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Imam al-Hasan al-Mujtaba (a)

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Imam al-Hasan al-Mujtaba (a) (Arabic: إمام الحسن المجتبی) was the son of Amir al-Muʾminin 'Ali b. Abi Talib (a), the second Imam of the Shi'a and the fifth caliph of the Muslims. He is described as the one who most resembled the Prophet (s), a devout worshipper and ascetic, and it is reported that several times in his life he gave away all or half of his wealth in charity. After the martyrdom of Imam 'Ali (a), he assumed the caliphate by the people's allegiance, but in 41/661, due to divisions in his army, he was compelled to accept peace with Mu'awiya b. Abi Sufyan, who claimed the caliphate and had advanced with a large army from Syria toward Iraq.

He is reported to have gone on hajj several times on foot. After his martyrdom, his body was buried in the cemetery of al-Baqi', beside Fatima bt. Asad. Later, Imam 'Ali b. al-Husayn (a) and Imam al-Baqir (a) were also buried there, and a magnificent dome was eventually built over their graves.

Birth and Childhood

Imam al-Hasan was born in the middle of the month of Ramadan[1] of 3/625[2] in Medina. Most sources describe him as the closest in appearance to the Prophet (s). According to a report, the Prophet (s) described al-Hasan (a) as the most similar to him in character, disposition, and physical appearance.[3] He lived seven years during the lifetime of the Prophet (s).[4] Among his epithets are Sibt al-Nabi, al-Sayyid, al-Zaki, al-Mujtaba, al-Taqi, al-Wali, and al-Tayyib.[5]

After the Prophet (s)

He witnessed the events and incidents of the era of the first three caliphs. Some reports mention his and his brother Imam al-Husayn's presence in certain conquests, such as in North Africa and Tabaristan,[6] although historical evidence indicates that he did not participate in these campaigns.[7] During the siege of 'Uthman, he used to visit 'Uthman's house at his father's request.[8] Another significant event of this period was when Imam al-Hasan (a), alongside his father, escorted Abu Dharr before his exile.[9]

During the Caliphate of Imam 'Ali (a)

Imam al-Hasan (a) spent thirty years of his life alongside his father Imam 'Ali (a). On the eve of the Battle of Jamal he was dispatched by Imam 'Ali (a) to Kufa as his representative to mobilize the people.[10] He also took part in the Battle of Siffin. In the Battle against the Khawarij, in addition to delivering sermons in support of his father, he was present on the battlefield.[11]

Imam 'Ali (a) had numerous endowments in Medina and its surroundings, which after his martyrdom were administered first by Imam al-Hasan (a), then by his brother al-Husayn (a).[12] Administration of these endowments was later inherited by the Banu l-Hasan and Banu l-Husayn.[13]

Imamate and Caliphate

After being struck, Imam 'Ali (a) appointed his son al-Hasan (a) as imam,[14] and al-Hasan assumed leadership for approximately six months. The pledge of allegiance to Imam al-Hasan (a) occurred on the 21st of Ramadan, in the year 40/661, following the martyrdom of his father.[15]

Mu'awiya, the governor of Syria who claimed the caliphate, upon hearing of the people's pledge, openly declared rebellion and refused to acknowledge Imam al-Hasan as caliph.[16] Imam al-Hasan (a)'s first action after taking charge was to organize an army to confront Mu'awiya.[17] In response, Mu'awiya marched with sixty thousand men against him.[18] He spread rumors claiming that Imam al-Hasan intended to make peace,[19] while at the same time bribing some of al-Hasan's commanders.[20] As a result of these rumors, al-Hasan's camp was looted, and he was wounded in “Sabat.”[21]

In such circumstances he was compelled to make peace. When asked about the reason, Imam al-Hasan (a) explained that it was due to the people's greater desire for peace, their aversion to war, and above all, the preservation of his Shi'a.[22]

He handed the caliphate to Mu'awiya under conditions: that Mu'awiya would not appoint a successor,[23] that the next caliph would be chosen by a council of Muslims,[24] that Muslims and the Shi'a would remain safe, and that no plot would be hatched against the Ahl al-Bayt.[25]

Virtues and Merits

Imam al-Hasan (a) was regarded as the most devout, ascetic, and virtuous person of his time.[26] He became renowned for his generosity, patience, and forbearance. Because of this, he was called “Karim Ahl al-Bayt.” He is reported to have given away half of his wealth, and in some accounts even all of it, in charity two or three times.[27]

Pilgrimage

Both Sunni and Shi'a sources narrate that Imam al-Hasan (a) performed many pilgrimages to Mecca on foot.[28] It is reported that he walked to hajj twenty-five times.[29] He explained that walking expresses greater humility on the way to the House of God.[30]

Wives

The names of his wives as mentioned in historical sources include: Umm al-Haqq, daughter of Talha b. 'Ubayd Allah; Hafsa, daughter of Abd al-Rahman b. Abi Bakr; Hind, daughter of Suhayl b. 'Amr;[31] and Ja'da, daughter of al-Ash'ath b. Qays.[32] According to al-Shaykh al-Mufid,[33] Umm Bashir, daughter of 'Uqba b. 'Amr, and Khawla, daughter of Manzur al-Fazari, were also among his wives. Some early sources list his wives as numbering ten,[34] while others expand the figure to eleven.[35] There are also exaggerated reports mentioning an unverified larger number of marriages.[36]

Children

Some sources record fifteen children for him,[37] while others mention four sons and two daughters.[38] His lineage continued through his sons al-Hasan and Zayd. All of al-Hasan's children stood alongside Imam al-Husayn (a) on the day of Ashura.[39]

Later, the al-Hasanid branch of the 'Alids became among the chief rivals of the Abbasid dynasty. Notable figures such as Muhammad[40] and Ibrahim,[41] sons of Abd Allah b. al-Hasan,[42] and al-Husayn b. 'Ali b. al-Hasan (known as the Martyr of Fakhkh)[43] (d. 169/786), revolted against the Abbasid rule.

In the second half of the 4th/10th century, the Hasanid Sharifs succeeded in establishing an emirate in Mecca, which lasted until the domination of the House of Saud.

Martyrdom

According to the most famous report, Imam al-Hasan (a) was poisoned and martyred on the 28th of Safar, in the year 50/670.[44] Other reports cite the years 47/667,[45] or 49/669,[46] or even the 7th of Safar.[47] According to the well-known narrative, Ja'da, one of his wives, poisoned him at the instigation of Mu'awiya.[48]

Tomb

In accordance with his will (“Bury me beside my grandfather”), the Ahl al-Bayt attempted to bury him beside the grave of the Prophet (s). However, the Umayyads, led by Marwan b. al-Hakam, the governor of Medina,[49] together with Aisha,[50] prevented them. The Banu Hashim prepared to resist, but Imam al-Husayn (a), honoring his brother's will, refrained. Thus, al-Hasan was buried in al-Baqi cemetery.[51]

Imam al-Hasan (a) was laid to rest in the al-Baqi cemetery, near his grandmother Fatimah bt. Asad and the Prophet's uncle 'Abbas. Later, a dome was erected over their resting places along with those of Imam al-Sajjad (a) and Imam al-Baqir (a), described as the tallest structure in Medina.[52] In 495/1101-02, Majd al-Mulk al-Baravistani, vizier of the Seljuk ruler Barkiyaruq, sent an architect from Qom to build the dome over Imam al-Hasan's shrine.[53] This dome was destroyed on the 8th of Shawwal, 1343/1925, by Saudi Wahhabi forces.[54]

Notes

  1. ↑ Tārīkh madīnat Dimashq, vol. 13, p. 167; Al-Irshād, vol. 2, p. 5.
  2. ↑ Tarjimat al-Imām al-Ḥasan min al-ṭabaqāt al-kubrā, p. 98; Ansāb al-ashrāf, vol. 3, p. 219; Iʿlām al-warā, vol. 1, p. 402.
  3. ↑ Al-Ṭabaqāt al-kubrā, al-khamisa, vol. 1, p. 245; al-Istīʿāb, vol. 1, p. 384.
  4. ↑ Manāqib Āl Abī Ṭālib, vol. 3, p. 175.
  5. ↑ Kashf al-Ghumma, vol. 2, p. 141; Bihār al-anwār, vol. 43, p. 255.
  6. ↑ Al-Kāmil fī l-tārīkh, vol. 3, p. 6.
  7. ↑ See: Al-Ḥayāt al-sīyāsīyya li-l-Imām al-Ḥasan, pp. 114–130.
  8. ↑ Murūj al-dhahab, vol. 2, p. 344; Al-Imāma wa l-sīyāsa, vol. 1, p. 44; Tārīkh al-Ṭabarī, vol. 4, pp. 388–389.
  9. ↑ Ansāb al-ashrāf, vol. 5, p. 543; Tārīkh al-Yaʿqūbī, vol. 2, p. 172.
  10. ↑ Al-Jamal, pp. 132, 175.
  11. ↑ Hayāt al-Imām al-Ḥasan b. ʿAlī, vol. 1, pp. 481–486.
  12. ↑ Tahdhīb al-aḥkām, vol. 9, pp. 145–148.
  13. ↑ ʿIlal al-sharāʾiʿ, vol. 1, p. 230; Al-Irshād, vol. 2, p. 21; Kashf al-ghumma, vol. 2, p. 199.
  14. ↑ Kashf al-ghumma, vol. 2, pp. 153–154; Musnad al-Imām al-Mujtabā, p. 36.
  15. ↑ Al-Irshād, vol. 2, p. 9.
  16. ↑ Tārīkh al-Yaʿqūbī, vol. 2, p. 214; Sharḥ nahj al-balāgha, vol. 16, p. 31.
  17. ↑ Al-Mustadrak ʿalā l-ṣaḥīḥayn, vol. 3, pp. 174–176.
  18. ↑ Al-Futūḥ, vol. 4, p. 286; Maqātil al-Ṭālibīyyīn, pp. 34–35.
  19. ↑ Tārīkh al-Yaʿqūbī, vol. 2, p. 214.
  20. ↑ Ansāb al-ashrāf, vol. 3, p. 38.
  21. ↑ Ansāb al-ashrāf, vol. 3, p. 35; Al-Irshād, vol. 2, p. 12.
  22. ↑ Akhbār al-ṭiwāl, p. 220.
  23. ↑ Al-Istīʿāb, vol. 1, pp. 385–387.
  24. ↑ Al-Istīʿāb, vol. 1, pp. 386–387.
  25. ↑ Al-Futūḥ, vol. 4, pp. 290–291.
  26. ↑ Al-Amālī, p. 244; ʿUddat al-dāʿi, p. 139.
  27. ↑ Ansāb al-ashrāf, vol. 3, p. 9; Al-Wāfi bi-l-wafayāt, vol. 12, p. 68; Sharḥ al-akhbār, vol. 3, p. 113; Manāqib Āl Abī Ṭālib, vol. 3, p. 180.
  28. ↑ Ansāb al-ashrāf, vol. 3, p. 9; Al-Wāfi bi-l-wafayāt, vol. 12, p. 67; ʿUddat al-daʾī, p. 139.
  29. ↑ Shadharāt al-dhahab, vol. 1, p. 242.
  30. ↑ Al-Aʾimma al-Ithnā ʿAshar, p. 64.
  31. ↑ Ansāb al-ashrāf, vol. 3, pp. 20–22.
  32. ↑ Ṣulḥ al-Imām al-Ḥasan, p. 38.
  33. ↑ Al-Irshād, vol. 2, p. 20.
  34. ↑ Al-Ṭabaqāt al-kubrā, vol. 5, pp. 244–245.
  35. ↑ Sharḥ nahj al-balāgha, vol. 16, p. 21.
  36. ↑ Ansāb al-ashrāf, vol. 3, p. 25; Quwwat al-qulūb, vol. 2, p. 471.
  37. ↑ Tazkirat al-khawāṣṣ, p. 194; Al-Irshād, vol. 2, p. 20.
  38. ↑ Al-Ṭabaqāt al-kubrā, vol. 5, pp. 244–245.
  39. ↑ Al-Majdī fī ansāb al-Ṭālibīyyīn, p. 19; Musnad al-Imām al-Shahīd, vol. 2, p. 107.
  40. ↑ Tārīkh al-Ṭabarī vol. 7, p. 552.
  41. ↑ Al-Ṭabaqāt al-kubrā, vol. 5, pp. 439–441.
  42. ↑ Al-Fakhrī, p. 164.
  43. ↑ Tārīkh al-Ṭabarī vol. 8, pp. 192–205.
  44. ↑ Kashf al-ghumma vol. 2, p. 205; Tarjima al-Imām al-Ḥasan min al-ṭabaqāt al-kubrā, p. 91.
  45. ↑ Al-Badʾ wa l-tārīkh, vol. 5, p. 74.
  46. ↑ Tārīkh al-Yaʿqūbī, vol. 2, p. 225; Tārīkh madīnat Dimashq, vol. 7, p. 122.
  47. ↑ Al-Durūs al-sharʿiyya, vol. 2, p. 7.
  48. ↑ Al-Bidāya wa l-nihāya, vol. 8, p. 43; Tārīkh Ibn Khaldūn, vol. 2, p. 649.
  49. ↑ Al-Wāfi bi-l-wafayāt, vol. 12, pp. 68–69.
  50. ↑ Tazkirat al-khawāṣṣ, p. 193.
  51. ↑ Biḥār al-anwār, vol. 44, p. 134.
  52. ↑ Ibn Jubayr, Riḥla, p. 155; Madīna shināsī, p. 326; Al-ʿIqd al-thamīn, vol. 3, p. 396.
  53. ↑ Al-Kāmil fī al-tārīkh, vol. 10, p. 352.
  54. ↑ Tārīkh ḥaram Aʾimmat al-Baqīʿ wa āthār ukhrā fī Madīna al-munawwara, p. 51.

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