Hasan ibn Ali
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Template:Hasan ibn Ali Template:Shia Islam
Hasan ibn Ali (Template:Langx; Template:CircaTemplate:Snd2 April 670) was an Alid political and religious leader. The eldest son of Ali and Fatima and a grandson of the Islamic prophet Muhammad, Hasan briefly ruled as Rashidun caliph from January 661 until August 661. He is considered as the second Imam in Shia Islam, succeeding Ali and preceding his brother Husayn. As a grandson of the prophet, he is part of the Template:Transliteration and the Template:Transliteration, and also participated in the event of the mubahala.
During the caliphate of Ali (Template:Reign), Hasan accompanied him in the military campaigns of the First Fitna. Following Ali's assassination in January 661, Hasan was acknowledged caliph in Kufa. His sovereignty was not recognized by Mu'awiya ibn Abi Sufyan (Template:Reign), the governor of Syria, who led an army into Kufa while pressing Hasan for abdication in letters. In response, Hasan sent a vanguard under Ubayd Allah ibn al-Abbas to block Mu'awiya's advance until he arrived with the main army. Meanwhile, Hasan was severely wounded in an abortive assassination attempt by the Kharijites, a faction opposed to both Ali and Mu'awiya. This attack demoralised Hasan's army and led to widespread desertion. Ubayd Allah and most of his troops also defected after Mu'awiya bribed him. In August 661, Hasan signed a peace treaty with Mu'awiya on the condition that the latter should rule in compliance with the Quran and the Template:Transliteration, a council should appoint his successor, and Hasan's supporters would receive amnesty. Hasan retired from politics and abdicated in Medina where he died either from illness or poisoning, though the early sources are nearly unanimous that he was poisoned. Mu'awiya is commonly viewed as the instigator in the murder of Hasan, which removed an obstacle to the succession of his son Yazid I (Template:Reign).
Critics of Hasan call his treaty with Mu'awiya an indication of weakness, saying that he intended to surrender from the beginning. Given Mu'awiya's military superiority, supporters of Hasan maintain that his abdication was inevitable after his soldiers mutinied and that he was motivated by the desire for unity and peace among Muslims, which was reportedly predicted by Muhammad in a Sunni hadith. Another Sunni hadith, also attributed to Muhammad, predicted that the prophetic succession would last for thirty years, which may have been interpreted by some early Sunni scholars as evidence that Hasan's caliphate was rightly-guided (Template:Transliteration). In Shia theology, the divine infallibility ([[Ismah|Template:Transliteration]]) of Hasan as the second Shia Imam further justified his course of action. As the rightful successor of Muhammad in Shia Islam, Hasan's all-inclusive temporal and religious authority came from divinely-inspired designation ([[Nass (Islam)|Template:Transliteration]]), which was not annulled by abdication to Mu'awiya I, who usurped only the temporal authority. The imamate and caliphate are viewed as separate institutions in Shia Islam until such time that God would make the Imam victorious.
Early lifeEdit
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BirthEdit
Hasan was born in Medina in Template:Circa. Sources differ on whether he was born in the Islamic months of Sha'ban or Ramadan,Template:Sfn though most early works give his birthdate as 15 Ramadan 3 AH (2 March 625),Template:Sfn which is annually celebrated by the Shia.Template:Sfn Hasan was the firstborn of Muhammad's daughter Fatima and his cousin Ali.Template:Sfn Their union holds a special spiritual significance for Muslims, write Nasr and Afsaruddin,Template:Sfn and Muhammad said he followed divine orders to marry Fatima to Ali, narrates the Sunni al-Suyuti (Template:Died in), among others.Template:SfnTemplate:SfnTemplate:Sfn Ali reportedly had chosen another name in Sunni sources but deferred to Muhammad who named the child Hasan (Template:Lit).Template:SfnTemplate:Sfn To celebrate his birth, Muhammad sacrificed a ram, while Fatima shaved Hasan's head and donated the weight of his hair in silver.Template:Sfn
Lifetime of MuhammadEdit
Hasan was raised in Muhammad's household until his death, when Hasan was aged seven.Template:Sfn Early sources widely report Muhammad's love for Hasan and his brother Husayn,Template:SfnTemplate:Sfn saying that Muhammad allowed the boys to climb on his back while he was prostrate in prayer,Template:Sfn and interrupted a sermon to pick up Hasan after he fell.Template:SfnTemplate:Sfn Hasan later recalled an incident where his grandfather took a date from him, and explained to him that receiving alms (Template:Transliteration) was forbidden for his family.Template:SfnTemplate:Sfn
A hadith (Template:Lit) in the canonical Sunni collection Sunan ibn Majah names Hasan and Husayn as the Template:Transliterations (Template:Lit) of the youth in the paradise.Template:Sfn<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>Template:Sfn Madelung adds that this hadith is widely reported,Template:Sfn while Veccia Vaglieri (Template:Died in) notes that its authenticity was disputed by the Umayyad Caliph Marwan (Template:Reign).Template:Sfn The same source and the canonical Shia source Kitab al-Irshad narrate the prophetic hadith, "He who has loved Hasan and Husayn has loved me and he who has hated them has hated me."Template:SfnTemplate:Sfn Similarly, the canonical Sunni source Sunan al-Tirmidhi ascribes to Muhammad, "Whoever loves me and loves these two [Hasan and Husayn] and loves their mother and father [Fatima and Ali], will be with me in my station on the Day of Resurrection."Template:Sfn
MubahalaEdit
After an inconclusive debate in 10/631-2, Muhammad and the Najranite Christians decided to engage in Template:Transliteration, where both parties would pray to invoke God's curse upon the liar. Madelung argues that Muhammad participated in this event alongside Hasan, Husayn, and their parents.Template:Sfn This is also the Shia view.Template:Sfn In contrast, most Sunni accounts by al-Tabari (Template:Died in) do not name the participants of the event, while some other Sunni historians agree with the Shia view.Template:SfnTemplate:SfnTemplate:Sfn
During the event, Muhammad gathered Hasan, Husayn, Ali, and Fatima under his cloak and addressed them as his Template:Transliteration, according to some Shia and Sunni sources,Template:SfnTemplate:Sfn including the canonical Sahih Muslim and Sahih al-Tirmidhi.Template:Sfn Madelung suggests that their inclusion by Muhammad in this significant ritual must have raised the religious rank of his family.Template:Sfn A similar view is voiced by Lalani.Template:Sfn
Death of Muhammad and Fatima (632)Edit
Muhammad died in 11/632 when Hasan was about seven.Template:Sfn As his family prepared for the burial,Template:Sfn a group of Muslims gathered at the Saqifa and appointed Abu Bakr as Muhammad's successor,Template:Sfn in the absence of his family and the majority of the Muhajirun (Meccan Muslims).Template:SfnTemplate:SfnTemplate:Sfn Ali, Fatima, and some supporters did not recognize the caliphate of Abu Bakr,Template:SfnTemplate:Sfn saying that Muhammad had appointed Ali as his successor,Template:Sfn possibly referring to the Event of Ghadir Khumm in 632.Template:Sfn
Fatima died also in 632, within six months of Muhammad's death,Template:SfnTemplate:Sfn at the age of about eighteen or twenty-seven years old.Template:Sfn Shias hold that she miscarried her child and died from the injuries she suffered in an attack on her house,Template:SfnTemplate:SfnTemplate:Sfn intended to subdue Ali,Template:Sfn at the order of Abu Bakr.Template:SfnTemplate:SfnTemplate:Sfn These allegations are rejected by Sunnis,Template:SfnTemplate:Sfn who believe that Fatima died from grief after Muhammad's death and that her child died in infancy of natural causes.Template:SfnTemplate:SfnTemplate:Sfn
Template:AnchorRashidun caliphateEdit
Caliphates of Abu Bakr, Umar, and UthmanEdit
Hasan did not play a major role under the first three caliphs, namely, Abu Bakr (Template:Reign), Umar (Template:Reign), and Uthman (Template:Reign). He might have had a share of five thousand dirhams in Umar's system of state pension.Template:Sfn According to Ibn Isfandiyar, Hasan also took part in an expedition to Amol during the caliphate of Umar,Template:Sfn though the veracity of such reports have been questioned by Paktchi et al.Template:Sfn
Defying Uthman, Hasan joined his father in bidding farewell to Abu Dharr al-Ghifari (Template:Died in), who was exiled from Medina after he preached against the misdeeds of the powerful.Template:Sfn When Uthman's half-brother al-Walid ibn Uqba was accused of drinking alcohol, Ali asked Hasan to carry out the punishment of forty lashes, though the latter reportedly refused and Abd Allah ibn Ja'far instead administered the penalty.Template:Sfn Veccia Vaglieri does not mention any disagreements and writes that Ali meted out the punishment himself.Template:Sfn She also suggests that the young Hasan and his brother Husayn lived in a state of obedience to their father Ali, following Ali whenever he opposed Uthman.Template:Sfn
In June 656, Uthman was besieged in his home by rebels. Hasan and Husayn were likely wounded while guarding Uthman's house at the request of Ali.Template:SfnTemplate:SfnTemplate:Sfn In particular, the reports that Hasan was among the defenders are considered numerous and reliable by Madelung.Template:Sfn On the final day, however, Hasan and most of the guards are said to have laid down their weapons at Uthman's request.Template:SfnTemplate:Sfn Yet another report states that Hasan arrived at the scene of Uthman's murder in time to identify his assassins.Template:Sfn According to Madelung, Hasan later criticised Ali for not doing enough to defend Uthman.Template:Sfn
Caliphate of AliEdit
Ali was elected caliph after the assassination of Uthman. Immediately after his accession, the new caliph faced a rebellion led by Aisha, a widow of Muhammad and daughter of Abu Bakr, and Talha ibn Ubayd Allah and Zubayr ibn al-Awwam, two companions of Muhammad.Template:Sfn Hasan and Ammar ibn Yasir (Template:Died in) were subsequently sent to Kufa to rally support and raised an army of some 6,000 men.Template:SfnTemplate:Sfn He also helped remove Abu Musa al-Ash'ari from the rule of Kufa,Template:Sfn as the latter continued to hinder Ali's efforts against the rebels.Template:SfnTemplate:SfnTemplate:Sfn Hasan later fought in the Battle of the Camel (656) against Aisha, Talha, and Zubayr.Template:Sfn
Hasan also fought against Mu'awiya ibn Abi Sufyan (Template:Reign) in the Battle of Siffin (657), though (Sunni) sources do not view him as a prominent participant.Template:SfnTemplate:Sfn Madelung writes that Hasan criticised Ali's alleged aggressive war policy, saying that it stoked division among Muslims.Template:Sfn In contrast, the Sunni Ibn 'Abd al-Barr (Template:Died in) lists Hasan as a commander at Siffin and the Shia Nasr ibn Muzahim (Template:Died in) narrates that Mu'awiya offered Hasan to switch sides at Siffin but was rejected.Template:Sfn Haj-Manouchehri writes that Hasan persuaded some neutral figures to support Ali at Siffin, including Sulayman ibn Surad al-Khuza'i. He adds that Hasan vigorously opposed the arbitration process after Siffin alongside his father.Template:Sfn In November 658, Ali placed Hasan in charge of his land endowments.Template:Sfn
Caliphate of HasanEdit
In January 661, Ali was assassinated by the Kharijite Abd al-Rahman ibn Muljam.Template:Sfn Hasan was subsequently acknowledged caliph in Kufa, the seat of Ali's caliphate.Template:SfnTemplate:Sfn Madelung writes that Ali had apparently not nominated a successor before his sudden death but had often said that only members of Muhammad's household (Template:Transliteration) were entitled to the caliphate. As Ali's legatee, Hasan must have been the obvious choice for the caliphate.Template:SfnTemplate:Sfn Some Shia reports add that Ali also designated Hasan as his [[wali|Template:Transliteration]], thus giving him his own authority to command, and also his Template:Transliteration, responsible for punishing his assassin.Template:Sfn Some authors have noted that Muhammad's surviving companions were primarily in Ali's army and must have therefore pledged allegiance to Hasan, as evidenced by the lack of any reports to the contrary.Template:SfnTemplate:Sfn
In his inaugural speech at the Great Mosque of Kufa, Hasan praised the Template:Transliteration and quoted verse 42:23 of the Quran:
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I am of the Family of the Prophet from whom God has removed filth and whom He has purified, whose love He has made obligatory in His Book when He said, "Whosoever performs a good act, We shall increase the good in it". Performing a good act is love for us, the Family of the Prophet.Template:SfnTemplate:Sfn{{#if:|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries}}
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Ali's commander Qays ibn Sa'd was the first to pledge his allegiance to Hasan. Qays offered his oath based on the Quran, precedent (Template:Transliteration), and jihad against those who declared lawful (Template:Transliteration) what was unlawful (Template:Transliteration). Hasan, however, avoided the last condition by saying that it was implicit in the first two.Template:SfnTemplate:Sfn About this episode, Husain Mohammad Jafri (Template:Died in) suggests that Hasan was probably already apprehensive about the Kufans' support and wanted to avoid unrealistic commitments.Template:Sfn The oath stipulated that people "should make war on those who were at war with Hasan, and should live in peace with those who were at peace with him", writes the Sunni al-Baladhuri (Template:Died in), adding that this condition astonished the people, who suspected that he intended to make peace with Mu'awiya I.Template:SfnTemplate:Sfn In contrast, Madelung notes that the oath was identical to the one demanded earlier by Ali and denounced by the Kharijites.Template:Sfn The view of Maria Massi Dakake is similar.Template:Sfn
Conflict with Mu'awiya IEdit
Having been at war with Ali, Mu'awiya I did not recognise the caliphate of his successor and prepared for war.Template:Sfn He marched an army of sixty thousand men through al-Jazira to Maskin, about Template:Convert north of the present-day Baghdad.Template:SfnTemplate:Sfn Concurrently, Mu'awiya I also corresponded with Hasan, urging him to give up his claim to the caliphate.Template:SfnTemplate:Sfn Jafri suggests that he might have hoped to force Hasan to abdicate or attack the Iraqi forces before they were fortified. Mu'awiya I might have believed that Hasan would remain a threat even if he was defeated and killed, since another Hashemite could continue the fight. If Hasan abdicated in favor of Mu'awiya I, he writes, such claims would have no weight.Template:Sfn The view of Momen is similar.Template:Sfn
Their letters revisit the succession of Muhammad. Hasan urged Mu'awiya I to pledge allegiance to him with the same arguments advanced by Ali against Abu Bakr after Muhammad's death. Ali had said that if the Quraysh could successfully claim the leadership because Muhammad belonged to them, then Muhammad's family was the most qualified to lead.Template:Sfn Mu'awiya I replied that Muslims were not unaware of the merits of the Template:Transliteration but had selected Abu Bakr to keep the caliphate within the Quraysh.Template:Sfn Hassan also wrote that Mu'awiya I had no true merit in Islam and was the son of Muhammad's arch-enemy Abu Sufyan.Template:SfnTemplate:Sfn Mu'awiya I replied that he was better suited for the caliphate because of his age, governing experience, and superior military strength,Template:SfnTemplate:SfnTemplate:Sfn thus implying that these qualities were more important than religious precedence.Template:Sfn Jafri comments that Mu'awiya I's response made explicit the separation of politics and religion, which later became a tenet of Sunni Islam. In contrast, Shia Islam vested all authority in the household of Muhammad.Template:SfnTemplate:Anchor
Mobilisation of Iraqi troopsEdit
As the news of Mu'awiya I's advance reached Hasan, he ordered his local governors to mobilise and invited the Kufans to prepare for war, "God had prescribed the jihad for his creation and called it a loathsome duty (Template:Transliteration)", referring to verse 2:216 of the Quran.Template:Sfn There was no response at first,Template:Sfn possibly because some tribal chiefs were bribed by Mu'awiya I.Template:Sfn Hasan's companions now scolded the crowd and inspired them to leave in large numbers for the army campgrounds in Nukhayla.Template:Sfn Hasan soon joined them and appointed Ubayd Allah ibn Abbas as the commander of a vanguard of twelve thousand men tasked with holding Mu'awiya I back in Maskin until the arrival of Hasan's main army. Ubayd Allah was advised not to fight unless attacked and to consult with Qays ibn Sa'd, the second in command.Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn Wellhausen (Template:Died in) names Abd Allah ibn Abbas as the commander of the vanguard,Template:Sfn but this is rejected by Madelung,Template:Sfn who suggests that the choice of Ubayd Allah indicates Hasan's peace intentions because the former had earlier surrendered Yemen to Mu'awiya I without a fight.Template:Sfn This is the view of Ibn Shihab al-Zuhri (Template:Died in),Template:Sfn the Umayyad-era historian who adopted the pro-Umayyad account that depicts a greedy Hasan eager to renounce his caliphate for money.Template:Sfn This must have been the official Umayyad account, distributed to legitimise Mu'awiya I's rule in the absence of a council (Template:Transliteration) or election or designation (Template:Transliteration), suggests Jafri.Template:Sfn
MutinyEdit
While the vanguard was awaiting his arrival in Maskin, Hasan faced a mutiny at his military camp near al-Mada'in. Among the five surviving accounts, Jafri prefers the one by Abu Hanifa Dinawari (Template:Died in), which states that Hasan was concerned about his troops' resolve by the time he reached the outskirts of al-Mada'in. He thus halted the army at Sabat and told them in a speech that he preferred peace over war because his men were reluctant to fight.Template:SfnTemplate:Sfn According to al-Mada'ini (Template:Died in), Hasan also quoted Ali as saying, "Do not loathe the reign of Mu'awiya I", which Madelung finds incredible.Template:Sfn
Taking the speech as a sign that Hasan intended to pursue peace, Kharijite sympathisers in Hasan's army looted his tent and pulled his prayer rug from under him.Template:SfnTemplate:SfnTemplate:Sfn Alternatively, Jafri and al-Ya'qubi (Template:Died in) hold Mu'awiya I responsible for the mutiny through his network of spies, about which letters were earlier exchanged between Mu'awiya I and Hasan and Ubayd Allah.Template:SfnTemplate:Sfn As he was being escorted away to safety, the Kharijite al-Jarrah ibn Sinan attacked and wounded Hasan while shouting, "You have become an infidel (Template:Transliteration) like your father".Template:SfnTemplate:SfnTemplate:Sfn Al-Jarrah was overpowered and killed,Template:Sfn while Hasan, bleeding profusely,Template:Sfn was taken for treatment to the house of Sa'd ibn Mas'ud al-Thaqafi, the governor of al-Mada'in.Template:SfnTemplate:Sfn The news of this attack further demoralized Hasan's army and led to widespread desertions.Template:SfnTemplate:SfnTemplate:Sfn Sa'd's nephew Mukhtar ibn Abi Ubayd (Template:Died in) reportedly recommended the governor to surrender Hasan to Mu'awiya I but was rejected.Template:Sfn
DesertionsEdit
The Kufan vanguard arrived in Maskin and found Mu'awiya I camped there. Through a representative, he urged them not to commence hostilities until he concluded his peace talks with Hasan. This was likely a false claim.Template:SfnTemplate:Sfn The Kufans, however, insulted Mu'awiya I's envoy and sent him back. Mu'awiya I then sent the envoy to visit Ubayd Allah privately, telling him that Hasan had requested a truce and then offering Ubayd Allah a million dirhams to switch sides. Ubayd Allah accepted and deserted at night to Mu'awiya I, who fulfilled his promise to him.Template:SfnTemplate:SfnTemplate:Sfn
The next morning, Qays ibn Sa'd took charge of Hasan's troops as the second-in-command and denounced Ubayd Allah in a sermon. Mu'awiya I now sent a contingent to force surrender but was pushed back twice.Template:Sfn He then offered bribes to Qays in a letter, which he refused.Template:SfnTemplate:SfnTemplate:Sfn As the news of the mutiny against Hasan and the attempt at his life arrived, however, both sides abstained from fighting and awaited further developments.Template:Sfn Veccia Vaglieri writes that the Iraqis were reluctant to fight and a group deserted every day.Template:Sfn By one account, 8,000 men out of 12,000 followed Ubayd Allah's example and joined Mu'awiya I.Template:SfnTemplate:Sfn When Hasan learned about this, al-Ya'qubi writes that he summoned the Iraqi nobles and reproached them for their unreliability and fickle-mindedness, echoing the speeches of Ali after Siffin.Template:Sfn
Treaty with Mu'awiya IEdit
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Mu'awiya I now sent envoys to propose that Hasan abdicate in his favor to spare Muslim blood. In return, Mu'awiya I was ready to designate Hasan as his successor, grant him safety, and offer him a large financial settlement.Template:SfnTemplate:Sfn Hasan accepted the overture in principle and sent his representative(s) to Mu'awiya I, who sent them back to Hasan with carte blanche, inviting him to dictate whatever he wanted. Hasan wrote that he would surrender the Muslim rule to Mu'awiya I if he would comply with the Quran and Template:Transliteration, his successor would be appointed by a council (shura), the people would remain safe, and Hasan's supporters would receive amnesty.Template:SfnTemplate:Sfn His letter was witnessed by two representatives, who carried it to Mu'awiya I.Template:Sfn Hasan thus renounced the caliphate in August 661 after a seven-month reign.Template:SfnTemplate:SfnTemplate:Sfn This year is considered by a number of the early Muslim sources as "the year of unity" and is generally regarded as the start of Mu'awiya I's caliphate.Template:SfnTemplate:Sfn
Terms of the treatyEdit
Veccia Vaglieri finds certain variants of the treaty impossible to reconcile. She lists several conditions in the early sources and questions their veracity, including an annual payment of one or two million dirhams to Hasan, a single payment of five million dirhams from the treasury of Kufa, annual revenues from variously named districts in Persia, succession of Hasan to Mu'awiya I or a council (Template:Transliteration) after Mu'awiya I, and preference for the Banu Hashim over the Banu Umayyad in pensions.Template:Sfn Another condition was that Mu'awiya I should end the ritual cursing of Ali in mosques, writes Mavani.Template:Sfn
Jafri similarly notes that the terms are recorded differently and ambiguously by al-Tabari, Dinawari, Ibn Abd al-Barr, and Ibn al-Athir, while al-Ya'qubi and al-Masudi (Template:Died in) are silent about them. In particular, Jafri finds the timing of Mu'awiya I's carte blanche problematic in al-Tabari's account.Template:Sfn Al-Tabari also mentions a single payment of five million dirhams to Hasan from the treasury of Kufa,Template:SfnTemplate:Sfn which Jafri rejects because the treasury of Kufa was already in Hasan's possession at the time.Template:Sfn He adds that Ali regularly emptied the treasury and distributed the funds among the public,Template:Sfn and this is also reported by Veccia Vaglieri.Template:Sfn Jafri then argues that the most comprehensive account is the one given by Ahmad ibn A'tham, probably taken from al-Mada'ini, who recorded the terms in two parts. The first part is the conditions proposed by Abd Allah ibn Nawfal, who negotiated on Hasan's behalf with Mu'awiya I in Maskin.Template:Efn The second part is what Hasan stipulated in carte blanche.Template:Efn These two sets of conditions together encompass all the conditions scattered in the early sources.Template:Sfn
Jafri thus concludes that Hasan's final conditions in carte blanche were that Mu'awiya I should act according to the Quran, Template:Transliteration, and the conduct of the Rashidun caliphs, that the people should remain safe, and that the successor to Mu'awiya I should be appointed by a council.Template:Sfn These conditions are echoed by Madelung,Template:Sfn who adds that Hasan made no financial stipulations in his peace proposal and Mu'awiya I consequently made no payments to him,Template:Sfn contrary to the "Umayyad propaganda" reflected in the account of al-Zuhri, quoted by al-Tabari.Template:Sfn Since Ali and his house rejected the conduct of Abu Bakr and Umar in the [[Election of Uthman|Template:Transliteration after Umar]] in 23/644, Jafri believes that the clause about following the Rashidun caliphs was inserted by later Sunni authors.Template:Sfn That Mu'awiya I agreed to an amnesty for the supporters of Ali indicates that the revenge for Uthman was a pretext for him to seize the caliphate, according to Jafri.Template:Sfn
AbdicationEdit
In the surrender ceremony, Mu'awiya I demanded Hasan to publicly apologise. Hasan rose and reminded the people that he and Husayn were Muhammad's only grandsons and the right to the caliphate was his and not Mu'awiya I's, but he had surrendered it to avoid bloodshed.Template:Sfn Mu'awiya I then spoke and recanted his earlier promises to Hasan and others,Template:SfnTemplate:Sfn saying that those promises were made to shorten the war.Template:Sfn As reported by the Mu'tasilite Ibn Abi'l-Hadid (Template:Died in) and Abu al-Faraj al-Isfahani (Template:Died in), Mu'awiya I added that he had not fought the Iraqis so that they would practice Islam, which they were already doing, but to be their master ([[amir|Template:Transliteration]]).Template:Sfn Al-Baladhuri writes that Mu'awiya I then gave the Kufans three days to pledge allegiance or be killed. After this, the people rushed to vow allegiance to Mu'awiya I.Template:Sfn Hasan left Kufa for Medina but soon received a request from Mu'awiya to subdue a Kharijite revolt near Kufa. He wrote back to Mu'awiya I that he had given up his claim to the caliphate for the sake of peace and compromise, not to fight on his side.Template:SfnTemplate:SfnTemplate:Sfn
RetirementEdit
Between his abdication in 41/661 and his death in 50/670, Hasan lived quietly in Medina and did not engage in politics.Template:Sfn In compliance with the peace treaty, Hasan declined requests from (often small) Shia groups to lead them against Mu'awiya I.Template:SfnTemplate:Sfn He was nevertheless considered the head of the house of Muhammad by the Banu Hashim and Ali's partisans, who had probably pinned their hopes on his succession to Mu'awiya.Template:Sfn The Sunni al-Baladhuri in his Ansab writes that Hasan sent tax collectors to the Fasa and Darabjird provinces of Iran in accordance with the treaty but the governor of Basra, instructed by Mu'awiya I, incited the people against Hasan and his tax collectors were driven out of the two provinces. Madelung regards this account as fictitious because Hasan had just refused to join Mu'awiya I in fighting the Kharijites. He adds that Hasan had made no financial stipulations in his peace proposal and Mu'awiya I consequently made no payments to him.Template:Sfn Madelung suggests that the relations between the two men deteriorated when Mu'awiya I realised that Hasan would not actively support his regime.Template:Sfn
DeathEdit
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Hasan most likely died on 2 April 670 (5 Rabi' al-Awwal 50 AH),Template:Sfn though other given dates are 49, 50, 48, 58 and 59 AH.Template:Sfn Veccia Vaglieri suggests that Hasan died from an illness or poisoning,Template:Sfn while the early sources are nearly unanimous that Hasan was poisoned.Template:Sfn
Complicity of Mu'awiya IEdit
Mu'awiya I is usually identified as the instigator in the murder of Hasan.Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn Aside from the Shia sources,Template:SfnTemplate:SfnTemplate:Sfn this is also the view of some notable Sunni historians, including al-Waqidi (Template:Died in), al-Mada'ini, Umar ibn Shabba (Template:Died in), al-Baladhuri, al-Haytham ibn Adi (Template:Died in), and Abu Bakr ibn Hafs.Template:Sfn These reports are nevertheless suppressed by al-Tabari, perhaps because he found them insignificant or far more likely because he was concerned for the faith of the common people (Template:Transliteration) in this and similar instances, as suggested by Madelung and Donaldson (Template:Died in).Template:SfnTemplate:Sfn Some other early Sunni sources deny the poisoning, saying that Hasan died of "consumption".Template:Sfn
At the time of his abdication, Hasan was about thirty-eight years old while Mu'awiya I was fifty-eight. Jafri suggests that the age difference presented a problem for Mu'awiya I,Template:Sfn who planned to designate his son Yazid I (Template:Reign) as his successor,Template:SfnTemplate:Sfn in violation of the peace treaty with Hasan.Template:Sfn Jafri thus believes that Mu'wiya should be suspected in the murder of Hasan, which removed an obstacle to the succession of his son.Template:Sfn This view is echoed by Momen and Madelung.Template:SfnTemplate:Sfn
Historical accountsEdit
Hasan did not disclose who he suspected of his poisoning, fearing that the wrong person might be punished.Template:Sfn The Shia al-Mufid (Template:Died in) reports that Hasan's wife Ja'da bint al-Ash'ath poisoned him with the promise of 100,000 dirhams from Mu'awiya I and marriage to his son Yazid.Template:Sfn Jafri writes that the majority of Sunni and Shia reports are similar to this one,Template:Sfn including those by Abu al-Faraj al-Isfahani, al-Mas'udi (Template:Died in), and al-Ya'qubi.Template:SfnTemplate:SfnTemplate:Sfn In contrast, Ahmed regards these reports as "Alid propaganda" against Al-Ash'ath,Template:Sfn Ja'da's father and the prominent Kufan tribal chief who undermined Ali at Siffin (657) by supporting the arbitration,Template:SfnTemplate:SfnTemplate:Sfn and sabotaged Ali's campaign after being bribed by Mu'awiya I, according to Madelung.Template:Sfn As with Jafri, Veccia Vaglieri notes that many early sources hold Ja'da bin al-Ash'ath responsible for poisoning Hasan at the instigation of Mu'awiya I, though she also observes that al-Ash'ath was regarded as a traitor by the Shia who might have transferred the blame to his daughter.Template:Sfn
Alternatively, the Sunni al-Haytham ibn Adi identifies the daughter of Suhayl ibn Amr as the murderer.Template:Sfn Another account by the Sunni al-Waqidi pins the crime on a servant of Hasan at the instigation of Mu'awiya I.Template:Sfn Yet another account is that Yazid proposed to Zaynab, the daughter of Ja'far ibn Abi Talib, who refused and instead married Hasan. The enraged Yazid subsequently had Hasan poisoned.Template:SfnTemplate:Sfn
Forensics investigationEdit
A recent article by Burke et al. examined the circumstances surrounding Hasan's death. Using mineralogical, medical, and chemical evidence, they suggested that the mineral calomel (mercury(I) chloride, Hg2Cl2), sourced from the Byzantine Empire, was the substance primarily responsible for Hasan's death. Because historical sources indicate that another member of Hasan's household also suffered similar symptoms, the article considers Hasan's wife to be the prime suspect. The article cites a historical document, according to which the Byzantine emperor (likely Constantine IV) sent Mu'awiya I a poisoned drink at the request of the latter. The authors thus conclude that their forensic hypothesis is consistent with the historical narrative that Hasan was poisoned by his wife Ja'da at the instigation of Mu'awiya I and with the involvement of the Byzantine emperor.Template:Sfn
BurialEdit
Before his death, Hasan had instructed his family to bury him next to Muhammad. According to Madelung, if they "feared evil," Hasan asked them to bury him near his mother in al-Baqi cemetery. The Umayyad governor of Medina, Sa'id ibn al-As, was not opposed to burying Hasan near Muhammad, whereas Marwan ibn al-Hakam strongly opposed it, arguing that Uthman had been buried in al-Baqi. In his opposition, Marwan was joined by Muhammad's widow Aisha,Template:SfnTemplate:Sfn who is often considered hostile to Ali.Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn
Muhammad's companion Abu Hurayra unsuccessfully attempted to persuade Marwan to allow Hasan's burial next to Muhammad by reminding him of Muhammad's high esteem for Hasan and Husayn.Template:Sfn Supporters of Husayn and Marwan from the Banu Hashim and Banu Umayyad, respectively, soon gathered with weapons. Muhammad ibn al-Hanafiyya reportedly intervened and reminded Hasan's burial request. He was then buried in al-Baqi.Template:Sfn Dinawari writes the Umayyads shot arrows at the body during the standoff,Template:Sfn and this is also the Shia view.Template:Sfn Madelung suggests that Mu'awiya I later rewarded Marwan for his stand by reinstating him as the governor of Medina.Template:Sfn As Hasan's body was carried to al-Baqi, however, Marwan reportedly joined the procession and paid tribute to a man "whose forbearance (Template:Transliteration) weighed mountains".Template:SfnTemplate:Sfn Following the norms,Template:Sfn Hasan's funeral prayer was led by Sa'id ibn al-As, the governor of Medina.Template:Sfn Hasan's tomb was later made a domed shrine, which was destroyed twice by the Wahhabis first in 1806 and then 1927.Template:EfnTemplate:Sfn
Family lifeEdit
Sources differ about Hasan's wives and children. The account of Ibn Sa'd is considered the most reliable, reporting that Hasan had fifteen sons and nine daughters with six wives and three known concubines.Template:Sfn His first marriage was contracted with Ja'da, daughter of the Kinda chief al-Ash'ath ibn Qays, soon after Ali relocated to Kufa. Madelung suggests that Ali with this marriage intended to establish ties with the powerful Yemeni tribes in Kufa. Hasan had no children with Ja'da, who is often accused of poisoning him.Template:Sfn Umm Bashir was Hasan's second wife and bore him his eldest son Zayd, his daughter Umm al-Husayn, and probably another daughter Umm al-Hasan.Template:Sfn Umm Bashir was the daughter of Abu Mas'ud Uqba ibn Amr, who had opposed the Kufan revolt against Uthman. Madelung writes that Ali was hoping to bring Abu Mas'ud to his side with the marriage.Template:Sfn
After his abdication and return to Medina, Hasan married Khawla, daughter of the Fazara chief Manzur ibn Zabban.Template:Sfn Khawla already had two sons and a daughter from Muhammad ibn Talha, who was killed in the Battle of the Camel. After her father protested that he had been ignored, Hasan presented Khawla to her father and remarried her with his approval. Khawla bore Hasan his son, Hasan.Template:Sfn Hasan in Medina also married Hafsa bint Abd al-Rahman ibn Abi Bakr.Template:Sfn It is said that al-Mundhir ibn al-Zubayr was in love with her and his rumors compelled Hasan to divorce her. The rumors also ended Hafsa's next marriage and she eventually married al-Mundhir.Template:Sfn Hasan also married Umm Ishaq bint Talha ibn Ubayd Allah. Mu'awiya I reputedly asked her brother Ishaq ibn Talha to marry her to Yazid but Ishaq married her to Hasan instead and she bore a son named Talha.Template:Sfn Another wife of Hasan was Hind bint Suhayl ibn Amr,Template:Sfn the widow of Abd al-Rahman ibn Attab, who was divorced by Abd Allah ibn Amir. Hasan had no children with Hind.Template:Sfn Hasan's other children were probably from concubines, including Qasim and Abd Allah (or Abu Bakr), both of whom were killed in the Battle of Karbala (680),Template:Sfn and Umm Abd Allah, who married Zayn al-Abidin and bore him Muhammad al-Baqir, the fifth Shia Imam.Template:Sfn Hasan's descendants are usually known as Template:Transliteration, though the usage of the term is sometimes extended to Husayn's descendants as well.Template:Sfn
Number of consortsEdit
Tendentious (Sunni) reports describe that Hasan married seventy (or ninety) women in his lifetime and had a harem of three hundred concubines.Template:SfnTemplate:Sfn Madelung regards these as absurd,Template:Sfn and Pierce believes that these accusations were made by later Sunni writers who were nevertheless unable to list more than sixteen names.Template:Sfn Madelung writes that most of the claims were by al-Mada'ini and were often vague; some had a clear defamatory intent.Template:Sfn In particular, the ninety-wives allegation was first made by Muhammad al-Kalbi and later picked up by al-Mada'ini, who was unable to list more than eleven names, five of whom are uncertain or highly doubtful.Template:Sfn
Veccia Vaglieri holds that the marriages of Hasan received little contemporary censure.Template:Sfn In contrast, Lammens (Template:Died in) suggests that Hasan married and divorced so frequently that he was called Template:Transliteration (Template:Lit) and his behavior earned Ali new enemies.Template:Sfn Madelung rejects this claim, saying that Hasan – living in his father's household – could not enter into any marriages not arranged (or approved) by Ali.Template:Sfn In particular, the narratives in which Ali warns the Kufans not to marry their daughters to Hasan are fabricated.Template:Sfn Madelung believes that Hasan's marriages in Ali's lifetime were intended to strengthen political alliances, as evidenced by Hasan reserving his Template:Transliteration (Abu Muhammad) for his first son with his first freely-chosen wife Khawla. When Muhammad died in childhood, Hasan chose Khawla's second son Hasan as his primary heir.Template:Sfn
DivorcesEdit
Hasan divorced his wife Hafsa out of propriety when she was accused by al-Mundhir. Hafsa's next marriage ended similarly. When she finally married al-Mundhir, Hasan visited the couple and forgave al-Mundhir for spreading those false rumors out of love for Hafsa.Template:Sfn Hasan also returned Khawla to her father Manzur when he objected that he had been ignored and then remarried her with his approval.Template:Sfn Hasan is also said to have divorced his wife Hind when he saw evidence of renewed love by her former husband.Template:Sfn
For Madelung, Hasan's divorces do not indicate any inordinate sexual appetite.Template:Sfn He also writes that Hasan comes across as noble and forbearing in dealing with his wives.Template:Sfn Madelung cites Hasan's advice to Husayn to marry his widow Umm Ishaq after his death.Template:Sfn When he was poisoned, Hasan also reputedly refrained from disclosing the suspect in his household to Husayn.Template:Sfn
Assessment and legacyEdit
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Appearance and temperamentEdit
Hasan has been described as closely resembling Muhammad in his appearance.Template:SfnTemplate:Sfn Madelung suggests that Hasan might have also inherited Muhammad's temperament and describes him as a pacifist.Template:Sfn Veccia Vaglieri writes that he was of mild disposition (Template:Transliteration), generous, pious, and known to have made several pilgrimages on foot.Template:Sfn While Hasan is described as a good orator, he might have also suffered from a speech defect, according to Abu al-Faraj al-Isfahani.Template:Sfn In contrast to Hasan, Madelung suggests that Husayn might have inherited his father's "fighting spirit".Template:Sfn
AbdicationEdit
The sources hostile to Hasan interpret his peace treaty with Mu'awiya I as a sign of weakness, saying that Hasan intended to surrender from the beginning.Template:Sfn Some authors instead suggest that Hasan's decision to abdicate was motivated by the lure of the life of ease and luxury,Template:Sfn while Western historians tend to criticise Hasan for ceding the caliphate.Template:Sfn
Other sources reject these criticisms, saying that Hasan's abdication was inevitable after the Kufans' mutiny, similar to Ali's acceptance of the arbitration proposal at Siffin (657).Template:Sfn These sources contend that Hasan was motivated by the desire for unity and peace in the Muslim community, similar to Ali after Muhammad's death.Template:SfnTemplate:Sfn Shia historians view Hasan's abdication as the only realistic course of action, given the Kufans' weak support and Mu'awiya I's overwhelming military superiority.Template:SfnTemplate:Sfn Their view is echoed by Veccia Vaglieri.Template:SfnTemplate:Sfn Sunni sources maintain that Hasan abdicated because of his preference for peace and his aversion to bloodshed and bellicose politics.Template:SfnTemplate:Sfn The first two of these three reasons are also given by the Shia Tabatabai (Template:Died in).Template:Sfn
Muslim viewEdit
Hasan is a member of the Template:Transliteration (Muhammad's family) and belongs also to the Template:Transliteration, namely, Muhammad, Ali, Fatima, and their two sons. While all Muslims revere the Template:Transliteration,Template:SfnTemplate:Sfn it is the Shia who hold them in the highest esteem, regarding them as the rightful leaders of the Muslim community.Template:SfnTemplate:Sfn
QuranEdit
Verse of Mubahala: After his unsuccessful debate with the Najranite Christians in 10/631–632, Muhammad is said to have received verse 3:61,Template:SfnTemplate:SfnTemplate:Sfn which reads:
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And to whomsoever disputes with thee over it, after the knowledge that has come unto thee [about Jesus], say, "Come! Let us call upon our sons and your sons, our women and your women, ourselves and yourselves. Then let us pray earnestly, so as to place the curse of God upon those who lie".Template:Sfn{{#if:|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries}}
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Madelung argues that "our sons" in verse 3:61 must refer to Muhammad's grandsons, namely Hasan and Husayn.Template:Sfn Later at the Template:Transliteration, Muhammad gathered Ali, Fatima, Hasan, and Husayn under his cloak and addressed them as his Template:Transliteration, according to some Shia and Sunni sources,Template:SfnTemplate:Sfn including the canonical Sahih Muslim and Sahih al-Tirmidhi.Template:Sfn The five are thus known also as the Template:Transliteration (Template:Lit).Template:SfnTemplate:Sfn Madelung writes that their inclusion by Muhammad in this significant ritual must have raised the religious rank of his family.Template:Sfn A similar view is voiced by Lalani.Template:Sfn
Verse of purification: The last passage of verse 33:33 reads:Template:Sfn
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God only desires to remove defilement from you, O Template:Transliteration, and to purify you completely.Template:Sfn{{#if:|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries}}
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Shia Islam limits the Template:Transliteration to Muhammad, Ali, Fatima, Hasan, and Husayn.Template:SfnTemplate:Sfn There are various views in Sunni Islam, though a typical compromise is to include also Muhammad's wives in the Template:Transliteration.Template:Sfn Verse 33:33 is regarded in Shia Islam as evidence of the infallibility of the Template:Transliteration.Template:Sfn
Verse of Mawadda: Verse 42:23 includes the passage
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[O Mohammad!] Say, "I ask not of you any reward for it, save affection among kinsfolk".Template:Sfn{{#if:|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries}}
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The word kinsfolk (Template:Transliteration) in this verse is interpreted by the Shia as the Template:Transliteration, namely, Ali, Fatima, Hasan, and Husayn.Template:Sfn Ibn Ishaq (Template:Died in) narrates a prophetic hadith to this effect,Template:Sfn and this is also the view of the Sunni Baydawi, al-Razi,Template:Sfn and Ibn Maghazili,Template:Sfn though most Sunni authors reject the Shia view and offer various alternatives.Template:Sfn Hasan referred to verse 42:24 in his inaugural speech as the caliph in 661, saying that he belonged to the Template:Transliteration whose love God has made obligatory in the Quran.Template:Sfn
Verses 76:5-22: These verses are connected to the Template:Transliteration in most Shia and some Sunni sources, including the works of the Shia al-Tabarsi (Template:Died in), and the Sunni al-Qurtubi (Template:Died in) and al-Alusi (Template:Died in).Template:Sfn According to these exegetes, verses 76:5-22 were revealed after Ali, Fatima, Hasan, and Husayn gave away their only meal of the day to beggars who visited their home for three consecutive days.Template:SfnTemplate:Sfn In particular, verses 76:7-12 read:
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They fulfill their vows and fear a day whose evil is widespread, and give food, despite loving it, to the indigent, the orphan, and the captive. "We feed you only for the Face of God. We do not desire any recompense or thanks from you. Truly we fear from our Lord a grim, calamitous day". So God has shielded them from the evil of that Day, bestowed upon them radiance and joy, and rewarded them for having been patient with a Garden and with silk.
Template:Sfn{{#if:|{{#if:|}}
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Mu'tazila IslamEdit
In Mu'tazila Islam, only a wrong deed by an unrepentant imam would disqualify him from the imamate after receiving oaths of allegiance. Otherwise, an imam cannot resign or willingly pledge his allegiance to another person. The Mu'tazilite al-Qadi Abd al-Jabbar (Template:Died in) suggests that Hasan reluctantly made peace and unwillingly pledged his allegiance to Mu'awiya I after realising the Kufans' weak support for war. This reluctant pledge of allegiance did not disqualify him from the imamate or legitimise Mu'awiya I's caliphate. The Mu'tazilite Ibn al-Malahimi (Template:Died in) adds, "How can it be imagined that Hasan, who planned to fight Mu'awiya I to secure his oath of allegiance, would agree to relinquish the caliphate without reluctance?"Template:Sfn
Sunni IslamEdit
During the eighth and ninth centuries, there was a diversity of opinions about which caliphs were Template:Transliteration ("rightly-guided"),Template:Sfn meaning those whose actions and opinions were considered worthy of emulation from a religious point of view.Template:Sfn After the ninth century, however, the first four caliphs became canonical as Template:Transliteration in Sunni Islam: Abu Bakr (Template:Reign), Umar (Template:Reign), Uthman (Template:Reign) and Ali (Template:Reign).Template:Sfn The Umayyad caliph Umar ibn Abd al-Aziz (Template:Reign) was cited as the fifth Template:Transliteration caliph by the Sunni hadith collector Abu Dawud al-Sijistani (Template:Died in).Template:Sfn Another hypothesis may have included Hasan as the fifth Template:Transliteration caliph because his six-month reign was needed to complete the thirty-year period after Abu Bakr's ascension which was reportedly predicted by Muhammad as the length of the prophetic succession. This is also implied by Abu Dawud al-Tayalisi's version of this hadith, which avoided counting Hasan as the fifth Template:Transliteration caliph by adding six months to Umar's caliphate.Template:Sfn
Sunni Muslims justify Hasan's peace treaty with Mu'awiya I with a hadith attributed to Muhammad, which reportedly predicted that Hasan would unite two warring Muslim parties. By legitimising Mu'awiya I's caliphate, they view the peace treaty as a voluntary resignation from the caliphate. More generally, an imam in Sunni Islam cannot be ousted or resign if he is aware of the divisiveness of his decision but he can abdicate if he considers his resignation to be in the best interest of Muslims. Hasan's abdication was a voluntary decision to avoid bloodshed.Template:Sfn
Shia IslamEdit
Hasan al-Mujtaba (Template:Lit) is regarded by the Shia as their second imam.Template:SfnTemplate:Sfn Even though his abdication was criticised by some contemporary followers,Template:SfnTemplate:Sfn he continued to be regarded until his death in 670 as the leader (imam) of the supporters of Ali.Template:Sfn Developed by the later Shia Imams,Template:Sfn the Shia doctrine of Imamate explains that Muhammad was succeeded by Ali and then by Hasan through divine decrees.Template:SfnTemplate:SfnTemplate:Sfn As the rightful successor of Muhammad in Shia Islam,Template:Sfn Hasan's all-inclusive temporal and religious authority thus came from divinely-inspired designation ([[Nass (Islam)|Template:Transliteration]]), which could not be annulled by abdication to Mu'awiya I, who usurped only the temporal authority.Template:SfnTemplate:Sfn Indeed, the imamate and caliphate are viewed as separate institutions in Shia Islam until such time that God would make the Imam victorious.Template:Sfn A prophetic hadith in some Shia and Sunni sources states that Hasan and Husayn were imams "whether they stand up or sit down" (ascend to the caliphate or not).Template:Sfn
As for the abdication, Shia theologians cite the disintegration of Hasan's corps, abandonment by his allies, the looting of his military campground, and his assassination attempt to justify Hasan's peace with Mu'awiya I.Template:Sfn Alternatively, Veccia Vaglieri suggests that the Shia views Hasan's abdication in light of his pious detachment.Template:Sfn Hasan's infallibility ([[Ismah|Template:Transliteration]]) in Shia Islam further vindicates his course of action.Template:Sfn The Shia Sharif al-Murtaza (Template:Died in) writes that Hasan reluctantly made peace to end the civil war, and his subsequent pledge to Mu'awiya I is viewed by the Shia as an act of Template:Transliteration. Shia theologians perceive the treaty as a ceasefire (Template:Transliteration) or agreement (Template:Transliteration) rather than an alliance with Mu'awiya I. To support this claim, they cite Mu'awiya I's violation of the treaty, the stipulation therein that Mu'awiya I should not be called Template:Transliteration (Template:Lit), and Hasan's refusal to fight the Kharijites for Mu'awiya I.Template:Sfn
MiraclesEdit
According to Donaldson, fewer miracles are attributed to Hasan than to other Shia Imams. Veccia Vaglieri disagrees, listing the following: Hasan recited the Quran when he was born and praised God. Later in life, he resurrected a dead man and a dead palm tree bore fruits at his request. God sent down a meal for his companions from the skies.Template:SfnTemplate:Sfn
Template:AnchorLiterature and TVEdit
Template:AnchorLiteratureEdit
Persian literature about Hasan can be divided into two categories: historical and mystical. Historical literature includes Hasan's life, imamate, his peace with Mu'awiya, and his death. Mystical literature showcases his virtues and his prominent position in Shia spirituality.Template:Sfn
Hasan's life has been the subject of poetry from Sanai (Template:Died in) to the present. The themes are his virtues, Muhammad's admiration of him, and his suffering and death. Poets include Sanai (Hadiqat al Haqiqa), Attar of Nishapur, Ghavami Razi, Rumi, 'Ala' al-Dawla Simnani, Ibn Yamin, Khwaju Kermani, Salman Savoji, Hazin Lahiji, Naziri Neyshabouri, Vesal Shirazi, and Adib al-Malak Farahani.Template:Sfn
Template:AnchorTelevisionEdit
The series Loneliest Leader, directed in 1996 by Mehdi Fakhimzadeh, narrates Hasan's life, his peace with Mu'awiya I, and the condition of the Islamic community after his assassination. The events leading up to Hasan's peace and his attempted assassination in al-Mada'in are also mentioned in the series Mokhtarnameh by Davood Mirbagheri.<ref>Template:Cite book</ref> Muawiya I, Hasan and Husayn is an Arab series about Hasan and Husayn which has been criticized as anti-Shia.<ref>Template:Cite news</ref>
See alsoEdit
NotesEdit
ReferencesEdit
BibliographyEdit
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External linksEdit
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