Martyrdom of Imam al-Hasan (as)

Martyrdom Of Imam Hasan ('A) & His Burial Met With Arrows While he was still only viceroy of Syria Mu’awiya created a strong material base for himself, his kin and his military following, becoming a very big landlord by large-scale seizure of land. The Umayyad Caliph Mu’awiya rested on far stronger economic foundations and possessed more trustworthy armed forces than his political opponents. He had become the all-powerful permanent viceroy of the rich and civilized Syria as early as the days of Omar and having spent more than twenty years in this important post, became the recognized leader of Arab tribal aristocracy in Syria.1

It was in this manner that Mu’awiya, the political phoenix of the Arabs, rose from the ashes of a failed effort to restore a pagan past, to become, first the arch-rival of Ali Ibn Abi Talib, the successor of the Prophet (S), and then to become the successor himself!

Mu’awiya was a man of many innovations. He changed khilafat into monarchy, and openly boasted: “I am the first of the Arab kings” Monarchy, of course, must be hereditary, and it had to be hereditary in his family. He, therefore, made Yazid, his son, his successor. Even those Muslim’s who either condoned or connived at his crimes, winced when he struck this blow for his family.

The designation by Mu’awiya of his son, Yazid, as khalifa, was a flagrant breach of the pledge he had given to Hasan Ibn Ali ('a) not to appoint his own successor. But Mu’awiya was not the man to be inhibited by any pledge or code of ethics. Ethics in his hands became the first casualty.

Mu’awiya, however, was aware that Muslims would not willingly accept Yazid as their khalifa. He, therefore, silenced opposition with gold and silver or with bluff and threats. But if these weapons failed, then he employed a subtle, secret, and fail-safe weapon – poison. He was a “pioneer” in Muslim history in the art of silencing his critics and opponents forever through poison. Anticipating opposition from Hasan ('a) to Yazid's succession, he engineered his death. The historian, Masoodi, writes: “Mu’awiya sent word to Jo’dah bint Ash'ath, the wife of Hasan, that if she would kill her husband, he would pay her 100,000 dirhams, and would marry his son, Yazid, to her”

Mu’awiya awakened in Jo’dah the ambition to become a queen, and when he sent the poison to her, as it was arranged between them, she administered it to her husband, and he died from it. Mu’awiya rewarded her by paying 100,000 dirhams but backed out of his promise to marry her to Yazid by saying: “I love my son”2

Many scholars of the Sunni sect3 have reported that Asma Ju'da, by order and promise of Mu'awiya, gave poison to Abu Muhammad Hasan Ibn Ali ('a). Ibn Abd ul-Bar and Muhammad Ibn Jarir Tabari have also reported that when Mu'awiya was informed of the demise of the Imam, he shouted the takbir.

‘Aisha’s Preventing The Burial Of Imam Hasan, The Grandson Of The Prophet (S) Some members of ‘Aisha's own family wished she had never led armies and fought battles. On one occasion, she sent a messenger to her nephew, Ibn Abil-Ateeq, asking him to send his mule to her for riding. When her nephew received the message, he said to the messenger: “Tell the mother of believers that by God, we have not washed the stains of the bloodshed in the battle of the camel yet. Does she now want to start a battle of the mule?”4

Ibn Abil Ateeq's remark was prompted in jest. But in 669 the day actually came when ‘Aisha rode a mule in another “campaign” When the coffin of Imam Hasan ('a) was brought to the mausoleum of his grandfather, Muhammad Mustafa, for burial, Marwan Ibn al-Hakam and other members of the Banu Ummaya appeared on the scene, in battledores. They were going to prevent the Banu Hashim from burying Imam Hasan ('a) beside his grandfather. The Umayyads were not alone; ‘Aisha came with them, riding a mule!

‘Aisha may have lost the battle in Basra but she “won” the “battle” in Medina. Hasan ('a) could not be buried with his grandfather because of her and Umayyad opposition, and he was buried in the cemetery of Jannat-ul-Baqi. 5

We have discussed how she vexed the Holy Prophet (S) and how she subsequently went into battle mounted on a camel to fight against his successor. But later, this time mounted on a mule she stopped the corpse of the elder grandson of the Holy Prophet (S) from moving ahead for burial near the Holy Prophet (S). The Sunni eminent ulema and historians6, have written that when the corpse of Imam Hasan ('a) was being transported to Medina, ‘Aisha, mounted on a mule and accompanied by a group of the Bani Umayya and their servants, stopped the group with Imam Hasan's (’a) body. They said that they would not let Imam Hasan ('a) be buried by the side of the Holy Prophet (S).

According to the report of Mas'udi, Ibn Abbas said: “It is strange of you, ‘Aisha! Was not the Day of Jamal, that is, your entering the battlefield mounted on a camel, sufficient for you? Now should the people also keep in memory the Day of Baghl (mule)? Mounted on a mule, you have stopped the bier of the son of the Holy Prophet (S). One day mounted on a camel, another mounted on a mule, you have torn asunder the modesty of the Holy Prophet (S). Are you determined to destroy the Light of Allah? But surely Allah perfects His light however unpleasant it is to the polytheists; verily, we are Allah's and to Him shall we return”

Some people have written that Ibn Abbas said to her: “One time you mounted a camel and one time a mule. If you live longer, you will also mount an elephant (that is you will fight against Allah)! Though out of one-eighth you have one-ninth share, yet you took possession of the whole”

The Bani Hashim drew their swords and intended to drive them away. But Imam Husayn ('a) intervened and said that his brother had told him that he did not want a drop of blood to be spilled because of his funeral procession. Accordingly, the body was taken back from there and buried in Baqi' (a cemetery in Medina)7