worthy of praise, and did not portray him as an incapacitated man who was merely excused. Al-Hasan was no less capable of fighting than al-Husayn; [indeed, he was more capable of fighting than al-Husayn] (1). Yet al-Husayn fought until he was killed. If what al-Husayn did was the [better,] (2) obligatory course, then what al-Hasan did amounted either to abandoning an obligation or to being incapable of fulfilling it. But if what al-Hasan did was the best and soundest course, this proves that refraining from fighting was the best and soundest course, and that what al-Hasan did was dearer to Allah and His Messenger (3) than what someone else did. Allah raises some God-fearing believers (4) in rank above others, and all of them are in Paradise—may Allah be pleased with them [all] (5).

Furthermore, if the Prophet—may Allah bless him and grant him peace—made them both imams, they did not derive the imamate from Alī’s designation, nor did al-Husayn derive it from al-Hasan’s designation of him. There is no doubt that al-Hasan and al-Husayn were the Prophet’s two fragrant blossoms in this world (6). It is also established “that he [may Allah bless him and grant him peace] (7) brought them both, together with their parents, beneath the cloak and said, ‘O Allah, these are the members of my household, so remove impurity from them and purify them completely,’” and that he called them both to participate in the mutual imprecation. Their virtues are many, and they are among the most eminent leaders of the believers. As for the claim that they were the most ascetic and learned people of their time, it is an assertion without evidence.

As for his statement, “They strove for Allah with the striving due to Him until they were both killed,”