Imam Hasan and Imam Husain
Chiefs Of The Youths Of Paradise
The noteworthy point about Imams Hasan and Husain (a.s) is that at the time of the passing away of the Holy Prophet (s.a.w.s.) they were aged seven and six years respectively. There was not even a difference of a year between their ages. However the two Imams have narrated innumerable traditions from the Messenger of Allah (s.a.w.s.). Their childhood memory, their trustworthiness, intelligence and integrity in correctly narrating the traditions show that these personalities possessed a heavenly disposition. Although they were with the Holy Prophet (s.a.w.s.) for only a few years.
Whatever Imam Hasan (a.s) heard from his maternal grandfather in the Prophet’s Mosque, he returned home and narrated it to his mother, Fatima Zahra (a.s). One day she was asked how she comes to know about everything the Prophet said in the Mosque? She replied, “My son, Hasan returns from the Mosque and relates to me whatever my father has mentioned.”
One day Ali (a.s) sat in a room in the house in such a way that Imam Hasan (a.s) could not see him while Ali (a.s)
could hear what he said. As was his practice, Imam Hasan (a.s) came home and his mother asked him what the Prophet had said in the Mosque that day? Imam Hasan (a.s) began to narrate but he stammered now and then. Fatima asked him why he was stammering. He replied, “May be one who is senior to me is listening to my words.” Ali (a.s) came out of the room, embraced Hasan and kissed his forehead and cheeks.
Abdullah Ibn Abbas narrates that one day he went to the residence of Ali (a.s) in the company of the Messenger of Allah (s.a.w.s.). The Prophet called out but there was no response from within. The Holy Prophet (s.a.w.s.) entered the house and sat down in a room. Ibn Abbas also sat near him. Soon, Imam Hasan (a.s) entered and the Prophet called him, kissed his forehead and inhaled the smell. Then embraced him and said, “This son of mine is a master.”
A personality develops according to the atmosphere at home, training and upbringing. How should one behave with children, how to speak to them. Even the subtle ways of embracing and releasing are such that leave imprints on the minds of children. Neglecting the children and snapping at them creates defects in their habits.
What is so surprising if it is said about Hasan and Husain (a.s) that they are the Chiefs of the Youths of Paradise? Are they not the ones whose maternal grandfather was the Holy Prophet (s.a.w.s.), their father Ali al-Murtada and their mother, Fatima Zahra (a.s)?
 Manaqib, of Ibn Shahr Ashob, Vol. 1, Pg. 8  Fazailus Hasan, where both the abovenarrations are
In all the heavenly religions present in the world there is special mention of Paradise as a reward in perfection of life and everlasting success. Thus the follower of every religion cultivates a good character and perfections so that his desire for Paradise is fulfilled and he may create a place for himself in the rows of the inmates of Paradise.
According to the Muslim faith, Paradise is a place where all the comforts and facilities of life are available. An inmate of Paradise remains pleased and satisfied from all aspects. Grief and unhappiness do not come near him. He does not have to exert himself and old age does not exist there. The fact is that Paradise is the recompense of the good deeds one performs in this world. All the inmates of Paradise would be healthy and youthful. In other words we can say that Paradise is a place, all of whose residents are youths.
Does the tradition of the Holy Prophet (s.a.w.s.) not imply that Hasan and Husain are the Chiefs of all the people of Paradise ? Because all the inmates of Paradise would be in their youth.
The childhood of Hasan and Husain (a.s) also was an expression of righteousness and guidance. Their personality in childhood could be estimated to some extent from the incident quoted below:
It was a Friday. The Holy Prophet (s.a.w.s.) was delivering the sermon from the pulpit. At that very moment drumbeats sounded indicating the inauguration of a new market. All the newly converted Muslims present in the mosque rushed out on hearing the drumbeats, ignoring the sermon of the
quoted from Sunni sources
Prophet. The Messenger of Allah (s.a.w.s.) continued his sermon but only eight people remained in the mosque: Ali, Fatima, Hasan, Husain, Salman Farsi, Abu Zar, Miqdad and Suhaib. Fatima Zahra was listening to the sermon of her father from behind a curtain.
At that moment Jibraeel descended with revelation and said, “O Messenger of Allah (s.a.w.s.)! The Almighty Allah says: O My beloved! If these eight persons had also gone with those people, such a flash of lightning would have struck Medina that none of its inhabitants would have remained alive.”
In the Battle of Siffin, Hasan and Husain (a.s) were present in the service of Imam Ali (a.s). When Imam Hasan (a.s) took up the sword and attacked the enemies, Ali (a.s) told his companions to stand before him and restrain him lest he is martyred in that battle and the progeny of the Holy Prophet (s.a.w.s.) becomes extinct. 
In the Battle of Jamal, Imam Ali (a.s) summoned Muhammad Ibn Hanafiyyah, handed him the sword and told him to go and slash the legs of Ayesha’s she-camel. So that if Ayesha were to fall to the ground, the heat of the battle could cool down and these foolish people would survive the massacre. However on the opposite side the rows of army were defending with such dexterity that Muhammad Ibn Hanafiyyah was compelled to return.
Imam Hasan (a.s) took up the sword from Muhammad Hanafiyyah and stepped into the battlefield. He cut through
 Farogh-e-Hidayat Pg. 272  NahjulBalagha, Vol. 2, Pg. 651
the rows with a speed of lightning till he reached the she-camel of Ayesha. Then he immediately cut off the legs of the animal. When Imam Hasan (a.s) returned victorious, the face of the battle had changed completely and the routed army gave up the fight. In this way the Battle of Jamal reached its conclusion.
Muhammad Hanafiyyah put his head on his knees and expressed regret that he were unable to perform the task entrusted by his father, Amirul Momineen (a.s) looked at Muhammad Ibn Hanafiyyah and said, “O my son! Do not be displeased with the victory of Hasan, because he is the son of Fatima and you are only my son.
 Manaqib Ibn Shahr Ashob Vol. 2, Pg. 21