History of the Caliphs

By: Rasūl Ja’farīan

Translation by: Ali Ebrahimi

p. 333-335
Imām Hasan was born on Ramadān 15, 3 A.H. He looked like his forefather, Allāh’s Apostle.[1] After his father was martyred, he became the Shi‘ite Muslims’ leader. It is narrated from Abī Razīn as saying that Imām, wearing black robe and a turban, delivered sermons.[2] Imām Hasan was one of the most morally eminent figures whose conduct was an example to follow. We already discussed how repeatedly the Prophet admired him in his remarks and recommended all to feel affection for him. For instance,
[أللهم إني قد أحببته فأحبَّه وأحِبًّ من يحبه[3 “O Allāh! I love him, so adore him and the one who loves him.”
[من أحبَّني فليحبه وليبلغ الشاهد منكم الغائب[4 “The one who loves me surely loves him. Tell it to the absentees too.”
[من أحب الحسن والحسين فقد أحبني، ومن أبغضهما فقد أبغضني[5 “Anyone who loves Hasan and Husayn, he indeed loves me and anyone who annoys them, he indeed annoys me.”
[من سرّه أن ينظر الي سيد شباب أهل الجنة فلينظر إلي الحسن بن علي[6 “Anyone who likes to see the master of the youth in Heaven can look at Hasan Ibn ‘Alī and some utterances the Prophet has made about Imām Hasan (a).”

Many narrations also are recorded in the light of Imām’s ideological features for example his trips as a pilgrim gone on foot. He has said, إني لأستحي من ربي أن ألقاه ولم أمش إلي بيته، فمشي عشرين مرة من المدينة علي رجليه “I am really ashamed of meeting Allāh if I go to His House on horsebac.”

He visited there as a pilgrim twenty times.[7] According to another narration, he had gone to Mecca for pilgrimage twenty five times on foot,[8] yet Ibn Sa‘d has recorded it as fifteen times.[9]

His generosity for Allāh’s sake was a proverbial aspect of his ethical character. When Ismā‘īl Ibn Yasār along with ‘Abd Allāh Ibn Anas went to meet Mu‘āwiya in Damascus and take money from him but they did not succeed, Ismā‘īl in a poem addressed his friend Ibn Anas as follows,

و لا زرنا حسيناً يا بن انس[10]

لعمرك ما إلى حسن رحلنا

“O Ibn Anas by you we did not go to meet Hasan and Husayn.”

He implied that if they had gone to those two brothers, never would they have returned empty-handed. It is narrated that some one went to meet Imām Hasan while needy.

Imām told him, “Write down whatsoever you need ant then give it to me”. When the man gave him the list of what he needed, Imām offered him twice as much.[11] It is pointed out elsewhere that during his lifetime Imām granted three times each time half as much as the property he had for Allāh’s sake.[12]

A man named Abū Hārūn recounted, “On our way to Medina for pilgrimage we decided to drop in on the Prophet’s son. Visiting him, we talked about our Journey. When we returned, he sent us each four hundred Dīnārs. We went back to him and said that our condition was okay. He answered, [لا تردّوا عليّ معروفي[13 “Reject not my generosity.”

Imām Hasan was told, فيك عظمة “You are great enough.” Imām said, لا بل عزَّة، قال الله تعالى, فللّه العِزَّةُ ولرسوله وللمؤمنين “It is not greatness but honor. Allāh has stated that honor belongs to both Allāh and His Apostle as well as the believers.”[14]

After the compromise, the Kūfa’s Shi‘ite Muslims who came to Hidjāz for pilgrimage constantly were in touch with Imām during his eight or nine-year residence in Medina. It was natural that they had approved him as their Imām and tried to avail themselves of him ideologically.

A man from Damascus recounted,”One day I ran in to a handsome and serene man wearing smartly on horseback. I asked who he was. They said he was Hasan Ibn ‘Alī Ibn Abī Tālib (a). I was filled with rage and felt jealous of ‘Alī Ibn Abī Tālib for having such a unique son. I approached him asking, “Are you ‘Alī’s son?” As soon as I heard his positive answer, I heaped abusive words onto him as many as I could. When I stopped he asked me if I was a stranger. “Yes”, I replied.

Then kindly he said, “If you have no place to live, I give it to you, if you need money, I pay you”. I parted him while I had no one as dear as him in my heart”.[15]

[1] Tardjamat al-imām al-Hasan, Ibn Sa‘d, pp.130-131
[2] Ibid. Ibn Sa‘d, p.163
[3] Ibid. Ibn Sa‘d, p.139; Sunan al-Tirmidhī, vol.V, p.661
[4] Tardjamat al-imām al-Hasan, Ibn Sa‘d, p.138; Musnad Ahmad, vol.V, p.366; Mustadrak, vol.III, p.173
[5] Tardjamat al-imām al-Hasan, Ibn Sa‘d, pp.138,143; Tadhkirat Tayālisī, No.2502; Tadhkirat Ahmad, vol.II, p.440; al-Mustadrak, vo.III, p.166
[6] Tardjamat al-imām al-Hasan, Ibn Sa‘d, p.138; al-Bidāya wa l-nihāya, vol.VIII, p.35
[7] Akhbār Isbahān, vol.I, p.44
[8] Tārīkh al-khulafā’, p.73
[9] Tardjamat al-imām al-Hasan, Ibn Sa‘d, p.159
[10] al-Aghānī, vol.IV, p.419
[11] al-Mahāsin wa l-Masāwī, p.55
[12] Tardjamat al-imām al-Hasan, Ibn Sa‘d, p.159; Tārīkh al-Khulafā’, p.73; Tadhkirat al-khawās, p.196
[13] Tardjamat al-imām al-Hasan, Ibn Sa‘d, p.155
[14] Rabi‘ al-abrār, vol.III, p.177
[15] al-Kāmil fi l-adab, vol.I, p.235
Source: maaref-foundation.com


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