The lives of the Ahl al-Bayt (peace be upon them) are the epitome of a pure and superior life, and the life of each of them serves as a perfect model. However, our knowledge of their existential dimensions and actions is limited and incomplete. Every person views their characters from a narrow perspective, and depending on the needs of society in each era, one of their attributes shines brighter.
The view that the infallibles (peace be upon them) are the complete leaders of humanity, but each one of them is exemplary only in a specific field, and not a comprehensive and perfect model, is an unfinished thought. The direct result of this perspective is that, for example, Imam Hussein (peace be upon him) is seen only as a model of jihad and struggle, Imam Hasan (peace be upon him) only as a model of forbearance, softness, and patience, Imam Sadiq (peace be upon him) only as a model of scholarship, and Imam Ali al-Ridha (peace be upon him) as a model of contentment with God’s will.
True Shia considers this analysis and thought incorrect, because they believe that all the Imams (peace be upon them), by God’s permission, were the best humans of their time in all aspects of life. Their knowledge and infallibility ensured their role as guides in all corners of the world, throughout all eras, and in every dimension of human life. For instance, Imam Hasan (peace be upon him) was not only a symbol of honor, dignity, and the spreading of honor, but also the noble grandson of the Prophet (peace and blessings be upon him), Imam Hasan (peace be upon him) himself was a perfect example of honor and dignity. In other words, had Imam Hasan (peace be upon him) been in the position of Imam Hussein (peace be upon him), he would have done exactly what Imam Hussein (peace be upon him) did, or vice versa. Thus, the Prophet (peace and blessings be upon him), in a subtle statement, referred to this matter and defined the standard of leadership beyond superficial thoughts: “These two sons of mine [Imam Hasan and Imam Hussein (peace be upon them)] are Imams, whether they rise in revolt or choose peace.” [1]
For example, the issue of Imam Hasan (peace be upon him) making peace might be the most prominent aspect of his life that draws attention. This, however, was a product of the unique circumstances of his era, and before anything else, the reasons and conditions that led to it must be examined.
The circumstances that led to Imam Hasan (peace be upon him) withdrawing and making peace with Muawiya [2] were among the bitterest events in the history of Islam. The peace agreement with Muawiya was a great hardship that the son of Fatima (peace be upon her) endured to protect the religion of God and preserve the blood of Muslims. It resulted in the Islamic community losing the chance to experience the divine government, the liberating leadership, and the honor of the Ahl al-Bayt (peace be upon them).
This deprivation was in no way due to a lack of awareness, spiritual weakness, laziness, or mismanagement and poor leadership by Imam Hasan (peace be upon him). Rather, the causes of this “historical painful wound” should be sought in the intellectual, cultural, ethical, and ideological conditions of the Muslims, on one hand, and in the military, economic, and deceptive propaganda efforts of Muawiya, on the other. It must be recognized that “righteous and capable leadership” alone is not sufficient to achieve independence, freedom, and the implementation of divine laws. The support of vigilant, self-sacrificing, united companions and a nation that prefers the Hereafter over the world, and values over material well-being, is also a necessary condition. The cultural assault during Muawiya’s era, when he had recently “converted” to Islam after the conquest of Mecca (in the 8th year of Hijra) [3], led some of Imam Hasan’s companions and tribal leaders, seeking a better life, to join Muawiya. Some received medals, some gained power, some acquired women, and others pursued various worldly desires.
Indeed, this is how the cultural, moral, and material corruption of the elite, combined with the ignorance and negligence of the general population, on one side, and the deceitful and wicked politics of Muawiya, on the other, became the greatest challenges Imam Hasan (peace be upon him) faced. The culmination of these issues made the qualities of patience, forbearance, and endurance, alongside his victimization, more evident in the life of Imam Hasan (peace be upon him).
Excerpted from the book: “Learn from al-Mujtaba (peace be upon him)”, authored by “Hujjat al-Islam Mahmoud Mahdipoor” (with additions and summarization)
Footnotes:
[1] (Kifayat al-Athar, Page 38; Irshad, Volume 2, Page 30; Manaqib, Volume 3, Page 367, with slight variations in narration)
[2] After the martyrdom of Amir al-Mu’minin Ali (peace be upon him) in Kufa, Muawiya rebelled against his rightful successor, Imam Hasan (peace be upon him), and sent an army to fight him. After a while, for reasons briefly mentioned above, Imam Hasan (peace be upon him) accepted Muawiya’s offer and, by drafting a treaty with conditions, was forced to cease hostilities. Thus, Imam (peace be upon him) lived in Medina for the rest of his life. This event occurred in the year 41 AH.
[3] The apparent conversion of Abu Sufyan and Muawiya to Islam occurred during the conquest of Mecca (in the 8th year of Hijra).