An Askari spear bearer guards at an Allied air training school at Waterkloof, Pretoria, South Africa in 1943.

Askari is an Arabic word meaning "soldier" (Arabic: عسكري‎ ‘askarī). It was normally used to describe local troops in East Africa, Northeast Africa, and Central Africa serving in the armies of European colonial powers. The designation can, however, also describe police, gendarmerie and security guards.^[1] The word has since been adopted in Amharic, Bosnian, Italian, Persian, Polish, Somali, Swahili, Turkish and Urdu.

During the period of European colonial empires in Africa, locally recruited soldiers were employed by Italian, British, Portuguese, German and Belgian colonial armies. They played a crucial role in the conquest of the various colonial possessions, and subsequently served as garrison and internal security forces. During both World Wars askari units served outside their colonies of origin, in various parts of Africa, the Middle East and Asia.

Belgian colonies[link]

In the Belgian Congo, the askaris were organised into the Force Publique. This combined military and police force was commanded by white Belgian officers and NCOs. During the genocidal and brutal exploitation of the Congo Free State, in the years 1885-1908, many of the askaris were recruited from East Africa. This was done in part so that they would have no close ties to the native Congolese population, and fewer qualms about mistreating or killing them.

British colonies[link]

The Imperial British East Africa Company raised units of askaris from among the Swahili people, the Sudanese and Somalis. There was no official uniform, nor standardised weaponry. Many of the askaris campaigned in their native dress. Officers usually wore civilian clothes. From 1895 the British askaris were organised into a regular, disciplined, uniformed force called the East African Rifles, later part of the King's African Rifles.^[2] The designation of "askari" was retained for locally recruited troops in the King's African Rifles, smaller military units and police forces in the colonies until the end of British imperial rule in Kenya, Tanganyika and Uganda during the period 1961-63.

German colonies[link]

The German Colonial Army (Schutztruppe) of the German Empire employed native troops with European officers and NCOs in its colonies. The main concentration of such locally recruited troops was in German East Africa (now Tanzania.) Formed in 1881 after the transfer of the Wissmanntruppe (raised in 1889 to suppress the Abushiri Revolt) to German imperial control.

The first askaris formed in German East Africa were raised by DAOG (Deutsche Ost-Afrika Gesellschaft - the German East Africa Company) in about 1888. Originally drawn from Sudanese mercenaries, the German askaris were subsequently recruited from the Wahehe and Angoni tribal groups. They were harshly disciplined but well paid (on a scale twice that of their British counterparts in the King's African Rifles), and highly trained by German cadres who were themselves subject to a rigorous selection process. Prior to 1914 the basic Schutztruppe unit in Southeast Africa was the feldkompagnie comprising seven or eight German officers and NCOs with between 150 and 200 askaris (usually 160) - including two machine gun teams.

Such small independent commands were often supplemented by tribal irregulars or ruga-ruga.^[3]

They were successfully used in German East Africa where 11,000 askaris, porters and their European officers, commanded by Paul Emil von Lettow-Vorbeck, managed to resist numerically superior British, Portuguese and Belgian colonial forces until the end of World War I in 1918.

The Weimar Republic provided pension payments to the German Askaris. Due to interruptions during the worldwide depression and World War II, the parliament of the Federal Republic of Germany (West Germany) voted in 1964 to fund the back pay of the askaris still alive. The West German embassy at Dar es Salaam identified approximately 350 ex-askaris and set up a temporary cashiers office at Mwanza on Lake Victoria.

Two Russian askaris peer into a doorway past the bodies of Jews killed during the Warsaw Ghetto Uprising. Picture from Stroop Report.
Original caption: "Askaris used during the operation."

Only a few claimants could produce the certificates given to them in 1918; others provided pieces of their old uniforms as proof of service. The banker who had brought the money came up with an idea: as each claimant stepped forward he was handed a broom and ordered in German to perform the manual of arms. Not one of them failed the test.^[4]

Nazi Germany[link]

During WWII, the Germans used the nickname "askari" for the East European deserters or prisoners who switched sides and collaborated with the Nazis.^[5][6][7]

Members of the Latvian Arajs Kommando and Lithuanian auxiliary militia Saugumas were also nicknamed "askaris" during 1943-45.^[8] This term was also applied to the Ukrainian volunteer units like the Nachtigall Battalion, Schuma battalions, and the 14th Waffen Grenadier Division of the SS, which was used in many operations during WWII. Most of them were either Red Army deserters or anti-communist peasants recruited from Ukrainian rural areas under German occupation.

Russian volunteer soldiers under German command, such as the RONA units employed during the Warsaw Uprising of 1944, were also informally referred to as "askaris".

Italian colonies[link]

The Italian army in Italian East Africa recruited Eritrean and subsequently Somali troops to serve with Italian officers and some NCOs. These forces comprised infantry, cavalry and some light artillery units. The Italian askaris fought in the First Italo–Ethiopian War, Italian-Turkish War, Second Italo-Abyssinian War and World War II (East African Campaign).

Out of a total of 256,000 Italian troops serving in Italian East Africa in 1940, about 182,000 were recruited from Eritrea, Somalia and the recently occupied (1935–36) Ethiopia. In January 1941, British Commonwealth forces invaded Ethiopia, most Ethiopian Askari left after the British invaded and some stayed loyal. Most of the Eritrean Ascaris remained loyal until the Italian surrender four months later.

Initially the Eritrean Ascaris comprised only infantry battalions, although Eritrean cavalry squadrons (Penne di Falco) and mountain artillery batteries were subsequently raised. By 1922 units of camel cavalry called "meharisti" had been added. Those Eritrean camel units were also deployed in Libya after 1932. During the 1930s Benito Mussolini added some armored cars units to the Ascari.

Eritrean regiments in Italian service wore high red fezzes with coloured tufts and waist sashes that varied according to each unit. As examples, the 17th Eritrean Battalion had black and white tufts and vertically striped sashes; while the 64th Eritrean Battalion wore both of these items in scarlet and purple.

The Eritrean Ascari had the following ranks, from simple soldier to senior non commissioned officer: Ascari - Muntaz (corporal) - Bulukbasci (lance-sergeant) -Sciumbasci (sergeant). The Sciumbasci-capos (staff-sergeants) were the senior Eritrean non-commissioned officers, chosen in part according to their performance in battle. All commissioned officers of the Eritrean Ascari were Italian, like the famous Indro Montanelli ^[9]

Spanish colonies[link]

As noted above "askari" was normally a designation used in Sub-Saharan Africa. Exceptionally though, the term "askari" was also used by the Spanish colonial government in North-West Africa,^[10] in respect not of their regular Moroccan troops (see regulares), but of a locally recruited gendarmerie force raised in Spanish Morocco in 1913.^[11] They were known as the "Mehal-la Jalifianas". This was the equivalent of the better known Goumiers employed in French Morocco.

Indigenous members of the Tropas Nomadas or desert police serving in the Spanish Sahara were also designated as "askaris", as were the other ranks of the Native Police (Policia Indigena) raised in Melilla in 1909.^[12]

Portuguese colonies[link]

In Portuguese West Africa, and most other African colonies of the Portuguese Empire, local askaris were recruited. These were used to keep the peace in the nation-sized colonies. During the 20th century, all the indigenous troops were merged into a Portuguese colonial army. This military was segregated along lines of race, and until 1960 there were three classes of soldiers: commissioned soldiers (European whites), overseas soldiers (black African "civilizados") and native soldiers (Africans who lived in the Portuguese colonies). These categories were renamed to 1st, 2nd and 3rd class in 1960 - which effectively corresponded to the same classification.^[13]

Iraq war[link]

Widely deployed Ugandan private security guards are also designated as askari.^[14] Guards were to receive $1,000 monthly salary and an $80,000 bonus if shot, but many have complained that the money was not paid or unfair fees assessed. The guards work for recruiting agencies such as Askar Security Services, which are hired by Beowulf International, a receiving company in Iraq, which subcontracts their services to EOD Technologies, an American company hired by the U.S. Department of Defense to provide security guards for Camp Victory in Baghdad. A Beowulf representative said that 400 of the workers "had impressed the US Army with their skill and experience", but complained that some of the workers lacked police or security experience and "didn't even know how to hold a gun". At least eleven other Ugandan recruiters include Dresak International and Connect Financial Services.^[15]

Other uses[link]

• In apartheid South Africa, Askari was the term given to guerrillas who were captured by the South African army and "turned" or converted into spies or soldiers for the apartheid regime.
• Askari can also mean "spear bearer".
• Older bull elephants which break away from the herd often form the nucleus of "bachelor herds" with one or a number of younger males. These younger males are referred to as "askari" (both for singular elephants and groups of elephants).

Askaris in popular culture[link]

• Askari are a minor class of creature in the African/tropical-themed Mirage and Visions (and later Time Spiral) expansion sets of the collectable card game Magic: The Gathering.^[16]
• Askari, could refer to DST Global Solutions' market risk management tool.
• Jono Baraka appears briefly as a hero in Marvel Comics' Excalibur under the alias Askari
• Askari is the name of one of the secondary characters in the David Gemmell fantasy novel The Swords of Night and Day

See also[link]

• Colonial troops
• Force Publique (Belgian Congo)
• Tirailleurs (French Africa)
• USS Askari (ARL-30)
• Zwarte Hollanders

References[link]

1. ^ Kamusi Project^{[dead link]}
2. ^ Armies of the 19thC East Africa Chris Peer, Foundry books 2003
3. ^ Moyd, Michelle "Askari and Askari Myth" in Prem Poddar et. al. Historical Companion to Postcolonial Liiteratures-- Continental Europe and its Colonies, Edinburgh University Press, 2008.
4. ^ Miller, Charles. Battle for the Bundu: The First World War in German East Africa. London: Macdonald & Jane's, 1974; and New York: MacMillan Publishing Co., Inc. 1974, p. 333. ISBN 0-02-584930-1
5. ^ http://books.google.com/books?id=ilnACY97x4kC&pg=PA191&dq=Warsaw+Ghetto+askari&lr=&as_brr=3&sig=S4WnsXbZ4s2teGp3O-y7CmAuhfw
6. ^ http://books.google.com/books?id=9ziQ9US5VnQC&pg=PA126&dq=askaris+german+lithuanian&lr=&as_brr=3&sig=OjZtutehGfwLh_Ank4BwJVbbz00
7. ^ http://books.google.com/books?id=uf1rdNyUwRQC&pg=PA153&dq=askaris+german+lithuanian&lr=&as_brr=3&sig=TGE5flj2JcRr_cY02Df_37IxGeI
8. ^ Stroop Report online-in German and English
9. ^ Ascari del tenente Indro (in Italian)
10. ^ Book image of Spanish "Tropas coloniales"
11. ^ Jose Bueno, page 39"Uniformes de las Unidades Militares de la Ciudad de Melilla" ISBN 84-86629-26-8
12. ^ Jose Bueno, page 48 "Uniformes de las Unidades Militares de la Ciudad de Melilla" ISBN 84-86629-26-8
13. ^ Coelho, João Paulo Borges, African Troops in the Portuguese Colonial Army, 1961-1974: Angola, Guinea-Bissau and Mozambique, Portuguese Studies Review 10 (1) (2002), pp. 129-50
14. ^ Kiswahili Radio Report (in Swahili)
15. ^ "Uganda: Askaris in Iraq Ripped Off". New Vision. 2007-08-12. http://allafrica.com/stories/200708171168.html. 
16. ^ "Gatherer search". Wizards Of The Coast. http://ww2.wizards.com/gatherer/index.aspx?term=askari&Field_Name=on&Field_Rules=on&Field_Type=on&setfilter=All%20sets. Retrieved 2007-07-05. 

External links[link]

Wikimedia Commons has media related to: Askari

• Comando Supremo
• African World War II Veterans
• Histoire de la Force Publique (History of the Force Publique) by Lieutenant-General Emile Janssens, Wasmael-Chalier of Namur in 1979
• Ascari: I Leoni di Eritrea/Ascari: The Lions of Eritrea. Eritrea colonial history, Eritrean ascari pictures/photos galleries and videos, historical atlas...
• Ascari of Eritrea Collection of about 200 pictures listed by categories.

Coordinates: 34°11′55.81″N 43°52′23.97″E / 34.1988361°N 43.873325°E / 34.1988361; 43.873325

Hasan al-‘Askarī Imam of Twelver Shi'a Islam
A modern depiction by a Shi'a artist
Rank	11th Twelver Imām
Name	Hasan ibn ‘Alī ibn Muhammad
Kunya	Abū Muhammad[1]
Birth	10th Rabī‘ al-thānī 232 AH ≈ 6 December 846 C.E.
Death	8th Rabī‘ al-awwal 260 AH ≈ 4 January 874 C.E.
Birthplace	Madīnah[1]
Buried	al-‘Askarī Mosque, Sāmarrā'
Life Duration	Before Imāmate: 22 years (232 - 254 AH) Imāmate: 6 years (254 - 260 AH)
Titles	al-‘Askarī[1] (Arabic for : citizen of a garrison town) az-Zakī[2] (Arabic for Pure) Onbirinci Ali (Turkish for Eleventh Ali)
Spouse(s)	Narjis
Father	‘Alī al-Hādī
Mother	(Hadīthah or Sūsan)[1][2] or Salīl[2]
Children	Muhammad al-Māhdī (successor)
Ali · Hasan · Husayn al-Sajjad · al-Baqir · al-Sadiq al-Kadhim · al-Rida · al-Taqi al-Hadi · al-Askari · al-Mahdi

Imam Hasan al-‘Askarī (Arabic: الإمام الحسن بن علي العسكري‎) (Tenth of Rabi' al-thani 232 AH – Eighth of Rabi' al-awwal 260 AH;^[1] approximately: 6 December 846 – 4 January 874) was the eleventh of the Twelve Imams. His given name was Hasan ibn ‘Alī ibn Muhammad. His title al-Askari derives from the Arabic word Asker which means military.He was given this title mainly because the city he lived in (Samarra) was a military camp.^[3] Hasan al-‘Askarī was 22, when his father was killed. The period of his Imāmate, following his father's death, was six years. Hasan Al-‘Askarī died at the age of 28 in the year, 260 Hijra and was buried in Samarra.^[4]

Quotations related to Hasan al-‘Askarī at Wikiquote

Family[link]

Hasan al-Askari, whose ancestor was the Islamic Prophet Muhammad, was born in Medina.His father was Imam Ali al-Hadi (a.s.), the tenth Imam of the Shia. He was from the masters of the Ahlul Bayt.^[3] His mother was a bondmaid from an-Nawbah.^[3] Historians disagreed on her name. Some of them said her name was Saleel which was the most correct according to the previous tradition of Imam al-Hadi (a.s.). Some said she was called Sawsan. Others said her name was Hadithah, and others said Hareebah.^[3]

Imam Hasan al-Askari also had two other siblings, Muhammad Abu Ja’far, al-Husayn bin Ali al-Hadi and a sister named Aa'liyah or Aliyyah. Imam Hasan al-Askari and al-Husayn were called “as-Sibtayn” and were named after their two grandfathers Imam Hasan and Imam Hussain.^[3]

Oppression by the Abbasid Caliphs[link]

Hasan al-Askari lived almost his entire life under house arrest in Samarra and under supervision of Abbasid caliphs.^[5]

Al-Mutawakkil son al-Mu’tasim was the first of these oppressive caliphs. He assumed the rule in 232 AH. In the same year Imam Abu Muhammad (a.s.) was born.^[3] Al-Mutawakkil had strong animosity towards the any members of the Ahlul Bayt and as such he ordered his men to bring Imam al-Hadi to Samarra from Medina. He imposed house arrest on the Imam and had detectives and policeman watching all his activities and preventing the Shii from having any contact with him. The reign of al-Mutawakkil was ended by his son, al-Muntasir, who joined forces with the Turks to kill his father. After the coup al-Muntasir assumed the rule that once belonged to his father. He was not like his father, and during this time Imam Hasan al-Askari felt freedom. This reign did not last long, as al-Muntasir died shortly thereafter. Most historians believe he was assassinated by the Turks, via poison, due to their fear that he might end their domination over the Islamic nation.^[3] After the death of al-Muntasir, al-Musta'een took control. he had little political influence and was considered by many to be a tool controlled by the Turks. He had bitter hatred of Imam al-Askari and feared that he might rise in a revolt against the Abbasid rule. He was thus again placed under house arrest. Eventually, al-Musta'een's rule too was ended by the Turks and he was forced to hand the position over to al-Mu'tazz. Imam Hasan al-Askari continued to live under house arrest under the reign of al-Mu'tazz, al-Muhtadi, and al-Mu'tamid, until his death. The cause of his death has largely been speculated to be due to poison administered by the last Abbasid caliph of his time, al-Mu'tamid.^[3]

Tafsir al-Askari[link]

He was very knowledgeable and despite being confined to house arrest for almost his entire life, Hasan al-Askari was able to teach others about Islam, and even compiled a commentary on the Qur'an that would be used by later scholars. This became known as Tafsir al-Askari. However, there was many suspicion regarding whether or not it truly was his or not. The Tafsir was accused by some to be weak in its chain of authorities (Sanad), which is an essential part of the transmission of a tradition.^[6] The tafsir was also questioned because it contained a few inconstancies and lacks eloquence which some claim ruin its validity by default. The main reason people questioned the validity of the Tafsir is the fact that the Imam was under constant watch by the Abbasid government who prevented any contact between him and the Shi'i so it would make it impossible for such knowledge to be transferred.^[3]

Imamate[link]

Hasan al-Askari's imamate met difficulty even before the death of his father. Many felt that Hasan al-Askari became the eleventh Imam by default because his older brother had died and was considered the designated successor to his father during his lifetime.^[7] Some of those who refused to accept the imamate of al-Askari, had instead chosen to follow his younger brother hereafter referred to as Ja'far (not to be confused with his deceased older brother).^[8] His right to succession was also challenged by this same brother.^[8]

Imam al-Askari represented the front of opposition to the Abbasid rule. He criticized the rulers for appropriating the wealth of the nation and extorting the people under their rule.^[3] He did so by not communicating with or cooperating with kings who took wealth unlawfully and used followers of Islam as slaves. Due to the domination of the Turks, al-Askari had little effect on the Political life during his time. The state remained in a political crisis, as the Abbasid Caliphs were considered puppets of the Turks who ruled with terrorism.^[3]

The religious life during the time of Imam al-Askari's imamate was also in shambles as well. Because al-Askari was under house arrest for a majority of his life, many non-believers took advantage of this time and tried to misguide the Muslims. He did continue to speak out against those who questioned the Qur'an. As was the case when a philosopher by the name of Isaaq al-Kindi wrote "The Contradiction of the Qur'an". Historians claim that al-Askari had a disciple relay a powerful message to the philosopher in which he stated

"If someone recites the Qur'an, is it possible that he means other meanings than what you think you understand? If he says it is possible say to him How do you know? He might mean other than the meanings that you think, and so he fabricates other than the Qur'an's meanings".^[3]

The claim that follows is that the Philosopher burned his book in light of the belief that no one besides a member of the Ahlul Bayt could say something like this and that he must truly be the eleventh Imam from this lineage.^[3] In this way the Imam had some influence on the religious lives of his followers. He would address them through the visitors he was permitted to receive.

Death[link]

Because he lived a majority of his life being mistreated under house arrest by the caliphs of the time, eventually, Hasan al-Askari died on the 8th Rabi' al-awwal 260 AH (approximately: 1 January 874)^[9]

Al-Askari Mosque in Samarra, Iraq

After his death, his brother Ja'far ibn Ali took it upon himself to seize what was left behind al-Askari. It is claimed by historians that he also took public possession of his late brother's property and also tried to take his place in the eyes of his followers. It is also claimed that he made vicious insinuations against his late brothers followers and also began threatening them if they did not follow him.^[9]

After the death of Hasan al-Askari, there was a sect of his followers who believed, as a result of shock and bewilderment, that he did not die, but had instead entered occultation and that he was the Mahdi.^[8] According to this sect, their beliefs were based upon the impossibility of the death of the Imam without an apparent known issue (this sect did not believe in the imamate or even existence of Muhammad al-Mahdi), since the earth can never be without an imam according to their doctrine.^[10] This sect later separated into several other groups. Among them were those who admitted the death of Imam Hasan al-Askari, but added that he returned to life after a little while, in accordance with a tradition on the meaning of the word Qa’im, i.e. one who returns to life after his death. Also among them were those who claimed that he did die and did not return to life, but that he will return to life in the future.^[10] These groups incorporated some traditions (into their thought) from some early Waqifite Shiite movements. Another part of historians studying the pedigrees of some Central Asian "shejere" saints, believe that the 12th Imam was not the only son of Imam Hasan al-Askari. In the 11th Imam had two sons, Sayyid Muhammad (ie Imam Mahdi) and Sayyid Ali Akbar^[11]. Descendant of Sayyid Ali Akbar considered holy Bukhara Ishan (Eshon) Imlo. Ishan Imlo^[12]. - Bukhara "saint of the last time," as it is called in Bukhara, as it is believed that after him the Saints had no more^[13]. The average Asian Muslims revere him as the last of the saint. Ishan Imlo, according to the source, he died in 1162 AH (1748-1749), the mausoleum (Mazar) is a saint in Bukhara on the same cemetery^[14].

Hasan al-Askari is buried in the mausoleum containing the remains of his father, Ali al-Hadi – The Al-Askari Mosque in Samarra, Iraq. The site is considered a holy shrine for the Shi’a's, though a bomb blast on 22 February 2006 destroyed much of the structure, and another bomb blast on 13 June 2007 destroyed the two remaining minarets of the Al-Askariya Mosque.^[15]

Al-Mahdi[link]

As witnessed at his funeral, he had a son whose birth was concealed because of the difficulties of the time and because of the belief that he was Muhammad al-Mahdi; an important figure in Shi'i teaching who is believed will reappear at the end of time to fill the world with justice, peace and to establish Islam as the global religion.^[9]

Timeline[link]

See also[link]

• Muhammad ibn Ali al-Hadi
• Muhammadite Shia

References[link]

External links[link]

• The Life of Imam Al-Hasan Al-Askari
• Roshd foundation
• ABU MOHAMMAD HASAN B. ALI ASKARI by H. Halm, An article of Encyclopædia Iranica
• [1]
• The Eleventh Imam
• Hasan Askari

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