The Al-Azhar University in Cairo, Egypt, is a major centre of Sunni Islamic learning in the world.

Part of a series on
Sunni Islam
Beliefs
Monotheism Prophethood / Messengership Holy Books · Angels Judgement Day · Predestination
Five Pillars
Declaration of Faith · Prayer Charity · Fasting · Pilgrimage
Rightly guided Caliphs
Abu Bakr · Umar ibn al-Khattab Uthman ibn Affan · Ali ibn Abi Talib
Schools of Law (Shariah)
Hanafi · Maliki · Shafi'i · Hanbali Zahiri · Awza'i · Laythi
Schools of Theology
Ash'ari · Athari · Maturidi
Movements
Salafi · Barelvi · Deobandi · Sufi
Hadith collections
Sahih al-Bukhari · Sahih Muslim Al-Sunan al-Sughra Sunan Abu Dawood Sunan al-Tirmidhi Sunan ibn Majah · Al-Muwatta Sunan al-Darimi
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This article contains Arabic text, written from right to left in a cursive style with some letters joined. Without proper rendering support, you may see unjoined Arabic letters written left-to-right instead of right-to-left or other symbols instead of Arabic script.

Sunni Islam ( /ˈsuːni/ or /ˈsʊni/) is the largest branch of Islam^[1]. Sunni Muslims are referred to in Arabic as ʾAhlu-s-Sunnati wa-l-Jamāʿah (Arabic: أهل السنة والجماعة‎), "people of the tradition of Muhammad and the consensus of the Ummah" or ʾAhlu-s-Sunnah (Arabic: أهل السنة‎) for short; in English, they are known as Sunni Muslims, Sunnis or Sunnites.

Sunni Islam is sometimes referred to as the orthodox version of the religion.^[2] The word "Sunni" comes from the term Sunnah (Arabic: سنة‎), which refers to the sayings and actions of Muhammad that are recorded in hadiths (collections of narrations regarding Muhammad).^[3]

The primary hadiths Al-Kutub Al-Sittah, in conjunction with the Quran, form the basis of all jurisprudence methodologies within Sunni Islam. Laws are derived from the text of the Quran and the hadith, in addition to using methods of juristic reasoning (like qiyas) and consensus (ijma). There is a multitude of scholarly opinions in each field; however, these can be summarised as either derived from the four major schools of thought (Madh'hab) or from an expert scholar who exercises independent derivation of Islamic Law (ijtihad). Both are considered valid as differences of opinion were present at the time of the early Muslims (the Salaf).

Etymology[link]

Sunnī (Classical Arabic: سُنِّي‎ /ˈsunniː/) is a broad term derived from sunnah (سُنَّة‎ /ˈsunna/, pl. سُنَن‎ sunan /ˈsunæn/), means "habit" or "usual practice".^[4] The Muslim usage of this term refers to the sayings and living habits of Muhammad. In its full form, this branch of Islam is referred to as "Ahl al-Sunnah wa Jama'ah" (literally, "People of the Sunan and the Community"). People claiming to follow the Sunnah who can demonstrate that they have no action or belief against the prophetic Sunnah can consider themselves to be Sunni Muslims.

History[link]

After the death of Muhammad, the Muslims accepted Abu Bakr as the first caliph. But many years later, a new sect known as Shiasm was founded. Those who accepted Abu Bakr were known as Sunnis, in order to differentiate them from the new sect of Shiasm.

Umayyad Caliphate at its greatest extent

According to Sunni Muslims, the first four caliphs were known as the Four Rightly Guided Caliphs. The first was Abu Bakr Siddique, followed by the second, Umar ibn al-Khattāb. Uthman ibn Affan and Ali ibn Abi Talib also were called by the same title.^[5]

The rulers succeeding these first four did not receive this title by consensus, and as it was turned into a monarchy thereafter.

After the first four caliphs, the Caliphate was claimed by dynasties such as the Umayyads, the Abbasids, and the Ottomans, and for relatively short periods by other, competing dynasties in al-Andalus, North Africa, and Egypt. Mustafa Kemal Atatürk, who abolished sultanate after Abdülmecid II officially abolished the system of Caliphate in Islam (the Ottoman Empire) and founded the Republic of Turkey, in 1924.

Companions[link]

Sunnis believe that the companions were the best of the Muslims, based on hadiths such as this one: It was narrated from ‘Abd-Allah ibn Mas’ud that Muhammad said: "The best of the people are my generation, then those who come after them, then those who come after them." Support for this view is also found in verses of Quran such as this one in Surah Tawba verse 100 (9:100) "Those who believed, and went into exile and fought for God's cause with their property and their persons, as well as those who sheltered and helped them,- these shall be friends, one of another."

Sunnis believe that the companions were true believers since it was the companions who were given the task of compiling the Quran. Furthermore, narrations that were narrated by the companions are a great source of knowledge for Muslims and a great source on the Sunnah ie example of Muhammad.

Schools of law[link]

Distribution of Sunni, Shia, and Ibadi branches of Islam

There are several intellectual traditions within the field of Islamic law. These varied traditions reflect differing viewpoints on some laws and obligations within Islamic law. While one school of thought may see a certain act as a religious obligation, another may see the same act as optional. These schools of thought aren't regarded sects; rather, they represent differing viewpoints on issues that are not considered the core of Islamic belief.

Historians have differed regarding the exact delineation of the schools based on the underlying principles they follow. Many traditional scholars saw Sunni Islam in two groups: Ahl al-Ra'i, or people of opinions, due to their emphasis on scholarly judgment and reason; and Ahl al-Hadith, or people of traditions, due to their emphasis on restricting juristic thought to only what is found in scripture.^[6] Ibn Khaldun defined the Sunni schools as three: the Hanafi school representing opinions, the Zahiri school representing scripture, and a broader, middle school encompassing the Shafi'i, Maliki and Hanbali schools.^[7]

Hanafi School[link]

Abu Hanifah (died 767), was the founder of the Hanafi school. He was born in the year 702 CE in Kufa, Iraq^[8][9] in an Afghan-Persian family.^{[citation needed]} Muslims of Iraq, Syria, Lebanon, Bangladesh, Mauritius, Pakistan, India, Afghanistan, Central Asia, the Muslim areas of Southern Russia, the Caucasus, most of the Muslim areas of the Balkans and Turkey and parts of Egypt, all follow this school of jurisprudence.

Maliki School[link]

Malik ibn Anas (died 795) Imam Malik ibn Anas developed his ideas in Medina. His doctrine is recorded in the Muwatta which has been adopted by most North African and West African countries like Tunisia, Morocco, Algeria, Libya, Mali, [[Nigeria] ,[upper Egypt] and Sudan. Also, the Maliki school of jurisprudence is the official state madhab of Kuwait, Bahrain and the United Arab Emirates. He was one of the teachers of Imam al-Shafi'i as well as Imam Abu Hanifah's eldest student, Muhammad AL-Shaybani. One of greatest historical centers of Maliki teaching, especially during the ninth, tenth and eleventh centuries, is the Mosque of Uqba also known as the Great Mosque of Kairouan (in Tunisia).^[10][11]

Shafi'i school[link]

Muhammad ibn Idris ash-Shafi`i (died 820 CE) was a student of Malik. He taught in Iraq and then in Egypt. Al-Shafi'i placed great emphasis on the Sunnah of Muhammad, as embodied in the Hadith, as a source of the Shari'ah.

The Shafi'i madhab today is the dominant school of jurisprudence in Yemen, Lower Egypt, Djibouti, Eritrea, Somalia, Sudan, Syria, the Palestinian Territories, Jordan, the North Caucasus, Kurdistan (East Turkey, North west Iran, North Iraq, Northern Syria), Maldives, Malaysia, Brunei Darussalam and Indonesia.

It is also practised by large communities in Kuwait, Saudi Arabia (in the Hejaz and Asir), the United Arab Emirates, Palestine, the Swahili Coast, Mauritius, Singapore, South Africa, Thailand, Vietnam, Cambodia, the Philippines, Sri Lanka, Ethiopia, Kazakhstan (by Chechens) and Indian States of Kerala (most of the Mappilas), Karnataka (Bhatkal, Mangalore and Coorg districts), Maharashtra (by Konkani Muslims), Tamil Nadu, Lakshadweep Islands.

Hanbali School[link]

Ahmad bin Hanbal (died 855), the namesake of the Hanbali school, was born in Baghdad. He learned extensively from Imam al-Shafi'i. This school of jurisprudence is followed predominantly in the Arabian Peninsula. The methodology focuses primarily on sound textual evidence and scholarly consensus in deriving fiqh. The majority of Hanbali scholars, as well as many from the other schools of thought, follow the Athari Aqeedah which adopts the middle path of accepting the texts of Qur'an and Hadeeth without extensive philosophical interpretation or denial. This being the way of the early generations of Muslims (the salaf) and those that followed them (the Tabi‘un), and so on, where the key points of Islamic belief are established and any attributes regarding Allah are accepted as they are without delving into possible rational and philosophical explanations, thus keeping far from anthropomorphism or complete denial.

Differences in the Schools[link]

Interpreting Islamic law by deriving specific rulings - such as how to pray - is known as fiqh, commonly termed jurisprudence. A madh'hab is a particular tradition of interpreting this jurisprudence. These schools possess different focuses, such as specific evidence (Shafi'i and Hanbali) or general principles (Hanafi and Maliki) derived from specific evidences. As these schools represent clearly spelled out methodologies for interpreting Islamic law, there has been little change in the methodology. However, as the social and economic environment changes, new rulings are being made. For example, when tobacco appeared, it was considered disliked because of its smell. When medical information showed that smoking was dangerous, most jurists took the view that it's forbidden. Current issues include topics such as downloading pirated software and cloning.

Demographics[link]

Estimates of the world Sunni population varies from over 75% to 90% of all Muslims.^[1]

Sunni theological traditions[link]

Some Islamic scholars faced questions that they felt were not explicitly answered in the Qur'an, especially questions with regard to philosophical conundra like the nature of God, the existence of human free will, or the eternal existence of the Qur'an. Various schools of theology and philosophy developed to answer these questions, each claiming to be true to the Qur'an and the Muslim tradition (sunnah). Among Sunnites, the following were the dominant traditions; however the key beliefs of the Ahl al-Sunna wa al-Jama`a are founded upon the treatise on Aqeedah by Imam al-Tahawi:

• Athari (Arabic: أثري), or "textualism", is derived from the Arabic word athar, literally meaning "remnant", and also referring to "narrations". Their disciples are called the Atharis. The Atharis are considered to be one of three Sunni schools of Aqidah: Athari, Ashari, and Maturidi.
  • The Athari methodology of textual interpretation is to avoid delving into extensive theological speculation. They believe in Allah and his attributes in the exact fashion that they were mentioned in the Quran, the Sunnah, and by the Sahabah. They do not attempt to further interpret the aforementioned texts by giving a literal meaning like in Ẓāhirīya (literalism) or the Tashbih (simile or likening), nor through tahrif (distortion), nor ta`weel (allegory or metaphor), nor ta'teel (denial). They avoid entering into deep rational philosophical discussions of matters relating to Islamic beliefs that are not supported by the Quran, the Sunnah or the understanding of the Sahabah with specific wording; rather, their discussion and presentation of beliefs revolves entirely around textual evidences found in these three main sources, while remaining cautious to avoid taking the path of the Ẓāhirīs (literalists) either. The Atharis believe this to be the methodology adhered to by the first three generations of Muslims (i.e. the Salaf), therefore making it the school of Sunni Aqidah that they believe is adhering to the truth and keeping to the balanced middle path of Islam.

Due to the emphasis of the Hanbali school of thought on textualism, Muslims who are Hanbali usually prefer the Athari methodology in Aqidah. However, Atharis are not exclusively Hanbali, many Muslims from other schools of thought adhere to the Athari school of Aqidah also.

Atharism is also the select interpretation as followed by the Salafi movement (including the "Ahle Hadith" movement). As such, their theological system of Aqidah is often called Aqidat al-Salaf (or in fewer occasions: Aqidat As-hab al-Hadith).

• Ash'ari, founded by Abu al-Hasan al-Ash'ari (873–935). This theological system of Aqidah was embraced by plenty of Muslim scholars such as Imam al-Ghazali.^[12]
  • Ash'ari theology stresses divine revelation over human reason. Contrary to the Mu'tazilites, they say that ethics cannot be derived from human reason, but that God's commands, as revealed in the Qur'an and the Sunnah (the practices of Muhammad and his companions as recorded in the traditions, or hadith), are the sole source of all morality and ethics.
  • Regarding the nature of God and the divine attributes, the Ash'ari rejected the Mu'tazilite position that all Qur'anic references to God as having physical attributes were not metaphorical. The Ash'aris insisted that these attributes were as they "best befit him"; the Arabic language is a wide language in which one word can have 15 different meanings, so you their strategy is to find the best meaning that befits Allah and that the Qur'an does not contradict. Therefore when Allah states in the Holy Qur'an, "He who does not resemble any of this creation," this clearly means Allah can't be attributed with body parts because he created body parts. This is one way which differentiates these Muslims from most Christians and Jews.
  • Ash'aris tend to stress divine omnipotence over human free will.
  • Ash'aris believe that the Qur'an is eternal and uncreated.

• Maturidi, founded by Abu Mansur al-Maturidi (died 944). Maturidiyyah was a minority tradition until it was accepted by the Turkish tribes of Central Asia (previously they had been Ash'ari and followers of the Shafi'i school,^{[citation needed]} it was only later on migration into Anatolia that they became Hanafis and followers of the Maturidi creed^{[citation needed]}). One of the tribes, the Seljuk Turks, migrated to Turkey, where later the Ottoman Empire was established.^[13] Their preferred school of law achieved a new prominence throughout their whole empire although it continued to be followed almost exclusively by followers of the Hanafi school while followers of the Shafi and Maliki schools within the empire followed the Ash'ari and Athari schools of thought. Thus, wherever can be found Hanafi followers, there can be found the Maturidi creed.
  • Maturidis argue that the knowledge of God's existence can be derived through pure reason.

Articles of faith[link]

Sunni Islam has 6 articles of faith.^[14]

• Reality of one God
• Existence of angels of God
• Authority of the books of God
• Following the prophets of God
• Preparation for the Day of Judgment
• Supremacy of God’s will

Sunni view of hadith[link]

The Mosque of Uqba also known as the Great Mosque of Kairouan was, in particular during the ninth, tenth and eleventh centuries, an important center of Islamic learning with a Maliki emphasis.^[10] The Mosque of Uqba is located in the city of Kairouan in Tunisia.

The Qur'an as it exists today in book form was compiled by Muhammad's companions (Sahaba) in approximately 650 CE, and is accepted by all Muslim denominations. However, there were many matters of belief and daily life that were not directly prescribed in the Qur'an, but were actions that were observed by Muhammad and the early Muslim community. Later generations sought out oral traditions regarding the early history of Islam, and the practices of Muhammad and his first followers, and wrote them down so that they might be preserved. These recorded oral traditions are called hadith. Muslim scholars have through the ages sifted through the hadith and evaluated the chain of narrations of each tradition, scrutinizing the trustworthiness of the narrators and judging the strength of each hadith accordingly.

Al-Kutub Al-Sittah[link]

Al-Kutub al-Sittah translates as "the Six Books". Most Sunni Muslims accept the hadith collections of Bukhari and Muslim as the most authentic (sahih, or correct), and while accepting all hadiths verified as authentic, grant a slightly lesser status to the collections of other recorders. There are, however, four other collections of hadith that are also held in particular reverence by Sunni Muslims, making a total of six:

• Sahih al-Bukhari of Muhammad al-Bukhari
• Sahih Muslim of Muslim ibn al-Hajjaj
• Sunan al-Sughra of Al-Nasa'i
• Sunan Abu Dawud of Abu Dawood
• Sunan al-Tirmidhi of Al-Tirmidhi
• Sunan Ibn Majah of Ibn Majah

There are also other collections of hadith which also contain many authentic hadith and are frequently used by scholars and specialists. Examples of these collections include:

• Musannaf of Abd al-Razzaq of ‘Abd ar-Razzaq as-San‘ani
• Musnad of Ahmad ibn Hanbal
• Mustadrak of Al Haakim
• Muwatta of Imam Malik
• Sahih Ibn Hibbaan
• Sahih Ibn Khuzaymah of Ibn Khuzaymah
• Sunan al-Darimi of Al-Darimi
• Sahih ibn Awana

See also[link]

• Islamic schools and branches
• Shia Islam

Notes[link]

Further reading[link]

• Branon Wheeler, Applying the Canon in Islam: The Authorization and Maintenance of Interpretive Reasoning in Ḥanafī Scholarship, SUNY Press, 1996

External links[link]

• Books Related of Ahle Sunnat Wa Jamat Aqaid
• Books relating to belief of ahl as-Sunnat
• Ahl as-sunnat belief
• Translation and Detailed Commentary on Quran
• SunniPath - Study Islam Online

Al-Hasan al-Mujtabā الحسن المجتبى Imam of Twelver Shi'a Islam
A modern depiction by a Shi'a artist
Rank	2nd Twelver/Zaydi/Mustaali Imām
Name	Hasan ibn ‘Alī
Kunya	Abu Muhammad[1]
Birth	15th Ramadhān 3 AH[2] ≈ March 1, 625 C.E.
Death	7th[3] or 28th[4] Safar 50 AH ≈ March 6, 670 C.E.
Birthplace	Madīnah[2]
Buried	Jannatul Baqī‘, Madīnah
Life Duration	Before Imāmate: 37 years (3 - 40 AH) - 8 years with his grandfather Muhammad - 8 years with his mother Fātimah - 37 years with his father ‘Alī Imāmate: 10 years (40 - 50 AH)
Titles	al-Mujtabā[5] (Arabic for The Chosen) as-Sibt[5] (Arabic for The Grandson) Sayyidu Shabābi Ahlil Jannah[6] (Arabic for Leader of the Youth of Paradise) az-Zakī[5] (Arabic for The Pure) at-Taqī[5] (Arabic for The Pious) as-Sayyid[5] (Arabic for The Master) İkinci Ali (Turkish for Second Ali)
Spouse(s)	Um Kulthum bint Alfadhl bin Al-Abbas bin Abdulmuttalib bin Hashim Khawla bint Mandhoor bin Zaban bin Syar bin Amro Um Basheer bint Abi Mas'ud Ju'da bint Al-Ash'ath bin Qays Ma'di Karb Alkindi Um Ishaq bint Talha bin Ubaydillah bin Uthman Al-Taymi Zainab bint Sabee' bin Abdullah Baqliya Dhamya' Safia
Father	‘Alī ibn Abī Talib
Mother	Fātimah bint Muhammad
Children	Qāsim, Fātimah, Abu Bakr, Zayd, Abdullah, Talha, Maymūnah, Al-Hasan al-Muthana, Umm al-Husayn.[3]
Ali · Hasan · Husayn al-Sajjad · al-Baqir · al-Sadiq al-Kadhim · al-Rida · al-Taqi al-Hadi · al-Askari · al-Mahdi

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Al-Hasan ibn ‘Alī ibn Abī Tālib (Arabic: الحسن بن علي بن أبي طالب‎)‎ ( born March 1, 625 CE (Ramadhān 15th, 3 AH) – died 669CE (Safar 7th^[7] or 28th, 50 AH) aged 47)^[8] is an important figure in Islam, the son of Fatimah the daughter of the Islamic prophet Muhammad, and of the fourth Caliph Ali ibn Abi Talib.^[9] Hasan is a member of the Ahl al-Bayt and Ahl al-Kisa. He briefly succeeded his father Ali ibn Abi Talib as the righteous Caliph following the latter's death, before retiring to Madinah and entering into an agreement with the first Umayyad ruler, Muawiyah ibn Abi Sufyan, who assumed the Caliphate. Both Sunni and Shia Muslims regard Hasan as a martyr.

Birth and family life[link]

According to Shia^[10] and Sunni^[11] sources, Muhammad, upon the birth of his grandson in 3 AH, was ordered by the archangel Gabriel to name him Hasan - a name not used in the pre-Islamic period.^[12] Muhammad also honoured his grandson by reciting the Adhān in his right ear,^[13] the Iqāmah in his left ear,^[13] shaving his head,^[14] and sacrificing a ram for the sake of his birth.^[15]

He married nine women:^[16]

1. Um Kulthum bint Alfadhl bin Al-Abbas bin Abdulmuttalib bin Hashim
2. Khawla bint Mandhoor bin Zaban bin Syar bin Amro
3. Um Basheer bint Abi Mas'ud
4. Ju'da bint Al-Ash'ath bin Qays Ma'di Karb Alkindi
5. Um Ishaq bint Talha bin Ubaydillah bin Uthman Al-Taymi
6. Zainab bint Sabee' bin Abdullah
7. Baqliya
8. Dhamya'
9. Safia

Early life[link]

As a growing youth Hasan saw his father on the battlefield defending Islam as well as preaching to a vast congregation of believers on the occasion of hajj and as a missionary of Islam to Yemen before retreating to a passive role in the matters of the state during the period of the first three caliphs after the death of his grandfather, Muhammad. Hasan and his younger brother, Husayn ibn Ali, are believed to have been greatly beloved by their grandfather Muhammad as numerous hadiths affirm^{[citation needed]}. There are also hadiths that state that Hasan and Husayn are the Masters of the youth in paradise and that Hasan and his brother Hussein are imams "whether they sit or stand". Hasan is one of five persons included in the Hadith of the Cloak. He is said to have been the first of the Prophet's family to enter Yemeni Kisa after Muhammad and to have walked hand in hand with Muhammad as a child to testify to the truth of Islam at Mubahila.

In Medina when Muhammad was sitting with his companions and Hasan, who was still a child, was playing between his hands, Muhammad is said to have gazed at Hasan and said to his companions "This (grand)son of mine is a delight, and may God place in his hands the reconciliation of two great groups of believers (mu'minun)."^{[citation needed]}

When the third caliph was murdered by demonstrators in his palace in Mad'mah Ali was elected to lead the Muslims. Hasan assisted his father: he went to Kufa and raised an army against the dissenting Muslims, then participated actively in the battles of Basra, Siffin and Nahrawan alongside his father, demonstrating skill both as a soldier and a leader. He travelled to Mecca with Ammar ibn Yasir to summon armies to fight against the army accompanying Aisha.^[6]

Caliphate[link]

The Shia view is that Ali’s right to the caliphate was usurped and his family abused by Abu Bakr but Ali, Hasan and his younger brother Husayn ibn Ali valued the Muslim community's stability above their own rights, even going to defend the third caliph Uthman before Ali himself received the caliphate.

Upon the death of Ali in Kufa a new caliph had to be elected. According to Ali's appointment before his death the choice was restricted to Hasan and his younger brother Husayn. The latter did not claim the caliphate so Kufi Muslims gave their allegiance (bay'ah) to Hasan without dispute.^[17] Most caliph chronologies do not include Hasan ibn Ali among the Rashidun Caliphs. However, many Sunni Muslim historians, such as Suyuti, Ibn al-Arabi, and Ibn Kathir accept Hasan ibn Ali as the last such caliph.^

Suyuti in The Khalifas who took the right way page 9 and History of the Caliphs Vol 12

Ibn al-Arabi in his Sharh Sunan al-Tirmidhi 9:68-69 ref

Ibn Kathir in The Beginning and the End Vol 6 page 249-250

Muawiyah ibn Abi Sufyan, who had a long-running dispute with Ali, summoned the commanders of his forces in Syria, Palestine, and Transjordan to join him in preparation for battle. He first attempted to negotiate with Hasan, sending him letters asking him to give up his caliphate, believing he could thus avoid killing fellow Muslims and avoid lingering questions regarding his legitimacy should he kill Hasan outright. Most historians say that large sums of money and promises of vast properties and governorships of provinces were offered to commanders of Hassan's army who left him,one of which was ubaydallah ibn al abbas,the commander of Imam Hassan army and that Muawiyah was not interested in the functions of preaching piety or theology but in expanding his sphere of influence in the territories already conquered by the Muslims and in further conquests to the north and north west of Syria.

Negotiations failed and Muawiyah decided to march against Hasan's army of forty thousand^[18] with his own army, claimed to have numbered sixty thousand fighters.^[19] The two armies faced each other near Sabat. Hasan is said to have given a sermon in which he proclaimed his hatred of schism and appealed to his men to follow his orders even if they did not agree with them. Some of the troops, taking this as a sign that Hasan was preparing to give up battle, rebelled and attacked him. Hasan was wounded but loyal soldiers surrounded him and managed to kill the mutineers. One commander, Ubayd-Allah ibn Abbas, deserted him and joined Muawiyah’s forces.

The two armies fought a few inconclusive skirmishes. Hasan was distressed, understanding that the engagement of Muslims in a battle against each other would mean a loss of many: Muawiyah also had his concerns about being forced into a battle and sent two men from the Banu Quraish to negotiate a settlement.^[20] Shia scholars^[who?] quote hadith from later Shia Imams to the effect that Hassan lacked the support to fight and win and so ceded power to Muawiya, signing an agreement that he would return the caliphate at his death. According to Shia scholars Hasan stipulated that the caliphate should be returned to him if he was still alive after Muawiyah's death, otherwise it should be given to his younger brother.^[21] According to Sunni scholars^[who?] Hasan stipulated that Muawiyah should follow the Qur'an and the Sunnah, allow a parliament (shura) as regards the caliphate after his death and refrain from any acts of revenge. Muawiyah accepted the conditions attached to the peace treaty;

1. the enforced public cursing of Ali, e.g. during prayers, should be abandoned
2. Muawiyah should not use tax money for his own private needs
3. there should be peace: followers of Hasan should be given security and their rights^[22]

Muawiyah proceeded to Kufa and demanded that the Muslims there pledge allegiance to him as caliph. He also asked Hasan to join him and support him in the fight against the rebellious Kharijites. Hasan is claimed to have written to him in response: "I have abandoned the fight against you, even though it was my legal right, for the sake of peace and reconciliation of the Muslim congregation (ummah). Do you think that I shall then fight together with you?"^[23]

Muawiyah did not comply with the terms of the treaty, saying to the people of Kufa, “do you think I have taken power to teach you? No, I have taken power and if any one of you tries to disagree with me he shall pay the costly price of the loss of his head.” He carried out his ambition of keeping the power in his family by nominating his son Yazid as caliph after him. But the decision stirred widespread agitation, particularly amidst prominent personalities such as Hussain, Abdul-Rahman ibn Abu Bakr, Abdullah ibn Umar, Abdullah ibn Al-Zubayr and others.

Retirement to Medina[link]

Hasan returned to Medina. According to Persian Shia historians^[who?], Marwan ibn al-Hakam, the personal secretary to the third caliph Uthman ibn Affan who had fought against Ali during the Battle of Bassorah, was now the governor of Medina. Hasan lacked his moral support and had a hard time during his stay there after the peace treaty, with taunts and abuse from some of Muawiyah's followers and the anger of his supporters for having relinquished the caliphate.

On the other hand, Sunni historians^[24] see the treaty as conferring great benefits on the Muslim Empire in years to come. Hasan has been quoted as commenting:

"If Muawiyah was the rightful successor to the caliphate, he has received it. And if I had that right, I, too, have passed it on to him; so the matter ends there."^[25]

He donated all his belongings completely twice in his lifetime. Also, he divided his property between himself and the poor people equally three times .^[26]

Death[link]

Hasan ibn Ali died in Medina either on Safar 7th or 28th, 50 AH. He is buried at the famous Jannatul Baqee‘ cemetery across from the Masjid al-Nabawi (Mosque of the Prophet). According to historians, Muawiyah wished to pass the caliphate to his own son Yazid, and saw Hasan as an obstacle. He secretly contacted one of Hasan's wives, Ja'da bint al-Ash'ath ibn Qays, and incited her to poison her husband. Ja'da did as Muawiyah suggested, giving her husband poison mixed with honey.^{[27][28][29][30][31][32][33][34]} Madelung^[35] notes other traditions suggesting that Hasan may have been poisoned by another wife, the daughter of Suhayl ibn Amr, or perhaps by one his servants and also cites the early historians (Baladhuri, Waqidi, etc.). Madelung believed that Hasan was poisoned and that the famous early Islamic historian al-Tabari suppressed the tale out of concern for the faith of the common people.^[36]

Shia Muslims believe that Ja'da was promised gold and marriage to Yazid. Seduced by the promise of wealth and power, she poisoned her husband, and then hastened to the court of Muawiyah in Damascus to receive her reward. Muawiyah reneged on his promises and married her to another man.^[37]

Hasan had asked for his body to be taken to the prophet's grave, so that he could pay his last respect, and then to be buried near his grandmother Fatima bint Asad. This caused armed opposition. As the funeral proceeded towards the grave of Muhammad some Umayyads mounted on horses obstructed it. Aisha bint Abu Bakr appeared, riding a mule and shouting that the grave of Muhammad was in her house and she would not allow the grandson of Khadijah binte Khuwaylid to be buried beside Muhammad. A shower of arrows fell on the coffin. Husayn, fulfilling the last wish of his brother, turned the procession of the funeral towards Jannat al-Baqi, the general graveyard of Medina, where he was buried. According to one version Marwan asked Muhammad's wife Aisha also to allow his relative Uthman ibn Affan to be buried beside the Prophet if Hasan were to be buried there, but Aisha refused Marwan's request and did not allow anyone else to be buried beside Muhammad.

After Hasan's death his Iraqi followers wrote to Husayn pledging allegiance and proposing to remove Muawiya. However, Husayn refused, choosing to abide by the treaty between Hassan ibn Ali and Muawiyah, which could not be broken at that time.

The shrine of Hasan's tomb was destroyed by 20th century Salafi Saudis.^[7] It was narrated that Abu’l-Hayaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: “Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any statue without erasing it, and do not leave any raised grave without leveling it.” (Narrated by Muslim, 969).

Timeline[link]

See also[link]

• Twelve Imams
• Shi'a Islam

Notes[link]

• ^ 1: Sahih Bukhari: [8][9][10]
• ^ 2: Suyuti in The Khalifas who took the right way page 9 and History of the Caliphs Vol 12

Ibn al-Arabi in his Sharh Sunan al-Tirmidhi ref

Ibn Kathir in The Beginning and the End Vol 6 page 249-250

• ^ 3: [11]
• ^ 4: [12]

References[link]

Constructs such as ibid., loc. cit. and idem are discouraged by Wikipedia's style guide for footnotes, as they are easily broken. Please improve this article by replacing them with named references (quick guide), or an abbreviated title. (May 2010)

Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. ISBN 0-521-64696-0. 

Hasan Reza Ansari, Kulti, India

External links[link]

Wikiquote has a collection of quotations related to: Hasan ibn Ali

• Hasan ibn 'Ali In Encyclopædia Britannica
• Hasan ibn 'Ali by Wilferd Madelung , In Encyclopædia Iranica
• Kitab al Irshad, by Sheikh al Mufid, translated by I.K.A Howard, pp. 279 - 289

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Israr Ahmed (Urdu: اسرار احمد; April 26, 1932 – April 14, 2010) was a Pakistani Islamic theologian^[1] followed particularly in South Asia and also among the South Asian diaspora in the Middle East, Western Europe, and North America.^[2] Born in Hissar, (today's Haryana) in India, the second son of a government servant, he is the founder of the Tanzeem-e-islami, an off-shoot of the Jamaat-e-Islami.He has spent more than 50 years preaching Quraan.He hosted a daily show on Peace TV, a 24 hours Islamic channel broadcast internationally, and until recently^[when?] on ARY Qtv.

Early life and education[link]

Ahmad was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India, the second son of a government servant. He graduated from King Edward Medical College (Lahore) in 1954 and later received his Master's degree in Islamic Studies from the University of Karachi in 1965. He came under the influence of 'Abul Ala Maududi' as a young student, worked briefly for Muslim Student's Federation in the Independence Movement and, following the creation of Pakistan in 1947, for the Islami Jamiat-e-Talaba and then for the Jamaat-e-Islami. Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama'at in the pre-1947 period.^[2]

Religious work[link]

While still a student and an activist of the Islami Jami`yat-e-Talaba, Ahmad became a Mudarris (or teacher) of the Qur'an. Even after resigning from Jama`at, he continued to give Quranic lectures in different cities of Pakistan, and especially after 1965 spent a great deal of time studying the Quran.He also worked with the tablighi jamaat but then left the organization due to some methodological differences.

In 1967 Ahmad wrote “Islamic Renaissance: The Real Task Ahead”, a tract explaining his basic belief. This was that a rebirth of Islam would be possible only by revitalizing iman (faith) among the Muslims – particularly educated Muslims – and the propagation of the Qur'anic teachings in contemporary idiom and at the highest level of scholarship is necessary to revitalize iman. This undertaking would remove the existing dichotomy between modern physical and social sciences on the one hand, and Islamic revealed knowledge on the other.

In 1971 Ahmad gave up his medical practice to devote himself full time to the Islamic revival. In 1972 he established or helped establish the Markazi Anjuman Khuddam-ul-Qur'an Lahore, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991.

Ahmad first appeared on Pakistan Television in 1978 in a program called Al-Kitab; this was followed by other programs, known as Alif Lam Meem, Rasool-e-Kamil, Umm-ul-Kitab and the most popular of all religious programs in the history of Pakistan Television, the Al-Huda, which made him a household name throughout the country.^{[citation needed]} His television lectures generally focused on the revitalization of the Islamic faith through studies of the Quran. Ahmad also criticized modern democracy and the electoral system and argued that the head of an Islamic state can reject the majority decisions of an elected assembly.^[3] Although he did not like to receive it personally, Ahmad was awarded Sitara-i-Imtiaz in 1981. He has to his credit over 60 Urdu books on topics related to Islam and Pakistan, 9 of which have been translated into English and other languages. in 21st century Ahmad came on peace TV and taught Islam to people so they could understand Islam.

Health[link]

Ahmed relinquished the leadership of Tanzeem-e-Islami in October 2002 on grounds of bad health and Hafiz Aakif Saeed is the present Ameer of the Tanzeem to whom all rufaqaa of Tanzeem renewed their pledge of Baiyah.

Influences[link]

Supporters describe his vision of Islam as having been synthesized from the diverse sources. He has also acknowledged the "deep influence" of Shah Waliullah Dehlavi, the 18th century Indian Islamic leader, anti-colonial activist, jurist, and scholar.^[4] Ahmed followed the thinking of Maulana Hamiduddin Farahi and Maulana Amin Ahsan Islahi, concerning what his followers believe is the "internal coherence of and the principles of deep reflection in the Qur'an". Furthermore, Ahmed followed Maulana Abul Kalam Azad and Maulana Sayyid Abul Ala Maududi in regards to what he believes is the "dynamic and revolutionary conception of Islam."

"In the context of Qur'anic exegesis and understanding, Ahmed was a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabbir Ahmad Usmani; yet he presented Qur'anic teachings in a scientific and enlightened way ..."^[2] Ahmed believed in what he called “Islamic revolutionary thought,” which consists of the idea that Islam – the teachings of the Qur'an and the Sunnah – must be implemented in the social, cultural, juristic, political, and economic spheres of life. In this he is said to follow Mohammad Rafiuddin and Muhammad Iqbal. The first attempt towards the actualization of this concept was reportedly made by Maulana Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by Maulana Sayyid Abul Ala Maududi through his Jamaat-e-Islami party. Although the Jamaat-e-Islami has reached some influence, Ahmed resigned from the party in 1956 when it entered the electoral process and believed that such an involvement led to "degeneration from a pure Islamic revolutionary party to a mere political one".

Tanzeem-e-Islami[link]

Originally a member of Jamaat-e-Islami, Ahmed became disappointed with its electoral activity, "significant policy matters", and what he saw as the "lack of effort to create an Islamic renaissance through the revolutionary process." He and some other individuals resigned from JI and in 1956 founded the nucleus of Tanzeem-e-Islami, an attempt to create a "disciplined organization." "A resolution was passed which subsequently became the Mission Statement of Tanzeem-e-Islami."^[2]

Along with his work to revive "the Qur'an-centered Islamic perennial philosophy and world-view" Ahmed aimed with his party to "reform the society in a practical way with the ultimate objective of establishing a true Islamic State, or the System of Khilafah".

Caliphate[link]

According to the Tanzeem-e-Islami website Ahmed and the party believe "the spiritual and intellectual center of the Muslim world has shifted from the Arab world to the Indo-Pakistan subcontinent" and "conditions are much more congenial for the establishment of Khilafah in Pakistan" than in other Muslim countries.^[5]

Hizb ut-Tahrir[link]

According to Tanzeem-e-Islami's FAQ, while both Hizb ut-Tahrir and Tanzeem-e-Islami share belief in reviving the Caliphate as a means of implementing Islam in all spheres of life, Tanzeem-e-Islami does not believe in involvement in electoral politics, armed struggle, coup d'état to establish a caliphate, and has no set plan of detailed workings for the future Caliphate. Tanzeem-e-Islami emphasizes that iman (faith) among Muslims must be revived in "a significant portion of the Muslim society" before there can be an Islamic revival.^[5]

Abul Ala Maududi[link]

While Ahmed "considers himself a product" of the teachings of "comprehensive and holistic concept of the Islamic obligations" of Abul Ala Maududi, he opposes Jamaat-e-Islami's "plunge" into "the arena of power politics," which he considered to have been "disastrous."^[5]

Danger of foreign powers[link]

Nov 19, 2007 Ahmed warned that "the NATO forces are waiting on the western front to move into Pakistan and may deprive the country of its nuclear assets while on the eastern border India is ready to stage an action replay of 1971 events and has alerted its armed forces to intervene in to check threats to peace in the region".^{[citation needed]}

Criticism and controversy[link]

Canada's National Post newspaper reported in 2006 that, according to Ahmad:

"Islam's renaissance will begin in Pakistan... because the Arab world is living under subjugation. Only the Pakistan region has the potential for standing up against the nefarious designs of the global power-brokers and to resist the rising tides of the Jewish/Zionist hegemony.^[6]

Asia Times reports that in September 1995 Ahmed told the annual convention of the Islamic Society of North America that:

The process of the revival of Islam in different parts of the world is real. A final showdown between the Muslim world and the non-Muslim world, which has been captured by the Jews, would soon take place. The Gulf War was just a rehearsal for the coming conflict.

He appealed to the Muslims of the world, including those in the US, to prepare themselves for the coming conflict."^[7]

On July 27, 2007, VisionTV, a Canadian multi-faith religious television channel, aired an apology for broadcasting lectures by Mr. Ahmed. The channel had taken Ahmed off the air earlier that week for his derogatory comments about Jews. In reply, Ahmed "strongly refuted the impression that he hated the Jews or he held anti-Semitic views," according to the National Post, but a "written statement, issued by his personal secretary in Lahore, went on to explain Mr. Ahmad's belief that the Holocaust was `Divine punishment` and that Jews would one day be `exterminated.`"^[8]

The Post gave several quotes about Jews by Ahmed including

"It is apparent to any careful observer that the Jews have continued to suffer the floggings of Divine punishment in the present century – the Holocaust during the Second World War being a case in point.

[T]he conflict between the Jews and Muslims is going to result, ultimately, in the total extermination of the former, according to the Divine law of 'annihilation of the worse.'"^[8]

Death and funeral[link]

Ahmed died^[9] of a cardiac arrest at his home in Lahore on the morning of 14 April 2010 between 3:00 and 3:30 a.m. According to his son, his health deteriorated at around 1:30 a.m. with pain in the back, he was a long time heart patient.^[10]

His funeral (Namaz-e-Janazah) was held after the Asr (afternoon) prayers at Central Model-town Park (near Barkat Market) in the city of Lahore. It is reported that around twenty thousand people attended his funeral.^{[citation needed]}

See also[link]

• Contemporary Islamic philosophy
• Islamism

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Israr Ahmed

• Official website
• Official website of Quran Academy