Story of Hasan ibn Ali (Part 1)

                                                                  

 

                                  

Early life

 Hasan was brought into the world on the fifteenth of Ramadan 3 AH, which compares to 2 March 625.[32] He was the child of Ali, the cousin of Muhammad, and Fatima, the girl of Muhammad, both from the Banu Hashim faction of the Quraysh tribe.[33] Ali needed to name him "Harb", however Muhammad named him "Hasan".[34][35] He was likewise called al-Mujtaba (the chosen).[36] To praise his introduction to the world, Muhammad forfeited a slam, and Fatima shaved his head and gave similar load of his hair in silver as alms.[37] 

Hasan was raised in the family of Islamic prophet Muhammad until the age of seven when Muhammad died.[37] The family framed from the marriage of Ali and Fatima was adulated ordinarily by Muhammad. In occasions, for example, Mubahala and the hadith of the Ahl al-Kisa, Muhammad alluded to this family as the ahl al-bayt. In the Qur'an, by and large, like the Verse of Purification, the ahl al-bayt has been praised.[c][38] To demonstrate Muhammad's premium in his grandkids, the Shia refer to a hadith where he considered Hasan and Husayn the bosses of the young people of heaven. Likewise when Muhammad took Ali, Fatima, Hasan and Husayn under his shroud and called them ahl al-bayt and expressed that they are liberated from any wrongdoing and pollution.[39] Later on, Hasan could recall the petitions Muhammad had shown him, or recollected the event when Muhammad kept him from eating a date which he had effectively placed in his mouth, as it was given as noble cause (sadaqah) and "participating in aid was not licit for any individual from his family."[40][41] According to Madelung, there are various portrayals showing Muhammad's adoration for Hasan and Husayn, like conveying them on his shoulders, or putting them on his chest and kissing them on the paunch. Madelung accepts that a portion of these reports might infer a little inclination of Muhammad for Hasan over Husayn, or bringing up that Hasan was more like his grandfather.[42]

Event of Mubahalah

In the year 10 AH (631–632) a Christian emissary from Najran (presently in northern Yemen) came to Muhammad to contend which of the two gatherings blundered in its precept concerning Jesus. In the wake of comparing Jesus' wonderful birth to Adam's creation — who was brought into the world to neither a mother nor a dad—and when the Christians didn't acknowledge the Islamic convention about Jesus, Muhammad allegedly got a disclosure educating him to call them to Mubahalah, where each party ought to request that God annihilate the bogus party and their families:[43][44][45] 

In the event that anybody debate with you in this matter [concerning Jesus] after the information which has come to you, say: Come let us call our children and your children, our ladies and your ladies, ourselves and yourselves, then, at that point let us make a solemn vow and spot the scourge of God on the individuals who lie.(Qur'an 3:61)[46] 

In Shia point of view, in the section of Mubahalah, the expression "our children" would allude to Hasan and Husayn, "our ladies" alludes to Fatima, and "ourselves" alludes to Ali. The majority of the Sunni portrayals cited by al-Tabari don't name the members. Different Sunni history specialists notice Muhammad, Fatima, Hasan and Husayn as having taken an interest in the Mubahalah, and some concur with the Shia custom that Ali was among them.[47][48][45]

Life during the Rashidun Caliphate

During Caliphate of Abu Bakr, Umar and Uthman

After Muhammad's passing, Hasan and his sibling took no part in significant occasions of the Caliphate of the initial three Caliphs, with the exception of following their dad in contradicting a few deeds of the third Caliph, Uthman;[49], for example, protecting Abu Dharr al-Ghifari who had lectured against certain wrongdoings of incredible, and would have been banished from Medina.[50] During the Caliphate of Uthman, Hasan apparently denied his dad's idea to apply lawful discipline of forty lashes on Uthman's relative, Al-Walid ibn Uqba, who was blamed for drinking liquor. Ali censured Hasan for not doing it and asked his nephew, Abdullah ibn Ja'far to complete the flogging.[51] According to a few portrayals, Ali requested that Hasan and Husayn safeguard the Caliph and convey water to him. As indicated by Veccia Vaglieri, when Hasan went into Uthman's home, Uthman was at that point assassinated.[52] According to al-Baladhuri, Hasan was injured a short time safeguarding Uthman. It is likewise said that he condemned his dad for not shielding Uthman more forcefully.[53]

During the Caliphate of Ali

Hasan purportedly was against his dad's arrangement of battling with his adversaries as he accepted that these conflicts would cause division in the Muslim community.[54] Before the Battle of Camel, Hasan was shipped off Kufa alongside Ammar ibn Yasir to gather power for Ali's army,[55] and had the option to give a multitude of six to seven thousand.[56] Based on Hasan's investment in Ali's fights at Camel and Siffin, his part in raising up help, and his correspondence with Mu'awiya later during his own caliphate, where he stated the right of Muhammad's family to the caliphal office, the Shi'a history specialist Rasul Jafarian has proposed that the idea of Hasan contradicting Ali's approaches is incorrect.[57] In 658 AD, Ali made Hasan answerable for his territory endowments.[58]

Caliphate

After on the Kharijites at Nahrawan, individuals offered devotion to Hasan,[59] in a way that  Ali's death by the Kharijite Abd al-Rahman ibn Muljam in reprisal for Ali's assaulthad been set up by Abu Bakr.[23] According to Moojan Momen a large portion of the enduring mates of Muhammad (Muhajirun and Ansar) were in the multitude of Ali at that point, so they probably been in Kufa and more likely than not been swore their loyalty to him. Since there is no report of opposition.[60] In his debut discourse at the Grand Mosque of Kufa, Hasan applauded the benefits of his family, citing sections of the Qur'an on the matter: 

I'm of the Family of the Prophet from whom God has taken out rottenness and whom He has filtered, whose adoration He has made required in His Book when He said: Whosoever plays out a decent demonstration, We will build the positive qualities in it. [Qur'an 42:23] Performing a decent demonstration is love for us, the Family of the Prophet.[61] 

Qays ibn Sa'd, a lifelong fan of Ali and a confided in administrator of his military, was quick to offer faithfulness to him. Qays then, at that point specified the condition that the vow of loyalty, ought to be founded on the Qur'an, the sunnah (Deeds, Sayings, and so on) of Muhammad, and on the quest for a jihad against the individuals who announced legitimate (halal) that which was unlawful (haram). Hasan, in any case, attempted to stay away from the last condition by saying that it was certainly remembered for the first two,[23][62] as though he knew, as Jafri put it, from the earliest starting point of the Iraqis' absence of goal on schedule of preliminaries, and hence Hasan needed to "keep away from obligation to an outrageous stand which may prompt total disaster".[23] According to al-Baladhuri, the promise taken by Hasan specified that individuals "should make battle on the individuals who were at battle with Hasan, and should live in harmony with the individuals who found a sense of contentment with him." This condition made individuals astounded, asking themselves: in case Hasan is discussing harmony, is this is on the grounds that he need to bury the hatchet with Mu'awiya?[63][64]

Facing Mu'awiya

Arguments on the rights of caliphate

When the information on Hasan's determination arrived at Mu'awiya, who had been battling Ali for the caliphate, he censured the choice, and pronounced his choice not to remember him. Letters traded among Hasan and Mu'awiya before their soldiers confronted each other were to no avail.[65][66] However, these letters, which are recorded in Madelung and Jafri's books,[23][67] given helpful contentions concerning the privileges of caliphate which would prompt the beginning of the Shia Islam. In one of his long letters to Mu'awiya in which he gathered him to promise faithfulness to him, Hasan utilized the contention of his dad, Ali, which the last had progressed against Abu Bakr after the passing of Muhammad. Ali had said; If the Quraysh could guarantee authority of the Ansar in light of the fact that Muhammad had a place with the Quraysh, his relatives, who were nearest to him all around, would be more able to lead the community.[23] Mu'awiya, while perceiving the greatness of Muhammad's family, further stated that he would energetically follow Hasan's solicitation were it not for his own unrivaled involvement with governing:[23][68] 

… You are requesting that I settle the matter calmly and give up, however the circumstance concerning you and me today resembles the one between you [your family] and Abu Bakr after the passing of the Prophet … I have a more drawn out time of rule [probably alluding to his governorship], and I am more capable, better in strategies, and more seasoned in age than you … If you go into submission to me now, you will consent to the caliphate after me.[23] 

In his book, The Origins and Early Development of Shi'a Islam, Jafri arrives at the resolution that most of the Muslims, who became known as Sunnis a short time later, set the strict initiative in "the entirety of the local area (Jama'ah), addressed by the ulama, as the overseer of religion and the example of the Qur'an and the sunnah". They acknowledged state authority as "restricting". Then again, a minority of Muslims who were called Shia subsequently, couldn't be happy with their strict cravings, besides in the alluring administration of the ahl al-bayt, as the lone examples of the Qur'an and sunnah. In any case, this minority additionally needed to acknowledge the authority of the government.[23]