:23) as
mentioned before and others.
Regarding the Prophetic narrations, we mention the following:
1. Bukhari and Muslim report on the autority of Bara', that he said: "I
saw the Messenger of Allah (s.a.w) carrying Hassan bin Ali (a.s.) on his
shoulder. He was saying: "O Lord! I love him, so love him."
2. Tirmidi reports on the authority of Ibn Abbas, that he said: "The
Messenger of Allah (s.a.w) was carrying Hassan bin Ali (a.s.), when a
man said: 'What an excellent mount you are riding, O lad.'
'What an excellent rider he is,' the Holy Prophet (s.a.w) replied."
3. Anas bin malik said: "The Messenger of Allah (s.a.w) was asked: "Who
is most loved by you from among your family?"
'Hassan and Hussein,' he answered."
4. A'isha reports that "the Prophet would pick up Hassan and embrace him
and say: 'O Lord! This is my son, and I love him. Love him, and love
those who love him."
5. Jabir bin Abdulla says: "The messenger of Allah (s.a.w) said: "He who
pleases to look at the Lord of the Youths of Paradise, let him look at
Hassan bin Ali."
6. Ghazali in his book, lhya' (Revivval), reports that the Prophet (s.a.w)
had said th Hassan: 'You resemble me in my appearance and disposition."
7. The Messenger of Allah (s.a.w) said: "Hassan and Hussein are two
Imams whether they rise (against the unjust rulers) or stand (idlly
by)."
Imam Hassan's Character:
The excellent preparation which was provided for the grandson of the
Holy Prophet (s.a.w), Helped his spiritual entity to sublimate. His
closeness to Allah, and his attachment to Him was a source of awe and
respect.
Imam al-Sadiq (a.s.) said:
"Hassan bin Ali (a.s.) was certainly the most true worshipper, ascetic
and merited man among the people of his time."
In the books, 'Rawdat Wa'izeen' (Orchard of the Preachers) it is
mentioned that whenever, "Hassan would do his ablution, he would tremble
and his face would turn pale. He was asked about it, and he replied: "It
is only natural that one who stands in the presence of the Lord of the
Throne trembles..."
When he (a.s.) approached the door of the mosque, he would say: "O my
Lord! Your guest is at Your gate. O Generous! The transgressor has come
to You. Forgive me of my ugly deeds with Your generosity. O Generous!"
When he (a.s.) recited the Qur'an and came across a verse addressing the
faithful by these words. "O you who believe...," He said: 'Here I am, my
Lord, here I am..."
Imam al-Sadiq (a.s.) is also reported to have said:
"Hassan bin Ali (a.s.) had certainly gone to pilgrimage hajj twenty-five
times on foot. He shared his property with Allah twice."
Concerning his eminent (sublime) character, it is a best example taken
from the character of the Prophet's household Ahlul-Bait (a.s.)
The books of traditions reported that once he chanced upon some poor men
who put a few crumbs of bread on the ground in front of them and were
eating them. They invited him to eat with them. He accepted the
invitation and said: "Certainly Allah does not like the proud.
Having finished eating them, he invited them to his house. He showered
them with money, fed and clothed them.
Once, he was asked: "We do not see you disappoint a beggar. why?"
He (a.s.) replied:
"I am asking Allah for His favours, and I love to be near Him. I am
ashamed, as I am myself in need of Allah, to repulse a beggar. Allah got
me used to a habit; to shower me with His bounties, and I get Him used
to me showering His bounties on the people. I fear that should I stop my
habit, He may stop His habit."
The grandson of the Holy Prophaet (s.a.w.) bought an orchard from the
Ansars (the supporters of the Holy Prophet (s.a.w.) in Madina, at the
price fo 400,000 Dirhams. Then he got word that they lost their wealth.
He gave them the orchard back with no charge.
These are only a few insights into Imam Hassan's (a.s.) generous acts.
Such good deeds had the greatest effect in personifying this high
Islamic ethics.
His Scientific Side:
History would never stop hesitently to say that an Imam found difficulty
in any branch of knowledge. Nor, would it say that he couldn't offer and
answer a question, inquiry of problem, either ideological, religious,
scientific, or in any other field. The following are a number of reports
about Imam Hassan's (a.s.) vast knowledge.
Imam Hassan (a.s.) had profound and pristine knowledge in Islamic
sciences. This discloses Imam Hassan's (a.s.) firm connection with the
fountainhead of the message and its original concepts.
What is ascetism?" the Imam was once asked.
The desire to be pious and abstemious in this life," he replied.
"What is forbearance?" he was asked.
"Restraining one's anger and controlling oneself," he answered.
"What is righteousness?" he was asked
"Replacing the bad with the good," came the answer.
"What is honor?" they asked.
"Being kind to one's relatives and shouldering peoples's burdens of
sin."
"What is the succour?" he was asked.
"Defending the neighbour, patience in war, and advance during
adversities," he said.
"What is glory?" he was asked.
"Holding onto the faith, keeping one's self-respect, being merciful,
being kind, giving back people's trusts, and endearing oneself to the
people...
This is a brief biography, and whoever wants further information, let
him return to the books in detail.
Imam Hassan's Role in Islamic Life:
At an early age, the role of the grandson of the Holy Prophet (s.a.w.)
began to evidence itself. And one who examines the life of the Imam (a.s.)
will realize that his role underwent two phases:
First: During His Father's Lifetime:
Imam Hassan's (a.s.) role, during the lifetime of his father, and
especially under his caliphate, was marked by his total obedience to his
father, who was his example and leader. He dealt with him, not only as a
kind son, but, also, as an obedient soldier in the deepest sense of the
word, with its implications of compliance and discipline.
He (a.s.) took part in all wars fought by his father, Imam Ali (a.s.),
including those of Basra, Nahrawan, and Siffin. He played a critical
role in them. He fought in those battles and put down those seditions
without any motives other than his concern for Islam.
The role of Imam Hassan (a.s.) was expressed, during all the critical
days his father, Imam Ali (a.s.) lived through, in total submission to
his father, his leader and the source of his inspiration.
Indeed, the books of history mentioned that Imam Hassan (a.s.)
represented Imam Ali (a.s.) in different situations. He was full of
permanent activity under the rule of his father, Imam Ali (a.s.). He (a.s.)
used to address people in order to explain his father's opinion and
views.
Second: During His Imamate:
The second part or stage of the role of Imam Hassan (a.s), in the life
of the Muslims, commenced when his father appointed him as the next
Imam. Imam Ali (a.s.) said his last will to his son, Hasan (a.s.):
"O my son, the Messenger of Allah (s.a.w.) ordered me to inform you of
my last will and hand over my books and weapons to you, exactly as he
told me his last will and gave me his books and weapons. He ordered me
to order you to give them to your brother, Hussein, when death
approaches you."
Then, he turned to his son, Hussein. and said:
"And the Messenger of Allah (s.a.w.) ordered you to hand them to this
son of yours."
Thereupon, he took hold of the hand of Ali bin Hussein (a.s.) and said
to him:
"And the Messenger of Allah (s.a.w.) ordered you to give them to your
son, Muhammad bin Ali. Remember the Messenger of Allah (s.a.w.)and me to
him.
Shortly after the passing away of Imam Ali (a.s.), the people of Kufa
hurried to the mosque, dumbfounded and shocked at that great adversity.
The grandson of the Messenger of Allah (s.a.w.), Imam Hassan (a.s.),
stood amid this mulittude, promulgating the first of his communiques,
after the departure of his great leader. He said:
"This night, a man has died whom the first Muslims did not outrun with
good deeds, nor did the last ones catch up with him in pleasing acts,.
He used to fight by the side of the Messenger of Allah (s.a.w.), risking
his own life for the sake of the Prophet's. The Messenger of Allah (s.a.w.)
would send him as his standard-bearer. Gabriel would protect him by
fighting on his right, and Michael on his left. He would not return from
the battlefield until Allah had given him victory. He died in this
night, on which Jesus (Isa) son of Mary (Maryam) (a.s.) ascended to
heaven, and Yusha' bin Noon, The trustee of Musa (Moses) (a.s.), passed
away. He has left no dirhams or dinars besides the 700 Dirhams which
were left over from his pay."
No sooner did Imam Hassan (a.s.) finish his speech, than ibn Abbas rose
to his feet urging the people to give their pledge of allegiance to the
new Imam. And that was exactly what the people did.
Imam Hassan (a.s.) received the pledge of allegiance from the people and
was acknowledged as the caliph and the ruler of Kufa, and other Muslim
cities. The news, of the demise of Imam Ali (a.s.) and the passing of
the caliphate to his son, the grandson of the Messenger of Allah (s.a.w.),
soon spread.
Mu'awiya rejoiced at the death of Ali (a.s.). His capital witnessed
noisy festivals. Happiness flooded it! On the other hand, Mu'awiya was
greatly shaken by the announcement of Imam Hassan (a.s.) as the new
caliph, and at the pledge of allegiance which he had received. He sent
for his advisors, and his leading men. They got together in an emergency
meeting at his palace to discuss the latest developments and draw the
policy which they would adopt in challenging Imam Hassan(a.s.). The
participants decided to send spies to the Muslim community to frighten
the people and float rumors against the ruler of Ahlul-Bait (a.s.), to
the interest of the Syrian sedition.
Meanwhile, the Ummayyad party was busy winning over the leadership and
the influential chiefs, who could influence the course of events in Iraq
to the advantage of the Ummayyad rule. They were generous in bribery,
promising the people good rewards, presenting gifts to them, threatening
them... and so on.
Imam Hassan (a.s.) plans for solidifying the government system, and
establishing it on firm ground, were soon effective in unearthing the
plots of the Ummayyads.
Consequently, letters were exchanged between Imam Hassan (a.s.) and
Mu'awiya but ended without any result. Because Mu'awiya refused to stop
opposing him nor to submit to him as the legitimate leader, tension
heightened between the two parties, and the situation went from bad to
worse. War was declared between the two parties. Mu'awiya was the first
to declare the state of war.
He began to advance his armies towards Iraq. The Muslims communicated
the news of Mu'awiya's move to one another. Imam Hassan (a.s.) took due
measures to face the coming enemy.
Imam Hassan (a.s.) announced in a statement the next move. He called the
umma to mobilize and prepare for war:
"Mind you, Allah ordained jihad on his creatures, and made it a duty
which they received reluctantly. Then, He said to the combatants of the
faithful: "Be patient, Allah is certainly with the patient." You, O
people, will not win what you love without enduring what you do not
like. Go out, may Allah have mercy on you, to your camp at Nukhaila,
till we think and you think, and see and you see."
It brings excruciating pain to know that the multitudes of people who
listened to the statement of Imam Hassan (a.s.) were susceptible to the
Ummayyad rumors and lies.
Instead of preparing themselves to defend the clear right, they were
shocked and flustered. They responded coldly to the statement of their
Imam. They did not accept his call to prepare for war and shoulder their
responsibilities.
Some of the people were resigned to the status quo and they appeared
drawn to life. Others were lured into apathy by Ummayyad money. Imam
Hassan (a.s.) was disappointed when he saw the true feelings of the
masses which he led, and in which he saw the base on which he was
depending to ward off the dangers encircling the Islamic message because
of the hostile activites of the Ummayyad party.
Amid those stunned, defeated groups of people, the call of the few
faithful of Islam and the true committed men who attached themselves to
Ahlul-Bait (a.s.), thundered. They expressed their deep loyality. They
reproached those cowardly multitudes, and spoke their minds
uncompromisingly and daringly.
The committed people hastened to Nukhaila and encamped there, in
obedience to their Imam (a.s.). Imam Hassan (a.s.), afterwards, followed
them with an army, estimated by some historians, at 4,000 men. The rest
of the people were to join him. Imam Hassan (a.s.) hoped that the people
would support the right cause and so come to defend Islam. But their
delay in joining him made Imam Hassan (a.s.) return once again to his
capital, Kufa, to incite on the people to join him.
He (a.s.) marched on, leading a tremendous army, which was paradoxially
in low spirit, eaten away by weakness and disharmony. He arrived in
Nukahila, where he organized his army, and set plans for the commanders
of the divisions. From there, he headed for Dair Abdul-Rahman. There he
decided to send a military force ahead of his army. He elected his
cousin Ubaidulla bin Abbas as its commander.
The vanguard took its position at Maskin on the banks of Dijail river in
Iraq. The main army, under the command of Imam Hassan (a.s.), encamped
at Madhlam Sabat, near Mada'in.
It was not long before all the hitherto hidden ills came to the surface,
in the forms of disunity, frailty, sedition, chaos, and conspiracy
against the leadership itself. Imam Hassan (a.s.) was forced to sign a
treaty with Mu'awiya.
Justifications of the Treaty:
He faced all the attempts of Mu'awiya to corner him, before the start of
the war, with a lofty, sublime spirit, the spirit which knew nothing but
the right and would never lower his head before the forces of falsehood.
The prevailing conditions at the time, however, kept him at bay,
something which has rarely taken place throughout history.
The army, led by Imam Hassan (a.s.), became the prey of disorder. Spies,
agents and the bearers of disrupting news found their way into it. Imam
Hassan (a.s.) was on the brink of being forced to surrender to his
enemy! The umma, which he was planning a bright and successful future
for, and leading its march into history, diverted its course to the
advantage of his foe! That was the result of the rumors and luring
promises. These factors caused a tip in the balance of power to tilt on
behalf of the Umayyyad interests.
Mu'awiya showered large sums of money on the chieftans and the men who
held sway in the Iraqi community, in unparalleld generosity. They were
left listless and irresoulte. They gave up their earlier plans of going
hand in hand with the Imam to fight Mu'awiya. They flooded Mu'awiya with
their letters declaring their loyality and obedience to him. They
promised to hand Imam Hassan (a.s.) over to him as a prisoner when the
fire of war blazed and zero-hour came. His top leader at the front line,
Ubaidulla bin Abbas, betrayed him and joined Mu'awiya. He induced
two-thirds of the force, which was given the mission of stopping the
advancing army, into breaking away with him and were bribed by Mu'awiya.
Mu'awiya would never care how many men were killed, and how much blood
was shed, as long as he remained the ruler of the Muslims.
Imam Hassan (a.s.) enjoyed quality spiritual power and would not think
of deception and treachery. He (a.s.) was covetous to keep away from
entering into a war in which blood would be unnecessarily shed, and men
killed without result.
Before all these circumstances, there was no benefit in fighting which
would cause nothing but the genocide of the remaining members of the
faithful.
The Imam (a.s.) explains the factors of the Peace Treaty:
"By Allah, if I had fought Mu'awiya they would have taken hold of my
neck and handed me peacefully over to him. By Allah, making peace with
him with nobility, is more lovable to me than being killed by him as a
captive, or set free, which would be a stain for the tribe of Hashim."
"I am, by no means humiliating the faithful, but honoring them. By my
making peace, I only wanted to spare you death, when I saw my followers
lingering and refraining from going to war."
"I feared, lest the Muslims should be uprooted from the surface of
earth. I wanted the faith to have men who call to it."
Hassan (a.s.) said to Abu Sa'id:
"O Abu Sai'd! The reason I made peace with Mu'awiya is the same one made
by the Messenger of Allah (s.a.w.) with the tribe of Bani Eumra and Bani
Ashja', and the people of Mecca when he returned from Hudaibiyya."
The Peace Document between Imam Hassan and
Mu'awiya:
Indeed, the peace document was given to Mu'awiya on the condition that
he abide by the Book of Allah and the sunna of His Messenger (s.a.w.).
He (Mu'awiya) had no right to pass the leadership of the Umma to any one
after his death. Imam Ali's (a.s.) companions and their followers should
enjoy freedom and security, be it themselves, their properties, their
women or their offsprings.
Imam Hassan (a.s.) proved before the umma and history the conditions of
his agreement with Mu'awiya. Thereupon, events and developments proved
how Mu'awiya and the Ummayyads betrayed the agreement, how they turned
away from the Book of Allah and the sunna of His Prophet, how they
killed the righteous of the umma and the best of its offsprings, how
they spoiled their properties, how they spread corruption on earth and
how they committed other crimes which became prominent on the face of
history.
On the first day, Mu'awiya began to tear the treaty and disclosed his
intentions when he entered Kufa. There, he went up on the pulpit and
addressed the people. In his address, he said:
"By Allah, I have not fought against you to make you pray, nor to fast,
nor to make the pilgrimage, nor to pay poor-rates (zakat). Indeed, you
do that (already). I fought you so that I might have power over you and
Allah has given that to me when you were reluctant to (obey) him.
Indeed, I have been requested by Hassan (a.s.), (to give him) things and
I have given things to him. All of them are now under my foot. And from
now on I will not fulfill anything."
Post-Treaty Era:
After signing the treaty, Imam Hassan (a.s.), the grandson of the Holy
Prophet (s.a.w.), remained in Kufa for a few days. His heart was wrung
by pain for what had happened. He prepared to return to Madina, the city
of his illustrious grandfather, the Messenger of Allah (s.a.w.).
When his noble procession set out, all the people of Kufa went out. They
were deeply remorseful, with the look of great sorrow on their faces.
They were either in tears or sad-looking. And why not? They would be
humiliated after Imam Hassan (a.s.) and Ahlul-Bait had departed. The
seditionists were by now in control of their lives. They appeared
helpless, and disgrace descended upon their city. The Ummayyad military
forces entered Kufa tightening their grip on it, striking fear into the
hearts, and spreading their terror. Those who collaborated with the
Ummayyads were rewarded, and those who opposed them were put to the
sword.
Imam Hassan (a.s.) caravan set out crossing the desert, while pain was
striking at his heart, parting with his capital, and the places which
held his memories. On the other hand, when his caravan approached the
holy city of Madina, its people rushed to welcome the Imam and his
family (a.s.). Rapture colored their faces. Why not? The blessing of the
presence of the Ahlul-Bait(a.s.) and returned to them, and the goodness,
all goodness, came to their city.
As soon as he settled, Imam Hassan (a.s.) and his family set about to
take up his religious responsibilities, but on a new line.
If he was a ruler before who discharged the affairs of the Umma, and set
plans for its future through the office of political Imamate, and
steered the ship to the coast of happiness, goodness and guidance; after
the signing of the treaty he tread upon a new path.
He established a great ideological school and leadership so as to be a
seat of guidance and knowledge by which the umma would be guided to the
straight path of Allah, and His concluding Message.
The school of Imam Hassan (a.s.) gave fruit twofold. It graduated the
greatest scholars and tranditionists.
The Ummayyad rule was not unaware of these nascent Islamic activities.
It was they, as a matter of fact, who were to be reckoned with. That is
why the high-rankingofficials of the Ummayyad government held a meeting
to discuss the matter. They decided to follow the policy of Mu'awiya in
order to get rid of the Imam (a.s.) and his Islamic leadership. The main
ingredients of that policy were:
1. Hunting down the faithful leadership in every Islamic region, and
putting them to the sword. Men like Hijr bin Adi and his companions,
Rasheed Hijrari, Amru bin Himq Khuza'i and others, were murdered, and
persecuted.
2. Cracking down on the whole Shi'ites of Imam Ali (a.s.) by resorting
to terror, suppression, making people homeless, cutting off their
income, tearing down their houses, and so on.
To achieve his plans, Mu'awiya asked for the help of deviated and
criminal elements and rulers, such as: Mughira bin Shi'ba, Somra bin
Jondub and Ziyad bin Abih whom he appointed as a ruler over Iraq. Ziyad
was an illigitimate child, thus, Mu'awiya considered him his father's
son and made him as his brother. Books of history mentioned too many of
his (Ziyad) crimes, among them are:
"Ziyad observed the followers of Ali bin Abi-Talib and killed them
wherever they existed to the extent that he killed too many of them. He
even ordered their hands and legs to be cut off, their eyes to be gouged
out."
3. The employment of some of the preachers and those loyal to the
Ummayyads, to tarnish the image of Ahlul-Bait and particularly Imam Ali
(a.s.) who was cursed, as a ritual, on the pulpits. Traditions were
invented and attributed to the Holy Prophet (s.a.w.). They were of great
benefit to Mu'awiya and his party. False beliefs were also made up and
unfairly ascribed to Ahlul-Bait (a.s.).
4. Handing out money, boundlessly, to the tribal leaderships which posed
a threat to the Ummayyads in order to bring them under control.
5. The last item of this unjust, oppressive policy, was the plan to
murder Imam Hassan (a.s.) with poison. Mo'awiya presented it to him
through Imam's wife, Ja'da bint Ash'ath.
Thus, Imam Hassan (a.s.) went to meet his Lord, while standing in the
fields of jihad, for the sake of Islam. which was preached by his
grandfather, the Messenger of Allah (s.a.w.).
He (a.s.) attained martyrdom on the 28th day of the month of Safar, in
the 50th year after Hijra.
He had asked his family, in his last will, to be buried by the side of
his grandfather, the Messenger of Allah (s.a.w.), but the Ummayyads and
the governor of Madina, Marwan bin Hakam refused to allow his burial
there. Ahlul-Bait (a.s.) was thus forced to enter him at Baqi', by the
side of his mother, Fatima al-Zahra' (a.s.). |