It was the 3rd year of the Hijra and 15^th night of the month of Ramadan when Imam Hasan (‘a) was born in Medina. There were celebrations in the celestial world as the first flower had blossomed in the orchard of the prophet and the garden of Ali and Batool1 had seen the first spring.

When he was born, the Holy Prophet recited Azaan in his right ear and Iqamah in his left and named him Hasan. Before Imam Hasan and Imam Husayn, no one had been given these names.

On the seventh day of his birth, the prophet performed his Aqiqa ceremony and sacrificed two sheep in the Name of Allah, had Hasan's head shaved, perfumed it and gave silver in alms equivalent to the weight of the child's hair.

Imam Hasan al-Mujtaba (‘a) remained under the training of the prophet for seven years. His Eminence (S) could not tolerate separation from Imam Hasan and Imam Husayn (‘a). The two brothers constantly remained with him like light remains with the sun and left him only at the time of prayers and descent of divine revelation. When divine revelations arrived, Imam Hasan (‘a) memorized it and recounted the same to his mother upon his return home. When Imam Ali (‘a) came home, he used to find that Lady Fatimah was already aware of the revelations. When he inquired how she learnt it, she told him that his son, Hasan had recounted to her.

One day, while the Holy Prophet was performing prostration (Sajdah), Imam Hasan mounted his blessed back. The prophet prolonged his Sajdah, but Imam Hasan (‘a) did not come down. After raising his head, the Holy Prophet took his grandson down and lay him on the floor very tenderly. On another occasion, while the prophet was performing Ruku (bowing), Imam Hasan (‘a) came and passed through his legs. Those present said: “You treat Hasan in a manner different from others.” He replied: “Hasan is my blooming branch.”

One day the Holy Prophet had placed Imam Hasan on his right shoulder and Husayn on his left and was walking on the street. Abu Bakr saw His Eminence and addressing Hasan and Husayn, he said: “What a nice mount!”

The Prophet said: “These two are very dear to me. You should have said ‘what fine riders!’ The two are flowery branch of my world.”

The Holy Prophet used to tell Imam Hasan (‘a): “Your manners and disposition resemble mine.” Many traditions have been narrated from the Holy Prophet in both Sunni and Shi’a books, according to which he said:

“Hasan and Husayn are the chiefs of the youths of Paradise.”

“I love them. You should love them too. Whoever loves them loves me, and whoever bears grudge against them, bears grudge against me.”

“I, Fatimah, Ali, Hasan and Husayn would be the first to enter Paradise.”

“Hasan and Husayn are Imams, whether they sit or stand.”

In Musnad Ahmad Ibn Hanbal it has been quoted from Mu’awiyyah that one day the Holy Prophet was kissing the tongue or lips of Imam Hasan (‘a), saying: “Allah will not punish the tongue and lips kissed by Allah's Messenger.”

Numerous traditions were recorded about the excellence (and infallibility) of Imam Hasan (‘a).2 However, the single tradition that is sufficient to prove his greatness is that he was chosen by the Holy Prophet to go for the occasion of mubahalah with the Christians of Najran.

Personality And Excellence Of Imam Hasan (‘A)

Imam Hasan (‘a) had a very commanding personality. Ahmad Ibn Abdullah Tabari Shafei writes:

Imam Hasan's complexion was reddish white. His eyes were deep black, and his face was not so fleshy. He had soft hair on his chest. His beard was luxuriant. The hair of his head came up to his ear lobes.

Another Shafei scholar, Mohib Tabari writes in Zakhair ul-Uqbah that Imam Hasan's neck was tall and slender like that of a silver ewer, and he had strong bones. He had broad shoulders, medium stature, handsome face, curly hair, and a well-shaped body. It would not be incorrect to say that he was a replica of prophet. It is mentioned in Sahih Bukhari that one day Abu Bakr saw Imam Hasan (‘a) playing among the children. He picked him up, placed him on his neck and laughingly said: May I be sacrificed for you. You resemble the prophet more than (you resemble) your father.

Morals, Manners, And Habits Of Imam Hasan (‘A)

Imam Hasan (‘a) was the most devout and pious person of his time. When he performed ablution for prayer, his face paled and his body trembled with the fear of the Almighty. When he reached the mosque, he used to say: “O Lord! A sinner has come at Your door. Excuse whatever of my shortcomings which You know.”

Whenever death, grave, Judgment Day or the Sirat Bridge were mentioned to him, he cried. He performed twenty-five Hajjs on foot and his mounts used to move ahead of him.

He distributed his wealth thrice in the way of Allah and twice he distributed all his property in charity. When a man asked him for monetary assistance, he gave him 50,000 dirhams and 500 dinars.

When a Bedouin requested for help, he directed his secretary: Give him all I have in my treasury.

Another person came for aid and Imam Hasan gave him 150,000 dirhams.

People were highly impressed by his personality. Mu’awiyyah says: Whenever I see him, I remember his position and fear that he might recount my defects.

Marwan Ibn Hakam used to say: “Imam Hasan (‘a) is a heavy mountain of forbearance.” His hospitality was such that one day he saw some poor persons sitting by the roadside eating pieces of bread. They invited him to share the meal. He dismounted and said: “Allah does not like the arrogant ones.” Then he ate with them and thereafter invited them home and gave them food and clothes.

If Imam Hasan (‘a) was like his father in eloquence and bravery, it was not surprising because he was brought up in the nursery of the Qur’an and the school of divine revelation. He learned the Qur’an by heart at the age of seven, and he also acted on its commands. He had heard discourses from his grandfather, which were incomparable in all Arabia. He had also heard the speeches of his father who had laid the foundation of eloquence among the Quraish.

It is mentioned in Sawaiq ul-Muhriqa that one day Imam Hasan (‘a) saw Abu Bakr on the pulpit of his grandfather and at once shouted: “Get down from my father's place.”

It is mentioned in Maqatilut Talibiyyin that when Mu’awiyyah mounted the pulpit after taking allegiance and began slandering Imam Ali and Imam Hasan (‘a), Imam Husayn (‘a) rose to restrain him. But Imam Hasan asked him to sit and he himself stood up and addressing Mu’awiyyah, saying:

Since you spoke ill of Ali (‘a), listen to me. I am Hasan the son of Ali. You are Muawiyah and your father was Sakhar. I am the son of Fatimah, and your mother was Hind. My grandmother was Khadija, and your grandmother was Qatila. My grandfather was the Messenger of Allah (S) and your grandfather was Harb. Curse of Allah be on one who is inferior by birth, whose nobility is insignificant, whose mischief is great, and who has a worse past record of infidelity and hypocrisy.

Those present in the gathering said 'Ameen' and whoever has heard this tradition till today has said ’Ameen '. We also say 'Ameen'.

No reply could be more solid than this, because Mu’awiyyah wanted to slander Imam Ali (‘a), but Imam Hasan (‘a) made him realize that only those who cursed that deserved the curse. And they were Mu’awiyyah and his father, who were the worst enemies of Allah and His Messenger. Mu’awiyyah's mother was Hind who had chewed the liver of His Eminence Hamza, the prophet's uncle. And his grandmother was Qatila, who advertised her profession as prostitute by hoisting a flag atop her house.

People testified the correctness of the reply and acknowledged the nobleness and greatness of Imam Hasan (‘a) as well as the family tree of Mu’awiyyah. Along with the son of the messenger, they uttered the curse which is still repeated in our society and will continue to be repeated till even one person uttering it (the curse) remains on the earth.

Reasons For The Peace Treaty

First, the slackness of Iraqis - and their lack of regard for His Eminence, Amir Al-Mu’minin (‘a) - was the most important cause of this treaty. When Mu’awiyyah attacked their territories and killed the men and plundered the women, they did not take any steps against him. Imam Ali (‘a) continued to exhort them to be ashamed of this through his speeches. But they did not show any reaction except fickleness. So much so that as mentioned above, Imam Ali (‘a) used to pray for his early martyrdom so that he may be relieved of those people.

When the Iraqis have behaved with Imam Ali (‘a) in this manner, they would certainly not have paid any regard to his son as well. When fighting was required, they shirked from it and when war flames flared up, they left Imam Hasan (‘a) alone. As opposed to this lazy and timid army, the soldiers of Mu’awiyyah were extremely obedient. They carried out the orders of their Amir without hesitation or excuse, and if one of them failed to perform his duty, he was taken to task by Mu’awiyyah.

Second, the chiefs of tribes who paid allegiance to Imam Hasan (‘a) were very greedy to acquire wealth and position. If they got a share in power they were pleased, but when no such benefit accrued, they got annoyed. They had behaved somewhat like this with his venerable father who had in view nothing except justice, brotherhood, and public well-being.

As far as the enforcement of justice is concerned, the tribal chiefs did not like to see themselves at par with the common people. That is why Najjashi, Masqala Ibn Habira, Qaqaa Ibn Shor etc. left the Imam and joined Mu’awiyyah. The Iraqis’ breaking of oath of allegiance to the Imam and their treason was because they preferred worldly gains to the Hereafter. They left the Imam because he had not sold his faith to anyone. They rushed to Mu’awiyyah, who was prepared to commit every crime to achieve his aims.

Third, many hypocrites were also among those who had paid allegiance to Imam Hasan (‘a). Outwardly they supported him, but they were always trying to cause harm. Some of them wrote to Mu’awiyyah, who responded to them and sent them money. Amr Ibn Huraith, Ammara Ibn Walid, Hujr Ibn Amr, Amr Ibn Saad, Abu Burda Ibn Abu Musa Ashari, Ismail Ibn Talha and Ishaq, were all hopeful that Mu’awiyyah would appoint them as governors.

Shaykh Razi Aale Yasin writes in Sulh al-Hasan3:

“The hypocrites wrote to Mu’awiyyah that they were obedient to him and asked him to come over to them as soon as possible. They decided to hand over Imam Hasan (‘a) to Mu’awiyyah or kill him. Mu’awiyyah wrote to Amr Ibn Huraith, Ashath Ibn Qays, Hajar Ibn Abjar and Shabth Ibn Rabi that if they killed Hasan Ibn Ali, they would be given 100,000 dirhams, command of a Syrian regiment, and one of his daughters in marriage.

As soon as the Imam came to know about the plot, he began to take precautions and started wearing a coat of mail under his dress. He also wore a coat of mail in congregational prayers. One of those persons shot an arrow at him while he was performing prayer, but it caused no harm.

By way of political bribe, Mu’awiyyah told Shabth Ibn Rabi, Amr Ibn Huraith, and Hajar Ibn Abjar that he would give his daughters in marriage to them. If the Imam had not made peace, he would have been killed like Imam Husayn (‘a), because most of those who shed the blood of Imam Husayn, his children, and his companions, were in Imam Hasan's army before the peace treaty. For example, Shimr Ibn Zil Jaushan, the killer of Imam Husayn (‘a) was one of them.

Fourth, Imam Hasan (‘a) appointed his cousin, Mughaira Ibn Nawfal, as his agent in Kufa and left to fight Mu’awiyyah. Upon reaching Nukhayla, he halted there for ten days to mobilize an army. However, many people who had promised to assist him remained aloof. Only 4,000 men reported in the cantonment of Nakhayla. So, the Imam returned to Kufa and asked the people to accompany him for jihad. He chided them and said that they were deceiving him, as they had deceived his venerable father.

Imam Hasan (‘a) sent Ubaidullah Ibn Abbas4 at the head of a 12,000 men army to guard the frontiers of Iraq and to fight jihad against Mu’awiyyah. But Mu’awiyyah resorted to intrigue and offered Ubaidullah a million dirhams if he changed side. Ubaidullah accepted the offer and went over to Mu’awiyyah overnight and Mu’awiyyah sent him a million dirhams. As a result of this great victory of Mu’awiyyah, the army chiefs of Imam Hasan's army openly disobeyed the imam, rebelled against him, and went over to Syria one after another.

Fifth, Mu’awiyyah sent to Imam Hasan (‘a) the letters of the imam's companions in which they had written that they would either kill the Imam or hand him over to Mu’awiyyah. Mughaira Ibn Shu’ba, Abdullah Ibn Aamir and Abdur Rahman Ibn Hakam brought these letters to the Imam. The Imam carried our investigations, and it became clear that his own men were traitors. It is clear that Mu’awiyyah wanted to demoralize the Imam's army and scatter it.

These were the five causes of Imam Hasan's peace treaty. It is clear from the above that the Imam did not make peace with Mu’awiyyah to avoid bloodshed and to maintain unity among Muslims, as Iqbal the poet has said:

He was a candle of the sanctuary.

Protector of society well-wisher of community.

In order that fire of hatred should not flare up.

He disregarded the crown and signet ring.

The Imam made peace because he lacked sincere supporters. Most of his military officers were Mu’awiyyah's spies awaiting an opportunity to commit treachery. These hypocrites were more dangerous than those who opposed the Imam openly. As for the alleged tradition of the Holy Prophet saying: “This son of mine is a chief. Allah will make peace between two Muslim armies through him”5, it was fabricated by liars like Abu Huraira and Samra Ibn Jundab who were bribed by Mu’awiyyah to fabricate traditions of the Prophet.

When it became clear that peace was going to be made between Imam Hasan (‘a) and Mu’awiyyah, the Kufians and spies of Mu’awiyyah rebelled against the imam, plundered his property, and wounded him in his thigh. When he decided to fight, they did not obey but when he was compelled to make peace, they revolted against him.

They had compelled his father also to accept the arbitration and when the arbitration ended in loss, they began to blame him. And when he refrained from fighting and observed patience; they waged war against him on account of his patience. In the same way, they obliged Imam Hasan (‘a) to sign the peace treaty and later criticized him for having done so.

In such circumstances, if Imam Hasan (‘a) had not made peace, what else could he do? What alternative did he have when the enemy was transgressing the religion, acting deceitfully and offering his daughters as bribe? And when the soldiers were not obeying the Imam and deserting him to enter the ranks of Mu’awiyyah?

Critics who question Imam Hasan’s peace treaty with Mu’awiyyah ignore the difficulties he was facing on every side. They judge from a distance and are not aware of the causes and results of the events of the world. Causes and circumstances have a lot to do with daily happenings and it is impossible for one to achieve one's objects without adapting to the prevailing conditions.

Hence, it is necessary for the critics of Imam Hasan's treaty to first study the immediate and distant events, and all other related matters, and then derive a conclusion. They should not judge based on mere imagination or probability. In fact, those who blame Imam Hasan (‘a) are like those who criticize individuals, but do not condemn the society that has influenced them.

Causes Of Imam Hasan's Peace Treaty And Martyrdom Of Imam Husayn (‘a)

It is often asked why Imam Hasan (‘a) preferred peace and Imam Husayn (‘a) preferred martyrdom? And how their respective actions can be explained? Many replies have been given to this question. We present below the replies obtained through research, discussions, and experience:

Vengefulness Of Bani Umayyah

Bani Umayyah harboured a grudge against Allah and His Messenger (S). This grudge against the prophet and his descendants could not go away by peaceful efforts on the part of Imam Hasan (‘a). This hatred could be redressed only by shedding of blood. The flame of this rancour could be cooled only by beheading and mutilating the body.

They had killed Hamza, but Hind was not satisfied till she chewed Hamza's liver and wore a necklace made of his nose and ears that she had cut off from his dead body.

They killed Imam Husayn (‘a) but were not satisfied till they trampled on his body, cut off his head and hit his lips and teeth with a cane.

They killed Zaid Ibn Ali, but were not satisfied till they exhumed his corpse, cut off his head and impaled his body.

Couldn’t Mu’awiyyah be content with the imam's peace agreement? Couldn’t he be content with anything lesser than Imam Hasan's killing?

If the real object of Mu’awiyyah was only power, why was it that after securing the power, he cursed Imam Ali (‘a) even though he had already become an absolute ruler? It is a clear mistake to think that Mu’awiyyah and Yazid wanted peace with Imam Hasan and Imam Husayn and only wanted allegiance from them. The actual aim of the father and son was to take revenge from the religion of Allah and His Messenger, and they took this revenge by eliminating Hasan and Husayn, the two roses of the prophet's garden.

Security Of Islam

Mu’awiyyah wanted to murder Imam Hasan (‘a) but he did not wish to take the blame for it. He didn't wish to give a weapon in the hands of his enemies. So, to implement his plan, Mu’awiyyah bribed some companions of the Imam to persuade him to wage war, and after he comes to the battle to kill him there.

The imam, being aware of this, made peace with Mu’awiyyah and frustrated his plan, because if he had entered the battle, he himself, the members of his family and his true supporters would have been killed at the hands of his own army. And with that Mu’awiyyah's object would have been achieved. The official Islam would have survived, and the true Islam would have perished.

Not To Provide Excuse

If Imam Hasan (‘a) had been killed at the hands of the traitors in his own army, Mu’awiyyah would not be held responsible and Yazid's character too would not have come out to be so despicable. If Imam Hasan (‘a) had been killed by his own army, Mu’awiyyah would have come forward to take revenge for his murder - as he did in the case of Uthman - and would have got his murderer killed. And as he would have (apparently) avenged the murder of the prophet's grandson, he would have acquired a great deal of support. It would have been just as he instigated the murder of Uthman, then rose to avenge it.

Same Result

Although Mu’awiyyah made peace with the imam, it was not his object to conclude peace or obtain allegiance, because just as his mother had Hamza's liver as her target, Mu’awiyyah's target was Imam Hasan's liver. Mu’awiyyah's aim was bloodshed of the prophet's descendants so that he might satisfy himself by taking revenge from Islam and the Prophet of Islam. If Muawiyah's target had not been the Imam's liver, why did he cheat the latter after the peace treaty?

It is an undeniable fact that the martyrdom of Imam Hasan (‘a) was due to the poison Mu’awiyyah had got administered for him. On the one hand, history has recorded Mu’awiyyah's intrigues and crimes and on the other hand, it mentions the imam’s greatness, devotion to Islam and kindness to the Muslim ummah. Doubtlessly, Imam Hasan's peace treaty was a blessing for him, for his father, and followers of the prophet (S), while for Mu’awiyyah it was an eternal curse.

Just as Mu’awiyyah was determined to kill Hasan (‘a), Yazid was also bent on killing Husayn (‘a) even if the latter had given allegiance to him or made peace with him. The evidence for this is that after Imam Husayn (‘a) was martyred, his body was trampled over, and his belongings were plundered. His ailing son was put in chains, the heads of martyrs were severed and raised on spear points, and the dead bodies were abandoned under the desert sun.

The bereaved ladies were made to pass by the dead bodies of their dear ones, and they were taken around the country. Sacrilege was committed with the blessed head of Imam Husayn (‘a). Such crimes of Yazid show that the real issue was not confined to rulership, and the real matter was not about paying allegiance. It was something more complex. The actual matter was about satisfying the hearts full of vengefulness, which had been greatly pained by the religion of Allah and His Messenger. Yazid earned eternal damnation by killing Imam Husayn (‘a) just as Mu’awiyyah had earned eternal curse by murdering Imam Hasan (‘a).

This was the very aim of Ahl Al-Bayt (be it the attitude of Ali, or the methods of Hasan and Husayn). Their common goal was to expose the hypocrites, who in the name of Islam were busy destroying it secretly. If this object could be achieved by making peace, they made peace, and if it required martyrdom, they willingly embraced martyrdom. And whenever their being killed

was in the interest of the truth and caused disgrace to falsehood they did not fear death.

Different Approaches

When we glance at the various events, we do not find any difference in the status of Imam Hasan and Imam Husayn (‘a), because both carried out jihad for the sake of Allah, both were martyred, and both proved their truthfulness against the Allah's enemies. The only difference was the approach each adopted.

Imam Husayn (‘a) was martyred with a sword and Imam Hasan (‘a) was poisoned. Possibly the course adopted by Imam Hasan (‘a) is a clearer reason for the condemnation of Mu’awiyyah, because Imam Hasan (‘a) concluded a peace treaty with Mu’awiyyah and one of its terms was that the Imam's life would remain secure. Yet, despite that he was martyred by intrigue.

Hence, it is meaningless to ask why Imam Husayn (‘a) took up arms and Imam Hasan (‘a) made peace. In fact, both were martyred in the path of Allah, and both condemned the enemies of Allah and His Messenger to eternal disgrace.

It would be better to end the discussion about Imam Hasan (‘a) by quoting an event narrated by Ibn Abd Rabb in Al­Iqd ul-Farid. He writes:

Mu’awiyyah asked his associates: Who is the most honourable person from the point of view of his parents, grandparents, paternal uncle, paternal aunt, maternal uncle, and maternal aunt? His associates said: You know better. Mu’awiyyah held Imam Hasan's hand and said: His father is Ali Ibn Abi Talib, and his mother is Fatimah Zahra, daughter of the prophet. His maternal grandfather is the Messenger of Allah (S) and his maternal grandmother is Khadijat ul-Kubra. His paternal uncle is Ja'far and his paternal aunt is Hala, daughter of Abu Talib. His maternal uncle is Qasim and his maternal aunt is Zainab, daughter of the Prophet.

This noble pedigree was the crime of Imam Hasan and Imam Husayn (‘a). It is on account of this crime that Mu’awiyyah and Yazid eliminated them.

• 1. A title of Fatimah (‘a).
• 2. Other similar traditions are available in Sahih Bukhari, Sahih Muslim, Musnad Ahmad Ibn Hanbal, Zakhair ul-Uqbah by Mohib Tabari Shafei, Al-Ibana by Ibn Battah, Al-Isabah by Ibn Hajar Asqalani, Tarikh Bagdad by Khatib Baghdadi, Murujuz Zahab by Masoodi, Al-Iqd ul-Farid by Ibn Abd Rabb Al-Andalusi, Hulyat ul-Awliya by Abu Naeem Isfahani, and Bihar ul-Anwar by Allamah Majlisi etc.
• 3. Pg. 57, Published in 1953.
• 4. Ubaidullah Ibn Abbas was the younger brother of (Abdullah) Ibn Abbas. During the caliphate of Imam Ali (‘a), he was the Amir of Yemen and from 36 to 38 A.H. he was the Amir of Hajj.
• 5. In Sahih Bukhari, Part 5, Pg. 56, Tr. No. J 30, published by Matbua Aalam al-Kutub, this tradition is narrated through the following chain of narrators: I heard from Abdullah Ibn Muhammad from Yahya Ibn Adam from Husayn al-Jofi from Abi Musa from al-Hasan from Abi Bakra.