3. One of the characteristics of the call to prayer is that Satan,

who seeks to harm a child from the very beginning, flees from it. A/-lfasan ibn 'Ali from birth to the caliphate Thus we learn from the actions of the Prophet <•> that it is recommended to recite the first call to prayer in the right ear of the newborn, and then the second call (the call to begin the prayer) in the baby's left ear. 1.4 Tal;neek Tal;neek refers to a pious person rubbing a softened date (or anything sweet) in the mouth of a newborn. «It was narrated from 'A'ishah <•>that babies would be brought to the Prophet <•> so that he could bless them and do tal;meek for them.» (Muslim). It is most likely that he blessed al-I:Iasan and performed tal:meek for him. Al-Nawawi (may Allah have mercy on him) said, commenting on 'A'ishah's words: The basic meaning of barakah (blessing) is the attainment and abundance of good. With regard to her words and doing tal.meek for them, scholars of the Arabic language have said that tal.meek refers to chewing dates or something similar, then rubbing some of it on the infant's palate. 8 Tal.meek comes after the call to prayer if possible, and it is better if it is performed by a righteous man. The Prophet <•> used dates for tabneek, but if they are not available, something sweet should be used. 1.5 Shaving his head It was narrated from Ja 'far ibn Muhammad from his father that Fatimah<•> shaved the heads of al-I:Iasan and al-I:Iusayn on the seventh day after their birth, and then she weighed their hair and gave an equivalent amount in silver as charity.9 The hadiths about this matter are sound when all their chains are taken together. 10

His names, lineage, birth and family Shaykh ad-Dahlawi (may Allah have mercy on him) commented on this hadith: The reason for giving silver in charity is that the transition of the child from the uterus to the outside world is a blessing for which thanks must be given. The reason why silver is specified is that gold is more expensive; no one can afford it except the rich. Anything else that could be weighed against the weight of a child's hair would be of an insignificant value. 11 1.6 The animal sacrifice «It was narrated from Ibn 'Abbas(~) that the Messenger of Allah (~) sacrificed an animal for the birth of al-I:Iasan and al-I:Iusayn, offering one ram for each.» (Abu Dawood) According to another report, he offered two rams for each. (Recorded by Al-Nasa'i with a sound chain) «It was narrated from Abu Rafi' that when al-I:Iasan ibn 'Ali (~)was born, his mother wanted to do the animal sacrifice for him by offering two rams, but the Messenger of Allah (~) said: Do not sacrifice an animal for him; instead, shave his head and give in charity the weight of his hair in silver. When al-I:Iusayn was born, she did the same.»12 According to the following hadith of 'Ali (~), the Prophet (~) told her not to sacrifice an animal because he intended to do it on her behalf; he did not mean that the practice should be neglected altogether. «The Messenger of Allah (~) offered a sheep as a sacrifice for al-I:Iasan and said: Fatimah, shave his head and give in charity the weight of his hair in silver. Al-If as an ibn 'Ali from birth to the caliphate So we weighed it, and its weight was a dirham (a silver coin) or part of a dirham.» (A' good but odd' hadith recorded by Al-Tirmidhi) 13 It was narrated that Fatimah <•) did sacrifice an animal for them, and she gave the midwife a leg of mutton and one dinar. 14 Perhaps Fatimah gave it herself, or perhaps it came from the two white rams that the Prophet (~) offered as a sacrifice for al- }:Iasan on the seventh day. «The Prophet (~) gave the midwife the leg, shaved al- }:Iasan's head and gave the weight of the hair in charity. He then applied some perfume to the infant's head with his blessed hand and said: Asma', applying blood (from the sacrifice, to the infant's head) is an act of ignorance from the pre-Islamic period. Al-}:Iusayn was born one year later.»15 Among the many benefits of offering a sacrifice to Allah on behalf of the newborn is that it is an expression of gratitude to Allah (~)for his blessing. Shaykh ad-Dahlclwi (may Allah have mercy on him) said: It is recommended for the one who can afford two rams to sacrifice them on behalf of a boy, because for them [the Arabs] the male is more useful than the female, so extra thanks should be given and more gratitude should be shown. 16 1. 7 The circumcision It was narrated from Jabir that the Prophet (~) sacrificed an animal for al-}:Iasan and al-}:Iusayn, and he circumcised them when they were seven days old. (Recorded by al-Bayhaqi with a weak chain of narration)

His names, lineage, birth and family «It was narrated from Muhammad ibn al-Munkadir that the Prophet <•> circumcised al-I:Iusayn when he was seven days old.» (al-Bukhari) Circumcision is part of the natural inclination (of humans) instilled by Allah. Abu Hurayrah 0~) said that the Messenger of Allah<•> said: «The sound nature (of humans, instilled by Allah) is in five things: circumcision, shaving the pubic hair, trimming the moustache, cutting the nails and plucking the armpit hair.» (Muslim) 1.8 His wet nurse: Umm al-FaQ.1 <•> It was narrated that Umm al-Fa<;ll <•> said: «I said: 0 Messenger of Allah, I dreamt that a part of your body was in my house (or my room). The Prophet <•> explained: Fatimah will give birth to a boy, if Allah wills, and you will take care of him. I brought him to the Prophet (~), and he urinated on the Prophet's back, so I smacked (the child) on his back. The Prophet <•> said: Take it easy, may Allah have mercy on you! You are hurting my son. I said: Give me your garment, so I can wash it. He said: No, just pour water on it; water may be poured on the urine of a boy, but the urine of a girl must be washed.» (Recorded by al-I:Iakim with a sound chain) Umm al-Fa<;ll <•> was the wife of al-'Abbas ibn 'AbdulMuttalib. Her name was Lubabah hint al-I:Iarith al-Hilaliyah and she is known as Lubabah the Elder. She accepted Islam before the Prophet <•> and his Companions migrated from Makkah to Madinah; she was the second woman to believe in Islam, after Al-ljasan ibn 'Ali from birth to the caliphate Khadeejah (.),who was the first. (Recorded by Ibn Sa'd with a sound chain) She narrated reports from the Prophet(~). Her sons 'Abdullah and Tamam narrated from her, as did her freed slave, 'Umayr ibn al-I:Iarith, and Kurayb, the freed slave of her son. 'Abdullah ibn 'Abbas, 'Abdullah ibn al-I:Iarith ibn Nawfal and others also narrated from her. «Az-Zubayr ibn Bakkar and others narrated from lbn 'Abbas that the Prophet (~) said: The four sisters are believers: Umm al-Fa91 and her full sister Maymoonah; as for Asma' and Salma, they are their half-sisters through their father andare the daughters of'Umays al-Khath'amiyah.» 17 Umm al-Fa91 was also the maternal aunt of Khalid ibn alWaleed (~), 18 whose mother was Lubabah the Younger bint alI:Iarith al-Hilaliyah. 19 It was said that Umm al-Fa91's mother had the noblest of inlaws because her sister Maymoonah was the wife of the Prophet (~). Al-'Abbas (~)married Maymoonah's full sister Lubabah Umm al-Fa91, I:Iamzah (~)married her sister Salma, and Ja'far (~)married her sister Asma'. After Ja'far (~)died, Abu Bakr a~-Siddeeq (~) married her, and after his death, 'Ali ibn Abi Talib(~) married her.20 May Allah be pleased with them all. lbn 'Umar (~)said, "She was a woman who had many children, and the Prophet used to visit her."21 «It has been narrated that people were uncertain whether or not the Prophet (~) was fasting on the day of 'Arafah (when pilgrims gather to stand on the plain of 'Arafah, outside of Makkah, at the climax of the pilgrimage), so Umm al-Fa91 sent a vessel of milk to him. He drank it in the place of standing; thus, they understood that he was not fasting.» (al-Bukhari)

His names, lineage, birth and family Umm al-Fa\11 <•>narrated the last thing that she heard from the Messenger of Allah (~). «It was narrated from lbn 'Abbas that Umm al-Fa\11 heard him when he was reciting: ~By the winds sent forth one after another.~ (Quran 77: 1) She said: My son, you have reminded me by reciting this surah (chapter of the Quran) that it was the last thing I heard the Messenger of Allah (~) reciting in the sunset prayer.» (al-Bukhari) Umm al-Fa\11 lived through the caliphate of Abu Bakr a~­ Siddeeq (~) and the caliphate of 'Umar al-Farooq (~) after him. She died during the caliphate of 'Uthman ibn 'Affan (~), while her husband al-' Abbas (~) was still alive.22 She bore al- ' Abbas six sons, the like of whom no other woman ever gave birth to: al-Fa\11, after whom she and her husband al-'Abbas (AbulFac;ll) were known by their kunyahs, 'Abdullah al-Faqeeh, 'Ubaydullah al-Faqeeh, Ma'bad, Qutham and 'Abdur-Ral;lman. Umm I:Iabeebah was the seventh child. 1. 9 His marriages Historians state that among al-I:Iasan's wives were: - Khawlah al-Fizariyah, - Ja'dah bint al-Ash'ath, - 'A'ishah al-Khath'amiyah, - Umm Is-l)aq bint Tall;lah ibn 'Ubaydullah at-Tameemi, - Umm Basheer bint Abi Mas'ood al-An~ari, - Hind bint 'Abdur-Ral;lman ibnAbi Bakr, - Umm 'Abdullah, daughter of ash-Shaleel ibn 'Abdullah, brother of Jareer al-Bajali, A/-lfasan ibn 'Ali from birth to the caliphate - A woman from the tribe ofBanu Thaqeef, - A woman from the tribe of Banu 'Amr ibn Ahyam al-Manqari, and - A woman from the tribe of Banu Shayban from the family of Humam ibn Murrah. There may have been a few more as well. As you can see, this was not a large number, considering the norm at the time. Bizarre are the reports which allege that he married seventy or ninety or two hundred and fifty or three hundred women. The claims that he married such a large number of women are fabricated. The first report was quoted by Ibn Abil-ijadeed and others.23 They took it from 'Ali ibn 'Abdullah al-Ba~ri, who is known as al-Mada'ini (d. 225 AH). He is a weak narrator whose narrations cannot be trusted. Imam Muslim refused to narrate from him in his collection of sound hadiths. 24 Ibn 'Adiyy classified him as weak in al-Kami/, explaining, "His hadith is not strong because he is a narrator of tales and has narrated very few reports with chains."25 The second report is mursal, which is a kind of weak report which a ta bi 'i (one who knew or met any of the Companions and transmitted hadiths from them) ascribes to the Prophet(~) without mentioning the Companion from whom he heard it. The third and fourth reports were quoted by the author of Qoot al-Quloob, Abu Talib al-Makki, who is unreliable. Whatever the case, the claim that Commander of the Faithful al-Hasan(~) . - had a record number of wives is attributed to this author and was taken from him. Abu Talib al-Makki was known for asceticism and preaching, and he has mentioned strange things in Qoot alQuloob,26 where he has quoted hadiths without any basis.27 Stories regarding the marriages of al-ijasan are widespread, but most of these stories are based on reports with very weak

His names, lineage, birth and family chains, so they cannot be relied upon. The idea that these reports are fabricated is supported by many facts. If these reports were sound, al-I:Iasan ibn 'Ali(~) would have had many children, commensurate with the number of women they claim he married. In reality, as mentioned in some reports, he had only twenty-two children, including both males and females. This number was regarded as typical at that time and is totally at odds with the huge number of marriages attributed to him. Another indication that these reports are fabricated is the report from Abu Talib al-Makki alleging that Commander of the Faithful 'Ali (~)used to ascend the pulpit and say, "Do not give your daughters in marriage to al-I:Iasan, for he divorces a great deal."28 If Commander of the Faithful 'Ali (~) himself instructed people on the pulpit not to let their daughters marry his son, this can only mean one of two things: either he had told his son not to do that but was ignored, so he was forced to tell people openly not to marry their daughters to him; or he had not discussed it with his son at all and said that to the people directly, without his son knowing that his father hated his [alleged] multiple marriages. Both scenarios are very unlikely. The first is unlikely because al-I:Iasan was very kind to his father and never opposed or disobeyed him. The second is also very unlikely because it would have been more appropriate for Commander of the Faithful 'Ali (~)to discuss the matter privately with his son and tell him that he disliked what he was doing. He would not have announced it from the pulpit in front of a large crowd and risked breaching the relationship between father and son. In any case, the issue is either acceptable in the Shariah or it is not. If it is acceptable, why would Commander of the Faithful' Ali (~)forbid it? If it is not acceptable, how could al-I:Iasan do it? Al-lf asan ibn 'Ali from birth to the caliphate We have no doubt that this hadith was fabricated by the opponents of al-I:Iasan ibn 'Ali(~) in order to distort his beautiful conduct,29 which was crowned by his efforts to unite the Ummah. Certain lying narrators distort the biographies of the righteous and hence the history of the U mmah. Thus, the importance of a critical examination of the narrators and assessments of reports becomes clear. We see the great role played by the scholars of Hadith in highlighting the falseness of such reports. We advise researchers who study the history of early Islam to pay attention to and examine such reports carefully so that they can distinguish the sound reports from the fl.awed ones. In this way, they will do a great service to the Ummah and will not commit the same errors as certain other well-intentioned authors whose research relied on weak and fabricated reports. Another report that supports the idea that al-I:Iasan had a multitude of wives is a fabricated one. It says that when he passed away, a group of women went out, barefooted and bareheaded. They walked behind his bier, saying, "We are the wives of Imam al-I:Iasan." It is quite obvious that this report is fabricated. We cannot imagine why a group of women would come out, barefooted and bareheaded, and shout in front of the people that they were the wives of al-I:Iasan. If they wanted to express their grief and sorrow, why would they identify themselves and walk among a crowd of men, without covering themselves properly? This report and others like it are unsound, and their chains cannot be proven. A similar fabricated report has been narrated by Muhammad ibn Sireen. It says that al-I:Iasan married a woman and sent her a dowry of one hundred slave women, each carrying one thousand dirhams.30 It is very unlikely that al-I:Iasan ibn 'Ali(~) would give such a huge amount of wealth as a dowry because this kind of extrava-

His names, lineage, birth and family gance is forbidden in Islam. Islam has enjoined limiting oneself to the dowry prescribed in the Sunnah, in order to make marriage easier and not too burdensome or too difficult for people. Without doubt, al-ijasan ibn 'Ali ibnAbi Talib<•) would not go against the Sunnah of his grandfather G~) or behave in a manner that was contrary to the Shariah. This hadith, along with other fabricated reports similar to it, only confirms that the idea of al-ijasan having many wives is invented and is unsupported by any strong evidence. Apart from these fabricated reports, there is nothing that proves that al-I:Iasan ibn 'Ali<•) had a large number of wives. To learn how our enemies benefited from these weak and false accounts, we will quote what the Orientalist Lemans wrote about the marriages of al-I:Iasan ibn 'Ali <•) and the accusations he hurled against him: When he had passed the age of youth, he spent the best years of his youth marrying and divorcing to the extent that according to some reports, he had had approximately one hundred wives and had been given the nickname of 'the divorcer' as a result of this bad conduct and had created many enemies for 'Ali. Al-ijasan proved himself to be an extravagant spendthrift who allocated for each of his wives a house with servants and an entourage. Thus, we see how he squandered wealth at the time of 'Ali's caliphate, when poverty was prevalent.31 To support his views, the English Orientalist Lemans relied on fabricated and weak reports, to which he added further fabrications that no one else had even suggested. He said, "He caused his father to become embroiled in violent disputes because of his marrying and divorcing so frequently." No biographer of Commander of the Faithful 'Ali<•) or alI:Iasan has ever referred to those 'violent disputes' that the Orientalist Lemans claims to have happened. Al-lf asan ibn 'Ali from birth to the caliphate He wrote that Commander of the Faithful al-I:Iasan ibn 'Ali (~)allocated to each of his wives a house with servants and an entourage. None of the historians who studied their lives has ever mentioned that. This is a pure fabrication. Christian missionary organisations that fought and transgressed against Islam have motivated and encouraged these mercenary writers to attack Islam, distort its image and undermine the reputation of its prominent figures, who lit the way for humanity and raised the banner of civilization in this world.32 1.10 His children His children were: al-I:Iasan, Zayd, Tall:iah, al-Qasim, Abu Bakr and 'Abdullah, who were killed with their paternal uncle alI:Iusayn at Karbala; 'Amr; 'Abdur-Ral;iman; al-I:Iusayn; Muhammad; Ya'qoob; Isma'eel; I:Iamzah; Ja'far; 'Aqeel and Umm alI:Iusayn. None of his children had any offspring except al-I:Iasan II and Zayd. Al-I:Iasan II had five children, each of whom had numerous offspring. His mother was Khawlah hint Mandhoor al-Fizariyah. Zayd's mother was Umm Basheer bintAbi Mas'ood al-An~ari al-Badri. Zayd had a son whose name was al-I:Iasan ibn Zayd, and he had no descendants except through him. Al-I:Iasan ibn Zayd was appointed as the governor of Madinah by the Abbasid caliph Abu Ja'far al-Man~oor, and he was the father of Nafeesah, al-Qasim, Isma'eel, 'Abdullah, Ibraheem, Zayd, Is-1).aq and 'Ali (may Allah be pleased with them all). 33 The following are brief biographies of some of al-I:Iasan's children:

His names, lineage, birth and family 1.10.1 Zayd ibn al-Basan ibn 'Ali ibn Abi Talib <~) His mother was Umm Basheer, daughter of Abi Mas'ood, whose full name was 'Uqbah ibn 'Amr ibn Tha'labah al-Khazraji. Zayd's children were: - Muhammad, who died childless. His mother was an umm walad (a slave woman who gives birth to her master's child; she cannot be sold or passed on in inheritance, and she becomes free upon the death of her master). - Al-l;lasan, the governor of Madinah for Abu Ja'far; his mother was an umm walad. - Nafeesah, who married al-Waleed ibn 'Abdul-Malik ibn Marwan and died while married to him. Her mother was Lubabah hint 'Abdullah ibn 'Abbas ibn 'Abdul-Muttalib ibn Hashim. Muhammad ibn 'Umar said that 'Abdur-Ral)man ibn AbilMawwali said, "I saw people looking at him and admiring his strong build, saying, 'His grandfather was the Messenger of Allah (3~)."' Muhammad ibn 'Umar also told us that 'Abdullah ibn Abi 'Ubaydah told him: I rode behind my father on the day Zayd ibn al-l;lasan died. He died in BatlJa' lbn Azhar, a few miles from Madinah, and was carried to Madinah. As soon as we reached the mountain pass between the two minarets, we saw Zayd ibn al-l;lasan on top of a camel, dead. 'Abdullah ibn al-l;lasan was walking in front of it, with a garment wrapped around his waist and nothing on his back. Al-lfasan ibn 'Ali from birth to the caliphate My father said to me: My son, I shall dismount and hold onto the stirrup, for by Allah, if I ride when 'Abdullah is walking, this may upset him. So I stayed on the donkey, and my father dismounted and continued walking until he brought Zayd to his house in Banu I:Iudhaylah, where he was washed. Then he was brought out on a bier to Baqee' Cemetery. (Recorded by Ibn Sa'd with a sound chain) 1.10.2 Al-J:Iasan ibn al-I:Iasan ibn 'Ali ibn Abi Talib His mother was Khawlah bint Mandhoor al-Fizariyah. Al-I:Iasan ibn al-I:Iasan fathered: - Muhammad, whose mother was Ramlah bint Sa'eed ibn Zayd ibn 'Amr ibn Nufayl ibn 'Abdul-'Uzza; - 'Abdullah ibn al-I:Iasan, who died in the prison of Abu J a' far; - lbraheem ibn al-I:Iasan, who died in prison with his brother; - Zaynab bint al-I:Iasan, who married al-Waleed ibn 'AbdulMalik ibn Marwan, who later divorced her; and - Umm Kulthoom bint al-I:Iasan. Their mother was Fatimah bint al-I:Iusayn ibn 'Ali ibn Abi Talib, whose mother was Umm Is-l)aq bint Talbah ibn 'Ubaydullah ibn Taym. Al-I:Iasan also fathered Ja 'far ibn al-I:Iasan, Dawood, Fatimah, Umm al-Qasim (who was known as Qaseemah) and Mulaykah. Their mother was an umm walad called I:Iabeebah Farisiyah, who belonged to the family of Abi Abs from the tribe of Jadheelah. Umm Kulthoom was the daughter of al-I:Iasan from an umm walad. 34

His names, lineage, birth and family One of the reports that highlight the attitude of al-I:Iasan ibn al-I:Iasan is the following: He said to one of those who exaggerated about Ahl al-Bayt (the people of the Prophet's household): Woe to you! Love us for the sake of Allah. If we obey Allah, love us; if we disobey Allah, hate us. A man said to him: You are the relatives of the Messenger of Allah and the people of his household. He said: Woe to you! If Allah were to save anyone from the hellfire because of his being a relative of the Messenger of Allah (~), without him doing any acts of obedience, that would have benefited someone who is closer to him than us on either his father's or mother's side. By Allah, I fear that the punishment may be doubled for the one among us who commits sin; I also hope that the reward will be doubled for the one among us who does good. Woe to you! Fear Allah and speak the truth about us, for that is more appropriate than what you are saying, and we will be pleased with that. Then he said: Our forefathers did us no favours if what you are saying is part of the religion of Allah and they did not tell us about it or encourage us to believe in it. The man said to him: Didn't the Messenger of Allah (~) say to 'Ali: Ifl am a person's protective guardian, 'Ali is also his protective guardian? He replied: By Allah, ifhe had meant leadership and authority, he would have clarified it just as he has clarified prayer, zakah (obligatory charity), fasting Ramadan, and pilgrimage to the Kaaba (the House of Allah in Makkah, originally built by Prophets Ibraheem and Isma'eel, which Muslims face wherever they pray). He would have said to the people: This man will be in charge of you after I am gone. The most sincere person to the people was the Messenger of Allah (~). Al-Jjasan ibn 'Ali from birth to the caliphate If the matter was as you say, that Allah and His Messenger chose 'Ali for this position of authority and to be in charge after he was gone, then 'Ali would have been the most mistaken of people and would have committed the worst offence if he had neglected to do what the Messenger of Allah (~) had commanded him to do. (Recorded by Ibn Sa'd with a sound chain) From this example, we can clearly see the efforts made by Ahl al-Bayt in resisting extremism. 1.11 His siblings We will now study briefly the biographies of al-I:Iasan 's full brothers and sisters, the children of Fatimah<•): 1.11.1 Al-J:Iusayn ibn 'Ali ibn Abi Talib His full name is Abu 'Abdullah al-I:Iusayn ibn 'Ali ibn Abi Talib (~). He was the beloved grandson of the Messenger of Allah (~), son of his daughter, Fatimah. He was born in 4 AH (although there are other opinions concerning the date of his birth). He was martyred on the 10th of Mu]J.arram, 61 AH, in Karbala, Iraq. May Allah be pleased with him and make him pleased. 35 Many hadiths have been narrated concerning his virtues. A report narrated by A]J.mad, with a chain going back to Ya'la al-' Amiri (~), says that he went out with the Messenger of Allah (~)for a meal to which they had been invited. Ya'la said: «The Messenger of Allah paused in front of the people, and al-I:Iusayn was playing with some other boys. The Messenger of Allah (~) wanted to take him with him, but the boy started running here and there, and the Prophet (~) started joking with him until he caught him. He put.

His names, lineage, birth and family one hand on the back of his head and the other under his chin and kissed him, and said: Al-I:Iusayn is a part of me, and I am a part of him. May Allah love those who love alI:Iusayn. Al-I:Iusayn is one of my grandsons.» (Recorded by Al).mad with a sound chain) This report clarifies the virtue of al-I:Iusayn; in it, the Prophet (~)urged people to love him. It is as if he knew, through revelation, what was going to happen between al-I:Iusayn and the people. Thus, he singled him out, mentioned him and confirmed the obligation to love him and the prohibition against opposing him and fighting him. This is supported by his words: «May Allah love those who love al-I:Iusayn.» Loving him will lead one towards attaining the love of the Messenger of Allah (~),which in tum will lead one to the love of Allah. 36 Anas ibn Malik (A~) said: The head of al-I:Iusayn was brought to 'Ubaydullah ibn Ziyad on a tray, and he started hitting the ground with a stick, saying something about his handsomeness. He was the one who closely resembled the Messenger of Allah (~), and his hair was dyed with leaves from a plant found in Yemen. (al-Bukhari) According to another report, also from Anas (~): When the head of al-I:Iusayn was brought to 'Ubaydullah ibn Ziyad, he started touching his teeth with a stick; I think he said that he was handsome. I said: By Allah, I shall annoy you. I saw the Messenger of Allah (~) kissing the place you are now touching with your stick. Upon hearing that, he stopped what he was doing. (Recorded by Al).mad with a sound chain) Al-lfasan ibn 'Ali.from birth to the caliphate 1.11.2 Mubassan ibn 'Ali ibn Abi Talib We only know of him from the hadith narrated by Hani ibn Hani from 'Ali ibnAbi Talib(~), who said: «When al-l:lasan was born, I named him I:Iarb (war). The Prophet <•) came and said: Show me my son; what have you named him? We replied: I:Iarb. He said: No; rather, he is al-I:Iasan. When al-I:Iusayn was born, I named him I:Iarb. The Prophet (~) came and said: Show me my son; what have you named him? We replied: I:Iarb. He said: Rather, he is al-I:Iusayn. When the third was born, I named him I:Iarb, but the Prophet said: Rather, he is Mul;lassan. Then he said: I have named them after the fashion (pattern of the names) of the sons of Haroon: Shabar, Shubayr and Mushabbir.» (Recorded by Al;lmad with a sound chain) From this sound report, it is clear that Mul;lassan was born during the lifetime of the Prophet (.). It seems that he died in infancy.37 This clearly rejects the claims of the extremists and liars in certain reports which allege that 'Umar (~) struck Fatimah (*)[while she was pregnant with Mul;lassan] and caused her to have a miscarriage. 1.11.3 Umm Kulthoom bint 'Ali ibn Abi Talib 'Ali ibn Abi Talib (~) gave his daughter (from Fatimah, the Prophet's daughter), in marriage to 'Umar (~) when 'Umar asked him to do so. This was because he had great confidence in

His names, lineage, birth and family him and held him in high esteem. He also wanted to acknowledge his good character and demonstrate the strong relationship that existed between them. 38 Umm Kulthoom hint 'Ali bore 'Umar a daughter named Ruqayyah and a son called Zayd. His companions narrated that Zayd ibn 'Umar was present one night when a fight broke out among some people from Banu 'Adiyy ibn Ka'b. Zayd went out to try to reconcile them, and he received a blow to the head that killed him instantly. His mother fell unconscious with grief, also dying instantly. Umm Kulthoom and her son, Zayd ibn 'Umar, were buried at the same time. Their funeral prayer was offered by 'Abdullah ibn 'Umar ibn al-Khattab 0~); al-I:Iasan ibn 'Ali ibn Abi Talib (~)asked him to go forward to lead the prayer while he prayed behind him. 39 I have discussed her biography in detail in my book on 'Umar ibn al-Khattab (~). 1.11.4 Zaynab bint 'Ali ibn Abi Talib Born during the lifetime of the Prophet {3~), Zaynab grew up to become a wise, dignified and intelligent woman. Her father gave her in marriage to his nephew 'Abdullah ibn Ja'far, and she bore him children. She was with her brother when he was killed, and she was taken to Damascus.41 1.11.5 Muhammad ibn al-J:Ianafiyah He was the most famous of al-I:Iasan's half-brothers. His mother was Khawlah hint Ja'far, one of the captives of Banu I:Ianeefah. He was a strong and wise man, a man of virtue and knowledge and Al-Jjasan ibn 'Ali from birth to the caliphate a devoted worshipper. He carried his father's banner at the Battle of the Camel. Some of the sayings narrated from him include: • "Unwise is the one who does not deal kindly with the one he has no choice but to deal with, until Allah grants him a way out." • "Allah has made paradise the price of your souls, so do not sell your souls for anything else." • "One who would like to guard his dignity should not value this world at all." • "Everything that is not done while seeking the countenance of Allah will diminish." He died in 93 AH. 42 1.12 His paternal uncles and aunts 1.12.1 Talib ibn Abi Talib Talib died as a polytheist after the Battle of Badr. It was said that he left and did not return; no one knew where he ended up or what happened to him. He became one of those lost in the earth. He loved the Messenger of Allah (~) and used to write poetry praising him. He joined the polytheists at Badr reluctantly. A dialogue took place between him and the Quraysh (the dominant tribe in Makkah at the time of the Prophet's mission; their society was based on polytheism). They said, "By Allah, Banu Hashim, we know that even if you go out with us, you are inclined towards Muhammad."

His names, lineage, birth and family Talib returned to Makkah with those who went back. He composed poetry and an ode praising the Prophet (~), and he eulogised the disbelievers who were thrown into the well at Badr.43 1.12.2 'Aqeel ibn Abi Talib He was known by his kunyah of Abu Yazeed. He did not become a Muslim until the year of the conquest of Makkah; it was said that he became a Muslim after Hudaybiyah and migrated to Madinah at the beginning of 8 AH. He was taken captive on the day ofBadr and was ransomed by his paternal uncle al-' Abbas. He has been mentioned in several places in the sound collections of Hadith. He was martyred during the campaign of Mu'tah. According to lbn Sa'd, he was not mentioned with regard to the conquest of Makkah or the Battle of I:Iunayn because he was sick at the time. However, az-Zubayr ibn Bakkar stated, with his chain going back to al-I:Iasan ibn 'Ali (~), that 'Aqeel stood firm in battle on the day ofI:Iunayn and died during the caliphate of Mu'awiyah. InTdreekh al-Bukhari al-A$ghar, it is mentioned with a sound chain that he died at the beginning ofYazeed's caliphate, before the battle of al-I:Iarrah,44 at the age of ninety-six.45 1.12.3 Ja'far ibn Abi Talib He was one of the earliest Muslims. He loved the poor and would sit with them, serve them and talk to them. He migrated to Abyssinia, where the Negus and those who followed him embraced Islam at his hands. I have discussed him in my book as-Seerat an-Nabawiyah: 'Arad Waqa 'i' wa Tahleel Abddth [The Prophet's biography: Events and analysis]. He was martyred while fighting at Mu'tah in greater Syria.46 Al-/f asan ibn 'Ali from birth to the caliphate 1.12.4 Umm Hani' bint Abi Talib She was the paternal cousin of the Prophet(.). It was said that her name was Fakhitah or Fatimah or Hind, but the first is better known. She was the wife of Hubayrah ibn 'Amr ibn 'A'idh al-Makhzoomi, and she bore him 'Amr, from whom he took his kunyah. At the conquest of Makkah, Umm Hani' granted protection to two men from Banu Makhzoom, and the Messenger of Allah ( ~'~) "d ~ Sal: «We grant protection to those whom you grant protection, Umm Hani' .»(Bukhari and Muslim) Umm Hani' narrated hadiths from the Prophet (.), which have been recorded in the six books of Hadith and elsewhere.47 Al-Tirmidhi and others said, "She lived longer than 'Ali. "48 1.12.5 Jumanah bint Abi Talib She is also known as Umm 'Abdullah ibn Abi Sufyan ibn all:larith ibn 'Abdul-Muttalib. She was mentioned by Ibn Sa'd in his biography of her mother Fatimah bint Asad, in his chapter on the female paternal cousins of the Prophet(.). She bore Abu Sufyan ibn al-I:Iarith his son Ja'far ibn Abi Sufyan. The Messenger of Allah (~) gave her several thousand kilograms of dates from Khaybar.49 1.13 His maternal uncles and aunts Al-I:Iasan's maternal uncles (the Prophet's sons) all died in infancy. They were al-Qasim, Ibraheem, az-Zubayr ibn Bakkar and 'Abdullah (who was called at-Tayyib and at-Tahir because he was born after the prophethood began). so This is the view of the major-

His names, lineage, birth and family ity of genealogists. Others have said that at-Tayyib and at-Tahir were two other sons; however, 'Abdullah, at-Tayyib and at-Tahir died in Makk.ah, according to scholarly consensus.51 All of the Prophet's children were from Khadeejah hint Khuwaylid <•)except for lbraheem, who was born to Mariyah the Copt. She was sent to him by Muqawqis of Egypt after the Prophet (~) had invited him to Islam in 6 AH. The Prophet (~) was known by the kunyah of Abul-Qasim, and it was said that al-Qasim was the oldest of his children and the first one to die. He was born in Makk.ah before the prophethood began and was said to have died in infancy. (There are other reports that he lived until he reached the age of discernment, or that he reached an age at which he began to walk,52 or that he reached an age at which he was able to ride a mount.)53 Al-I:Iasan's maternal aunts were Zaynab, Ruqayyah and Umm Kulthoom, may Allah be pleased with them all. 1.13.1 Zaynab, daughter of the Messenger of Allah (~) She was the eldest of al-I:Iasan's maternal aunts. The Messenger of Allah (~) loved her, and she was the first of his daughters to get married. «It was narrated that 'A'ishah <•>said: Abul-'A~ ibn arRabee' was one of the prominent men ofMakk.ah in terms of wealth, trade and honesty; he was the son ofKhadeejah's full sister Hala hint Khuwaylid. Khadeejah suggested this marriage to the Messenger of Allah (~), and the Messenger of Allah (~) did not oppose her wishes. That was before he received the revelation, and Khadeejah regarded Abul-A~ as her own son. When Allah Al-lfasan ibn 'Ali from birth to the caliphate honoured His Prophet (~) with the prophethood, Khadeejah and her daughters embraced Islam. When the Messenger of Allah (~) openly called the Quraysh towards Islam, they went to al-'A~ ibn ar-Rabee' and said: You have taken the burden (meaning his daughter) from Muhammad. Return his daughter to him and let him be distracted by them (his daughters). They also said to Abul-'A~ ibn ar-Rabee': Divorce your wife, and we will marry you to any woman of the Quraysh whom you want. He replied: No, by Allah, I will not divorce my wife and I do not want any woman of the Quraysh in exchange for my wife. The Messenger of Allah (~) used to praise his son-inlaw.»54 Abul-'A~ ibn ar-Rabee' later accepted Islam. Zaynab 0~) died towards the beginning of 8 AH, as a result of complications from a miscarriage that she suffered while migrating to Madinah. 55 Zaynab (.)had two children from Abul-'A~ ibn ar-Rabee': Umamah and 'Ali. 'Ali died at a young age during the lifetime of the Messenger(~). It was said that when the Messenger of Allah (~) entered Makkah on the day of the conquest, he was riding behind him on his camel. Umamah was also very dear to the Prophet(~). «It was narrated that Abu Qatadah al-An~ari said: I saw the Messenger of Allah (~) leading the prayer while carrying Umamah bintAbul~·A~, his daughter's daughter, on his shoulder. When he bowed, he put her down; when he stood up, he picked her up again.» (Muslim)

His names, lineage, birth and family It was narrated from 'A'ishah that the Negus sent the Prophet <•> a gift of a set of jewellery, in which there was a ring of gold with an Abyssinian stone. He picked it up but had no use for it, so he sent it to the daughter of his daughter Zaynab, saying, "Adorn yourself with it, my daughter." (Recorded by Ibn Majah and by Alimad with a weak chain of narration)56 Umamah married 'Ali ibn Abi Talib U~) after the death of her maternal aunt, Fatimah az-Zahra'. Abul-'A~ ibn ar-Rabee' had placed his daughter Umamah under the guardianship of azZubayr ibn al-' Awwam <•),who married her to 'Ali. 'Ali <•) was martyred while she was his wife. After that, she married al-Mugheerah ibn Nawfal ibn al-I:Iarith ibn 'Abdul-Muttalib, and she died while married to him. Umamah did not bear any children to either 'Ali ibn Abi Talib or alMugheerah ibn Nawfal, although it was said that she bore alMugheerah a son whom he named Yaliya, but he died. Thus, the lineage of Zaynab <•> ended with her. 1.13.2 Ruqayyah, daughter of the Messenger of Allah <•> According to most of the reports, she was born after Zaynab (.), when the Prophet <•> was thirty,.three years old. She became a Muslim along with her mother, Khadeejah (.). She was married to 'Utbah ibn Abi Lahab, who divorced her after she became a Muslim. She later married 'Uthman ibn 'Affiln <•>in Makkah. He migrated with her, first to Abyssinia and then to Madinah; hence she was one of those who migrated twice. 57 She died in Madinah following the Battle of Badr. It was narrated that Ibn Shihab az-Zuhri said: 'Uthman ibn 'Affiln stayed behind from the Battle of Badr to take care of his wife Ruqayyah, daughter of the Messenger of Al-lf asan ibn 'Ali from birth to the caliphate Allah (.), who was sick with the measles. Zayd ibn I:Iarithah came with the good news of the battle's outcome when 'Othman was at Ruqayyah 's graveside. 58 Abu 'Umar ibn 'Abdul-Barr said: «There is no difference of opinion among the biographers that 'Uthman ibn 'Affiin <•> only stayed behind from Badr to look after his wife, Ruqayyah, on the orders of the Messenger of Allah (.), and he allocated him a share of the booty and reward.» (Recorded by Ibn 'Abdul-Barr with a sound chain) In Abyssinia, Ruqayyah bore 'Uthman <•> a son whom he named 'Abdullah; hence, 'Uthman <•>was known as Abu 'Abdullah. He had reached the age of two years (and another account says six years) when a rooster pecked him in the eye. His face swelled up, and then he got sick and died. It was also said that Ruqayyah miscarried a baby from 'Uthman (.),then gave birth to 'Abdullah, but he died. She did not bear any other children. May Allah be pleased with her and make her pleased.59 lbn Sa'd wrote in at-Tabaqat: She migrated with him ['Uthman] to Abyssinia during both the migrations. During the first migration, she miscarried a baby from 'Uthman; she subsequently gave birth to a boy whom they named 'Abdullah, and 'Uthman became known as Abu 'Abdullah. 60 Thus, her lineage came to an end.61 1.13.3 Umm Kulthoom, daughter of the Messenger of Allah <•> The third maternal aunt of al-l:fasan was Umm Kulthoom (~). She was known by her kunyah; no other name is known for her except what is mentioned by al-l:fakim in a report from Mu~'ab

His names, lineage, birth and family az-Zubayri, according to which her name was Umayyah. She was older than Fatimah (.).62 She was married to 'Utaybah ibn Abi Lahab, the brother of 'Utbah, who had married her sister Ruqayyah, but neither of them had consummated their marriages. His parents ordered him to divorce her, just as they had ordered his brother to divorce her sister. There is a report that he came to the Prophet (~) and said, "I reject your religion, and I have divorced your daughter. You do not like me, and I do not like you." He attacked the Prophet (~) and tore his smock. As he was leaving for Syria, the Prophet (~) said, "I ask Allah to send one of His dogs against you." 'Utaybah set out for Syria with a group of merchants from Quraysh. When they halted in a place called az-Zarqa', a lion came towards them, singled him out, caught him by the head, bit him once and killed him. 63 After 'Utaybah ibnAbi Lahab divorced Umm Kulthoom (.,), she stayed with the Messenger of Allah (~) in Makkah and migrated with him to Madinah along with his other dependents.64 Sa'eed ibn al-Musayyab said: «'Uthman became a widower following the death of Ruqayyah, daughter of the Messenger of Allah(~). l;laf$ah hint 'Umar also became a widow when her husband died. 'Umar went to 'Uthman and said: Why don't you marry l;laf$ah? 'Uthman had heard the Messenger of Allah (~) mention her, so he did not respond. 'Umar mentioned that to the Prophet (~), and he said: How about something better for you than that? I will marry l;laf$ah, and I will give 'Uthman someone in marriage

7 4 Al-If as an ibn 'Ali from birth to the caliphate better than her: Umm Kulthoom.» (Recorded by al-I:Iakim with a sound chain) The marriage of Umm Kulthoom <•) to 'Uthman ibn 'Affi.n (~)took place in 3 AH, in Rabee' I, and was consummated in Jumada II.65 «It was narrated that the Messenger of Allah (~) went to his daughter while she was washing 'Uthman's head and said: My daughter, take good care of Abu 'Abdullah, for he resembles me the most, in terms of attitude, among my Companions.»66 Umm Kulthoom <•) did not stay with 'Uthman (~) for long; she died in Sha'ban 9 AH. The Messenger of Allah (~) offered the funeral prayer for her and sat at the edge of her grave. «It was narrated from Anas ibn Malik (~) that he saw the Prophet(~) sitting besides the grave ofUmm Kulthoom. Anas said: I saw his eyes filling with tears, and he said: Is there any man among you who did not commit a sin last night? Abu TalQah said: Me. He said: Go down into her grave.» (al-Bukhari). «She is the one whose ritual washing was witnessed by Umm 'Atiyah, who narrated what the Messenger of Allah (~) said: Wash her three times, or five, or more than that.» (al-Bukhari) It was narrated by Ibn Sa 'd that 'Ali ibn Abi Talib, al-Fa<;ll ibn 'Abbas and Usamah ibn Zayd went down in her grave with Abu TalQah; the ones who washed her were Asma' hint 'Umays and Safiyah hint 'Abdul-Muttalib.67 Scholars unanimously agree that Umm Kulthoom <•)did not bear any children. 68

His mother, Fatimah az-Zahra' Q-)he was Fatimah, daughter of the leader of the pious and master of the sons of Adam, the Messenger of Allah(~). Her mother was Khadeejah hint Khuwaylid (.), and her kunyah was Umm Abeeha. 1 She was born before the Prophet's mission began, when he(~) was 35 years old. 2 The Prophet(~) married her to 'Ali ibn Abi Talib in 2 AH after the Battle ofBadr; she bore him al-I:Iasan, al-I:Iusayn, Umm Kulthoom and Zaynab (may Allah be pleased with them all). She died six months after the Prophet (~)'s death. May Allah be pleased with her and make her pleased.3 2.1 Her dowry and trousseau 'Ali ibn Abi Talib (~) said: «Proposals were being sent to the Messenger of Allah (~) for Fatimah. A freed slave woman of mine asked: Do you know that proposals are being made to the Messenger of Allah (~) for Fatimah? I replied: No. She said: Offers have been made. What is preventing you from going to the Messenger of Allah (~) so that he might give her to you in marriage? I said: Do I have anything with which to get married? She said: If you go to the Messenger of Allah(~), he will accept your proposal. Al-lfasan ibn 'Ali.from birth to the caliphate 'Ali said: By Allah, she kept encouraging me until I went to see the Messenger of Allah(.). When I sat before him, I could not speak out of awe and respect. The Messenger of Allah (~) asked: What brings you here? Do you need something? I remained silent. He said: Perhaps you have come to propose to Fatimah? I said: Yes. He asked: Do you have anything to give her as a dowry? I answered: No, by Allah, Messenger of Allah. He queried: What did you do with the shield I gave you? By the One in Whose hand is my soul, it is worth four hundred dirhams. I said: I have it. He said: I give her to you in marriage. Send it to her, and that will be her dowry. Hence, it became the dowry of Fatimah, daughter of the Messenger of Allah.» (Recorded by al-Bayhaqi with a sound chain) The Messenger of Allah <•> gave Fatimah a trousseau of a velvet garment, a water skin and a pillow ofleather stuffed with a certain kind of grass.4 Some Shiite reports say [that 'Ali said]: She took my shield and went to the market with it and sold it for four hundred dirhams to 'Uthman ibn 'Affi.n. When she took the money from him and he took the shield from me, he said: Abul-I:Iasan, am I not more entitled to the shield than you, and are you not more entitled to the money than me? I said: Yes.

His mother, Fatimah az-Zahra' He said: This shield is a gift from me to you. I took the shield and the money and went to the Messenger of Allah (~), placed the shield and the money before him, and told him what had happened with 'Uthman, and the Prophet (~) prayed for him. 5 2.2 Her wedding «Asma' hint 'Umays said: I was at the wedding of Fatimah, daughter of the Messenger of Allah(~). The next day, the Prophet (~) came to the door and said: Umm Ayman, call my brother ['Ali] for me. She said: He is your brother and you gave him your daughter in marriage? He said: Yes, Umm Ayman. She said: 'Ali came, and the Prophet (~) sprinkled water on him and prayed for him. Then he said: Call Fatimah for me. She said: She came stumbling because of shyness, and the Messenger of Allah (~) said to her: Calm down; I have married you to the one who is the dearest to me of my household. The Prophet(~) sprinkled water on her and prayed for her. Then the Messenger of Allah (~) went back, and he saw someone ahead of him. He asked: Who is this? I replied: Me. He inquired: Asma'? I answered: Yes. He queried: Asma' hint 'Umays? Al-/fasan ibn 'Ali from birth to the caliphate I said: Yes. He asked: Did you come to the wedding of the daughter of the Messenger of Allah to honour him? I replied: Yes. Then he prayed for me.» (Recorded by Abmad with a sound chain) This story highlights an important social value: cooperation of the different members of the society on various social occasions. 2.3 The wedding feast «It was narrated by Buraydah that when 'Ali proposed to Fatimah, the Messenger of Allah (~) said: There has to be a feast for the wedding. Sa' d said: I will provide a ram. Several of the An$dr (the Muslim citizens ofMadinah who gave refuge to the Prophet [~] and the other Muslim emigrants from Makkah) collected some barley for him. When the wedding night came, the Prophet (~) said: 'Ali, do not do anything until you meet me. The Prophet (~) called for water and performed ablution with it. He then poured it on 'Ali (~) and said: 0 Allah, bless them and bestow blessings upon them and bless their offspring.» (Recorded by Abmad with a sound chain) 2.4 The lifestyle of' Ali and Fatimah The lifestyle of 'Ali(~) and Fatimah(.), who were the dearest to the Messenger of Allah (~), was very ascetic. They lived on very little; it was a life of patience and striving. Hanad narrated from 'Ata' that he was told that 'Ali said:

His mother, Fatimah az-Zahrii' «We went for several days during which we had nothing and the Prophet (~) had nothing. I went out and found a dinar lying on the road. I paused for a while, wondering whether to take it or leave it. Because of the hardship we were facing, I took it and bought some flour with it. I then brought it to Fatimah and said: Make dough and bread. She started to make dough; she was so tired that she leaned forward and could not keep her lock of hair from touching the dough. She baked the bread, and I went to the Prophet (~) and told him. He said: Eat, for it is provision that Allah has granted to you.»6 It was narrated that ash-Shi'bi said that 'Ali(~) said: I married Fatimah, daughter of Muhammad, the Messenger of Allah (~), and she and I had no furnishings apart from the skin of a ram on which we slept at night, and on which we carried food to our camel during the day. I had no servant apart from her.7 It was narrated from Mujahid that 'Ali said: «I got very hungry in Madinah, and I went out looking for work in the outskirts of the city. There was a woman who had gathered some dirt, and I thought she wanted to wet it. I went to her and made an agreement with her [that she would give me] one date for each bucket. I brought sixteen buckets, until my hands swelled up. After doing that, I brought water and drank some of it. Thereafter, I put my hands like this in front of her hands, and she counted out sixteen dates for me. With those dates, I came to the Prophet (~) and told him the entire story; he ate some of them with me.»8 This report clearly indicates the hardship that Commander of the Faithful 'Ali (~) went through in Madinah; from it, we can Al-lf asan ibn 'Ali from birth to the caliphate learn what to do during times of hardship. 'Ali (~)went out and worked with his own hands to earn a lawful living. He did not just sit around and wait for people to give him alms or charity. Another thing to note is the patience with which he undertook hard work, even at a time when he was suffering from severe hunger that had sapped his strength. We also learn about giving precedence to loved ones and being loyal to them. Despite his extreme hunger and the hard work he had done, he kept his wages of dates until he met the Prophet and shared them with him.9 The most important lesson we learn from this story is that a person's poverty or material wealth does not necessarily indicate whether or not Allah (~) loves them. The real criterion is fearful awareness of Allah. Our evaluation of people should also be on that basis. 2.5 Her asceticism and patience Her life was very simple and uncomplicated; it was closer to a life of hardship than a life of luxury. 10 The following story shows us Fatimah's situation of hardship and exhaustion, and the attitude of the Messenger-Of Allah when she asked him to give her a servant from among the prisoners of war. «'Ali said to Fatimah one day: By Allah, I brought water until my chest hurt. Some captives have been brought to your father; go and ask him for a servant. She said: I, by Allah, have ground flour until my hands became sore. She went to the Prophet

His mother, Fatimah az-Zahra' 'Ali 0~) asked: What happened? She replied: I felt too shy to ask him. So they went together, and 'Ali said: 0 Messenger of Allah, by Allah, I have brought water until my chest hurt. Fatimah said: I have ground flour until my hands hurt. Allah has brought you plenty of captives, so please give us a servant. The Messenger of Allah (~) said: By Allah, I will not give one to you and leave the people of a$-$Ujfah (a section of the Prophet's Mosque made into a 'hostel' for poor, single Muslim men and youths) starving, when I have nothing to spend on them. Instead, I will sell the captives and spend the money I get on the people of a~-~uffah. So they went back. The Prophet (~) came when they were under their cover, which would leave their feet bare if it covered their heads, and would leave their heads bare if it covered their feet. They wanted to get up, but he said: Stay where you are. He asked: Shall I not tell you something that is better than what you asked for? They replied: Yes. He stated: [These are the] words that Gabriel ( 'a lay hi assalam - peace be upon him) taught me. Following every prayer, glorify Allah ten times, and praise Him ten times and magnify Him ten times. When you go to bed, glorify Allah thirty-three times, praise Him thirty-three times and magnify Him thirty-four times.» (Muslim) From the above story, we learn several important values. Firstly, we learn how the Prophet (~) handled the economic crisis through which his state in Madinah was passing, by setting his A/-lfasan ibn 'Ali from birth to the caliphate priorities in order. Spending on the people of a~-~uffah in order to alleviate their hunger was a necessity. 'Ali and Fatimah's need for a servant was not as important as their needs; hence, the Messenger of Allah (~) gave priority to those who were needier. 'Ali (~) was influenced by this training from the Prophet (~).With the passage of time, he became the caliph of the Muslims. As a result of the Prophet's example, we see him put himself above worldly gains and adornment even when the treasures of the earth were in his hands. This is because remembrance of Allah (~)filled his heart and overshadowed his existence. He continued to do what the Messenger of Allah (~) had recommended to him. He himself told us of that when he said, "By Allah, I never omitted them since he taught them to me." One of the Companions asked him, "Not even on the night of Siffeen?" He said, "Not even on the night of Siffeen." (Muslim) 2.6 The Messenger of Allah's love and protective jealousy for her It was narrated that Thawban (~)said: «When the Messenger of Allah(~) travelled, the last thing he would do in Madinah would be to go to Fatimah, and the first person he would visit when he returned from his journey would be Fatimah.» (Recorded by Abmad with a sound chain) According to a report narrated from Abu Tha'labah al-Khusham: When the Messenger of Allah (~)returned from a campaign or a journey, he would go first to the mosque, where he would

His mother, Fatimah az-Zahrd' pray two units of prayer. Next, he would go to Fatimah, and after that, he would go to see his wives. 11 It was also narrated that 'A'ishah <•)said: «I never saw anyone who resembled the Messenger of Allah (~)more in terms of dignity, calmness and pleasant disposition, when standing and sitting, than Fatimah, daughter of the Messenger of Allah (~). If she came to him, he would stand up to greet her. Then he would kiss her and offer her the place where he was sitting. If the Prophet (~) went to her, she would get up from where she was sitting, kiss him and seat him in her spot.» (Muslim) «According to another report, she would kiss his hands.» (Abu Dawood) It was narrated that Usamah ibn Zayd (~) said that the Messenger of Allah (~) said: «The dearest to me of the members of my family is Fatimah.» (Recorded by at-Tayalisi with a sound chain) 'Ali(~) wanted to marry the daughter of Abu Jahl and take her as a second wife while he was married to Fatimah(.). However, the Messenger of Allah (~) addressed the people, saying: «Fatimah is a part of me; whoever upsets her upsets me.» (al-Bukhari) (And in the report of 'A' ishah [ •], there is evidence to indicate the true nature of the love between 'A'ishah and Fatimah; it is not as those with ulterior motives claim.)12 It was narrated from al-Miswar ibn Makhramah that he heard the Messenger of Allah (~) say on the pulpit: «Banu Hashim ibn al-Mugheerah asked me for permission to give their daughter in marriage to 'Ali ibn Abi Talib, but I will not give them permission, and I will not give them Al-lfasan ibn 'Ali.from birth to the caliphate permission, and I will not give them permission - unless the son of Abu Talib would like to divorce my daughter and marry their daughter. My daughter is a part of me; what disturbs her disturbs me, and whatever offends her offends me.» (al-Bukhari) Al-Tirmidhi narrated with a sound chain going back to 'Abdullah ibn az-Zubayr (~) that 'Ali mentioned the daughter of Abu Jahl and news of that reached the Prophet <•), who said: «Fatimah is a part of me; what offends her offends me, and what bothers her bothers me.» (Recorded by Abmad with a sound chain) Another virtue of Fatimah <•) was mentioned by al-I:Iakim with a chain going back to Buraydah (~), who said: «The most beloved of women to the Messenger of Allah <•)was Fatimah, and the most beloved of men was 'Ali.» (Recorded by al-I:Iakim with a sound chain) This hadith should not be understood as contradicting the following hadith of' Amr ibn al-' Ai;> (~),which was narrated in the sound collections ofhadiths: «The Prophet <•) was asked: Who among the people is dearest to you? He replied: 'A;ishah. He was asked: Who among men? He answered: Her father.» (al-Bukhari) What is meant by this hadith - and Allah knows best - is that Fatimah<•> was the dearest to him among the women of his family, and 'Ali(~) was the dearest among their men. lbn al-' Arabi says concerning this hadith: The most beloved of people to the Messenger of Allah <•> was Abu Bakr, the most beloved of his wives was 'A'ishah, and the

His mother, F dfimah az-Zahrd' most beloved of his family members were Fatimah and 'Ali. Thus, the hadith can be reconciled, and confusion is dispelled. 13 2.7 Her sincerity of speech Al-I:Iakim narrated with a chain going back to 'A'ishah (.)that whenever she remembered Fatimah, daughter of the Prophet(~), she would say, "I never saw anyone more sincere in speech than her, except the one who fathered her." (Recorded by al-I:Iakim with a sound chain) This clearly indicates another one of her virtues. One of the Mothers of the Believers described her as resembling the Prophet (~),and she was very much like him in terms of sincerity as well. May Allah be pleased with her and make her pleased. 14 2.8 Her leadership in this world and the hereafter There are sound hadiths in which the Prophet (~) spoke of Fatimah's leadership in this world and the hereafter. Al-Tirmidhi narrated, with a chain going back to Anas ibn Malik (~), that the Prophet (~) said: «Sufficient for you among the women of this world are Maryam bint 'Imran (Mary, the mother of Jesus), Khadeejah bint Khuwaylid, Fatimah bint Muhammad, and Asiya (wife of the Pharaoh).» (Recorded by Al)mad with a sound chain) Al-I:Iakim narrated, with a chain going back to Abu Sa'eed alKhudri (~),that the Messenger of Allah(~) said: A/-lfasan ibn 'Ali from birth to the caliphate «Fatimah is the leader of the women of paradise, except for the position held by Maryam bint 'Imran.» (Recorded by Abmad with a sound chain) Imam Bukhari said, in the chapter on the virtues of Fatimah, that the Prophet (~) said: «Fatimah is the leader of the women of paradise.» (al-Bukhari) 2.9 Abu Bakr a~-f?iddeeq, Fatimah and the Prophet's estate 'A'ishah <•> said that Fatimah and al-'Abbas (may Allah be pleased with them both) came to Abu Bakr asking for their inheritance from the Messenger of Allah(~), for his land in Fadak and his share ofKhaybar. Abu Bakr said to them: «I heard the Messenger of Allah say: We are not inherited from; what we leave behind is charity. Rather, the provision of the family of Muhammad (~) should come from this wealth.» (al-Bukhari) According to another report, Abu Bakr(~) said: I am not going to leave anything that the Messenger of Allah (~) used to do; I will do it too, because I am afraid that if I leave anything that he used to do, I will go astray. (Muslim) It was narrated that 'A'ishah (*) said: When the Messenger of Allah died, the wives of the Prophet (~) wanted to send 'Uthman ibn 'Affan to Abu Bakr to ask him for their inheritance from the Prophet(~). 'A' ishah asked them: Didn't the Messenger of Allah (~) say: «We are not inherited from; what we leave behind is charity»? (Muslim)

His mother, Fatimah az-Zahra' It was narrated that Abu Hurayrah (~)said that the Messenger of Allah (~) said: «My heirs should not share out any dinar that I leave behind. Whatever I have left, after the maintenance of my wives and the remuneration of my agent, has to be considered charity.» (al-Bukhari) This is whatAbu Bakr a~-Siddeeq (~)did with Fatimah(.), in order to obey the Prophet(.). Hence, Abu Bakr said, "I am not going to leave anything that the Messenger of Allah <•> used to do; I will do it too." (al-Bukhari) Fatimah stopped disputing with him after he quoted this hadith and explained the matter to her. This proves that she accepted the truth in what he said. In their story of the estate of the Prophet(.), the Shiites have exaggerated a great deal, turning away from and ignoring the truth. I have discussed this matter in my book 'Ali ibn Abi Talib, 15 where I have explained what really happened between Abu Bakr a~-Siddeeq (~)and Fatimah<•> with regard to the issue of inheritance. 2.10 Her goodwill toward Abu Bakr It is proven that Fatimah<•> remained on amicable terms with Abu Bakr(~) from that time until she died. Al-Bayhaqi reported, with his chain from ash-Shu'bi, that ash-Shu'bi said: When Fatimah fell sick, Abu Bakr a~-Siddeeq came and sought permission to see her. 'Ali said: Fatimah, here is Abu Bakr, asking permission to see you. She asked: Do you want me to give him permission? He replied: Yes. Al-lfasan ibn 'Ali from birth to the caliphate She gave him permission to come in to try to reconcile with her. He said: By Allah, I never forsook my property, my wealth, my family, or my tribe except to seek the pleasure of Allah and His Messenger(~) and the pleasure of Ahl al-Bayt. He kept saying kind words to her until she was pleased with him. 16 lbn Katheer said: This is a good and strong chain, and it seems that 'Amir ash-Shu'bi heard it from 'Ali, or he was one of those who heard it from 'Ali. 17 Thus, the Rafi<;li criticism of Abu Bakr, which they base upon Fatimah's being angry with him, is refuted. Even if she was upset with him in the beginning, she was satisfied with him afterwards, and they remained on cordial terms for the rest of her life. The one who sincerely loves her should be pleased with whomever she was pleased with. 18 These facts cannot be contradicted by the following narration from 'A'ishah <•>: Abu Bakr <•> said: The family of Muhammad (~) could only live on this wealth, and by Allah, I will not change anything of the charity of the Messenger of Allah (~) from the way it was during the time of the Messenger of Allah (~). I shall manage it as the Messenger of Allah (~) managed it. Abu Bakr refused to give Fatimah something from it, and Fatimah got upset with him because of that. So she forsook him and never spoke to him until she died. (al-Bukhari) This was all that was known by 'A'ishah (.,),the narrator of the hadith. However, in the hadith of ash-Shu'bi, there is additional information which proves that Abu Bakr<•> visited Fatimah (.,),and she spoke to him and was pleased with him. 'A'ishah <•>denied it and ash-Shu'bi affirmed it; it is well known to the scholars that the words of the one who affirms take precedence

His mother, Fatimah az-Zahrli' over the words of the one who denies. This is because it is possible that something happened without the knowledge of the one who denied it, especially with regard to such issues. Abu Bakr's visit to Fatimah(.,) when she was sick was not a major issue that everyone would have known about. It was an ordinary matter that may not have been known to those who did not witness it, and no one would care to transmit it since there was no need to mention it. According to what the scholars say, Fatimah(.) did not deliberately shun Abu Bakr(~) in the first place. A woman like her is far above doing such a thing, because the Prophet (.) forbade shunning a believer for more than three days. She simply did not speak to him because there was no need to do so. 19 Al-Qurtubi, author of al-Mujhim, commented on the narration of' A'ishah referred to above: Moreover, she [Fatimah] did not meet Abu Bakr because of her grief at the loss of the Messenger of Allah <•) and because she stayed in her house, and the narrator described that as forsaking or shunning. However, the Messenger of Allah (.) said: «It is not permissible for a Muslim to forsake his brother for more than three days.» (al-Bukhari). She was the most knowledgeable of people about what was permissible and forbidden in that regard; she was the least likely of people to go against the command of the Messenger of Allah(.). How could she not be like that when she was a part of the Messenger of Allah (~) and the leader of the women of paradise?20 Fatimah (.)was distracted from everything by her grief at the loss of the noblest of creation. For her, it was a calamity that towered over all other minor calamities. She was also preoccupied Al-lfasan ibn 'Ali from birth to the caliphate with her illness, which kept her bedridden and unable to participate in anything, let alone meeting the caliph of the Muslims, who was busy every minute of the day with the affairs of the Ummah, the wars of apostasy and other matters. She also knew that she would soon join her father, for the Messenger of Allah (~) had told her that she would be the first one of his family to join him. (Muslim) The one who has this type of knowledge does not worry about any worldly affairs. How good are the words of al-Muhallab, which were narrated by al-' Ayni: No narrator said that they met and refused to greet one another. Rather, she stayed in her house, and the narrator described that as shunning.21 That is indicated by the fact that Abu Bakr(~) visited her and succeeded in pleasing her, as we have seen above. 2.11 Her death One of the things which indicate that the relationship between Abu Bakr and Fatimah was very strong is that Abu Bakr's wife Asma' bint 'Umays <•)was the one who tended to Fatimah during her terminal .illness. She remained with her until she took her final breath, and then she was one of those who washed her and prepared her for burial. 'Ali tended her himself and was helped by Asma' hint 'Umays. Fatimah gave Asma' some instructions with regard to how she should be shrouded and buried, and how her funeral should be conducted. Asma' carried out those instructions.22 Fatimah said to Asma': I do not like what is done to women; they cover a woman with a cloth that reveals her figure.

His mother, Fatimah az-Zahrii' Asma' said: 0 daughter of the Messenger of Allah(~), shall I tell you something that I saw in Abyssinia? She called for some fresh palm leaves, bent them and covered them with a cloth. Fatimah said: How good and beautiful this is! With this, a woman can be distinguished from a man.23 It was narrated from Ibn 'Abdul-Barr that Fatimah (141~,) was the first one in Islam whose bier was covered in this manner. Zaynab bint Jal}sh <•,)was the next one. Abu Bakr constantly asked 'Ali about Fatimah's health, contrary to what people claim. While Fatimah was sick, 'Ali was praying the five daily prayers in the mosque. In the mosque, Abu Bakr and 'Umar would ask him, "How is the Messenger of Allah's daughter?" At the same time, he was in contact with her through his wife Asma', since she was the one who was taking care of her. On the day Fatimah(~) died, Madinah was shaken with the weeping of men and women alike. People were as distraught as they had been on the day the Messenger of Allah (~) had died. Abu Bakr and 'Umar went to offer condolences to' Ali, saying, "Abul-I:Iasan, do not offer the funeral prayer for the daughter of the Messenger of Allah before telling us."24 She died on 3 Ramadan, 11 AH. Ibn Malik ibn Ja'far ibn Muhammad narrated from his father that his grandfather 'Ali ibn al-I:Iusayn said: Fatimah died between the sunset and the evening prayers. Abu Bakr, 'Umar, 'Uthman, az-Zubayr and 'Abdur-Ral}man ibn 'Awf (may Allah be pleased with them) were present. When she was placed for the funeral prayer to be offered, 'Ali said: Go forward, Abu Bakr [to lead the prayer]. Al-f:!asan ibn 'Ali from birth to the caliphate Abu Bakr said: What about you, Abul-I:Iasan? He said: By Allah, no one but you will lead the prayer. So Abu Bakr led the funeral prayer for her, and she was buried at night. Another report says: Abu Bakr(~) offered the funeral prayer for Fatimah, daughter of the Messenger of Allah (~), and said Alldhu akbar (Allah is the most Great) over her four times.25 However, according to a report narrated by Muslim, 'Ali ibn Abi Talib (~) led her funeral prayer, and this is more likely to be correct. 26 Certain Shiite books allege that Fatimah instructed 'Ali that none of those who had wronged her and denied her rights should stand over her grave, for they were her enemies and the enemies of her father. These reports are fabricated and false, just like the report mentioned by the author of lfaydt al-Imam al-lf asan ibn 'A/i.21 Muhammad Iqbal spoke eloquently in his ode al- 'A.yma' (Fatimah az-Zahra'), in which he said: The lineage of the Messiah gives an honourable name to Maryam, whose memory will live forever. However, glory comes from three sources in the case of F afimah, and how great they are. She is the daughter of whom? The wife of whom? The mother of whom? Who can come close to the honourable status of her father? She is a flash of light from the eye of the chosen one, the one who guided those who were lost. The Prophet (~) is the one who awoke them with his guidance, as ifhe brought them back to life after they were dead.

His mother, Fatimah az-Zahra' He restored the course of history, just like a bride in her adornment and beauty. She is an example for mothers and an ideal. The shining moon follows in her footsteps. She resorted to beautiful patience as a means of nourishment and steadfastness. She believed that whatever pleased her husband pleased her. Were it not for my adherence to the guidance of the chosen one and the limits set by the Shariah, may our souls be sacrificed for her, I would have circumambulated her grave and I would have kissed every spot of the good dust that covers her resting place. 28

His status in the eyes of his grandfather, the beloved Prophet C~) said concerning al-I:Iasan: 0 Allah, I love him, so love him and love those who love him. Abu Hurayrah (~) said: I never saw him without my eyes becoming filled with tears.» (Recorded by Al)mad with a sound chain )3 It was narrated that al-Bara' ibn 'Azib said: «I saw al-I:Iasan ibn 'Ali on the Prophet's shoulder, and he was saying: 0 Allah, I love him, so love him.» (Muslim) It was narrated from 'Ali (~) that the Messenger of Allah <•>took al-I:Iasan and al-I:Iusayn by the hand and said, "Whoever loves me and loves these two and their father and their mother will be with me at my level on the Day of Resurrection." This was recorded by Al)mad and Al-Tirmidhi, who said, "with me in paradise." (A weak hadith according to Al-Tirmidhi)4 It was narrated that Ya'la ibn Murrah said: «Al-I:Iasan and al-I:Iusayn came racing towards the Messenger of Allah(.), and one of them reached him before the other. He put his hand on his neck and pressed him to his stomach and kissed him. Then he kissed the other one and said: I love them, so love them too. 0 people, children are the cause of stinginess and cowardice.» (Recorded by Al)mad with a sound chain) It was narrated that Isra' eel said that he heard the Messenger of Allah say: «Whoever loves al-I:Iasan and al-I:Iusayn loves me, and whoever hates them hates me.» (Al:imad)5

His status in the eyes of his grandfather... It was narrated that Zuhayr ibn al-Aqmar said that a man from al-Azd said: «I heard the Messenger of Allah <•> saying about alijasan ibn 'Ali: Whoever loves me should love him. Let those among you who are present convey it to those who are absent. If the Messenger of Allah <•> had not urged us to convey it, I would not have told you.» (Recorded by al-ijakim with a sound chain) It was narrated that Usamah ibn Zayd (~)said: «The Messenger of Allah <•> used to make me sit on his thigh and make al-ijasan sit on his other thigh, and he would say: 0 Allah, I feel compassion towards them, so have mercy on them.» (Recorded by lbn ijibban with a sound chain) It was narrated that Abu Hurayrah (~) said: «Al-Aqra' ibn ijabis went to the Prophet<•> and saw him kissing either al-ijasan or al-ijusayn. He said: Are you kissing him? I have ten children and I have never kissed one of them. The Messenger of Allah <•> said: The one who does not show mercy will not be shown mercy.» (Muslim) It was narrated that 'Ikrimah said from lbn 'Abbas(~): The Prophet<•> was carrying al-ijasan ibn 'Ali on his shoulder, and a man said: What a good mount you have, my boy! The Prophet<•> said: And what a good rider he is! 6 It was narrated from Abu az-Zubayr that Jabir (~) said: I went to the Prophet<•> and saw him on all fours, with alijasan and al-ijusayn on his back; he was crawling about in the house with them, saying: What a good mount you two have, and what good riders you are. 7 Al-Ifasan ibn 'Ali from birth to the caliphate It was narrated that Abu Hurayrah (~) said: We were praying with the Prophet (.), and when he prostrated, al-I:lasan and al-I:lusayn jumped on his back. When he raised his head, he took them and put them on the ground. When he did it again, they did it again, until he finished his prayer.8 Ibn Buraydah narrated that his father said: «While the Messenger of Allah <•) was delivering a sermon, al-I:Iasan and al-I:Iusayn came in, wearing red shirts and stumbling. The Messenger of Allah<•) came down from the pulpit, picked them up and said: Allah speaks the truth: ~Your wealth and your children are only a trial. .. ;t (Quran 64: 15) I saw these two boys walking and stumbling, and I could not bear it, so I stopped speaking and picked them up.» (Recorded by al-Ajurri with a sound chain) It was narrated that Abu Hurayrah (~) said: «I went out with the Messenger of Allah (.) at some time of the day and he did not speak to me, or I to him, until he came to the market of Banu Qaynuqa'. He then left and went to the house of Fatimah and asked: Is the little one there? Is the little one there? He meant al-I:Iasan. We thought that his mother had kept him in to bathe him and dress him in a garland, but soon he came running until they embraced one another.» (Muslim) It was narrated that Salamah ibn al-Akwa' said: «I led the Prophet of Allah (.), al-I:Iasan and al-I:Iusayn on the white mule, until I brought them to the apartment of the Prophet <•) with one of them in front of him and one of them behind.»9

His status in the eyes of his grandfather... 3.2 Guidelines on the emotional development of children From these examples, parents should learn to love their children and to shower them with mercy and compassion. These reports indicate the guidance of the Prophet (~). The way he loved alI:Iasan, expressed his compassion towards him, and played with him indicates how parents must endeavour to build a child's character. These reports contain the answer to an important question: How can we develop our children's emotions and give them what they deserve so that they have a solid and sound character in the future? The hadiths of the Prophet (~) demonstrate a number of principles to be followed in this regard: 3.2.1 Kissing and showing compassion and kindness to children Kissing creates a bond of love between the old and the young; it also plays an effective role in stirring a child's feelings and emotions and calming or soothing anxiety or anger. This, in tum, will comfort the child and increase his or her interaction with the people around him or her. More importantly, it is proven to be the way of the Prophet (~). 1 ° Compassion and kindness towards children are attributes of the Prophet(~) and a means of entering paradise and attaining the pleasure of Allah, may He be exalted. 3.2.2 Joking and playing with children The Prophet (~), even with all his duties as the Messenger of Allah and the leader of the Muslims, used to play regularly with al-I:Iasan and al-I:Iusayn. Al-lfasan ibn 'Ali from birth to the caliphate It was narrated that the Messenger of Allah (~) encouraged al-I:Iasan and al-I:Iusayn to compete with each other. Abul-'Abbas said: «Al-I:Iasan and al-I:Iusayn were wrestling in the presence of the Messenger of Allah (~), and he started saying: Good, al-I:Iasan; take it, al-I:Iasan. 'A'ishah asked: Are you helping the elder one? He replied: Jibreel is saying: Take it, al-I:Iusayn.» (Recorded by adh-Dhahabi with a sound chain) The Prophet (~) employed various and diverse methods in playing with al-I:Iasan and al-I:Iusayn. While playing, he praised them in order to raise their spirits and encourage them to continue enthusiastically without getting bored or tired. This would benefit them both physically and psychologically. 11 Following the example of the Prophet (~), the Companions (may Allah be pleased with them) would joke and play with their children, behaving like children themselves. 'Umar (~) said, "With his family, a man should be like a child." One should be easygoing, cheerful, and playful with one's children. The Messenger of Allah (~) interacted with children with a playful attitude, nourishing their souls in a sincere manner that was far removed from strictness, hardheartedness and withholding their rights. 12 3.2.3 Giving children gifts The Messenger (~) showed us a practical example of this important principle in building, stirring, directing and developing the emotions of a child. It was narrated from 'A'ishah that the Negus sent the Prophet (~) a gift of a set of jewellery, in which there was a ring of gold

His status in the eyes of his grandfather... with an Abyssinian stone. He picked it up but had no use for it, so he sent it to the daughter of his daughter Zaynab, saying: Adorn yourself with it, my daughter. (Recorded by lbn Majah and by Al)mad with a weak chain of narration) 3.2.4 Patting children's heads The Messenger of Allah (.) used to stir the emotions of children by patting them on the head, so that they would feel his mercy, compassion and love toward them. Such gestures make children feel that they matter and that the adults love them and are concerned about them. It was narrated that Mu~'ab ibn 'Abdullah said: «'Abdullah ibn Tha'labah was born four years before the Prophet (.) and his Companions migrated from Makkah to Madinah. He was brought to the Messenger of Allah (~),who touched his face and prayed for blessings for him in the year of the conquest of Makkah. The Messenger of Allah (.) died when 'Abdullah was fourteen years old.» (Recorded by al-I:Iakim with a sound chain) 3.2.5 Welcoming children Meeting and welcoming children is essential. If the welcome is warm, they will be able to follow the conversation, initiate discussions and respond to those who speak to them. This will make them open to discussing whatever crosses their minds, and whenever they encounter problems, they will speak their minds. 13 It was narrated that' Abdullah ibn Ja'far 0~) said: «Whenever the Messenger of Allah (.) arrived from a journey, he was met by the children of his household. Once, he arrived from a journey and I was taken to meet him first; Al-lfasan ibn 'Ali from birth to the caliphate he seated me on his mount in front of him. One ofFatimah's two sons came, and he seated him behind him; we entered Madinah with the three of us on one mount.» (Muslim) 3.2.6 Checking on children and inquiring after them Children sometimes wander off alone and lose their way. Parents should be quick to notice that they are missing and start searching immediately. Salman(~) said: We were around the Messenger of Allah (~) when Umm Ayman <•)came and said: 0 Messenger of Allah, al-I:Iasan and al-I:Iusayn have gotten lost. That was in the middle of the day. The Prophet (~) said: Go and look for my two sons. Each man went in a different direction, and I followed the Prophet(~). He kept going until he reached the slope of the mountain, where he saw al-I:Iasan and al-I:Iusayn clinging to one another; there was a snake that had reared up with sparks of fire coming out of its mouth. The Messenger of Allah (~) hurried towards it. It turned towards him but then slithered away and disappeared among the rocks. He went and separated them. He patted their faces and said: May my father and mother be sacrificed for you, how dear you both are to Allah. Then he carried one of them on his right shoulder and the other on his left. I said: What a good mount you two have; how lucky you are. The Messenger of Allah (~) said: What good riders they are, and their father is better than them. (al-Haythami and atTabarani)14

His status in the eyes of his grandfather... One may note the fear that befell al-I:Iasan and al-I:Iusayn when they clung to one another and how the Messenger (~) hastened to dispel it when he separated them. He patted their faces, prayed for them, carried them on his shoulders and praised them by saying what good riders they were. This was a show of the Prophet's great love and care for those children. 15 3.3 The resemblance of al-Ijasan ibn 'Ali to the Prophet <~> - It was narrated that Abu Khalid said that he asked Abu Juhayfah, "Did you see the Prophet (~)?" He replied, "Yes. The one who most resembles him is alI:Iasan ibn 'Ali." (al-Bukhari) - It was narrated that 'Uqbah ibn al-I:Iarithah said: I was with Abu Bakr when he passed al-I:Iasan ibn 'Ali. He put him on his shoulder and said: May my father be sacrificed for the one who resembles the Prophet (~) and does not resemble 'Ali. 'Ali was with him, and he laughed. (al-Bukhari) According to another version from 'Uqbah ibn al-I:Iarith: I went out with Abu Bakr after the mid-afternoon prayer, a few days after the Prophet's death. 'Ali was walking beside him. Abu Bakr passed by al-I:Iasan ibn 'Ali, who was playing with some boys, and carried him on his shoulder, saying: May my father be sacrificed for the one who resembles the Prophet (~) and does not resemble 'Ali. 'Ali laughed. (Recorded by Ibn Sa'd with a sound chain) These sound reports indicate the true love and harmony that existed between Abu Bakr and 'Ali. These reports are sufAl-lf asan ibn 'Ali from birth to the caliphate ficient to counter the baseless allegations about the relationship between the two Companions and Rightly-Guided Caliphs. - It was narrated from Hani' ibn Hani' that 'Ali(~,) said: Al-I:Iasan resembled the Messenger of Allah<•> from the chest to the head, and al-I:Iusayn resembled him in the lower part of his body. 16 - It was narrated that 'A~im ibn Kulayb said: My father told me that he heard Abu Hurayrah (~)say that the Messenger of Allah <•> said: «Whoever sees me in a dream has indeed seen me, for the Satan cannot take my shape.» My father said: I told Ibn 'Abbas that I had seen him [the Prophet, in a dream]. He asked: Did you see him? I replied: Yes, by Allah; I saw him. He said: Did he remind you of al-I:Iasan ibn 'Ali? I said: Yes, by Allah, he reminded me of him and the way he walked. (Recorded by Ibn Sa'd with a sound chain) - Ibn 'Abbas said, "He resembled him." (Recorded by Ibn Sa'd with a sound chain) - It was narrated that al-Bahiy, the freed slave of az-Zubayr, said: We were discussing who most resembled the Prophet <•> among the members of his family. 'Abdullah ibn az-Zubayr came in and said: I will tell you who among his family most resembled him and was most beloved to him: al-I:Iasan ibn 'Ali. I saw him coming when [the Prophet] was prostrating, and he climbed on his neck or back, and he did not make him get off until he

His status in the eyes of his grandfather... [the child] was the one who got off. And I saw him coming when he was bowing, and the Prophet (~) made a gap between his legs until the child came out from the other side. 17 - 'Abdur-Razzaq said that Ma'mar told them, from az-Zuhri, that Anas told him, "No one resembled the Prophet (~) more than al-I:Iasan ibn 'Ali." (Recorded by Al).mad with a sound chain) - It was also narrated that he said, "Al-I:Iasan ibn 'Ali was one of those whose faces closely resembled the Prophet's."18 - «It was narrated from Fatimah (.,), daughter of the Messenger of Allah (~), that she brought al-I:Iasan and alI:Iusayn to the Messenger of Allah (~) during his terminal illness. She said: 0 Messenger of Allah, these are your two sons; bequeath something to them. He said: al-I:Iasan has my dignity and my leadership; alI:Iusayn has my courage and my generosity.»19 - It was narrated that Abu Mulaykah said that Fatimah used to praise al-I:Iasan and say, "My son resembles the Messenger of Allah(~) and does not resemble 'Ali."20 - Those who resembled the Messenger of Allah (~) were: Ja'far ibn Abi Talib, al-I:Iasan ibn 'Ali, Abu Sufyan ibn alI:Iarith, Qatham ibn al-' Abbas, and as-Sa'ib ibn 'Ubayd ibn 'Abdi Yazeed ibn Hashim ibn al-Muttalib.21 - It was narrated from Abu Is-1).aq that he heard Hubayrah ibn Yareem say that he heard 'Ali(~) say: Whoever wants to see the one who most resembles the Messenger of Allah (~) from his neck to his face and hair, let him look at al-I:Iasan ibn 'Ali. Whoever wants to see the one who most resembles the Messenger of Allah (~) from Al-/jasan ibn 'Ali from birth to the caliphate his neck to his heels, let him look at al-I:Iusayn ibn 'Ali (~).(Recorded by al-Ajjuri with a sound chain) 3.4 Al-Basan and al-Busayn: Leaders of the youth of paradise It was narrated that I:Iudhayfah said: «My mother asked me: When did you last see the Prophet <•>? I said to her: I last saw him such-and-such a time ago. She began to rebuke and revile me. I said to her: Leave me alone. I will go to the Prophet <•> and pray the sunset prayer with him, and I will not leave him until he prays for forgiveness for me and you. So I went to the Prophet (~) and prayed the sunset prayer with him. The Prophet prayed the evening prayer and left. I followed him. Someone came and conversed with him. Then he moved on, and I followed him. He heard me and asked: Who is that? I replied: I:Iudhayfah. He inquired: What is the matter? I told him, and he said: May Allah forgive you and your mother. Did you not see that one who conversed with me a little while ago? I answered: Yes, I did. He said: That was one of the angels who has never come down to the earth before this night. He asked his Lord for permission to greet me. Then he gave me the glad tidings that al-I:Iasan and al-l:lusayn will be the leaders of the youth

His status in the eyes of his grandfather... of paradise and that Fatimah will be the leader of the women of paradise.» (Recorded by Al;tmad with a sound chain) It was narrated that Abu Sa'eed al-Khudri 0~) said that the Messenger of Allah (~) said: «Al-I:Iasan and al-I:Iusayn will be the leaders of the youth of paradise.»22 It was narrated from al-I:Iakam ibn 'Abdur-Ral;tman from his father from Abu Sa'eed al-Khudri (~), who said that the Messenger of Allah (~) said: «Al-I:Iasan and al-I:Iusayn will be the leaders of the youth of paradise, apart from the maternal cousins 'Besa (Jesus) and Yal;tya (John) ibn Zakariya (peace be upon them).» (Recorded by al-Ajurri with a sound chain) Shaykh 'Uthman al-Khamees studied the chains of this hadith and confirmed that they were narrated from sixteen Companions. 23 He studied the following conclusions by other scholars: • Imam Al;tmad ibn I:Ianbal (may Allah have mercy on him) was asked about the hadith, and he said that it is sound.24 • Ibn Katheer said that there is some weakness in its chain. • Adh-Dhahabi said that it has been narrated by different chains that strengthen one another.25 Based on those opinions, 'Uthman al-Khamees concluded: What appears to me to be the case is that it is possible to reconcile the views of these imams. It is as al-I:Iafidh Ibn Katheer said: There is weakness in all of its chains. However, some of them are good due to corroborating evidence. Thus, they strengthen one another, as al-I:Iafidh adh-Dhahabi said. Hence, the hadith can be considered sound, as Imam Al;tmad said, but only because of other reports.26 Al-lfasan ibn 'Ali from birth to the caliphate 3.5 «They are my two fragrant plants in this world» It was narrated that Abu Nu'aym said that he heard 'Abdullah ibn 'Umar being asked about the pilgrim in the state of consecration for the pilgrimage. [Shu'bah said: I think it was about killing flies.] He said: The people oflraq are asking about flies when they killed the grandson of the Messenger of Allah (~)? The Prophet (~) said: «They are my two fragrant plants in this world!» (al-Bukhari). It was narrated from al-ijasan that Abu Bakrah said: «I saw al-ijasan and al-ijusaynjumping on the back of the Messenger of Allah (~) when he was praying. He held on to them until, when he had settled on the ground in prostration, he let go of them. When he finished praying, he seated them on his lap and patted them on the head, and he said: These two sons of mine are my two fragrant plants in this world. He turned to the people and said: This son of mine is a sayyid, and I hope that Allah, may He be glorified and exalted, will reconcile two great groups through him, at the end of time.» (Recorded by Ibn ijibban with a sound chain) Muhammad ibn al-ijusayn al-Ajurri said, "This refers to alijasan." It was narrated that Abu Bakrah said: «The Prophet(~) was praying, and when he prostrated, alijasan came and rode on his back. When the Prophet (~) raised his head, he took him and placed him gently on the ground, and when he prostrated again, al-ijasan came and

His status in the eyes of his grandfather... 1 Q9 rode on his back again. When he had finished praying, he took him and placed him in his lap and started kissing him. A man said to him: Do you treat this boy like this? He said: They are my two fragrant plants, and perhaps through him Allah will reconcile two groups of Muslims.» (Recorded by al-Ajurri with a sound chain) 3.6 Al-l:fasan' s leadership in this world and the hereafter The Messenger of Allah (~) announced the status of al-I:Iasan ibn 'Ali(~) and explained it in front of the people on more than one occasion. There are mutawatir reports (narrations that are related by so many trustworthy narrators at each level that it is inconceivable that they could all have agreed on a falsehood) which narrate that he said concerning al-I:Iasan: «This son of mine is a sayyid.» Ibn 'Abdul-Barr said: There are mutawatir, sound reports from the Prophet(~), according to which he said about al-I:Iasan ibn 'Ali(~): «This son of mine is a sayyid, and perhaps Allah will keep him alive until he reconciles two great groups of Muslims.» (al-Bukhari) This was narrated by a number of Companions. A hadith of Abu Bakrah says: «He is my fragrant plant in this world.» No one deserves to be a sayyid more than the one whom the Messenger of Allah (~) called a sayyid. (Recorded by Ibn 'Abdul-Barr with a sound chain) Al-ljasan ibn 'Ali from birth to the caliphate It was narrated that Abu Bakrah said that he heard the Prophet (~) say, when he was on the pulpit with al-I:Iasan: «This son of mine is a sayyid, and perhaps through him Allah will reconcile two groups of Muslims.» (al-Bukhari) This hadith indicates one of the virtues of al-I:Iasan. lbn al-Atheer said: It was said that he was referring to his patience and forbearance, because at the end of it he said: « ... and perhaps through him Allah will reconcile two groups of Muslims.» (Recorded by lbn al-Atheer al-Jazri with a sound chain) It says in Tubfat al-Abwadhi: This indicates that the one who is a leader is not only the one who is best or most virtuous. Rather, he is a leader in charge of a group of people. The word sayyid is derived from the word su 'dud (prominence) or, it has been said, from the word sawad (a multitude) because he heads a great multitude of people, and perhaps Allah, through him, will reconcile two groups.27 The Prophet (~) described the two groups as great, in the report narrated by Imam al-Bukhari. This is because the Muslims who would need reconciliation were split into two groups: one with alI:Iasan and the other with Mu'awiyah. This was miraculous foresight on the part of the Prophet (~) because it eventually came to pass exactly as he had said. After the murder of Caliph 'Ali, allegiance was sworn to his son al-I:Iasan. Al-I:Iasan spent a few days thinking about what to do because he knew that there were divisions among the people; some were on his side, while others were with Mu'awiyah. Such a division was not good for the Muslims. In the end, in order to reconcile the Muslims and protect their blood from being shed,

His status in the eyes of his grandfather... he handed over the caliphate to Mu'awiyah. Al-I:Iasan's caliphate lasted for a little less than six months, in what was called 'the year of unity'. This is what the Prophet(~) had foretold when he had said: « ... and perhaps through him Allah will reconcile two groups of Muslims.»28 Al-l;Iasan (~)gave up power not because he was defeated or lacked support or for any other reason. Instead, he sought his reward with Allah (~) only, at a time when he thought that Muslim blood should be protected. He gave precedence to the interests of Islam and the Muslim community. It was narrated that Sa' eed ibn Abi Sa' eed said: We were sitting with Abu Hurayrah when al-I:Iasan ibn 'Ali ibn Abi Talib came in and greeted us with the Islamic greeting of peace, and we returned his greeting. Abu Hurayrah, however, did not realise who it was and carried on. He said: Abu Hurayrah, here is al-I:Iasan ibn 'Ali, and he has greeted us. He went and caught up with him, saying: 0 my sayyid. I asked him: Did you say 'O my sayyid'? He said: I heard the Messenger of Allah (~) say: «Verily, he is a sayyid.» (recorded by al-I:Iakim) It was narrated from Jabir ibn 'Abdullah (~) that he said: Whoever would like to look at the sayyid of the youth of paradise, let him look at al-I:Iasan ibn 'Ali. (Recorded by al-Haythami with a sound chain) Reports about the leadership of al-I:Iasan and al-I:Iusayn in paradise have been narrated to us by a number of Companions. This is because the Messenger of Allah (~) declared it time after time, Al-lfasan ibn 'Ali from birth to the caliphate or in large gatherings. Those from whom such reports were narrated include 'Abdullah ibn 'Umar, 'Abdullah ibn Mas'ood, Jabir ibn 'Abdullah, 'Umar ibn al-Khattab, 'Ali ibn Abi Talib, Usamah ibn Zayd, Qurrah ibn Iyas, Malik ibn al-I:Iuwayrith, al-Bara' ibn 'Azib, Abu Hurayrah and others (may Allah be pleased with them all).29 3. 7 «I seek refuge in the perfect words of Allah from every devil and poisonous reptile, and from every envious evil eye» It was narrated that lbn 'Abbas(~) said: «The Prophet(~) used to seek protection for al-I:Iasan and al-I:Iusayn and say: Your father [Ibraheem] used to seek protection by means of them [these words] for Isma'eel and Is-1,iaq: I seek refuge in the perfect words of Allah from every devil and poisonous reptile and from every envious evil eye.» (al-Bukhari) It was narrated that lbn 'Abbas (~) said: «The Messenger of Allah (~) used to seek refuge with Allah for al-I:Iasan and al-I:Iusayn and say: I seek refuge for you both in the perfect words of Allah from every devil and poisonous reptile and from every envious evil eye. And he said: This is how Ibraheem used to seek refuge for ls-1,iaq and Isma'eel.» (Recorded by Al-Tirmidhi with a sound chain) All parents can take note of this hadith to seek protection from Allah(~) for their children. This will ward off, by Allah's leave, the evil caused by envy, Satan and other vermin of the earth.

His status in the eyes of his grandfather... 3.8 Hadiths narrated by al-I:Iasan from the Messenger of Allah <~) It is unanimously agreed that the sources oflslamic knowledge include the Qur' an and the Sunnah. As time passes, the Sunnah can only be transmitted via narrations and reports. Scholars of Hadith have therefore developed stringent methodologies to verify the names of the narrators and to research their biographies and character. Each narrator is evaluated based on the following two precepts: • Good character: sound conduct, righteous attitude, avoiding what is prohibited, doing obligatory deeds and attaining great dignity; and • Precision in narrating the text of the hadith, by understanding it fully and by memorising it, writing it down, or both. This evaluation is applied to all the narrators who transmitted the Prophet's Sunnah except for the Companions (may Allah be pleased with them). This is because they are the bearers of the message from the Messenger of Allah (~), who taught them himself and disciplined them under his noble care. The imams of Ahl al-Bayt were held in high esteem by the scholars of Hadith and narration because of their righteous character and their precision in narrating the hadiths. Commander of the Faithful 'Ali 0~) and his sons al-I:Iasan and al-I:Iusayn are among the most prominent of the Companions; therefore, they are above being examined and questioned about their situation. Baqiyy ibn Mukhallad al-Andalusi ( d. 276 AH) - who wrote the most comprehensive musnad (a student's compilation of the hadiths related by an Imam) in Islam - narrated 586 hadiths from Abul-I:Iasan, Commander of the Faithful 'Ali (~). Al;imad ibn I:Ianbal (d. 241 AH), in his musnad that is in circulation, narrated 819 hadiths, with some repetition, from 'Ali.31 Al-lfasan ibn 'Ali from birth to the caliphate The authors of the six major collections of hadiths - Imams al-Bukhari, Muslim, Abu Dawood, Al-Nasa'i, Al-Tirmidhi and Ibn Maj ah - narrated 322 hadiths from him. 32 Imams Bukhari and Muslim agreed on twenty of these hadiths; in addition, Bukhari narrated nine of them and Muslim narrated fifteen. The content of these hadiths deals with all aspects of life: beliefs, rulings, and Quran interpretation, among others.33 Among the Rightly-Guided Caliphs, Commander of the Faithful 'Ali (~) is the one who narrated the most hadiths of the Messenger of Allah (.). Since he died later than the other caliphs, a large number of people narrated from him, and there were many seekers of knowledge among the tabi'oon who asked many questions and then faithfully and sincerely transmitted whatever they received from him.34 His son al-I:Iasan learned a great deal from him as well. He narrated some hadiths and attributed them to the Messenger of Allah(.), like the other younger Companions such as Ibn 'Abbas(~). Al-I:Iasan memorised hadiths from his grandfather and from his parents; these were narrated from him by his son al-I:Iasan ibn al-I:Iasan, as well as Suwayd ibn Ghaftah, Abul-I:Iawra', asSa'di, ash-Sha'bi, Hubayrah ibn Yareem, A~ba' ibn Nubatah and al-Musayyab ibn Najbah. 35 Baqiyy ibn Mukhallad narrated thirteen hadiths from the Messenger of Allah (.) in his musnad;36 Al)mad narrated ten hadiths from him in his musnad; in the four Sunans, there are six hadiths narrated from him. 37 These hadiths include the following: - It was narrated from Abul-I:Iawra' that al-I:Iasan ibn 'Ali(~) said: «The Messenger of Allah<•) taught me some words to say in the supplication for the witr prayer (a single unit of su-

His status in the eyes of his grandfather... pererogatory prayer, to be prayed any time after the evening prayer and before the call for the dawn prayer): 0 Allah, guide me among those whom You have guided, pardon me among those whom You have pardoned, befriend me among those whom You have befriended, bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily, You decree, and none can influence You; the one whom you befriend is not humiliated, and the one who is your enemy can never be honoured. Blessed are You, 0 Lord, and Exalted.» (Recorded by Al)mad with a sound chain) Here we see that the Prophet (~) was keen to instil the love of Allah (~) in al-l;lasan. Thus, he taught him words of servitude with which to invoke Allah alone, with no partner or associate. This is the true and sincere concept of the oneness of Allah, which Muslims must achieve in their lifetime and teach to their children as well. - It was narrated that Hubayrah said that al-l;lasan ibn 'Ali addressed them (after 'Ali's death) and said: «A man left you yesterday who was never preceded by the early ones in knowledge and will never be matched by the later ones. The Messenger of Allah (~) used to send him with the banner, with Jibreel onhis right and Mika'eel on his left, and he would not give up fighting until victory was granted to him.» (Recorded by Al)mad with a sound chain) - It was narrated that 'Amr ibn l;labashi said that al-l;lasan ibn 'Ali addressed them after 'Ali was killed, saying: «A man left you yesterday; he was never preceded by the early ones in knowledge and will never be caught up with by the later ones. The Messenger of Allah (~) used to send him on expeditions and give him the banner, and he would not give up fighting until victory was granted to him. He A/-lf asan ibn 'Ali from birth to the caliphate did not leave behind any gold or silver except for seven hundred dirhams from his stipend, which he was keeping for the servant of his family.» (Recorded by Al)mad with a sound chain) - It was narrated that Abul-I:Iawra' as-Sa'di said: «l asked al-I:Iasan ibn 'Ali: What do you remember about the Messenger of Allah (~)? He replied: I remember that I took a date from the zakah dates and put it in my mouth. The Messenger of Allah (~) took it out with my saliva on it and put it back with the dates. A man asked him: What is wrong with him eating this date? He answered: We do not consume charity. He also used to say: Leave that which makes you doubt, and tum towards that which does not make you doubt; honesty brings reassurance, whereas lies lead to anxiety and doubt. He used to teach us this supplication: 0 Allah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, take care of me along with those whom You take care of, bless for me that which You have bestowed, and protect me from the evil of what You have decreed, for whomever You take care of can never be humiliated. He may have said: Blessed are You, 0 Lord, and Exalted.» (Recorded by Al)mad with a sound chain) From this hadith of the Messenger of Allah(~), it is clear that charity was not permissible for the members of Ahl al-Bayt. Charity is of two types: obligatory charity, which is zakah, and voluntary charity. There is no difference of opinion concerning the ruling that neither type of charity was permissible for the Messenger of Allah (~).

His status in the eyes of his grandfather... Just as obligatory charity was forbidden to him, it was also forbidden to his family (may Allah be pleased with them). However, there is a difference of opinion concerning the permissibility of giving voluntary charity to Ahl al-Bayt. Imam Al-Shafi'i had two opinions, the more sound of which is that it is forbidden to them. - Rabee'ah ibn Shaybiin narrated that he asked al-I:Iasan ibn 'Ali: What do you remember about the Messenger of Allah (~)? He replied: «He took me into the room where the charity was kept; I took a date from it and put it into my mouth. The Messenger of Allah (~) said: Spit it out, for it is not permissible for the Messenger of Allah or for any of his family members.» (Recorded by A})mad with a sound chain) - Buraydah ibn Abi Maryam narrated that Abul-I:Iawra' said: «We were with al-I:Iasan ibn 'Ali when he was asked: What do you remember about the Messenger of Allah? He replied: I was walking with him when he passed the place where the zakiih dates were being dried. I took a date and put it in my mouth, and he took it, with my saliva on it. Some of the people said: Why didn't you let him be? He said: We are the family of Muhammad; the zakiih is not permissible for us. And I learned the five prayers from him.» (Recorded by A})mad with a sound chain) - It was narrated from Ayyoob ibn Muhammad that: «Al-I:Iasan ibn 'Ali(~) and lbn 'Abbiis (~)saw a funeral, and one of them stood up while the other remained seated. The one who stood up said: Didn't the Messenger of Allah (~) stand up? Al-If as an ibn 'Ali from birth to the caliphate The one who was sitting said: Yes, but then he sat down.» (Recorded by Abmad with a sound chain) These were some of the hadiths narrated by al-l:lasan ibn 'Ali (J~) from his grandfather(~). Al-I:Iasan ibn 'Ali is regarded as one of the scholars among the Companions who reached the level of issuing religious verdicts. The scholars of Hadith divided the scholars among the Companions into three categories, according to the number of religious verdicts they issued. Ibn al-Qayyim (may Allah have mercy on him) said the categories were: many, medium and few. Al-l:lasan is included in the third category. The Companions in the third category issued a few verdicts that only had to do with one or two issues, and not much more than that. They are: Abu ad-Darda';Abul-Yusr;Abu Salamah; al-Makhzoomi; Abu 'Ubaydah ibn al-Jarrab; al-I:Iasan and al-I:Iusayn, sons of 'Ali ibn Abi Talib; an-Nu 'man ibn Basheer; Ubayy ibn Ka 'b; Abu Ayyoob; Abu Talbah; Abu Dharr; Umm 'Atiyah; and the Mothers of the Believers Safiyah, I:Iaf$ah and Umm I:Iabeebah (may Allah be pleased with them all). 38 3.9 Al-I:Iasan' s description of the Messenger of Allah (~) It was narrated from al-I:Iasan ibn 'Ali(.), from his maternal aunt Hind bint Abi Halah: The Messenger of Allah (~) was always sad and always thinking; he never rested. He would remain silent for lengthy periods and would not speak unnecessarily. He used all of his mouth when speaking, not just the side of his mouth (like the arrogant). His speech was concise and decisive; he did not speak too much or too little.

His s talus in the eyes of his grandfather... He was neither too harsh nor too lenient. He appreciated blessings even if they were little, and he was never critical; he never criticised or praised any food or drink. He did not get angry about worldly matters, which had no place in his heart, but if the truth was transgressed, no one could withstand his anger until he restored justice. He did not get angry for his own sake or argue about personal issues. When he pointed, he pointed with his whole hand; when he was amazed, he turned his hand upward; when he spoke, he would strike the inside of his left thumb with the palm of his right hand. When he got angry, he would tum away and remain distant. When he rejoiced, he would lower his gaze. Most of his laughter was no more than a smile. When he smiled, his white teeth would appear. He was confident and highly respected, and his face shone like a full moon. The skin of his feet was smooth, and water would run off it easily. When he walked, he lifted his feet energetically, leaning forward; when he walked, he walked quickly. When he was walking, it was as if he was coming downhill. When he turned, he turned with his whole body. He lowered his gaze, looking towards the ground more than he looked towards the sky, and his look was a mere glance. He let his Companions walk ahead of him, and he would be the first one to initiate the greeting.39 It was narrated from al-I:Iasan ibn 'Ali(~), from al-I:Iusayn ibn 'Ali (~),that 'Ali ibn Abi Talib (~) described the Prophet (~) as follows: Al-lfasan ibn 'Ali from birth to the caliphate He was not rude, he never spoke in an offensive manner, he did not shout in the marketplace, and he did not respond to bad treatment in kind. Instead, he would overlook and forgive. He never struck anything with his hand except injihad (a struggle for the sake of Allah), nor did he ever strike a servant or a woman. I never saw him avenging any wrongdoing done to him unless the sacred limits of Allah were transgressed. If the sacred limits of Allah were transgressed, he would become the angriest of people. Whenever he was given the choice of two things, he would choose the easier one. When he entered his house, he was like any other human being. He would clean his garment, milk his sheep and serve himself. He would keep quiet and only speak about what concerned him and what would soften people's hearts and not put people off. He honoured the prominent figures among every people and appointed them to be in charge in their respective lands. He was cautious about people and tried to be careful with them without harbouring any bad intention against anyone. He used to check on his Companions and ask about what was going on among the people. If he saw something good, he would approve of it and encourage it; if he saw something bad, he would disapprove of it and discourage it. He was moderate in all his affairs and neither fell short nor went to extremes with regard to doing what was right. Those who were around him were the best of people, and the best of them in his view were those who were the most sincere. The highest of them in status, in his view, were those who were most helpful to others.

His status in the eyes of his grandfather... He did not get up or sit down without remembering Allah. If he joined a group of people, he would sit wherever he found a spot, and he instructed others to do likewise. He paid due attention to each person present in the gathering, and none of the people sitting with him felt that someone else was dearer to him than themselves. Whenever someone sat with him or spoke to him concerning a need, he would listen patiently until he or she finished and left. Whoever asked him for something out of need would not be turned away without the Prophet meeting that need or speaking some kind words to him or her. His patience and good manners reached everyone, and he became like a father to them, treating them all equally. His gathering was a gathering of knowledge, modesty, patience and honesty, in which no voices were raised and no sacred limits were transgressed. No slip of the tongue was repeated outside the circle, and they were all equal, differing only in terms of piety or awareness of Allah. They were humble, showing respect to elders and mercy to young ones; they gave precedence to those who were in need, and they took care of strangers. 40 It was narrated from al-I:Iasan ibn 'Ali(~), from al-I:Iusayn ibn 'Ali(~), from 'Ali, as quoted in Shama'il Al-Tirmidhi: He [the Prophet] was always cheerful, easygoing, soft and gentle. He was not rough, noisy, foul-mouthed, critical of others or stingy. He would overlook what he disliked instead of pointing it out. He kept himself away from three things: arguing, exaggeration, and that which did not concern him. With regard to people, he avoided three things: he did not criticise anyone, condemn anyone, or seek out anyone's faults. He only spoke words for which he hoped for reward. Al-lfasan ibn 'Ali from birth to the caliphate When he spoke, his Companions would tilt their heads and look down, as if there were birds on their heads. They would speak only when he fell silent. They did not interrupt one another in his presence. He would listen att~ntively to whoever spoke in his presence until he had finished. Their talk in his presence was the best kind of talk. He would smile at what they smiled at and express amazement at whatever amazed them. He patiently endured harshness and bad manners from strangers. \ He said to help anyone who is in need. He did not accept praise except from the one who complimented appropriately. He did not interrupt anyone who was talking until he had finished what he had to say. He was the most patient of people, the most sincere in speech, the most easygoing and the best in attitude. Whoever saw him for the first time would feel great respect for him, and whoever mixed with him and came to know him would love him. I have never seen anyone like him before or since. (Al-Tirmidhi)41 3.10 The verse of purification and the hadith of the cloak The verse of purification is the verse in which Allah has said: ~ ... Allah wishes only to remove rijs [evil deeds and sins] from you, Ahl al-Bayt, and to purify you with a thorough purification.}) (Qur 'an 33: 33) With regard to the hadith of the cloak, it was narrated that 'A'ishah <•»said:

His status in the eyes of his grandfather... «The Prophet (~) went out one morning wearing a striped cloak of black camel hair. He enfolded 'Ali, Fatimah, alI:Iasan and al-I:Iusayn (may Allah be pleased with them all) in it and said: ~ ... Allah wishes only to remove rijs from you, Ahl al-Bayt, and to purify you with a thorough purification.~ (Qur 'an 33: 33)» (Muslim) The fact that 'A'ishah narrated this hadith refutes those who allege that the Companions concealed the virtues of' Ali. Here is 'A'ishah, whom they claim hated 'Ali, narrating a virtue of 'Ali and Fatimah along with al-I:Iasan and al-I:Iusayn (may Allah be pleased with them all).42 The entire Qur'anic passage in which this verse appears is addressed to all the wives of the Prophet (~); it starts with them and ends with them: ~O Prophet [Muhammad]! Say to your wives: If you desire the life of this world and its glitter, then come; I will make a provision --- for you and set you free in a handsome manner [by divorce]. But if you desire Allah and His Messenger and the home of the hereafter, then verily, Allah has prepared for the good-doers among you an enormous reward. 0 wives of the Prophet, whoever of you commits open illegal sexual intercourse, the torment for her will be doubled, and that is ever easy for Allah. And whosoever of you is obedient to Allah and His Messenger, and does righteous good deeds, We shall give her reward twice over, and We have prepared for her a noble provision [meaning paradise]. 0 wives of the Prophet, you are not like any other women. If you keep your duty [to Allah], then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honourable manner. Stay in your houses, and do make a display of yourselves like that of the times of ignorance. Perform prayer, give zakah, and obey Allah and His Messenger. Allah wishes only to Al-lfasan ibn 'Ali from birth to the caliphate remove rijs from you, Ahl al-Bayt, and to purify you with a thorough purification. Remember that which is recited in your houses of the verses of Allah and His wisdom [the Sunnah]. Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.!+ (Qur 'an 33: 28-34) The phrase 'Ahl al-Bayt' goes beyond 'Ali, al-I:Iasan, alI:Iusayn and Fatimah to include others. When Zayd ibn Arqam was asked whether the Prophet's wives were among the members of his household, he said: His wives are among the members of his household, but the members of his household are those to whom receiving zakah was forbidden, namely the family of' Ali, the family of Ja' far, the family of 'Aqeel and the family of al-'Abbas. (Muslim) Some of the Twelver Shiite scholars have deliberately taken the verse of purification out of the Qur'anic context in which Allah has addressed the wives of the Prophet(~). They have excluded them and added to this hadith of the cloak that was narrated from the Mother of till( Believers: «'A'ishah <•,)said: The Prophet(~) went out one morning wearing a striped cloak of black camel hair. Al-I:Iasan ibn 'Ali came, and he enfolded him in the cloak; then alI:Iusayn came, and he enfolded him in it; then Fatimah came, and he enfolded her in it; then 'Ali came, and he enfolded him in it. Then he said: ~ ... Allah wishes only to remove rijs from you, Ahl al-Bayt, and to purify you with a thorough purification.!+ (Qur 'an 33: 33)» (Muslim) They have added to the hadith of the Mother of the Believers, Umm Salamah (.),which refers to the time when this verse was revealed to the Prophet(~):

His status in the eyes of his grandfather... «Umm Salamah asked: Am I included among them, Prophet of Allah? He replied: You are still as you are (one of Ahl al-Bayt), and you are good.» (Recorded by Al-Tirmidhi with a sound chain) This is in order to confirm the meaning that they wanted for this verse.43 The Twelver Shiite scholars believe that this verse proves the infallibility of the 'people of the cloak': 'Ali, Fatimah, al-I:Iasan and al-I:Iusayn (may Allah be pleased with them). They further believe that they are protected from errors and sins - both major and minorand even from human error and forgetfulness.44 They believe that al-I:Iasan ibn 'Ali(~) is the second 'infallible' imam (after 'Ali). The infallibility of the imams, according to the Shiites, is one of the conditions of the imamate. It is one of the basic principles of their belief system and is very important, in their view. The Shiite scholars attribute to their imams powers and unlimited knowledge; they go so far as to claim that the imam is not responsible before any person and that there is no room for mistakes in his actions, regardless of what he does. For them, it is obligatory to believe that everything he does is good, with no element of evil in it, because he possesses knowledge that no one else can acquire. Hence, among the things that the Shiite scholars attribute to the imams is infallibility. Their shaykh al-Mufeed narrated that there is a consensus on that, saying: The imams, who take the place of the prophets in carrying out rulings, imposing the punishments prescribed by Allah, protecting the Shariah and disciplining the people, are infallible just like the prophets. It is not possible for them to commit any major or minor sin, nor is it possible for them to act negatively in religious affairs or to forget any of the rulings oflslam. This is the view of all the Imami Shiites (except a few whose view Al-lfasan ibn 'Ali.from birth to the caliphate is regarded as odd), which they based on apparent meanings of some reports that may be interpreted in ways other than their corrupt understanding in this regard.45 I have discussed these beliefs in some detail in my book 'Ali ibn Abi Talib. 46 Whoever would like to know more may refer to that book. 3.10.1 Flaws in Shiite arguments about the verse of purification The hadith of Umm Salamah <•> has many different versions It was narrated from Umm Salamah <•)that she said: «The Prophet (~) was in my house, along with 'Ali, Fatimah, al-I:Iasan and al-I:Iusayn. I had made for them a dish made with ground meat and flour. They ate and slept, and he covered them with a garment or blanket and said: 0 Allah, these are the people of my household; remove from them rijs, and purify them with a thorough purification.» According to another report: «The Prophet (~) made them sit on a cloak. He took hold of its four edges with his left hand, held it above their heads, and gestured with his right hand to his Lord, saying: These are the people of my household; remove from them rijs and purify them with a thorough purification.» These two reports are in accordance with the report of Imam Muslim from 'A'ishah (.),that these five are included in the verse, but this does not necessarily mean that others are not included.47 There are other reports from Umm Salamah <•)that contain additional material indicating that she was not included with the

His status in the eyes of his grandfather... 'people of the cloak', but most of these reports have some weakness. Nevertheless, some of them are sound, including the following report: «When this verse was revealed to the Prophet(~) in the house of Umm Salamah, he called Fatimah, al-I:Iasan and al-I:Iusayn, and covered them with a cloak; 'Ali was behind him, and he covered him with a cloak and said: 0 Allah, these are the people of my household; remove from them rijs and purify them with a thorough purification. Umm Salamah asked: Am I included with them, 0 Prophet of Allah? He replied: You are still as you are (one of Ahl alBayt), and you are good.» (Muslim) The following is a very important report, narrated with a sound chain, which indicates that Umm Salamah <•,)was included under the cloak after the 'people of the cloak' went out from under it.48 Perhaps the reason for that is that it would not have been proper to include Umm Salamah (~.~,)with 'Ali ibn Abi Talib(~) under one cloak. Hence, the Messenger of Allah (~) took her under it after the 'people of the cloak' had come out. It was narrated that Shahr said: I heard Umm Salamah, wife of the Messenger of Allah(~), when news came of the death of alI:Iusayn ibn 'Ali. She cursed the people of Iraq, saying: «They have killed him; may Allah kill them. They have deceived him and let him down; may Allah curse them. I saw the Me~senger of Allah(~) when Fatimah came to him one morning with a pot in which she had made some gruel (made of flour with butter and honey) for him, which she was carrying on her tray; she put it down in front of him. He asked: Where is your cousin (meaning 'Ali)? She replied: He is in the house. He said: Go and call him, and bring me his two sons. Al-lfasan ibn 'Ali from birth to the caliphate So she came with her two sons, holding each one by his hand, and 'Ali was walking behind her. The Messenger of Allah (~) seated the two children in his lap; 'Ali sat on his right and Fatimah on his left. Umm Salamah said: He picked up a cloak from Khaybar, which had been spread out on the sleeping place in Madinah, and covered them with it. He then took hold of the two edges of the garment in his left hand and gestured with his right hand towards his Lord, may He be glorified and exalted, and said: 0 Allah, these are the people of my household; remove from them rijs and purify them with a thorough purification. I asked: 0 Messenger of Allah, am I not part of your family? He answered: Of course. Come under the cloak. ~ So she got under the cloak after he had finished his supplication for his cousin 'Ali and [Ali's] two sons and his daughter Fatimah.» (Muslim) Thus, the Messenger of Allah (~) testified that Umm Salamah was part of his household, and he admitted her under the cloak after he had offered supplication for the other four. 49 The entire verse is addressed to the wives of the Prophet (~); it starts and ends with them As mentioned previously, Allah has said: ~O Prophet [Muhammad]! Say to your wives: If you desire the life of this world and its glitter, then come; I will make a provision for you and set you free in a handsome manner [by divorce]. But if you desire Allah and His Messenger and the home of the hereafter, then verily, Allah has prepared for the good-doers among you an enormous reward. 0 wives of the Prophet, whoever of you commits open illegal sexual intercourse, the torment for her will

His status in the eyes of his grandfather... be doubled, and that is ever easy for Allah. And whosoever of you is obedient to Allah and His Messenger, and does righteous good deeds, We shall give her reward twice over, and We have prepared for her a noble provision [meaning paradise]. 0 wives of the Prophet, you are not like any other women. If you keep your duty [to Allah], then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honourable manner. Stay in your houses, and do make a display of yourselves like that of the times of ignorance. Perform prayer, give zakah, and obey Allah and His Messenger. Allah wishes only to remove rijs from you, Ahl al-Bayt, and to purify you with a thorough purification. Remember that which is recited in your houses of the verses of Allah and His wisdom [the Sunnah]. Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.~ (Qur 'an 33: 28-34) All these commands, prohibitions, promises and warnings were addressed to the wives of the Prophet (.). However, as the benefits mentioned in these verses may include both them and other members of Ahl al-Bayt, the purification is mentioned in the masculine (in the original Arabic). This is because when the masculine and feminine are mentioned together, the masculine predominates. Thus, it includes all of Ahl al-Bayt, although 'Ali, Fatimah, al-I:Iasan and al-I:Iusayn (may Allah be pleased with them) are more entitled to this honour than others; hence, the Prophet <•) singled them out to pray for them. Moreover, a man's wife is part of his household. Therefore, it is common in Arabic for a man to say to his friend: Kay/a ahluka (How is your family)? He also means: How are your wife and womenfolk? The friend will answer: Hum bikhayr (They [masculine plural] are fine.) Allah has said: Al-Ifasan ibn 'Ali from birth to the caliphate ~They said: Do you wonder at the decree of Allah? The mercy of Allah and His blessings be on you, 0 people of the household [of lbraheem] ... ~ (Quran 11: 73) The person addressed in this verse, according to scholarly consensus, is Sarah, wife oflbraheem (~).This indicates that one's wife is considered to be among his household.50 Allah has also mentioned: ~Then when Moosa had fulfilled the term and was travelling with his family, he saw a fire in the direction of Toor [the mount]. He said to his family: Wait, I hav~seen a fire; perhaps I may bring to you from there some information, or a burning firebrand that you may warm yourselves.~ (Quran 28: 29) Moosa (~) has addressed his wife in the aforementioned verse. Allah has also said: ~And mention in the book [the Quran] Isma'eel. Verily, he was true to what he promised, and he was a messenger, and a prophet. He used to enjoin on his family and his people prayer and zakah, and his Lord was pleased with him.~ (Quran 19: 54-55) Who are his family upon whom he used to enjoin prayer? This is similar to the verse in which Allah has said, addressing the Prophet (~): ~And enjoin prayer on your family, and be steadfast therein ... ~ (Qur 'an 20: 132) Undoubtedly, the word 'family' here includes his wives, or at least Khadeejah (.,),since this surah was revealed in Makkah (when she was his only wife). 51 Allah has described what happened to Prophet Yusuf(~): ~So they raced with one another to the door, and she tore his shirt from the back. They both found her lord [her husband] at the door. She said: What is the recompense [punishment] for him who in-

His status in the eyes of his grandfather... tended an evil design against your wife [ahlika], except that he be put in prison or a painful torment?~ (Quran 12: 25) This refers to the ruler of Egypt. In the phrase: ~What is the recompense [punishment] for him who intended an evil design against your wife [ ahlika] ~' the word translated as wife is ahl (which is usually translated as 'family'). This is quite clear.52 The idea of removing rijs does not imply infallibility Ar-Raghib al-I~fahani said in Mufraddt Alfddh al-Qur 'an, under the heading rajasa, "The word rijs refers to something dirty, so it may be said rajul rajsi (a dirty man) or rijdl arjds (dirty men)." Allah has said: \ ~··.are an abomination [rijs] of Satan's handiwork ... ~ (Qur 'an 5: 90) From the point of view of the Shariah, rijs refers to alcohol and gambling. The disbelievers are regarded as rijs because associating partners with Allah is the most abhorrent of all beliefs. Allah has said: ~But as for those in whose hearts is a disease [of doubt, disbelief and hypocrisy], it will add suspicion and doubt [rijsan] to their suspicion, disbelief and doubt [ild rijsihim] ... ~ (Quran 9: 125) ~ ... and He will put the wrath [rijs] on those who are heedless.~ (Quran 10: 100) It was also said that rijs means stench or torment, as in the following verses: ~ ... Verily, the mushrikoon [polytheists, pagans, idolaters, disbelievers in the oneness of Allah and in the message of Muhammad (~)]are najasun [impure] ... ~ (Quran 9: 28) ~ ... or the flesh of swine [pork], for that is surely impure [rijs] ... ~ (Quran 6: 145) Al-lfasan ibn 'Ali from birth to the caliphate To sum up, the basic meaning of the word rijs is dirt or filth, and one of the ways it is used is in reference to associating partners with Allah, as in the following verse: f{ ... so shun the abomination [rijs, or worshipping] of idols, and shun lying speech [false statements].~ (Quran 22: 30) The word is also used to refer to prohibited and evil things, such as food and drink, as in the following verses: f{Say: I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it is a dead animal or blood poured forth, or the flesh of swine, for that surely is impure or impious [unlawful] meat...~ (Qur 'an 6: 145) f{ .. .intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are an abomination [rijs] of Satan's handiwork ... ~ (Qur 'an 5: 90) There is no verse to prove that the Qur' an has used the word rijs to refer to sin in general, such that removing rijs would imply infallibility. 53 Purification from rijs is not an affirmation of infallibility for anyone The word rijs does not refer to a human's sins or errors in terms of qualified persons using their knowledge of the Quran and the Sunnah to derive rulings on matters not specifically mentioned in either source of Islamic law. Rather, it refers to dirt, stench and impurities - both tangible and intangible. Hence, the word 'purification' does not imply infallibility. Allah(~) wants to purify all the believers, not just the members of the Prophet's household, even though they are the most entitled and deserving of purification among people. Allah has said the following about the Companions of the Messenger of Allah(~):

His status in the eyes gjhis grandfather... ~ ... Allah does not want to place you in difficulty, but He wants to purify you and to complete His favour to you ... ~ (Qur 'an 5: 6) ~Take alms from their wealth in order to purify them and sanctify them with it...~ (Qur 'an 9: 103) ~ ... Truly, Allah loves those who tum unto Him in repentance and loves those who purify themselves.~ (Qur 'an 2: 222) Just as Allah wants to purify the members of the Prophet's household, He also wants to purify the believers. If the fact that Allah wants to purify them indicates infallibility, then it applies to all the Companions and all the believers about whom the verses state that Allah wants to purify them. Allah has said the following about the Companions who frequented the mosque ofQuba': ~In it are men who love to clean and purify themselves. AndAllah loves those who make themselves clean and pure.~ (Qur 'an 9: 108) However, these people were not infallible or protected from sin, according to the consensus. Allah has said the following about the people of Badr, who numbered 313: ~ ... and He caused water [rain] to descend on you from the sky, to clean you thereby and to remove from you the rijz [whispering, evil suggestions] of Satan ... ~ (Qur 'an 8: 11) This is not an affirmation of their infallibility. Moreover, there is no difference in wording between the verses in which Allah mentions Ahl al-Bayt and the verses in which He mentions the people of Badr: ~ ... to remove rij s from you, Ahl al-Bayt, and to purify you with a thorough purification.~ (Quran 33: 33) ~ ... to remove from you the rijz [whispering, evil suggestions] of Satan ... ~ (Quran 8: 11) Al-lfasan ibn 'Ali from birth to the caliphate The words rijz and rijs are very close in meaning, and the nature of the purification mentioned in both verses is the same. Its reference to whims and desires in the first verse, and not the second, has made it evidence for infallibility. What is strange is that the Shiite scholars apply this verse only to the people of the cloak; they interpret Allah's desire to purify them as the confirmation of their infallibility. At the same time, however, they deliberately forget the verses in which Allah has spoken about purifying the Companions. In fact, they criticise them, accusing them of turning back on their heels even though Allah has stated that He wanted to purify them, according to the following verse: ~ ... And if not for the favour of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills, andAllah is Hearing and Knowing.~ (Quran 24: 21)54 The divine will referred to in the verse is His legislative will, which is different from His universal decree In other words, Allah loves to remove rijs from you. Sunni scholars have discussed the two aspects of divine will: the religious and legislative will and the universal and foreordaining will. A summary of their argument is as follows: The religious and legislative will includes what Allah loves and approves of, as in these verses: ~ ... Allah intends for you ease, and He does not want to make things difficult for you ... ~ (Qur 'an 2: I 85) ~Allah wishes to accept your repentance, but those who follow their lusts wish that you [believers] should deviate tremendously [from the right path]. Allah wishes to lighten [the burden] for you; and humankind was created weak.~ (Qur 'an 4: 27-28)

His status in the eyes of his grandfather... The universal and foreordaining will encompasses all of His creation, as in the verses where Allah has said: ~ ... but Allah does what He likes.~ (Qur 'an 2: 253) ~And my advice will not profit you, even if I wish to give you good counsel, if Allah's will is to keep you astray ... ~ (Qur 'an 11: 34) Sin falls under the universal and foreordaining will. Allah does not love, approve of, or enjoin sin. On the contrary, He despises and forbids it. This is the view of all the early generations and the leading scholars. They differentiated between the divine will, which encompasses whatever He loves and is pleased with, and the universal, foreordaining divine will and decree, which does not necessarily include what He loves and approves of. 55 Allah undoubtedly removed rijs from Fatimah, al-I:Iasan, alI:Iusayn, 'Ali and the wives of the Prophet (.); may Allah be pleased with them all. However, the divine will referred to in this verse is the legislative will. Hence, in the hadith, it says that when the Prophet <•> wrapped them in the cloak, he said: «0 Allah! [These are] the people of my household. 0 Allah, remove from them rijs.» (Recorded by Al-Tirmidhi with a sound chain) The supplication of the Prophet <•> settles the matter If there was any indication in the verse of purification that purification of the people of the cloak had already taken place, the Messenger of Allah <•> would not have covered them with the cloak and prayed for them by saying: «0 Allah! [These are] the people of my household. 0 Allah, remove from them rijs.» (Recorded by Al-Tirmidhi with a sound chain) Al-lfasan ibn 'Ali from birth to the caliphate Instead, this is clear evidence that the verse was revealed concerning the wives of the Prophet (~), and the Messenger of Allah (~) wanted the people of the cloak to be included in this divine revelation of purification. This is why he gathered them and covered them with the cloak and prayed for them. Allah accepted his supplication56 and purified them as He had purified the wives of the Prophet, as indicated by the text of the verse. Other refutations prove that the verse is not indicative of imamate and infallibility If the claim of infallibility is authentic, it applies to Fatimah (.,)as well. However, leadership is not for women. If those who are included in the verse deserve to be infallible as well as leaders, then Fatimah would be included in that too, in the same [true] sense. Since it is not, this indicates that the verse is not speaking about imamate or infallibility. Moreover, nine of their imams have not been referred to in this verse. The only ones mentioned are: 'Ali ibn Abi Talib (~), alI:Iasan ibn 'Ali ibn Abi Talib (~),and al-I:Iusayn ibn 'Ali ibn Abi Talib (~). 3.11 The verse of mubfihalah and the delegation of Christians from Najran Al-I:Iasan was one of those who went out with the Prophet (~) to engage in mubahalah with the Christians ofNajran. According to a detailed description of the incident: A delegation of Christians from Najran came to the Messenger of Allah (~) and said to him: We were Muslims before you.

His status in the eyes of his grandfather... The Prophet <•) said: Three things are keeping you away from Islam: worship of the cross, consumption of pork, and your claim that Allah has a son. 58 There was a great deal of debate between him and them, during which the Prophet(.) recited the Quran to them and refuted their false beliefs with sound proof. Among the things they said to the Messenger of Allah <•) was: Why are you insulting our master and saying that he is a slave of Allah? He replied: Yes, he is a slave of Allah and His Messenger and His word that He bestowed upon Maryam, the virgin. They got angry and said: Have you ever seen a man who has no father? If you are telling the truth, show us someone like him. Allah then revealed the following verse as a response to them: ~Verily, the likeness of 'Eesa before Allah is the likeness of Adam. He created him from dust, then [He] said to him: Be - and he was. [This is] the truth from your Lord, so be not of those who doubt. },t (Qur 'an 3: 59-60) This was irrefutable proof that compared something strange (the creation of 'Eesa with no father) to something even stranger (the creation of Adam with neither a father nor a mother). 59 When his debate on the basis of wisdom and beautiful preaching did not succeed, he called them towards mubahalah60 in compliance with the following command of Allah: ~Then whoever disputes with you concerning him ['Eesa] after [all this] knowledge that has come to you [of 'Eesa being a slave of Allah, and having no share in divinity], say [O Muhammad]: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves - then we pray and invoke [sincerely] the curse of Allah upon those who lie. },t (Qur 'an 3: 61) Al-lfasan ibn 'Ali from birth to the caliphate The Prophet (~) went out, accompanied by al-I:Iasan, alI:Iusayn and Fatimah, and said: When I offer supplication, I say ameen. 61 The Christians discussed the matter among themselves. They feared destruction because they knew that the people with whom a prophet engages in mubahalah are doomed. They refused to enter into mubahalah and said: Decree whatever you want concerning us. Thus, the Prophet (~) struck a deal with them that they would give two thousand suits, one thousand in the month of Rajah and one thousand in the month of Safar. 62 Thus, the true reason for the revelation of this verse, and the occasion on which it was revealed, becomes clear. The context shows that it has nothing to do with the Shiite claim about the imamate of 'Ali ibn Abi Talib (~). I have responded to their claims in my book 'Ali ibn Abi Talib. 63 Any reader wishing to know more may refer to that. 3.12 The upbringing of al-I:Iasan Al-I:Iasan ibn 'Ali(~) grew up in the household of the Prophet (~), under his care and that of his father, 'Ali, and his mother, Fatimah. From all three individuals, he learned the precepts oflslam. This upbringing played an effective role in the formation of his strong character and adherence to the commands and teachings of Islam. The Messenger (~) said: «People are of different qualities, just like silver and gold; the best of them in the time ofignorance are the best of them in Islam.» (al-Bukhari) The qualities of al-I:Iasan ibn 'Ali (~) were very rare. He was a leader in every sense of the word. Al-I:Iasan, along with his

His status in the eyes of his grandfather... brother, had a combination of noble lineage and family upbringing unlike anyone else. After the death of the Messenger of Allah(~), Commander of the Faithful 'Ali (~)took over the upbringing of al-I:Iasan and al-I:Iusayn. 'Ali's character encompassed the roles of both father and educator. Without a doubt, he fully comprehended the following words of Allah: ~O you who believe! Ward off yourselves and your families against a fire [hell] whose fuel is men and stones, over which are [appointed] angels, stem and severe, who disobey not [from executing] the commands they receive from Allah, but do that which they are commanded.~ (Qur 'an 66: 6) Following are some of the conditions that must be fulfilled by a responsible father and educator: 3.12.1 Sincerity and knowing the importance of upbringing Commander of the Faithful 'Ali(~) took a serious interest in the upbringing and education of al-I:Iasan and al-I:Iusayn. His aim in doing so was to seek the pleasure of Allah, attain His reward and draw closer to Him by raising his children to obey Allah and follow the guidance of His Prophet(~). 3.12.2 Setting a good example for children Setting a good example is one of the most important, if not the most important, means of educating children. This is because of the natural instinct in human beings to imitate and emulate others, which is especially prevalent in young children. 64 Commander of the Faithful 'Ali set a great example for his son al-I:Iasan; he was one of the most prominent Companions and Rightly-Guided CaAl-/fasan ibn 'Ali from birth to the caliphate liphs. Al-I:Iasan ibn 'Ali (~) emulated both his parents, whom he loved deeply. 3.12.3 Kindness Commander of the Faithful 'Ali possessed commendable qualities of compassion and forbearance; he was gentle and kind toward his sons. He recognised their virtues and their status in the eyes of the Messenger of Allah(~) and Fatimah(.,). 3.12.4 Treating children on a fair and equitable basis This attitude can be seen in the advice that 'Ali imparted to alI:Iasan and al-I:Iusayn as he was about to depart this world. Commander of the Faithful 'Ali (~) followed the Qur'anic guidelines with regard to the upbringing, education and training of his children, in line with the following passage: ~And [remember] when Luqman said to his son when he was advising him: 0 my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is indeed a great wrong. And We have enjoined on man [to be dutiful and good] to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years - give thanks to Me and to your parents. Unto Me is the final destination.~ (Quran 31: 13-14) Commander of the Faithful 'Ali implemented Allah's commands as defined in the Quran, and he strove to avoid whatever He has prohibited. These were some of the important characteristics of Commander of the Faithful 'Ali that helped him in raising al-l;lasan and al-l;lusayn (may Allah be pleased with them).

His status in the eyes of his grandfather... 3.13 The impact of social reality on al-J:Iasan's upbringing Social environment plays a major role in forming one's character and shaping one's personality. Al-I:fasan ibn 'Ali(~) lived at a time when the Companions were dominant, and he was a member of the first generation that was directly trained by the Messenger of Allah(~). Virtue, piety and righteousness were prevalent in that unique society. People took an active interest in the pursuit of knowledge. They strove to adhere to the Quran and Sunnah. A large number of Companions continued to live in Madinah after the death of the Messenger of Allah (~). Indeed, the society in which the Messenger (~) lived and taught was the best Ummah ever raised among humankind; it cannot be matched by any other. This society witnessed the revelation, carried out the mission of propagating Islam, and stayed close to the Messenger of Allah (~). This close companionship had a psychological and spiritual impact on people;65 in particular, it affected their conduct. Living in such a society undoubtedly shaped and influenced the character of al-I:Iasan ibn 'Ali (~) in terms of knowledge, behaviour and attitude.

During the time of the Rightly-Guided Caliphs 4.1 During the caliphate of Abu Bakr a~-~iddeeq c.Al-I:Iasan and al-I:Iusayn were held in high esteem by Abu Bakr a~-Siddeeq, 'Umar, 'Uthman and 'Ali (may Allah be pleased with them). They loved them and treated them in a special way. 'Uqbah ibn al-I:Iarith said: I went out with Abu Bakr after the mid-afternoon prayer, a few days after the Prophet's death. 'Ali was walking beside him. Abu Bakr passed by al-I:Iasan ibn 'Ali, who was playing with some boys, and carried him on his shoulder, saying: May my father be sacrificed for the one who resembles the Prophet(~) and does not resemble 'Ali. 'Ali laughed. (Recorded by lbn Sa'd with a sound chain) Al-I:Iasan ibn 'Ali (~)was so strongly influenced by the life of Abu Bakr a~-Siddeeq (~)that he named one of his sons Abu Bakr. People only name their children after individuals whom they deeply love and about whose lives they know every minute detail. Al-I:Iasan ibn 'Ali (~) learned a great deal from the life and times of Abu Bakr. The following is a summary of some of the main incidents al-I:Iasan directly witnessed and the lessons he derived from them: Al-/fasan ibn 'Ali.from birth to the caliphate 4.1.1 Abu Bakr's reaction to the Prophet's death The death of the Prophet(~) came as a severe blow to the Muslims. They were lost and confused, unsure of what to do next. They were also very vulnerable with no leader to guide them. When Abu Bakr heard the news, he went to 'A'ishah. He went to the Messenger of Allah (~), who was covered with a striped cloak. He uncovered his face, leaned over him and kissed him, weep mg. He said: May my father and mother be sacrificed for you. By Allah, Allah will not cause you to die twice. As for the death that Allah has decreed for you, you have passed through it. (al-Bukhari) After that, he went out and addressed the people. After praising and glorifying Allah, he said: Whoever used to worship Muhammad, let him know that Muhammad has died; whoever used to worship Allah, let him know that Allah is Ever Living and cannot die. Then he recited: ~Muhammad is no more than a messenger, and indeed [many] messengers have. passed away before him. If he dies or is killed, will you then tum back on your heels [as disbelievers]? And he who turns back on his heels, not the least harm will he do to Allah; andAllah will reward those who are grateful.~ (Quran 3: 144) The people started weeping. With a few words from Abu Bakr and this quotation from the noble Quran, their confusion was dispelled. They started accepting the death of the Prophet(~). Indeed, the death of Prophet Muhammad(~) was a great calamity and a great test, through which the character of Abu Bakr a~-Siddeeq (~) emerged as a brilliant and unparalleled leader of the Ummah. 1 In those difficult circumstances, his wisdom mani-

During the time of the Rightly-Guided Caliphs fested itself and he reminded people about the concept of the Oneness of Allah - that He alone deserves to be worshipped and that He has no partners. 'A'ishah said, "By Allah, it was as if the people did not know that Allah had revealed this verse until Abu Bakr <•) recited it. They heard it and started repeating it." (al-Bukhari) This incident became a part of al-I:Iasan's knowledge and education. When the Messenger of Allah (~) departed this world, al-I:Iasan was only seven or eight years old. At this age, one's character is being shaped, and the mind absorbs what one experiences, storing many images in memory. Al-I:Iasan was a smart child, who was able to understand the events of that era and comprehend the noble goals, great deeds, important achievements and sublime values that were imparted by Abu Bakr(.). Among the most important lessons that al-I:Iasan would have learned from the death of the Prophet(~) was that principles survive, not individuals. He would also have learned the importance of trusting Allah alone, for He is the One Who lives forever; He is the Bringer of benefits and harm and is able to do all things. 4.1.2 Saqeefah Bani Sa'idah A detailed hadith recorded by Imam Bukhari has captured the details of how the Prophet's successor was chosen. The Companions gathered at Saqeefah Bani Sa'idah. The An~ar wanted a leader from among themselves, but the Muhajiroon (the Muslims who migrated with Prophet Muhammad [~] from Makkah to Madinah) felt that the leader should be from among the Quraysh so that his rule would be accepted without question. There were a few arguments. However, the debate was conducted in an atmosphere of security with no shouting, confusion, mistrust or conspiracy. A/-/Jasan ibn 'Ali from birth to the caliphate Finally, 'Umar <•> took Abu Bakr's hand and swore allegiance to him as the caliph. All those present eventually followed suit. Abu Bakr<•> wanted to ensure that there was no opposition among the Muslims regarding his appointment as caliph. He urged them, "O people, remember Allah. If there is any man who regrets swearing allegiance to me, let him stand up." 'Ali ibn Abi Talib <•> stood up, holding a sword, and drew so close to him that he put one foot on the first step of the pulpit and the other on the pebbles. He said, "By Allah, we will not let you off. The Messenger of Allah gave you precedence. Who dares to put you back?"2 These are the facts that al-I:Iasan ibn 'Ali<•> learned from the Saqeefah Bani Sa'idah incident. One must remember that Abu Bakr<•> was not the only one who had little interest in the caliphate or a position of responsibility. That was actually the prevailing spirit of the time. The reader may refer to the texts that I have quoted extensively in my book Abu Bakr a$-Siddeeq: His Life and Times. 3 One must also remember that the An~ar were genuinely concerned about the future of the Islamic call and were still ready to sacrifice for its sake. As soon as they were reassured about that, they quickly responded and swore allegiance to Abu Bakr (.). None of the An~ar or any other Muslims held back from swearing allegiance to Abu Bakr(.). The brotherhood of the Muhiijireen and An~ar was far above the negative feelings imagined by those who later wrote false reports about the differences of opinion between them.4 Such reports have claimed that the Saqeefah Bani Sa'idah incident had an impact on the psyche of al-I:Iasan ibn 'Ali<•> because he witnessed firsthand many conspiracies, as well as deceit and mock-

During the time of the Rightly-Guided Caliphs 14 7 ery. Such allegations have been put forward by the author of the book ljayat al-Imam al-Jjasan ibn 'Ali. 5 In reality, al-I:Iasan ibn 'Ali(~) witnessed no 'crisis' ofleadership, either mild or serious, after the death of the Prophet(.). There was no division or grouping around separate candidates who were all hoping to become caliph, as has been claimed by some historical writers who relied on fabricated reports, works of literature and historical inaccuracies. There are no sound reports to support the notion that there was a conspiracy among Abu Bakr, 'Umar and Abu 'Ubaydah (may Allah be pleased with them) to monopolise power after the death of the Messenger of Allah (.). 6 They feared Allah(~) too much to do such a thing. We know from al-I:Iasan himself that he was old enough to attend the five daily prayers during the time of the Messenger<•) and that he used to frequent the Prophet's Mosque. Undoubtedly, he saw the Prophet<•) give precedence to Abu Bakr(~) over others during his sickness, and he saw the Muslims swear allegiance to Abu Bakr after his grandfather died. What al-I:Iasan ibn 'Ali(~) believed with regard to the caliphate of Abu Bakr is the same as what ahl as-Sunnah wal-jama 'ah believe: that the caliphate of Abu Bakr a~-Siddeeq (~) after the Prophet's death was sound and legitimate. This was due to his virtue, his seniority and the fact that the Prophet (.) had instructed him to lead the prayers in his absence, clearly giving him preference over all the other Companions. The Prophet's Companions understood what he was indicating by asking Abu Bakr to go forward to lead the prayers. Thus, they agreed to request that he step up and take on the position of caliph, and they rallied behind him. No one disagreed about this matter, and our Lord would not cause them to agree on error and misguidance. When Sa'eed ibn Zayd (~)was asked when allegiance was sworn to Abu Bakr, he replied, "On the day the Messenger of Al-lfasan ibn 'Ali from birth to the caliphate Allah(~) died. They did not want part of the day to pass without being united."7 A number of respected scholars have narrated that there was consensus among the Companions, and ahl as-Sunnah waljama 'ah who followed them, that Abu Bakr was more entitled to the caliphate than anyone else. 8 These included al-Khateeb alBaghdadi,9 Abul-I:Iasan al-Ash'ari, 10 'Abdul-Malik al-Juwayni 11 and Abu Bakr al-Baqillani. 12 Al-I:Iasan ibn 'Ali(~) also understood the foundations of the Rightly-Guided Islamic Caliphate and that it was based on consultation and allegiance. Muslims unanimously agreed that there should be a caliph; the appointment of a caliph is obligatory upon the Muslims so that he can take care of the Ummah, carry out the punishments prescribed by Allah, strive to spread the call of Islam, protect the religion and the Ummah by means of jihad, apply Shariah, protect people's rights, achieve justice and provide the basic necessities for the community. 13 The decision-makers at Saqeefah Bani Sa'idah swore allegiance to Abu Bakr and presented him to the people the following day. The entire Ummah then swore a public oath of allegiance to him in the mosque. 14 Al-I:Iasan learned a number of principles from what took place in Saqeefah Bani Sa'idah, such as: - The leadership of the Ummah can only be based on consultation and election. - The swearing of allegiance is one of the basic principles in the selection of the caliph and the foundation of the legitimacy of leadership. - No one can be appointed to the caliphate except the one who is more solid in terms of religious commitment and more qualified to run the people's affairs.

During the time of the Rightly-Guided Caliphs - The selection of the caliph should be done in accordance with Islamic guidelines, and the candidate should have the right character and moral attitude. 4.1.3 Some characteristics of Abu Bakr' s rule Al-I:Iasan ibn 'Ali(~) understood the guidance of the Prophet (~) and the Rightly-Guided Caliphs. Hence, we see that when he handed the caliphate over to Mu'awiyah, he stipulated that he should adhere to the Quran and Sunnah and the way of the Rightly-Guided Caliphs. This shows us that he had knowledge and understanding of the era of Abu Bakr, including Abu Bakr 's speeches when he was selected as the leader. Despite their brevity, these are regarded as among the most eloquent of Islamic speeches. In them, he established the rules of justice and mercy that should govern the relationship between the ruler and the subject. From these speeches and the events that occurred after the death of the Messenger of Allah (~), al-I:Iasan ibn 'Ali (~) was able to learn the features of the ruling system as it existed at the beginning of the era of the Rightly-Guided Caliphs. Some of the most important features were as follows: a. The noble Quran and the Sunnah of the Prophet(~) were the ultimate reference points in the caliphate of Abu Bakr (~). b. The Ummah had the right to monitor the ruler and call him to account. c. The principle of justice and equality among the people was affirmed. d. Sincerity is the basis of interaction between the ruler and his subjects. Al-lfasan ibn 'Ali from birth to the caliphate e. The leader must adhere to the principle of jihad and prepare the Ummah for it. f. The society must be purified of immorality. These were some of the aims that Abu Bakr announced in the speeches he gave after the public oath of allegiance, in which he outlined his policy for the state. He defined the responsibility of the ruler and the extent of the relationship between him and his subjects. He also spoke at length about other important principles in building the state and leading the people. 15 4.1.4 'Ali's oath of allegiance to Abu Bakr a$-$iddeeq There are reports with sound chains confirming that 'Ali and azZubayr swore allegiance to Abu Bakr from the outset (may Allah be pleased with them all). I have quoted them at length in my book 'Ali ibn Abi Talib. 16 Al-I:Iasan witnessed his father's support of Abu Bakr. Commander of the Faithful 'Ali never forsook Abu Bakr a~-Siddeeq at any time. He never failed to attend any of his gatherings. He participated with him in consultative discussions and in running the Muslims' affairs. 'Ali ( ~) was a sincere adviser to Abu Bakr (~), always giving preference to what was in the best interests oflslam and the Muslims over everything else. One of the clear signs of his sincerity to Abu Bakr(~), Islam and the Muslims, and of his keenness to protect the position of the caliphate and to uphold Muslim unity, is the following report: When he heard that Abu Bakr was going to Dhul-Qi~~ah to lead a military campaign against the apostates, 'Ali recognised the danger that this posed to the survival oflslam. 17 It was narrated from lbn 'Umar that 'Ali said to Abu Bakr:

During the time of the Rightly-Guided Caliphs I shall say to you what the Messenger of Allah (~) said on the day of Ul).ud: Keep your sword sheathed and do not cause us grief by your loss. Go back to Madinah, for, by Allah, if we were to lose you, Islam would never prosper after that. (Recorded by Ibn Katheer with a sound chain) Abu Bakr went back. If 'Ali had been discontent with Abu Bakr's caliphate and had given his oath of allegiance reluctantly - and he is far above any such suggestion - this would have been a perfect opportunity for him to support the Caliph's campaign in the hope that he would be harmed and he would be rid of him. If his hatred had been worse than that - Allah forbid - and he was keen to get rid of him, he could have enticed someone to assassinate him, as opportunist politicians do to their competitors and enemies. 18 There is no doubt that al-f.lasan ibn 'Ali(~) heard his father praise Abu Bakr and 'Umar, such as when he said: If anyone gives precedence to me over Abu Bakr and 'Umar, I will give him the lashes prescribed by Allah for the fabricator. 19 He also said, "Shall I not tell you of the best of this Ummah after its Prophet(~)? They are Abu Bakr and 'Umar." (Al).mad) 'Ali obeyed the commands of Abu Bakr. There was constant interaction between them, along with friendship and harmony. Thus 'Ali, who was the head of Ahl al-Bayt and the father of the two grandsons of the Messenger(~), used to accept presents and gifts, as is the habit of brothers who treat one another on an equal footing and love one another. There are numerous reports about him and his sons accepting from Abu Bakr (may Allah be pleased with them all) financial gifts, including wealth from the one-fifth of the war booty that belongs· to the Islamic state and from the spoils acquired from Al-lfasan ibn 'Ali from birth to the caliphate disbelievers without fighting (which also goes to the state treasury). 'Ali was in charge of this wealth, and of sharing it, at the time of Abu Bakr. It was under 'Ali's control, then it was under the control of al-I:Iasan, then al-I:Iusayn (.), then al-I:Iasan ibn al-I:Iasan, and then Zayd ibn al-I:Iasan.20 'Ali also used to pray the five daily prayers behind Abu Bakr in the mosque, accepting him as an imam and demonstrating to the people the extent to which he was in agreement and harmony with him.21 This is what al-I:Iasan ibn 'Ali<•) knew of his father's relationship with Abu Bakr a~-Siddeeq (.). In addition, there were relationships through marriage between Abu Bakr and Ahl alBayt, who named some of their children after Abu Bakr. The relationship between Abu Bakr a~-Siddeeq (.), successor of the Messenger of Allah(~), and the members of the Prophet's family (Ahl al-Bayt) was one of friendship and respect, as befits both him and them. 'A'ishah hint a~-Siddeeq Abi Bakr (14~,) was the wife ofand one of the dearest of people to - the Prophet (~), who was alI:Iasan 's grandfather. Moreover, Asma' hint 'Umays was the wife of 'Ali's full brother Ja'far ibn Abi Talib. After Ja'far died, she married Abu Bakr a~-Siddeeq <•) and bore him a son whom he named Muhammad; 'Ali would later appoint him as his governor in Egypt. After Abu Bakr died, Asma' married 'Ali ibn Abi Talib; she bore him a son whom he named Yal).ya.22 'Ali was not the only one who showed respect to, sought the blessing of, and expressed love and friendship towards Abu Bakr in this manner; his sons also followed in his footsteps. Al-I:Iasan and al-I:Iusayn each named one of his sons Abu Bakr. Even alYa'qoobi and al-Mas'oodi, who are Shiite historians, accept that.23 There can be little doubt that the strong relationship be-

During the time of the Rightly-Guided Caliphs tween Abu Bakr and 'Ali had a far-reaching effect on the heart and mind of al-I:Iasan ibn 'Ali (.). This would have augmented his respect for a~-Siddeeq and made him acknowledge his virtue and status in Islam. 4.1.5 Abu Bakr sends out the army of U samah One famous event of Abu Bakr's reign had a particular impact on the outlook of al-I:Iasan and his generation. This was Abu Bakr's decision to send the army ofUsamah after the death of the Messenger of Allah(~). Some of the Companions suggested to Abu Bakr(.) that he should keep the army in Madinah. After much discussion, Abu Bakr brought the first meeting to a close and then called for a public meeting in the mosque. In this second meeting, he clearly told the Companions that he would not cancel a venture that had been initiated by the Prophet (~) himself.24 He said: By the One in Whose hand is the soul of Abu Bakr, even if I thought that wild animals would snatch me away, I would still send the expedition ofUsamah.as instructed by the Messenger of Allah (~); even if no one but me was left in these cities, I would send it.25 Next, the idea was circulated that Usamah should be replaced as the commander of the army with someone who was older and more experienced. 'Umar ibn al-Khattab (.) was sent to talk to Abu Bakr(.) about it. When he tried, Abu Bakr(.) seized his beard and said: May your mother be bereft of you, Ibn al-Khattab! The Messenger of Allah (~) appointed him, and you are telling me to dismiss him?26 Al-lfasan ibn 'Ali from birth to the caliphate Later, Abu Bakr a$-Siddeeq went to the army, bade them farewell and walked out with them on foot while U samah rode (.). Al-I:Jasan ibn 'Ali <•> must have learned the following lessons from this incident: a. Circumstances may change, but hardship should not distract people of faith from fulfilling religious commands. b. The progress of Islam is not connected to any one individual; the death of an individual must not put a stop to the advancement of Islam. c. It is essential to follow the Prophet (~), whether the circumstances are favourable or tough. His instructions must be implemented regardless of fears and risks. Whoever obeys him will have victory and support; whoever disobeys him will be humiliated and disgraced.27 d. There will be disputes among sincere believers, but they must be resolved by referring to the Quran and the Sunnah. Also, just because the majority supports one point of view does not necessarily mean that it is the correct view. e. The call must be accompanied by action. Abu Bakr did not merely insist verbally that Usamah should be the commander; he also showed that he recognised his post by walking to bid him farewell while Usamah was riding. f. There is a great status accorded to the youth in Islam. The Messenger of Allah(~) appointed a young man, Usamah ibn Zayd (.), to be the commander of the army that was preparing to fight the Romans, who were considered the superpower of that era. Usamah was only eighteen or twenty years old then, but Abu Bakr a$-Siddeeq (~)retained him in that post despite people's criticism. The young commander returned victorious from his mission, by Allah's grace. Call-

During the time of the Rightly-Guided Caliphs ers to Islam and educators should pay due attention to this issue and engage the youth so that they can serve the faith. g. The etiquette of jihad in Islam was manifested in the following instructions of Abu Bakr to the army before it departed: 0 people, stop so that I can advise you about ten things. Memorise them: Do not be treacherous; do not steal from the war booty; do not deceive; do not mutilate [the enemy's dead]; do not cut down any tree that bears fruit; and do not slaughter any sheep, cow or camel unless it is to eat. You are going to pass by people who have completely dedicated their lives to living in monasteries; leave them to that to which they have dedicated themselves. You are going to pass by people who will bring you vessels containing all kinds of food. If you eat any of it, mention the name of Allah over it. You will come to people who have shaved the centres of their heads and left the hair around it in such a way that it looks like a headband. Use all your strength to fight them with your swords. Go forth in the name of Allah. 28 h. Usamah's army had a great impact; it projected a powerful image of the Islamic state. Some apostates changed their minds about fighting, others dispersed after having united, and still others made a peace deal with the Muslims after they had been about to tum against them. The apostates' front in the north became the weakest of all and was even easier to overcome than the Iraqi front. Later events demonstrated thatal-I:Iasan ibn 'Ali(~) was deeply influenced by the way the Rightly-Guided Caliphs dealt with crises. During his own caliphate, he had deep understanding and foresight and was the most keen to unite the Muslims. Al-lfasan ibn 'Ali from birth to the caliphate 4.1.6 The apostasy wars Abu Bakr' s view of the apostasy wars was guided and inspired. It was the correct view, as dictated by the nature of the situation and the interests of Islam and the Muslims. Any other attitude would have led to failure, loss, defeat and a return to ignorance. Were it not for Allah and the firm stance adopted by Abu Bakr in fighting the apostates, the course of history could have changed. 29 His precise understanding oflslam and his keenness to protect his religion were manifested in his words, "The revelation has ceased and the religion has been completed. Will it begin to decline while I am still alive?"30 Abu Bakr(~) listened attentively to the different views of the Companions with regard to fighting the apostates. He was swift and decisive in his views and decision making. He never hesitated for a moment once the correct way became clear to him. This decisive and unhesitant approach was one of the prominent qualities of Abu Bakr throughout his life. 31 He convinced the Muslims, and they eventually adopted his view. These words of his became immortal, "By Allah, if they withhold from me [even] a rope that they used to give to the Messenger of Allah, I will fight them for withholding it." (al-Bukhari) He used these words in his jihad against the apostates. His intellect, political acumen and strategic vision were clearly manifested in many ways, particularly in psychological tactics, propagating Islam, intelligence, propaganda and knowledge. This led to his armies prevailing and putting an end to the apostasy movement in the Arabian Peninsula. Al-I:Iasan understood and learned the way that Abu Bakr dealt with the apostates, as well as some of the reasons for his victory against them. Some of the most important lessons he learned were as follows:

During the time of the Rightly-Guided Caliphs The establishment of an administrative system in Arabia32 The caliphate of Abu Bakr(~) drew up a number of aims with regard to the foreign affairs of the Islamic state; some of the most important of them were: - sowing the seeds of fear and respect in the hearts of other nations; - justice towards the conquered nations and kindness to their people; - avoiding compulsion against the conquered nations; - continuing the jihad as Allah enjoined in the Quran. Abu Bakr's military planning was very educational for the younger generation. Along with his advisors, he drew up a plan of military action. This proved to be an important factor in gaining support and victory, with the grace of Allah (~). His guidelines included the following: - Not penetrating deep into enemy territory until it had fully submitted to the Muslims; - Mobilising and rallying forces; - Organising supply lines for the troops; - Clearly defining the aims of war; - Choosing the best land for battles to take place; - Isolating the battlefield; - Developing fighting methods; - Protecting channels of communication with the commanders; - Intelligence and alertness of the caliph.33 Al-f.lasan ibn 'Ali(~) was brought up with the Book of Allah (~) and the guidance of His Messenger (~). He also absorbed the practices of the Rightly-Guided Caliphs, foremost among whom was Abu Bakr(~). Al-l:Iasan ibn 'Ali from birth to the caliphate 4.2 During the caliphate of 'Umar ibn al-Khattab 'Umar (~) showed a great deal of respect towards the family of the Messenger of Allah (~); he even gave them precedence over his own sons and family. Some examples of his attitude are as follows: Ibn Sa'd narrated from Ja'far ibn Muhammad al-Baqir that his father, 'Ali ibn al-I:Iusayn, said: Some suits were brought to 'Umar from Yemen. He distributed them to the people, and they put them on. He was sitting between the [Prophet's] grave and the pulpit, and the people were coming and greeting him and making supplication for him. Al-I:Iasan and al-I:Iusayn came out of their mother's house and passed among the people, but they were not wearing any of those suits. 'Umar frowned and said: By Allah, I am unhappy about what I have given you. They said: Commander of the Faithful, you gave clothes to your people and you did well. He said: I am unhappy because of two young men who were passing among the people; they were not wearing any of these suits because they were too big or too small for them. He wrote to Yemen asking that two suits be sent quickly for alI:Iasan and al-I:Iusayn. Two suits were sent to him, and he gave them to them. 34 It was narrated from Abu Ja'far that after Allah had granted conquests [and wealth started coming in], 'U mar wanted to decide how much each Muslim was entitled to.

During the time of the Rightly-Guided Caliphs He gathered some of the Prophet's Companions, and 'AbdurRal)man ibn 'Awf(~) said: Start with yourself. He said: No, by Allah, [I will start] with those who are closest to the Messenger of Allah (~) and Banu Hashim, the Messenger of Allah's tribe. Thus, he allocated something to al-'Abbas, then to 'Ali, until he had given to people from five different tribes, ending with Banu 'Adiyy ibn Ka'b, and he wrote it down. Those of Banu Hashim who were present at Badr, those of Banu Umayyah ibn 'Abd Shams who were present at Badr, then the next closest and the next closest, and he allocated shares to them.35 He allocated to al-I:Iasan and al-I:Iusayn a share like that of their father, along with the people ofBadr, because of their connection to the Messenger of Allah(~). He included them with the elite of the leading Companions and allocated five thousand dirhams to each ofthem.36 This story demonstrates the love that 'Umar (~)felt towards Ahl al-Bayt in general and towards al-I:Iasan and al-I:Iusayn in particular (may Allah be pleased with them all). On the basis of these feelings, 'Umar (~)proposed marriage to Umm Kulthoom, daughter of' Ali and Fatimah, and 'Ali agreed. Professor Abu Mu'adh al-Isma'eeli, in his book Zawdj 'Umar ibn al-Khat/ab min Umm Kulthoom hint 'Ali ibn Abi Talib lf aqeeqah wa laysa Jfiira 'researched the reports mentioned in the reference books of both the Shiites and ahl as-Sunnah concerning this blessed marriage. I have briefly discussed her biography during the time of 'Umar (~)in my book 'Umar ibn al-Khat/ab: Life and Times. When al-Mada'in37 was conquered in 16 AH, wealth came from it [to Madinah]. 'Umar (~)gave al-I:Iasan and al-I:Iusayn one thousand dirhams each, while he gave his son 'Abdullah five Al-lf asan ibn 'Ali from birth to the caliphate hundred.38 This incident confirms 'Umar's love and preference for al-I:Iasan and al-I:Iusayn. Al-I:Iasan ibn 'Ali 0~) derived numerous lessons from the life and caliphate of 'Umar 0~). He was influenced by the profound competence of 'Umar. His brilliance - after Allah and His guidance - had an impact on the development of state institutions, rulings on new issues of jurisprudence, and crisis management. One thing that influenced the education and upbringing of alI:Iasan at that time was the close relationship between his father, Commander of the Faithful 'Ali, and 'Umar. 'Ali was the foremost member of the consultative committee of 'Umar's state. During his reign, Commander of the Faithful 'Umar (.)adopted many of 'Ali's views on judicial, financial and administrative matters. He also consulted with 'Ali concerning major matters.39 Yet another indicator of the love that Ahl al-Bayt had for 'Umar (.)is that they named their sons after him. Al-I:Iasan followed in 'Ali's footsteps in terms of his love for 'Umar ibn al-Khattab (may Allah be pleased with them both); he also named one of his sons 'Umar.40 4.3 During the caliphate of 'Uthman ibn 'Affan During the caliphate of 'Uthman, al-I:Iasan ibn 'Ali <•)was at the pinnacle of his youth. He was at an age where he could understand what was going on around him and learn from the events and policies of the Rightly-Guided Caliph 'Uthman and the Companions of the Messenger of Allah(~) who were around him. One of the important lessons that al-I:Iasan ibn 'Ali ( •) would have learned at this time was 'Umar 's genius in appointing a successor. Even though he was injured and on his deathbed, he in-

During the time of the Rightly-Guided Caliphs vented a new and unprecedented way of choosing the new caliph. He chose six Companions of the Messenger of Allah (~), all of whom had been present at Badr and with whom the Messenger of Allah (~) had been pleased at the time of his death. They were all fit to serve as caliph, even though they varied in their qualifications for the post. 'Umar defined the way in which the selection was to be made, how long it should take, and the number of votes that would be sufficient to make the election. He also appointed a man to watch over the procedures and cast the deciding vote in the event of a tie. He ordered some troops to keep watch over the proceedings and stipulated punishments for anyone who went against the majority. He sought to prevent disorder by ruling that no one was to enter or listen to what was going on in the assembly of decision makers.41 When these guidelines were implemented, 'Uthman ibn 'Affiin <•>was chosen to be the third Rightly-Guided Caliph. What al-I:Iasan believed about the caliphate of 'Uthman is the same as what all the Companions believed; they were unanimously agreed that his caliphate, following the death of 'Umar ibn alKhatt;ab (.),was legitimate. No one disagreed with or disputed that, and they all accepted his leadership. 4.3.1 During the conquest of North Africa 'Uthman's plan of conquest was characterised by resolve and determination, with the following aims: subduing the Persian and Roman rebels; restoring the authority oflslam in those lands; continuing the jihad and conquest in lands beyond that in order to cut off their supply lines; establishing permanent bases where Muslims could be stationed to guard the Islamic lands; and establishing a naval force, which was needed by the Muslim army. Al-lfasan ibn 'Ali from birth to the caliphate When Commander of the Faithful 'Uthman (~) wanted to conquer North Africa, he consulted the senior Companions of the Messenger of Allah. In Riyar;l an-Nufoos, it is narrated that word reached Commander of the Faithful 'Uthman ibn 'Afian (~) from his governor in Egypt, 'Abdullah ibn Sa'd, that the Muslims sometimes raided the borders of North Africa and inflicted damage on their enemies. However, their enemies were close to where the Muslims were located. As a result, 'Uthman ibn 'Afian (~) told al-Miswar ibn Makhramah that he wished to send armies to conquer North Africa. He also sought advice from the senior Companions, and none of them differed with him. He addressed the people and urged them to join the campaign to North Africa. Some of the Companions who went out on this campaign were 'Abdullah ibn az-Zubayr, Abu Dharr al-Ghirari,42 'Abdullah ibn 'Abbas, 'Abdullah ibn J a' far, al-I:Iasan, al-I:Iusayn43 and many others. Muslims rendered great sacrifices during the conquest of North Africa, and many of them were martyred. After their remarkable victory over their enemies, al-I:Iasan and a blessed group of Muslims went to the capital of the caliphate, filled with joy and relief at the expansion of Muslim territory and the spread of the religion of Allah(~). 4.3.2 'Ali's attitude concerning the turmoil faced by 'Uthman There were various, inter-connected reasons that contributed to the murder of 'Uthman (~); they included prosperity and its effect on society, the nature of social change, the fact that 'Uthman succeeded 'Umar (may Allah be pleased with them both), the departure of the senior Companions from Madinah, ignorant tribalism, the conspiracy of those who bore grudges, plots against 'Uth-

During the time of the Rightly-Guided Caliphs man, means and methods to stir up the people, and the role of the Saba'is in bringing about turmoil. I have discussed these causes in detail in my book Tayseer al-Kareem al-Mannan fee Seerat 'Uthman ibn 'Affan. In stirring up the turmoil that led to the murder of 'Uthman, the enemies of Islam used various means of provocation and incitement, such as spreading rumours, inciting people, debating and arguing with the caliph in front of people, criticising governors, and using forged letters that were falsely attributed to the Companions 'A 'ishah, 'Ali, Tall.iah and az-Zubayr (may Allah be pleased with them all). They also spread the rumour that 'Ali ibn Abi Talib(~) was more entitled to the caliphate and that he had been appointed by the Messenger of Allah (*) as his heir. They organised groups in Basra, Kufa and Egypt, four groups in each region, which is indicative of prior planning. They gave the impression to the people of Madinah that they had only come at the invitation of the Companions, and they fabricated the events that led to the murder.44 They claimed that they were only enjoining good and forbidding evil and that they only wanted to change and dismiss some governors. Those demands escalated until they called for the dismissal of 'Othman himself. They hastened to kill the caliph, especially when news reached them that people from the regions were coming to support him. The Saba'i organisation, led by the Jew 'Abdullah ibn Saba', was behind these events and subsequent events such as the Battle of the Camel, Siffeen and so on. I have discussed authentic facts about 'Abdullah ibn Saba' in my books 'Uthman ibn 'Affan and 'Ali ibn Abi Talib. Any reader wishing to know more may refer to these books. During all this time, 'Ali maintained his usual attitude towards the caliph, which was to listen, obey and offer sincere advice. He strove to negotiate with those who were dissatisfied, but the wave Al-/fasan ibn 'Ali from birth to the caliphate of dissent grew until the caliph was besieged in his place of residence. This siege intensified until he was prevented from attending prayers in the mosque. However, he bore it with patience, as the Messenger of Allah (~) had commanded him. While he had a strong belief in the divine will and decree, he also tried to find a solution to this calamity. The rebels' siege ofMadinah intensified until they were leading the prayers most of the time.45 The ·Companions soon realised that the situation was not as they had thought, and they feared something might happen that would have terrible consequences. When they became aware of these people's desire to kill the caliph, they offered to defend him and expel the thugs from Madinah. However, 'Uthman refused to allow blood to be shed on his account.46 The senior Companions sent their sons to 'Uthman <•)without consulting him; among them were a:l-l;lasan ibn 'Ali<•) and 'Abdullah ibn az-Zubayr (.).When the turmoil occurred and 'Uthman was besieged, 'Uthman urged al-l;lasan to return to his home because he feared that something terrible would happen to him.47 He told him, "Go back, my brother's son, until Allah brings His decree to pass."48 Sound reports state that al-l;lasan was carried wounded from the house.49 Others were also wounded, namely 'Abdullah ibn azZubayr, Muhammad ibn l;latib, Marwan ibn al-l;lakam, al-l;lusayn ibn 'Ali and lbn 'Umar (may Allah be pleased with them all).50 'Ali was the leading defender of 'Uthman, as Marwan ibn all;lakam testified. 51 He was one of the closest people to 'Uthman, <•)and he remained so throughout that harsh and painful turmoil. lbn 'Asakir narrated from Jabir ibn 'Abdullah<•) that 'Ali sent word to 'Uthman, saying:

During the time of the Rightly-Guided Caliphs I have five hundred armed fighters with me; give me permission so that I can protect you against those people. You have not done anything to make it permissible to shed your blood. 'Othman replied, "May you be rewarded with good; I do not want blood to be shed on my account."52 The situation worsened until the thugs finally pounced on 'Othman and killed him (may Allah be pleased with him and make him pleased). News of his death reached the Companions when most of them were in the mosque; they almost· 1ost their minds with grief. 'Ali said to his sons and nephews, "How could 'Othman be killed when you were at the door?" He slapped al-I:Iasan (who had been wounded),53 struck the chest of al-I:Iusayn, and reviled the sons of az-Zubayr and Tall).ah. He went out to his house angrily, saying: May you perish and be doomed forever. 0 Allah; I declare myself innocent before You of his blood; I was not part of his murder and did not support it in any way. 54 This was the attitude of' Ali. He did all he could to bring about reconciliation and to bridge' the gap between the caliph and the rebels, but the matter was beyond his control. It was the will of Allah, may He be glorified and exalted, that Commander of the Faithful 'Othman ibn 'Affiin (i~,) should attain martyrdom55 and that the evildoers should carry the burden of sin. Commander of the Faithful 'Ali(~) denounced the killing of 'Othman and declared himself innocent of his blood. Sound reports and historical events confirm that the Companions were innocent of inciting people against 'Othman and of taking any part in the turmoil against him. 56 Whoever would like to know more details may refer to my book Tayseer al-Kareem al-Mannan fee Seerat 'Uthmiin ibn 'Affiin.57 Al-lfasan ibn 'Ali from birth to the caliphate 4.4 During the caliphate of his father, 'Ali bin Abi Talib Allegiance was sworn to 'Ali as caliph by means of selection. All the Prophet's Companions who were left in Madinah swore allegiance to 'Ali as caliph because there was no one better than him at that time. The father of the Prophet's two grandsons was not eager for it and only accepted it after being strongly urged to do so by the remaining Companions. He also did so out of fear that the tribulations might increase. Despite that, he was not spared the criticism of some ignorant people as the result of turmoils that were to take place later on, such as the Battles of the Camel and Siffeen, the flames of which were fanned by the haters oflslam such as Ibn Saba' and his misguided followers. Some scholars have narrated reports describing how 'Ali(~,) came to be selected as the caliph. 58 I have quoted these reports in detail in my book 'Ali ibn Abi Talib. 4.4.1 Commander of the Faithful 'Ali ibn Abi Talib sets out for Kufa The Companions in Madinah did not approve of' Ali leaving Madinah. That became clear when he decided to march to Syria to visit its people and see what Mu'awiyah was thinking and doing.59 Political developments disrupted his plans, and he decided to head for Kufa so that he could be close to the people of Syria.60 While he was preparing to leave, he learned that 'A'ishah, Talbah and az-Zubayr had set out for Basra and had mobilised troops against him.61 Basically, they were demanding that he hunt down the murderers of 'Uthman (~) and bring them to justice.

During the time of the Rightly-Guided Caliphs Upon hearing the news, 'Ali(.) asked the people of Madinah to mobilise and support him, but he encountered reluctance because of the troublemakers in his army. Also, since the turmoil was ongoing, many people wanted to wait until things became clearer. At-Tabari has narrated that 'Ali <•) set out with his army to confront the people of Syria and that some of the people of Kufa and Basra went out with him. Together, they numbered seven hundred lightly-armed men. 62 4.4.2 Al-I:Iasan's advice to his father Commander of the Faithful 'Ali left Madinah, and when he reached ar-Rabdhah,63 he and his supporters camped there. Approximately two hundred Muslims came to him;64 one was his son al-I:Iasan, who was deeply dismayed at the division and dissent among the Muslims. Al-I:Iasan said: I told you, but you did not listen to me, and eventually you will be killed alone with nobody to support you. 'Ali said: You are still nagging like a little girl. 65 What is it that you told me to do and I did not listen to you? He said: I told you on the day that 'Uthman <•)was besieged to leave Madinah, so that if he was killed, you would not be there. Then I told you on the day that he was killed not to accept the oath of allegiance until the delegations from different regions and Arab tribes had each sworn their allegiance. Then when these two men did what they did, I told you to stay at home until things settled down, so that if any wrongdoing took place, it would be at the hands of people other than you. However, you did not listen to me. A/-lf asan ibn 'Ali from birth to the caliphate 'Ali said: 0 my son, as for you telling me to leave Madinah when 'Uthman was surrounded, by Allah, we were also surrounded with him. As for your telling me not to accept the oath of allegiance until the allegiance of the regions, this matter was decided by the people of Madinah, and we did not want this decision to be made by others. As for what you said when Tall;lah and az-Zubayr set out, that was demeaning to the people of Islam. By Allah, I have continued to be saddened and aggrieved since I was appointed, feeling helpless and not able to achieve anything that I should have achieved. As for your saying that I should stay home, what about my duties? Who do you want me to be? Do you want me to be like the hyena that is surrounded, helpless and yelping? If I do not pay attention to my duties concerning this issue, who will take care of them? Stop worrying about it, my son.66 From this incident, we may note the good upbringing that Commander of the Faithful 'Ali had given his son, along with the freedom to express what he felt without reservation. He paid attention to the points that his son raised and responded to each of them. We also see al-I:Iasan's inclination, from an early age, toward peace and avoiding the use of force at all cost. Commander of the Faithful 'Ali was decisive and determined with regard to this issue. He was in no hurry to retaliate against the murderers of 'Othman; he was waiting until things settled down and he had full control of the situation. He thought that the community's best interests dictated delaying retaliation, but he did not intend to forego it altogether. He was waiting for peace and unity, as well as any requests from the victim's next of kin, before dealing with the murderers of 'Uthman. At that time, the seekers of

During the time of the Rightly-Guided Caliphs vengeance and those charged would be brought together, a case filed, proof laid out and a verdict delivered in a court setting.67 I have discussed this in detail in my book 'Ali ibn Abi Talib. 4.4.3 Al-I:Iasan' s impact on mobilising the people of Kufa Commander of the Faithful 'Ali<~» was exercising his authority as caliph with unshakable resolve and determination. He sent word from ar-Rabdhah to mobilise the people of Kufa, and he called on them to support him. He sent two messengers, but they did not succeed because Abu Moosa al-Ash'ari (~),'Ali's governor in Kufa, discouraged people and asked them not to go out and fight in the turmoil. He told them what he had heard from the Messenger of Allah <•> about avoiding becoming involved in discord.68 After that, 'Ali sent many messengers, including al-I;:Iasan ibn 'Ali (~). When all the missions failed, 'Ali finally dismissed Abu Moosa and replaced him with Qardhah ibn Ka'b.69 Al-Qa'qa' played a major role in convincing the people ofKufa to join 'Ali. Al-I:Iasan ibn 'Ali (~)had an obvious effect on the people. He stood up and addressed them, saying: 0 people, respond to the call of your leader and join your brothers because without doubt, there will be many people who will support him in this matter. By Allah, it is better that this matter ofleadership be taken care of by people ofreason and wisdom, both in the short and long term. Respond to our call and help us with regard to this crisis that we and you are going through. 70 Many people of Kufa responded, and between six and seven thousand went out with 'Ammar and al-I:Iasan. They were then joined by two thousand men from Basra from the tribe of'AbdulAl-lf asan ibn 'Ali from birth to the caliphate Qays. Other tribes came and joined as well until his army, when the battle began, numbered approximately twelve thousand.71 4.4.4 Attempts at reconciliation 'Ali was keen to end this division and turmoil by peaceful means. He wanted to spare the Muslims from the evils of fighting and armed confrontation by any and all means at his disposal. The same was also true of Tall;lah and az-Zubayr. A number of Companions and senior tiibi' oon also participated in attempts to reconcile the two parties. It is clear that no one really wanted to fight and shed the blood of Muslims. A peace deal seemed imminent, but the mischief-makers in both the camps conspired to ensure that the battle took place. 4.4.5 The Battle of the Camel I have discussed the Battle of the Camel in detail in my book 'Ali ibn Abi Talib. All the scholars agree on the impact of the Sabii'is in the Battle of the Camel.72 At the Battle of the Camel, al-I:Iasan was on the right flank (although some said the left). He did not like fighting and suggested to his father that he should not fight. 73 After the battle was over, 'Ali (~) inquired about everyone, even those from the opposition. He asked about Marwiin ibn alI:Iakam (who was in the opposing army), saying, "I feel compassion for him because of strong blood ties, yet he is one of the leaders of the youth of Quraysh." Marwiin sent word to al-I:Iasan, al-I:Iusayn and Ibn 'Abbas, asking them to speak to 'Ali. 'Ali said, "He is safe; let him go wherever he wants."

During the time of the Rightly-Guided Caliphs In return for this generous and noble response, Marwan could not let himselfleave before he swore allegiance to 'Ali. (Recorded by Sa'eed ibn Man~oor with a sound chain) Marwan ibn al-I:Iakam also praised the actions of Commander of the Faithful 'Ali and told his son al-I:Iasan: I have never seen anyone with a nobler attitude when prevailing than your father. As soon as we started to flee on the day of the Camel, his caller called out: No fleeing person is to be pursued, and no wounded person is to be finished off. 74 It goes without saying that this battle was a source of regret for all the true believers. It was narrated that al-I:Iasan ibn 'Ali (~) said to Sulayman ibn Sard: I saw 'Ali, when the fighting grew intense, staying close to me and saying: Al-I:Iasan, if only I had died twenty years before this. (Recorded by Na'eem ibn I:Iammad with a sound chain) It was narrated that al-I:Iasan ibn 'Ali (~) said, "Commander of the Faithful 'Ali wanted one thing, but matters spun out of control and he could not do anything about it." (Recorded by Na'eem ibn I:Iammad with a sound chain) It was narrated from Sulayman ibn Sard, from al-I:Iasan ibn 'Ali (~),that he heard 'Ali say, when he saw the swords the people were wielding, "Al-I:Iasan, would that I had died twenty or forty years before this."75 Any reader wishing to know more about the Battle of the Camel, at which al-I:Iasan ibn 'Ali ( ~) was present, may refer to my book 'Ali ibn Abi Talib. Before we move on from the painful events of the Battle of the Camel, let us ponder over an important lesson to be learned from this incident: that it is essential to take into account the plots of our enemies that are aimed at foiling any sincere effort to unite the Al-lf asan ibn 'Ali from birth to the caliphate Ummah or anything else that poses a danger to their interests. In such situations, if we are agreed upon general ideas, then we must draw up a plan and take the necessary steps to implement what we have agreed upon and not give our enemies any opportunity to foil our venture. The joy of unity should not make us forget the danger posed by the enemy and what they are capable of in harming Islam and the Muslims. Al-I:Iasan learned this lesson and applied it in his effort to bring about reconciliation, as we shall see below in detail, by Allah's leave. 4.4.6 The Battle of Siffeen One of the major events that al-I:Iasan witnessed during his father's reign was the Battle of Siffeen. He had detailed knowledge of the relationship between Commander of the Faithful 'Ali and Mu'awiyah, who was the governor of Syria during the caliphates of both 'Umar and 'Uthman. When 'Ali was appointed caliph, he wanted to dismiss Mu'awiyah and appoint 'Abdullah ibn 'Umar in his place, but 'Abdullah ibn 'Umar refused to accept the post. His decision was based on his ties with 'Ali 0~) through blood and marriage. (Recorded by IbnAbi Shaybah with a sound chain) Commander of the Faithful 'Ali did not force him to take the post; he accepted his request not to be sent to Syria. After Ibn 'Umar excused himself from accepting the governorship of Syria, Commander of the Faithful 'Ali sent Sahl ibn I:Iunayf. As soon as he reached the border of Syria, he was intercepted by Mu'awiyah's cavalry, who said, "If 'Uthman sent you, then you are welcome, but if anyone else sent you, go back. "76 Syria was seething with anger at 'Uthman's unlawful killing. They had also heard reports about Madinahthat thugs had taken over the city and that the Umayyads had fled to Makkah. All these developments had affected the people of Syria, and espe-

During tl],e time of the Rightly-GuidedCaliphs 1 73 cially Mu'iiwiyah. He thought that the responsibility for avenging 'Uthmiin (~)and bringing his killers to justice rested upon his shoulders because he was his next of kin. Mu'iiwiyah gathered the people and addressed them concerning 'Uthmiin's case. He recited: ~ ... And whoever is killed wrongfully, We have given his heir the authority. But let him not exceed the limits in the matter of taking life. Verily, he is helped [by the Islamic law]. }t ( Quran 17: 3 3) Mu'iiwiyah continued, "I would like you to tell me what you think about the murder of 'Uthmiin." The people of Syria all showed their support for the quest to bring the killers to justice. They swore allegiance to him on that basis, giving a solemn pledge to devote their lives and wealth until they avenged 'Uthmiin or died in the process.77 Led by Mu'iiwiyah ibn Abi Sufyiin (~),they refused to swear allegiance to 'Ali ibnAbi Talib(~). Contrary to popular suggestions, Mu'iiwiyah had no worldly aims in opposing 'Ali. Sufficient evidence is the report narrated by Yal;lyii ibn Sulaymiin al-Ja'fi with a sound chain from Abu Muslim al-Khawliini, according to which: He said to Mu'iiwiyah: Are you competing with 'Ali, or are you like him? He said: No, by Allah. I know that he is more knowledgeable than me and more deserving of the caliphate than me. But don't you know that 'Uthmiin was killed unlawfully, and I am his paternal cousin and the one who is seeking vengeance for his murder? So go to him and tell him to hand over to me the killers of 'Uthmiin and I will accept his leadership. They went to 'Ali and spoke to him, but he did not hand over [the killers] to him. (Recorded by lbn Katheer with a sound chain) Al-lfasan ibn 'Ali from birth to the caliphate According to another report, they went and spoke to 'Ali, and he said, "Let him swear allegiance to me and refer them to me for judgement." But Mu'awiyah refused. (Recorded by lbn Katheer with a sound chain) One must remember that Mu'awiyah was a scribe who wrote down the revelation; he was one of the leaders of the Muslims, known for forbearance. It is sufficient honour for him that he was a Companion of the Prophet (~). How can one believe that he would fight a legitimate caliph and cause bloodshed among the Muslims for the sake of temporary power, when he is the one who said: By Allah, if I were given the choice between two things, between Allah and something else, I would choose Allah over anything else. (Recorded by adh-Dhahabi with a sound chain) It is also proven that the Messenger of Allah (~) said of him: «0 Allah, make him a guiding and guided one, and guide [others] through him.» (Al-Tirmidhi) The Messenger also said of him: «0 Allah, teach him the book and protect him from punishment.» (Recorded by Ab.mad with a sound chain) The only thing that was wrong was his attitude concerning the murderers of 'Uthman. It would have been better for him to swear allegiance and then refer his case to the ruler and seek justice from him.78 All the leading scholars agree that it is not permissible for anyone to avenge anyone else, to seek to settle the score without referring to the ruler or the one appointed by the ruler to examine such cases, because that leads to turmoil and the spread of chaos. 79 All these major events were witnessed by al-I:Iasan ibn 'Ali (~),and he knew the attitude of each Companion regarding the

During the time of the Rightly-Guided Caliphs turmoil. He was inclined to reconciliation and peace wherever possible. Nevertheless, fighting did break out between 'Ali and Mu'awiyah at Siffeen; I have discussed those events in detail in my book 'Ali ibn Abi Talib. The fighting grew intense, and victory was very close for the people oflraq over the people of Syria, who were scattered and about to be defeated. However, a ceasefire was declared when the Syrians agreed to refer to the book of Allah(~) for judgement. 'Ali(~) accepted that without stipulating that Mu'awiyah should swear allegiance to him; he then returned to Kufa. This development resulted from the need to stop the infighting among the Muslims. It was important for the Muslims to preserve the strength of the Ummah so that it could stand up to its enemies.so It is noteworthy that after the end of the battle in Siffeen, the Commander of the Faithful 'Ali checked on those who had been killed. He stood over those who had been slain on his side and those who had been slain on Mu'awiyah's side and said, "May Allah forgive you, may Allah forgive you," to both sides.s1 It was narrated that Yazeed ibn al-A~amm said: When the peace deal was agreed upon between 'Ali and Mu'awiyah, 'Ali went out and walked among the slain of his party and said: They are in paradise. Then he went to the slain ofMu'awiyah's party and said: They are in paradise. Then judgement will be passed between me and Mu'awiyah. (Recorded by lbn Shaybah with a sound chain) It was also narrated that when 'Ali (~) heard that two of his companions were openly reviling Mu'awiyah and cursing the people of Syria, he sent word requesting them to stop. They came Al-lfasan ibn 'Ali from birth to the caliphate to him and asked, "Commander of the Faithful, are we not right and they wrong?" He replied, "Yes indeed, by the Lord of the Kaaba." They said, "Then why are you stopping us from reviling and cursing them?" He answered: I do not want you to be people who curse. You should say instead: 0 Allah, protect our blood and theirs, reconcile between us and them and save them from their misguidance so that truth will become clear to those who are unaware of it and so that those who got carried away in misguidance will give up their stubborn ways. 82 Al-I:Iasan lived through these events; he heard his father's words and saw his attitude toward the people of Syria. This sound attitude toward the companions of Mu'awiyah helped al-I:Iasan ibn 'Ali (~) later in engineering the reconciliation venture that he suggested in order to unite the Ummah. This was achieved first by Allah's grace and then by his own precise understanding of the aims of Islam as well as the pros and cons of such a deal. The killing of' Ammar ibn Yasir (~) and its effect on the Muslims The Messenger of Allah (~) said to 'Ammar(~): «You will be killed by the group that is wrong.» (Muslim) The killing of 'Ammar(~) influenced the outcome of the Battle of Siffeen. He was fighting on the side of 'Ali and hence, according to the hadith, the opposition was proved wrong. This affected many Companions, making them realise that the stance of 'Ali was the correct one. This also assured al-I:Iasan ibn 'Ali (~) that his father had been right all along.

During the time of the Rightly-Guided Caliphs 4.4.7 Al-l:fasan's view concerning the wars The view of al-I:Iasan ibn 'Ali 0~) concerning the wars that broke out among the noble Companions (may Allah be pleased with them all) was the same as the view of ahl as-Sunnah waljama' ah, which is that we should refrain from discussing the disputes except in a manner that is befitting to them. This is because indulging in that will generate enmity, resentment and hatred towards one of the two sides. Muslims must love all of them and pray for Allah to be pleased with them and have mercy on them. They should recognise their virtues, acknowledge their seniority and tell people of their good character. What happened among them resulted from different views, but both sides thought they were correct and they will all be rewarded, whether they were right or wrong. Still, the reward for the ones who came to the right decision will be double the reward of those who deliberated and made the wrong decision. Both the killers and the killed among the Companions will be in paradise. Ahl as-Sunnah wal-jama'ah do not regard it as permissible to discuss the disputes that arose among them. It was narrated that Abu Bakrah said: «While the Prophet(~) was delivering a sermon, al-I:Iasan came. The Prophet (~) said: This son of mine is a sayyid, and perhaps through himAllah will reconcile two groups of Muslims.» (al-Bukhari) In this hadith, the testimony of the Prophet (~) is that both groups, the people of Iraq and the people of Syria, are Muslims. This is a clear refutation of the Kharijites, who regard both sides - 'Ali and his followers and Mu'awiyah and his followers-as disAl-lf asan ibn 'Ali from birth to the caliphate believers. Sufyan ibn 'Uyaynah used to say, "We like very much the wording: two groups of Muslims." Al-Bayhaqi said: They only liked it because the Prophet (~) called them all Muslims. This was a foretelling on the part of the Messenger of Allah(~) of what al-I:Iasan ibn 'Ali would do after the death of 'Ali, namely handing over the caliphate to Mu 'awiyah ibn Abi Sufyan. (Recorded by Ibn I:Iajar al-' Asqalani in Fat/; al-Bari) The hadiths quoted above refer to the people oflraq who were with 'Ali and the people of Syria who were with Mu'awiyah ibn Abi Sufyan. The Prophet (.) described them as belonging to his Ummah, just as he also described them all as being right to some extent. Moreover, the Prophet (.) testified that they were still believers and that the fighting that took place between them had never taken them outside the faith. They all came under the general meaning of the verse: ~If two parties among the believers fall into a quarrel, make peace between them ... ~ (Quran 49: 9) This only means that each party was adhering to a separate view, believing that it had a valid argument. The verdict on their fighting was stated by 'Ali ibn Abi Talib (~),as we have seen above. Any Muslim who claims to love Ahl al-Bayt must harbour the same attitude as that of the saved group, ahl as-Sunnah waljama' ah, with regard to what happened, and among the leaders of ahl as-Sunnah wal-jama'ah are 'Ali and his two sons al-I:Iasan and al-I:Iusayn (may Allah be pleased with them). One should refrain from discussing the disputes among the noble Companions except in a manner that befits their high status.

During the time of the Rightly-Guided Caliphs 4.4.8 The martyrdom of Commander of the Faithful 'Ali O~) 'Abdur-Ral,iman ibn Maljam managed to kill the Commander of the Faithful (~) by means of treachery. Muhammad ibn alI:Ianafiyah tells us the story of this murder: By Allah, on the night when 'Ali was struck, I was praying in the great mosque with a large number of people. They were praying near the door, standing, bowing and prostrating, and they never got tired from the beginning of the night until the end. When 'Ali came out for the dawn prayer, he started calling out: 0 people, the prayer, the prayer. I don't know whether he came out of the door and said these words or not, but I saw the flash of the sword and I heard the words: Ruling is for Allah, 'Ali, not for you and not for your compamons. I saw a sword and then a second sword. After that, I heard 'Ali saying: Don't let the man escape. People ran after him from all sides, and soon lbn Maljam was caught and brought to 'Ali. I was among the people who entered, and I heard 'Ali saying: A life for a life. Ifl die, then kill him as he killed me; if I live, I shall decide about him. (Muslim) He said that the people went to see al-I:Iasan, and they were upset by what had happened to 'Ali (~). While they were with him and Ibn Maljam was tied up before him, Umm Kulthoom hint 'Ali called out to him, weeping, "O enemy of Allah, my father will be fine, but Allah is going to humiliate you." Ibn Maljam said: A/-/jasan ibn 'Ali from birth to the caliphate For whom are you weeping? By Allah, I bought it [the sword] for one thousand, and I put enough poison on it for one thousand. If this blow had struck all the people of the city, none of them would survive. (Muslim) Many doctors gathered around 'Ali, but they realised the wound was fatal. One of them said, "Commander of the Faithful, give your final instructions, for you are going to die." (Recorded by Ibn 'Abdul-Barr with a sound chain) It was said that Jundub ibn 'Abdullah went to 'Ali(~) and asked him, "Commander of the Faithful, if we lose youmay we never lose youshould we swear allegiance to al-I:Iasan?" He replied, "I will not command you or forbid you; you decide." (at-Tabari) From this report, it is clear that Commander of the Faithful 'Ali (~)believed in the Ummah's right to choose its caliph. 4.4.9 Final advice of Commander of the Faithful' Ali to his sons Commander of the Faithful' Ali called for al-I:Iasan and al-I:Iusayn and said: I urge you to fear Allah and not to seek worldly luxury even if it becomes available to you. Do not weep for anything that you have lost [of worldly gains]. Speak the truth, show compassion to orphans, help the destitute, and strive for the hereafter. Oppose the wrongdoers and support the one who is wronged. Act upon what is in the Book, and never fear the blame of the blamers [when striving] for the sake of Allah. He looked at Muhammad ibn al-I:Ianafiyah and said, "Have you heard the advice I gave to your two brothers?"83 He replied, "Yes."

During the time of the Rightly-Guided Caliphs 'Ali said: I advise you likewise. I advise you to respect your two brothers because of their rights over you. Follow them, and do not decide about anything without consulting them. He said [to them], "I advise you both to take care of him, for he is the son of your father and you know that your father loved him." He said to al-I:Iasan: I advise you, my son, to fear Allah, establish regular prayer and pay zakah to those who are entitled to it. Do ablution well, for there is no prayer without purification; also, no prayer is accepted from one who withholds zakah. I advise you to forgive others, suppress your anger, uphold ties of kinship, be forbearing with the ignorant, seek knowledge oflslam, verify the facts before making any decision, read the Quran, be a good neighbour, enjoin what is good and forbid what is evil and avoid immoral actions. 84 When death was imminent, he gave the following advice: In the name of Allah, the Most Gracious, the Most Merciful. This is the advice given by 'Ali ibn Abi Talib, affirming that he bears witness that there is no God except Allah alone, with no partner or associate, and that Muhammad is His servant and His Messenger. He sent His Messenger [Muhammad (~)] with guidance and the religion of truth [Islam], to make it superior over all religions even though the polytheists hate it. (See Qur 'an 9: 33.) Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the worlds. He has no partner, of this I have been commanded, and I am of the Muslims. (See Qur 'an 6: 162-3.) Al-lfasan ibn 'Ali from birth to the caliphate I advise you, al-I:Iasan and all my children and family, to fear Allah, your Lord, and never die except in the state of Islam, and hold fast, all of you together, to the rope of Allah [the Quran] and be not divided among yourselves. (See Quran 3: 102-3.) I heard Abul-Qasim say: Reconciling between people is better than supererogatory prayers and fasts. Check on your relatives and uphold ties with them, and then your reckoning with Allah will be easier. I urge you, by Allah, to be kind to orphans; do not silence or ignore them when they are with you. I urge you, by Allah, to be kind to your neighbours, for your Prophet <•) enjoined that and continued to enjoin it until we thought that he would make the neighbour an heir. I urge you, by Allah, to take care of the Quran; do not let others be better at putting it into practice than you. I urge you, by Allah, to take care of the prayer, for it is the foundation of your religion. I urge you, by Allah, to take care of the house of your Lord; do not forsake it as long as you live. I urge you, by Allah, to engage in jihad for the sake of Allah with your wealth and your lives. I urge you, by Allah, to take care of zakah, for it extinguishes the wrath of the Lord. I urge you, by Allah, to take care of those whom your right hands possess. Prayer, prayer; never fear the blame of the blamers for the sake of Allah. Allah will suffice you against anyone who wants to harm or transgress against you. Speak kindly to people as Allah has commanded you, and do not give up enjoining what is good and forbidding what is evil,

During the time of the Rightly-Guided Caliphs lest the worst of you attain positions of authority - then you will call upon Allah but will receive no response. I enjoin you to keep in touch with and help one another; beware of cutting off ties with one another and thus becoming divided. Cooperate in righteousness and piety, and do not cooperate in sin and transgression. Fear Allah, for Allah is severe in punishment. May Allah take care of you, my household. May the teachings of the Prophet (~) continue to guide you. I bid you farewell. Peace be upon you, and the mercy of Allah. Following that, he repeated the words la ilaha ilia Allah (there is none worthy of worship other thanAllah) until he died. May Allah be pleased with him. (Recorded by at-Tabari with a sound chain) According to another report, he said: My son, I advise you to fear Allah in private and in public, to speak the truth whether content or angry, to be moderate in spending whether you are rich or poor, to be fair towards friends and enemies alike, to strive whether you have energy or you feel lethargic, and to be content with Allah whether it is a time of hardship or a time of ease. My son, there is nothing bad if it ultimately leads to paradise, and there is nothing good if it ultimately leads to hell. Every delight other than paradise is nothing, and any calamity less than hell is fine. My son, whoever focuses on his own faults will be distracted from the faults of others, whoever is content with the provision Allah has decreed for him will not feel sad for what he missed, whoever unsheathes the sword of transgression will be killed by it, whoever digs a hole for his brother will fall into it, whoever exposes his brother is exposing his own faults, whoAl-lfasan ibn 'Ali from birth to the caliphate ever forgets his own faults will regard the faults of others as great, whoever admires his own opinion will go astray, whoever is content with his own reasoning will err, whoever looks down upon the people will be humiliated, whoever mixes with riffraff will be despised, whoever spends time in inappropriate places will be suspected, whoever sits with knowledgeable people will become dignified, whoever jokes will be thought little of, whoever does a great deal of something will be known for it, whoever speaks a great deal will make a lot of mistakes, whoever makes a lot of mistakes will have little shame, whoever has little shame will have little fear of Allah. The heart of anyone who has little fear of Allah will be deadened, and anyone who has a deadened heart will enter hell. My son, good manners are the best inheritance, and a good attitude is the best companion. My son, wellbeing comprises ten parts, nine of which are keeping quiet except for remembering Allah, and the last part is to avoid mixing with foolish people. My son, the adornment of poverty is patience, and the adornment of riches is gratitude. My son, there is no honour greater than Islam, no dignity greater than piety, no protection stronger than the fear of Allah, no intercession more effective than repentance, and no garment more beautiful than good health. Greed is the source of tiredness and exhaustion, and planning before taking action will spare you from regret. A negative provision on your journey to the hereafter is transgression against other people. Glad tidings are for the one who devotes his knowledge and actions, love and hate, taking and leaving, speaking and silence, and words and actions, sincerely to Allah alone.85

During the time of the Rightly-Guided Caliphs 4.4.10 Commander of the Faithful' Ali prohibits mutilating his killer 'Ali<•> said, "Detain this man. Ifl die, kill him; ifl live, wounds equal for equal." (Recorded by lbn I:Ianbal with a sound chain) 'Ali forbade al-I:Iasan from mutilating him; he said: Banu 'Abdul-Mutt;alib, I do not want you to indulge in shedding the blood of the Muslims, saying: he killed the Commander of the Faithful, he killed the Commander of the Faithful. No one should be killed in retaliation for my killing except the one who killed me. Listen, al-I:Iasan. If I die from this blow of his, then give him blow for blow; but do not mutilate the man, for I heard the Messenger of Allah <•> saying: «Beware of mutilation, even of a ferocious dog.» (recorded by at-Tabari with a sound chain) There are many reports about the final words of' Ali concerning the one who killed him; some are sound while others are weak. A famous historical report says: When 'Ali<•> died, al-I:Iasan sent for lbn Maljam, who said to al-I:Iasan: How about a deal? By Allah, I never made a pledge to Allah but I fulfilled it. I made a pledge to Allah in front of the Kaaba (between the Black Stone and the station of lbrfilleem) that I would kill 'Ali and Mu'awiyah or die in the attempt. If you wish, you may let me go and try to kill Mu'awiyah, and I promise you, by Allah, that if I do not kill him, or if I kill him and survive, I will come to you and put my hand in yours. Al-I:Iasan said to him: By Allah, not until you see hellfire. He killed him,86 and then the people took him and burned him with fire. A/-lfasan ibn 'Ali from birth to the caliphate (This report has an interrupted chain. )87 Other sound reports - which are more befitting to al-I;Iasan, alI;Iusayn and Ahl al-Bayt - confirm that they adhered to the final instructions of Commander of the Faithful' Ali while dealing with 'Abdur-Ral,iman ibn Maljam. 4.4.11 Al-l:fasan's speech after his father was slain It was narrated that 'Amr ibn I;Iabashi said that al-I;Iasan ibn 'Ali addressed them after 'Ali was killed, saying: A man left you yesterday who was never preceded by the early ones in knowledge and will never be caught up with by the later ones. The Messenger of Allah (~) used to send him on expeditions and give him the banner, and he would not give up fighting until victory was granted to him. He did not leave behind any gold or silver except for seven hundred dirhams from his stipend, which he was keeping for the servant of his family. (Recorded by Al,imad with a sound chain ofnarration)88 4.4.12 Mu'awiyah's reaction to the martyrdom of 'Ali When news of 'Ali's murder reached Mu'awiyah, he began to weep. His wife asked, "Are you weeping for him when you fought him?" He said, "Woe to you. You do not know what the people have lost in terms of virtue, understanding and knowledge." (Recorded by Ibn Katheer with a sound chain) Mu' awiyah used to write to 'Ali ibnAbi Talib 0~) and ask him about the new issues he faced. When news reached Mu'awiyah

During the time of the Rightly-Guided Caliphs that 'Ali had been killed, he said, "Knowledge and understanding have been lost with the death of' Ali ibn Abi Talib." His brother 'Utbah told him, "Don't let the people of Syria hear you saying that." He said to him, "Leave me alone." (Recorded by Ibn Katheer with a sound chain)

PART2 Al-I:Iasan's caliphate and his reconciliation efforts

Oath of allegiance to al-I:Iasan ibn 'Ali<~) u{l-I:Iasan ibn 'Ali (~)was sworn in as caliph in Ramadan, 40 AH, after the martyrdom of Commander of the Faithful 'Ali ibn Abi Talib (~). 1 People chose al-I:Iasan to succeed his father because 'Ali did not appoint anyone as a caliph after him. It was narrated that 'Abdullah ibn Saba' said: I heard 'Ali say: This [my beard] will be contaminated from this [the blood flowing from a head wound]. What is this wretch waiting for? They said: Commander of the Faithful, tell us who he is so that we can annihilate his family. He said: By Allah, then you would kill people who were not involved in my killing, because of me. They said: Appoint a successor for us. He said: No. I will leave you as the Messenger of Allah (~) left you. They asked: What will you say to your Lord when you meet Him? He replied: I will say: 0 Allah, You left me with them as long as You wanted, then You took me to Yourself and You are still with them; if You will, You can guide them, and if You will, You can let them go astray. (Recorded by Al)mad ibn I:Ianbal with a sound chain) According to another report: Al-lf asan s caliphate and his reconciliation efforts I will say: 0 Allah, You have caused me to be in charge of them as long as You wanted, then You took me to You, and You are still with them. 2 After the murder of 'Ali, al-I:Iasan ibn 'Ali(.) offered the funeral prayer for him with four 'Allahu akbars'; he was buried in Kufa. The first one to swear allegiance to al-I:Iasan was Qays ibn Sa' d, who said to him: Give me your hand so that I may swear allegiance to you in accordance with the Book of Allah, may He be glorified and exalted, and the Sunnah of His Prophet(~), pledging to fight those who transgress the limits. Al-I:Iasan said to him, "In accordance with the Book of Allah and the Sunnah of His Prophet - this comes before any other conditions." He swore allegiance to him and fell silent, and the people swore allegiance to him. 3 Al-I:Iasan ibn 'Ali(.) stipulated his conditions to the people oflraq when they wanted to swear allegiance to him, telling them, "I expect you to listen and obey, to make peace with those whom I make peace with, and to fight those whom I fight."4 According to another report, he said to them, "By Allah, I will not accept your oath of allegiance unless you agree to what I say to you." They asked, "What is it? He said, "That you make peace with those whom I make peace with, and you fight those whom I fight."5 According to a report narrated by Ibn Sa'd, al-I:Iasan ibn 'Ali ibn Abi Talib accepted the oath of allegiance from the Iraqi people (after the death of 'Ali) with two pledges: that he would become

Oath of allegiance to a/-lf asan ibn 'Ali the ruler, and that they would support him in all of his endeavours and be content with whatever he was content with. 6 From these reports, we learn that al-I:Iasan began to pave the way for reconciliation immediately after being appointed caliph. We will discuss this in detail below, by Allah's leave. From our study of the oath of allegiance to al-I:Iasan, we may infer several lessons, including: 5.1 The falseness of the idea that al-I:Iasan was appointed to the caliphate by his father When discussing the oath of allegiance to al-I:Iasan, we must tackle an issue that is strongly propagated by the Twelver Shiites, namely the idea that al-I:Iasan was appointed as caliph by his father, 'Ali ibn Abi Talib (~). 7 This idea is regarded as one of the fabrications against Commander of the Faithful 'Ali, for there is no sound report to that effect. The Imami Shiites claim that the imamate is like prophethood; it can only be on the basis of a text from Allah (~) or from the lips of His Messenger(~). They say that the imamate, like prophethood, is a kind of mercy from Allah. No era can be without an imam who is appointed by Allah and to whom obedience is obligatory. No human has the right to choose or appoint the imam; in fact, not even the imam himself has the right to appoint his successor. They have fabricated and ascribed to their imams dozens of reports concerning that. These include reports that they have attributed to Imam Muhammad al-Baqir (may Allah have mercy on him), according to which he said: Al-lf asan s caliphate and his reconciliation efforts Do you think that this matter is for us to decide and appoint whoever we want? No, by Allah; it is an inscription from the Messenger of Allah, one man who appoints another by name, until it ends with the last one.8 The Imami Shiites believe that the Messenger (~) mentioned twelve imams who would come after him; thus, he appointed them by name. They are: 1. 'Ali ibn Abi Talib ( d. 40 AH) 2. al-I:I.asan ibn 'Ali (d. 50 AH) 3. al-I:Iusayn ibn 'Ali, the leader of the martyrs (d. 61 AH) 4. 'Ali ibn al-I:Iusayn Zayn al-'Abideen (d. 95 AH)