High qualities and noble ideals were available in Imam Abu Muhammad (al-Hasan). The Islamic abilities, elements, and fundamentals embodied in him. According to his abilities and tendencies, he was among the human unique minds, one of the ideals of the mankind’s perfection, and among the great Muslim figures.
Imam al-Hasan reached the top in his merits, achievements, genuine opinion, exalted thinking, strong fear of Allah, abundant clemency, good manners, and the like of his talents on which Muslims pride themselves. We will mention some of them as follows:
His Imamate
The most prominent quality in him was the Imamate, for the Imamate required ideals and abilities that were not available but in those whom Allah has chosen from among his servants. Allah had endowed him with it. The noble Prophet announced that when he said in respect of him and his brother: “Al-Hasan and al-Husayn are two Imams whether they rise or sit down.”
It is necessary for us to pause to explain the meaning of the Imamate and some affairs concerning it, for they display the Imam’s high position and his great importance. We mention that here:
The Meaning Of The Imamate
Theologians have defined Imamate saying: “Imamate is the general leadership of a human being over the affairs of the religion and the world.” Therefore the Imam, according to this definition, is the general leader and followed head who has an exclusive authority over people in respect of their religious and worldly affairs.
People Are In Need Of Imamate
The Imamate is among the necessities of life that none is in no need of it under all circumstances. Through it the crooked regulation of the world and the religion is set right, the greatest justice Allah wants on his earth is established, security and peace among people are achieved, turmoil is repelled from them, and the strong are prevented from controlling the weak. The most important reason for the existence of an Imam is that he helps people worship Allah, spread His laws and teachings, and supply society with the spirit of faith and piety, that man may be far from evil and head for good. So it is incumbent on the community to yield to the Imam and obey his orders, that he may set right its deviation, unite it, and guide it to the straight path.
The Imam’s Duties
The Imam should do the following:
1. He should keep the religion, guard Islam, and protect it from those who make light of good manners and values.
2. He should carry out the religious precepts, put an end to disputes, and take the right of the oppressed from the oppressive.
3. He should protect the Muslim countries from the outside invasion, whether the invasion is military or cultural like that which is in these times when some destructive doctrines have invaded our countries and tried to destroy the foundations Islam has established.
4. He should administer the prescribed punishments and put an end to all the crimes that bring about unhappiness to man.
5. He should fortify the borderline cities.
6. He should wage the holy jihad.
7. He should collect properties such as zakat, land taxes, and other affairs the Islamic law has determined.
8. He should employ trustworthy persons in the government. He should not employ them out of favouritism or preference.
9. He should supervise the subjects’ affairs. He should not depend on others to supervise them, for that is among the subjects’ rights on him1.
10. He should put an end to unemployment, spread inclusive welfare throughout the regions of the community, and save them from poverty and deprivation.
These are some affairs the Imam should put into effect. We have in detail explained these duties in our book The Administrative Regulations in Islam.
His Qualities
The Imam should have the following qualities:
1. Justice in all its exclusive conditions such as refraining from committing great sins and insisting on small ones.
2. Knowledge of what the community needs in all fields, the reasons of the revelation and the religious precepts.
3. Sound senses such as the ears, the eyes, and the tongue, that he may through them undertake what he realizes. The other senses should have no defect.
4. The opinion leading to ruling the subjects and managing the general interests.
5. Courage, help, ability to protect the entity of Islam, and waging holy jihad against enemies.
7. Lineage; it is that the Imam should belong to Quraysh. Al-Mawardi and Ibn Khaldun have mentioned these conditions2.
8. Infallibility; theologians have defined infallibility as: “It is a mercy Allah has given to the most perfect of His servants, and through which he (the Imam) refrains from committing crimes and offenses intentionally or unintentionally.” The Shi’a have unanimously agreed on that the Imam should be infallible, and that the proof of it is Hadith al-Thaqalayn in which Allah’s Apostle (S) has compared the Qur’an to his family. As the Qur’an is infallible of errors and slips, and so are the Prophet’s family; otherwise the comparison and equality between them is incorrect. We have already explained that.
None has such qualities except the Imams from Ahl Al-Bayt, who embraced Islam, protected it, led people to the good pleasure of Allah and to the obedience to Him. Al-Kumayt, the poet, has described them, saying:
They are close to generosity and far from the injustice in the ties of the precepts. They give right answer to the matter over which people differ. They have established the rules of Islam. They are sufficient protectors at war when it becomes hot. They are like rain when the people suffer from drought. They are like a shelter for the nursemaid of orphans.
They are overweighing in opinion, having perfect justice in behavior, and knowledgeable of heavy affairs. They are leaders, but they are not like those who rule people and sheep in the same way3.
Most surely the Imams from the Ahl Al-Bayt, peace be on them, have displayed their infallibility of errors and slips through their behavior and guidance. The events have proved that and indicated that they are unique in the history of mankind, for they had great merits, fear of Allah, and commitment to the religion.
His Appointment
The Shi’a have believed that the community and the influential have no right to appoint the Imam. They have also believed that electing the Imam is invalid and choosing him is impossible. Therefore, Imamate is similar to prophethood. As man has no right to find and form prophethood, he has no right in finding and forming the Imamate. That is because none knows the infallibility, which is among the qualities of the Imam, except Allah, Who knows the things hidden in souls. This has been explained and indicated by Imam al-Mahdi (‘a) through his talk with Sa’d Ibn Abdullah, who asked him about the reason for preventing men from electing an Imam over them. He (‘a) said to him:
-Do they (people) choose a reformer or a mischief-maker? -A reformer. -Is it possible for them to choose a mischief-maker, for none knows the righteousness or corruption comes to the mind of someone other than him? -Yes. -Shall I give you the reason through a proof that your reason trusts? Tell me about the apostles Allah had chosen, to whom He had revealed the Books, supported with inspiration and infallibility. They were the great figures of the nations and the most rightly-guided to be chosen. Examples of them are Moses and Jesus Christ. Was it possible for them, in spite of their abundant reason and perfect knowledge, to choose a hypocrite while they had thought that he was a believer? -No.
-This is Moses, the one who talked with Allah. Although he had an abundant reason, perfect knowledge, and that the Revelation came down to him, he chose for the appointed place and time of his Lord, seventy men from among the leading personalities of his people and the prominent men of his troops. He had had no doubt of their faith and loyalty. However, he chose some hypocrites. Allah, the Great and Almighty, has said: “And Musa chose out of his people seventy men for Our appointment…We will not believe in you until we see Allah manifestly, so the punishment overtook them.” We have found that the choice of one whom Allah had chosen for prophethood fell under the mischief-maker other than the most righteous, while he had thought that they were the righteous. So we have come to know that none has the right to choose except Him Who knows what chests and consciences hide4.
Most surely man’s abilities fall short of realizing the most righteous person with whom the community is happy. Man has no right to choose him; rather Allah, Who knows hidden affairs, chooses him. This is an outline of the Imamate. Whoever wants more details about this topic finds them in the books of theology.
His Noble Morals
Some sociologist has said: “Nations contend for superiority during the condition of nomadism through strength. If they advance, they contend for superiority through science. Then if they reach an objective of progress, they contend for superiority through noble moral traits. Therefore good manners are the utmost of what man reaches in his highness, perfection, and education.”
If soul is disposed by nature for noble moral traits, it is impossible for it to deviate from the straight path or selfishness replaces unselfishness or temptations and defects control it. For this reason noble moral traits are the most important elements on which individual and social life is built; likewise, they are the strongest reasons for the survival of nations, and continuation of their civilizations and originality.
Most surely the strongest cause for the appearance of the heavenly laws and the continuation of their spiritual authority is their taking care of noble moral traits, educating souls, and bringing them up with good inclinations. The Prophet took great care of them and regarded them as among the most prominent reasons for which he had been appointed as a prophet. He (‘a) has said: “I have been sent as a prophet to complete noble moral traits.” Through his noble moral traits he was able to enlighten mankind, establish the foundations of the civilization in the world, and to change the course of history. That was when he reconciled the hearts, united feelings and sentiments, gathered the people in the field of love and brotherhood.
Because of his great manners, the Prophet was an example of the Divine mercy that fills the miserable, sad hearts with hope and mercy. He visited the poor Muslims. He visited the sick from among them. He witnessed their funerals. He responded to the invitations of those who
invited him. He refused neither the invitation of a slave nor that of a poor person5. When someone sat with him, he remained talking with him until that someone himself left. When someone shook hand with him, he never drew his hand from him until it was he who would release his hand. He took great care of gladdening people and avoided mistreating them.
These noble moral traits were available in Imam al-Hasan due to his inheritance from his great grandfather. History has mentioned many examples of his noble moral traits. We will mention some of them as follows:
1. Some poor persons collected some pieces of bread from the streets. They put them on the ground and began eating them. Imam al-Hasan passed by them, and they invited him. He responded to them and said: “Most surely Allah does not love the arrogant!” After he had had food, he invited them. Then he entertained them and gave clothes to them6. He showered them with his boons and kindness.
Humbleness is a proof on that the soul is perfect, high, and noble. It has been mentioned in the tradition: “Most surely humbleness adds to the servant (nothing) except highness; therefore, behave humbly, may Allah have mercy on you!”7
2. While some boys were having food, Imam al-Hasan passed by them. They invited him, and he responded to them. Then he took them to his house. He showered them with his kindness and charity and said: “They have the favour, for they had nothing other than that which they give to me as food; while we find what we give to them.”8
3. He overlooked those who mistreated him and he kindly treated them. He had a ewe. One day he came to know that the ewe’s leg was broken. He (‘a) asked his servant:
-Who has done that? -I. -Why have you done that? -To grieve you!
The Imam (‘a) smiled and said to him: “I will delight you!” He set him free and gave him many gifts9.
4. Once, he was sitting in some place. While he was going to leave, a poor man came. He welcomed the poor man and treated him with kindness. He said to him:
-You came when I was ready to leave. Do you permit me to go? -Yes, O son of Allah’s Apostle!
Most surely respecting the rights of the one who sits with you is among the social good manners which bring about love and friendship, find cooperation and strong relationships among people. For this reason Islam has ordered and urged Muslims to cling to them.
5. There was a person from among those whom Mu’awiya made harbor hatred and malice against Ahl Al-Bayt. The Imam passed by the person, and he abused him several times. As for the Imam, he kept silent and refuted nothing of the person’s words. After the person had finished abusing, the Imam turned to him and addressed him with soft words. The Imam smiled at him and said: “O Sheikh, I think you are a stranger? If you ask us (for money), we will give you. If you ask us for guidance, we will guide you. If you ask us to maintain you, we will maintain you. If you are hungry, we will give you food. If you are in need, we will grant your need. If you are homeless, we will lodge you.” The Imam (‘a) went on treating the Syrian man with kindness, that he might uproot evil and enmity from him. The Syrian old man became so astonished at the Imam’s behavior that he was unable to refute the Imam’s speech. He was perplexed and ashamed. He thought of a way to apologize to the Imam and to repair his sin, so he said to the Imam: “Allah knows where He places His message!”10
In this manner the Imam (‘a) was a model of noble humanity and symbol of great manners. Anger did not excite him, and the detested things did not bother him. He put before his eyes these words of Allah, the Exalted:
“And not alike are the good and the evil. Repel (evil) with what is best, then lo! he between whom and you was enmity would be as if he were a warm friend” (Qur’an, 41:34).
He treated with kindness all those who mistreated him and harbored malice against him. He was patient with them and he pardoned them, to the extent that his bitter enemy, Marwan Ibn al-Hakam, admitted his high clemency and noble moral traits. That was when the Imam joined the Most High Comrade (Allah). Marwan hurried to carry his coffin. So Imam al-Husayn, the master of martyrs, asked him:
-Today you are carrying his coffin while yesterday you bothered him? -I did that toward him whose clemency was equal to mountains!11
Imam al-Hasan was similar to his grandfather, the Prophet, in his abundant clemency, great good manners, and pardoning those who mistreated him. History has mentioned many examples of his noble moral traits indicating that he was on top of the moralists and those who took part in building ethics and good manners in the world of Arabs and Muslims.
His Generosity
Whoever is generous, open-handed, far from all kinds of miserliness is good, has great confidence in Allah, great soul and self. Allah’s Apostle (S) has talked about this noble aspect, saying: “Allah loves two qualities; good manners and generosity.” He has also said: “Generosity is from faith.”
Most surely generosity indicates good heart, shows psychological merits, and displays man’s mercy and kindness. Of course generosity is so when it is done out of good and kindness, not out of reputation, praise, laudation, and other purposes which has nothing to do with kindness. History has mentioned many examples of those who gave thousands of (dinars) to those who visited them and entertained guests. However, the people quickly came to know that they performed such deeds out of affection, not out of generosity and kindness. These deeds are similar to Mu’awiya’s giving and gifts to those who visited him. Such deeds were not because of kindness; they were for buying consciences for the sake of holding the reins of government.
Most surely real generosity is doing good for good, and kindness for kindness. This high quality was available in Imam Abu Muhammad al-Hasan (‘a) to the extent that he was given the nickname of Kareem Ahl Al-Bayt (the Generous One of the Prophet’s household).
The Imam took this quality from his pure grandfathers, who were famous for generosity, good deeds, helping the weak, kindness to the poor and the deprived. The poet has said in respect of his ancestor:
Amr, the highest one, crumbled and sopped bread in broth for his people, while the men of Mecca were poor and lean!
As for al-Hasan, he exceeded his ancestor in respect of generosity. He thought that money was insignificant and not important unless it should be used for satisfying the hungry, clothing the naked, helping the grieved, and paying the debt of a debtor.
Most surely generosity was among his selfness and one of the fundamentals of his mood. It has been narrated from him that he never said “no” to a beggar. He was asked: “Why do you not refuse the request of a beggar?”12
He answered: “Most surely I beg Allah and desire for Him. I feel shame that I refuse (the request of a beggar) while I beg (Allah). Allah has made me used to that he showers me with His boons, and I have made Him used to that I shower the people with His boons. Therefore I fear that if I stopped the habit, He would deprive me of the habit.”
Then he began reciting:
When a beggar comes to me, I say welcome to him towards whom kindness is a quick religious duty on me.
And He whose favour is a favour on all the generous; and the best days of man are when he is begged.13
Some poetry lines have been ascribed to him. He has composed them on generosity, saying:
Most surely generosity is a religious duty on people for Allah; it is recited in the firm Book. Allah has promised generous people His gardens, and He has prepared the Hellfire for the miserly. Whoever does not give generously is not a Muslim.
Al-Hasan has also said:
The creatures have been created through a power. Some of them are generous, and some of them are miserly.
As for the generous, they are at ease. And as for the miserly, they (suffer from) long sadness14.
The poor and the needy crowded before Imam al-Hasan, and he showered them with his charity and gave them generously. History has mentioned many examples of his generosity. We will mention some of them here:
1. One day, a Bedouin came and begged the Imam, and the Imam (‘a) said: “Give him what is in the strongbox.” Ten thousand dirhams were in the strongbox. The Bedouin asked him: “O my master, why have you not let me mention my need and spread my praise?” The Imam answered him:
We are the people whose giving is fresh; the hopeful enjoy it.
Our souls give generously before begging, for fear that (the beggar) may lose face.
If the sea came to know the excellence of our giving, it would decrease after its overflow out of shame15.
2. Imam al-Hasan (‘a) passed by a black boy. There was a loaf of bread before the black boy. He was eating a piece of it and giving another to his dog.
The Imam asked him:
-What has made you do that?
-I feel shame when I eat without feeding it.
The Imam came to know that the black boy had the most lovable quality to him. He decided to reward him and reward his kindness with kindness. Imam al-Hasan (‘a) said to the boy: “Do not leave your place!” Then he went to the boy’s master and bought him from him. He also bought the garden where he worked and made him own it16.
3. One day, he walked through the streets of Medina and heard a man asking Allah to give him ten thousand dirhams. So he went home and immediately sent such an amount to the man17.
4. Once, a man showing poverty and neediness went to the Imam. The Imam (‘a) said to the man: “This will not fit your request. It is great, as I know, that which you deserve. And it is difficult for me when my hand falls short of giving you that of which you are worthy. And the much for the sake of Allah is little. There is no fulfillment for your thankfulness in what I have. Therefore, if you accept that which available with us and relieve from us the burden of the welcome and the care, I would do.” The man said to him: “O son of Allah’s Apostle (S) I will accept the little and thank you for the giving and will excuse you if you do not give any.” The Imam (‘a) brought his deputy and said to him: “Bring the remainder!” The remainder was fifty thousand dirhams. He gave them to the man. The Imam (‘a) was not satisfied with that. Rather, he said to his deputy: “What have you done with the five hundred dinars that were with you?” “They are with me,” replied the deputy. He ordered him to bring them. Then he gave them to the man and apologized to him18.
Most surely his statement: “The much for the sake of Allah is little” indicates that this giving was for the sake of Allah, the Most High, and that he did not want any reward or thankfulness from anyone.
5. Imam al-Hasan (‘a), his brother al-Husayn (‘a), and their cousin Abdullah Ibn Ja‘far19 went to the Sacred House of Allah (the Kaaba). On their way to Mecca, they became hungry and thirsty. Their luggage had preceded them (with the caravan). They went to a house in the desert. When they reached the house, they found none there except an old woman. They asked her for food and water. The woman responded to them out of her generous soul, saying: “Yes.”
When soul is disposed by nature for good and generosity, it gives all that which it has for exaltedness and glory. The old woman had nothing except a ewe. She brought the ewe with her own hand and said to them: “Take this ewe. Milk it, and drink the milk!” When they did that, the old woman said to them: “I appeal to you to slaughter the ewe. I am going to prepare some firewood, that you may grill it.” They did that, and the old woman prepared the wood. After they had had the food, they decided to depart and introduce themselves to the old woman, that they might reward her for her favour when they came home. They said to her: “O servant of Allah, we are some people from Quraysh. We are going to make the pilgrimage to the Sacred House of Allah. When we safely come back, come to us, that we may reward you for this favour.”
Then they went away. When the sun went down, the old woman’s husband came as usual. The old woman told him about the story, and he became angry for they had nothing except that ewe. As a result he said to her: “Woe unto you! Why did you ordered the ewe to be slaughtered for some people whom you had not known? Then you say that they are from Quraysh!”
The time passed. One year passed, and another one came. A strong crisis befell the desert. The sky had prevented its rain from coming down, to the extent that the sources of livelihood were over. Accordingly, the old woman and her husband left the desert and resided in Medina. They could find no work to live with except collecting dung from streets and roads. They adopted that as a job. One day, while they were practicing their work, Imam al-Hasan (‘a) saw the old woman and recognized her. It was time for him to reward her for her favour. He (‘a) ordered his servants to bring her. When she stood before him, he (‘a) asked her:
-Have you recognized me, O servant of Allah? -No. -I was among your guests on the year so-and-so! -I have not recognized you! -If you have not recognized me, then I have recognized you.
Then Imam al-Hasan (‘a) ordered his servants to buy her a thousand sheep and give a thousand dinars to her. He (‘a) ordered one of his servants to take her to his brother al-Husayn (‘a) and to make him recognize her. The servant took her. When she came in, al-Husayn (‘a) recognized her. He asked the servant: “How much did my brother give to her?” The servant told him about his brother’s giving, and he (‘a) gave her money equal to that which his brother had given to her. Then al-Husayn sent the old woman to Abdullah Ibn Ja‘far. When she came in to him, he ordered a thousand sheep and a thousand dinars to be given to her. The old woman took all those things and went away20. Her condition changed from abject poverty into riches and wealth. All that happened due to al-Hasan’s charity and favour.
6. One day, Imam al-Hasan (‘a) bought a garden from the Ansar for four hundred thousand (dinars). He heard that they were in need of that which was in the hand of the people, so he returned the garden to them21. Most surely saving these people from the abasement of begging and returning their honor to them was the best kind of munificence and the highest rank of generosity.
7. Once, his slave girl greeted him with a bouquet of basil, and he (‘a) said to her: “You are free for the sake of Allah!” Anas blamed him for that, and he (‘a) said to him: “Allah has brought us up when He has said: And when you are greeted with a greeting, greet with a better (greeting) than it or return it. The better than it is releasing her.”22
8. Marwan Ibn al-Hakam said: “I am interested in al-Hasan’s mule. Who can bring it to me?” Ibn Abi Ateeq said to him:
-I will bring it to you provided that you should grant me thirty needs. -I will grant that.
Ibn Abi Ateeq said to Marwan: “When the people gather before you tonight, I will mention the achievements of Quraysh and refrain from mentioning those of al-Hasan. Blame me for that.” When the people gathered, Ibn Ateeq began mentioning the laudable deeds of Quraysh and refrained from mentioning those of Imam al-Hasan (‘a). Marwan said to him: “Why have you not mentioned the merits of Abu Muhammad (al-Hasan) while he has in this respect that which none of us has?” Ibn Abi Ateeq said: “We have mentioned the nobility. If we had mentioned the prophets, we would have mentioned the merits of Abu Muhammad (al-Hasan)” When the Imam (‘a) went out, Ibn Abi Ateeq followed him. When al-Hasan (‘a) looked at him, he smiled at him and came to know of the purpose for his praising. He (‘a) asked him: “Do you have a need?” “Yes,” he replied, “I have remembered the mule.” The Imam (‘a) dismounted it and gave it to him23.
9. Some man asked the Imam (‘a) to give him some thing, and he (‘a) said to him: “Most surely begging is not right but in a heavy debt or abject poverty or blood money.” “I have come for one of them,” replied the man. The Imam (‘a) ordered one hundred dinars to be given to him. Then the man went to al-Husayn (‘a) and asked him as he asked his brother, and he gave him ninety-nine dinars, for he hated to be equal to his brother in giving. Then the man went to Abdullah Ibn Umar and asked him for money. Abdullah gave him seven dinars, and he said to him: “I had gone to al-Hasan and al-Husayn.” He related to him what had happened between them, so Ibn Umar said to him: “Woe unto you! Do you want to make me equal to them. They have been supplied with knowledge and money.”24
10. When he (‘a) bought a garden from people, and they became in need of the garden, he returned it to them or along with the cost25.
11. A poor man went to him. The poor man complained to him of his condition. On that day, the Imam had no money. He found the affair difficult and felt shy of refusing the request of the poor man. He (‘a) said: “Most surely I will guide you to something from which you get good.” “What is it, O son of Allah’s Apostle?” asked the poor man. He (‘a) said: “Go to the Caliph. His daughter has died and he has showed sorrow at her death. He has never heard an eloquent consolation from anyone. Therefore, condole him with these words, and you will get good from him.” “O son of Allah’s Apostle,” retorted the poor man, “make me memorize them.” The Imam (‘a) said: “Say to him: ‘Praise belongs to Allah, Who has covered her through your sitting by her grave and not violated her through her sitting by your grave.” The poor man memorized these words and went to the Caliph. He condoled him with these words. The Caliph became happy, so he ordered a gift to be given to the poor man. Then he asked him:
-Do these words belong to you? -No, they belong to Imam al-Hasan.
-You are right, for he is the origin of eloquence. Then he ordered another gift to be given to him26.
Biographers have mentioned many examples of Imam al-Hasan’s charity and kindness to the poor, that he might save them from neediness and poverty and make them lead a life of ease and welfare. All the charities that the Imam rendered were for the sake of Allah. They were not mixed with any other purpose. He had given the poor gifts and charities before they mentioned their needs, praise, and laudation, lest they should lose face.
His Worship And Fear Of Allah
Whenever man knows Allah more, his faith, obedience, and love for Him increases, and he makes every effort to make him closer to Him.
As for Imam al-Hasan, he was supplied with genuine knowledge, original faith, and real religion. His ideals were impressed in his inner self. Accordingly, he was the best of all people in faith, loyalty and obedience to Allah. Narrators have talked about his obedience, saying: “During all the times he was seen mentioning Allah continuously27. When he remembered the Paradise and the Fire, he became disordered as one stung by a scorpion did. He asked Allah for the Garden and sought refuge with Him from the Fire. When he remembered death and the resurrection after it, he wept bitterly28. When he remembered the stand before Allah, he sobbed and fainted29. He was the best of people in learning a lesson from death. When he attended a funeral ceremony, he became calm for several days. When a neighbor of his died, he wailed and lamented as those in the house of the dead one did30” These affairs indicate his great obedience to Allah and his fear of Him. We will mention some aspects of his worship as follows.
His Ritual Ablution And Prayers
When Imam al-Hasan wanted to perform the ritual ablution, his condition changed, and he had strong fear, to the extent that he turned pale and he shook allover with fear. He was asked about the reason for that, and he answered: “It is incumbent on one who stands before the Lord of the Throne to shake allover (with fear) and turn pale.”
When he had finished performing the ritual ablution and wanted to enter the mosque, he said loudly: “O Allah, Your guest is at Your gate! O Good-doer, the evil-doer has come to You! Therefore, overlook the bad that I have through the good that You have! O Generous!”31
When he intended to perform his prayers, submission, reverence, and fear appeared on his face, to the extent that he shook allover32. When he finished the Morning Prayer, he said noting except the remembrance of Allah until the sun rose33.
His Performing The Hajj
An example of his worship, his great loyalty and obedience to Allah is that he performed the Hajj to the Kaaba on foot for twenty-five times, while the good horses were driven before him34.
He was asked about the number of the pilgrimages he made to Mecca on foot, and he answered: “I feel shame of my Lord when I do not go on foot to His House!”35
Reciting The Qur’an
Imam al-Hasan carefully recited the Qur’an. When he recited a verse addressing the believers, he said: “Here I am! O Allah, here I am!”36 Each night he recited the Sura of al-Kahf.37
Giving His Properties As Alms
For the pleasure of Allah, the Imam sacrificed all his expensive and precious possessions. He gave the land taxes of his properties twice. For the sake of Allah he made the people equally shared him his properties three times, to the extent that he gave his pair of sandals and retained another38.
His Asceticism
Imam al-Hasan refused all the pleasures of life. He renounced worldly pleasures and comforts. He headed for the Everlasting Abode that Allah has prepared for the pious from among his servants. He (‘a) has talked about his renouncing the world and his satisfaction with the little, saying:
Most surely a piece of bad bread satisfies me, and a drink of water suffices me. A piece of thin cloth suffices me when alive, and when I die it is enough for me as a shroud39.
He engraved in his ring two verses of poetry indicating his great asceticism:
Perform for yourself piety as far as possible, Most surely death will befall you, O man! You have become happy as if you had not seen that your beloved ones were Decayed in the cemeteries40.
He always recited this poetry:
O you who enjoy the worldly pleasures which do not last; most surely the Deception in a transient shade is foolishness41.
The following poetry in respect of the deceived by the world and who are fond of it are ascribed to him:
Say to him who is resident in other than the abode of residence: It is time for you to see off the beloved ones. Those whom you met and with whom you associated have become earth in the graves42.
Among the aspects of his asceticism is that which has been narrated by Mudrik Ibn Ziyad, who has said: “We were in the gardens of Ibn Abbas. Al-Hasan, al-Husayn, and al-Abbas’s sons came and walked through the garden. Then they sat down at the banks of a brook. Al-Hasan said: ‘O Mudrik, do you have any food?’ ‘Yes,’ I replied. Then I fetched him some bread, salt, and two bundles of vegetables. He ate some of it and said: ‘O Mudrik, what delicious this food is!’”
After that, the food was brought. The food was delicious and good. However Imam al-Hasan (‘a) turned to Mudrik and asked him to call the boys and give the food to them. Mudrik invited them. They ate some of the food, but the Imam did not eat anything of it. Mudrik asked him: “Why do you not eat any?” He (‘a) said: “That food was more lovable to me43, for it is the food of the poor and the deprived.”
Yet another example of his asceticism is that he renounced the authority for Allah’s pleasure and for fear that the Muslims’ blood would be shed. About the Imam’s asceticism, Muhammad Ibn Babawayh al-Qummi44 has written a book and called it Zhud al-Hasan (the Asceticism of al-Hasan). The biographers have unanimously agreed on that Imam al-Hasan was the most ascetic and best of all the people with the exception of his grandfather and his father.
His Dignity And Veneration
Imam al-Hasan’s personality filled the eyes and dominated the hearts due to the fact that all the elements of the prophethood and the Imamate gathered in him, and the dignity of the Prophet presented itself in him. Wasil Ibn Ataa’45 has narrated: “The signs of the prophets and glory of kings appeared on the face of al-Hasan.”46
Ibn al-Zubayr has said: “By Allah, women have never born anyone similar to al-Hasan Ibn ‘Ali in dignity and is high position.”47
Imam al-Hasan was so dignified that some rugs were spread at the door of his house. When he went out and sat down, none would walk through the street because all the people sat down out of admiration and respect for him. When he noted that, he entered his house48.
Imam al-Hasan was so solemn and he had a great social rank in the souls of Muslims. When he and his brother al-Husayn passed by some riders during their going to make the Hajj to the Kaaba, the riders dismounted as a sign of admiration and respect for them. The masses of Hajjis found it difficult to perform the Hajj on foot. So they talked to Sa’d Ibn Abi Waqqas in this respect, and he went to Imam al-Hasan and said to him: “O Abu Muhammad, the Hajjis have found it difficult to perform the Hajj on foot. When they see you, they are not pleased with riding their camels. If you please ride (a camel) as a sign of showing mercy towards them”
The Imam answered: “We will not ride, for we have made a covenant with Allah that we go to His House on foot, but we will avoid the public way.”49
Imam al-Hasan put on an excellent garment, rode a brisk mule, and walked through a street of Yathrib. His holy face shone with light. His servants and retinue surrounded him. A Jew saw him and said to him:
-O son of Allah’s Apostle, I have a question. -What is it? -Your grandfather, Allah’s Apostle (S) has said: “The world is the prison of a believer and garden of an unbeliever!” You are a believer and I am unbeliever. The world is but a garden for you. You enjoy it, while you are a believer. As for me, it is just a prison; its heat has destroyed me; and its poverty has exhausted me. – In the hereafter Allah has prepared for me and believers things of which no eye has ever seen, no ear has ever heard, and that which has not come to someone’s mind. If you looked at that, you would come to know that I had been in prison during this condition and before my moving to it. And if you looked at that which Allah had prepared for you and the unbelievers in the hereafter such as the flame of the Hellfire, severe, everlasting, and painful chastisement, you would see that you were in a wide garden and an inclusive blessing50. Then the Imam went away, while the Jew was bursting with rage and malice.
A stupid, spiteful person saw the Imam’s veneration and dignity, and then he said to him: “You have greatness (haughtiness)!” The Imam answered him, saying: “I have might (honor)!” Then he recited these words of Him, the Exalted:
“And to Allah belongs the might and to His Apostle and to the believers” (Qur’an, 63:8).”51
Al-Hasan (‘a) was similar to his grandfather the Prophet (S) in his veneration, righteousness, and noble natures.
His Scientific Talents
Imam al-Hasan (‘a) was from the sources of intellect, and the founts of wisdom and knowledge in Islam. He practically and positively had participated in forming the human reason and developing the scientific and intellectual life in his age. It was narrated that, ‘Al-Hasan and al-Husayn poured knowledge…’52
Biographers agreed that Imam al-Hasan (‘a) was from the authorities of fatwas in the Islamic world. The Prophet’s companions crowded to listen to his speech and ladle from his sciences. Many narrators narrated from him. We will talk about this matter in one of the following chapters. The wonderful scientific heritage transmitted from his is the best proof on his abundant knowledge.
His Good Style And Eloquence
All the perfect qualities presented themselves in Imam Abu Muhammad (al-Hasan), and his noble personality was distinguished by them. From among his wonderful qualities was eloquence and good style in speech. He (‘a) was the most skillful of the eloquent in saying correct speeches during the ceremonies, the ablest of them in abridgement, inimitability, and creativity of speech. Indeed he was such, for he branched from the tree of the good style, eloquence, and sound judgment. His grandfather, Allah’s Apostle (S) was the most eloquent of those who spoke Arabic, and his father, Imam ‘Ali, was the master of the eloquent and eloquence.
Imam al-Hasan (‘a) was similar to his father in his good style and eloquence. He (‘a) has left behind him an excellent inheritance and eloquent, wise sayings containing the principles of social morals, advice, guidance, and immortal preachments. They have been inlaid with pretty pronunciation and high meaning. We will mention some of them.
Social Manners
Imam ‘Ali (‘a) asked al-Hasan some questions related to the principles of morals and virtues, and he (‘a) answered him with spontaneous intuitions and thoughts. His answers were among the signs of eloquence and inimitability.
Imam ‘Ali: O my little son, what is rightness?
Al-Hasan: O father, rightness is repelling evil deeds with good deeds.
-What is honor? -It is choosing a tribe and avoiding guilt. -What is manhood? -It is chastity, and that man should set right his property. -What is vice? -It is looking into the small and preventing the insignificant. -What is meanness? -Man heaps up money for himself and degrades his honor53.
-What is munificence? -It is giving generously in good days and bad days. -What is stinginess? -It is that you see what is in your hand as an honor and what you spend as waste. -What is brotherhood? -It is loyalty during hardship and ease. -What is cowardice? -It is audacity toward the friend and recoiling from the enemy. -What is gain? -It is the wish for piety and renouncing the world. -What is clemency? -It is suppressing rage and controlling self. -What is riches? -It is that the soul is satisfied with what Allah apportions even if it is little, for riches is that of the soul. -What is poverty? -It is that the soul is greedy toward all things. -What is power? -It is strong courage and fighting with strong people. -What is humiliation? -It is the fear during telling the truth.
-What is boldness? -It is the agreement with the associates. -What is hardship? -It is that you speak in respect of that which does not concern you. -What is glory? -It is that you should pay debt and pardon (someone’s) sin. -What is reason? -It is that it memorizes all that which you want it to memorize. -What is foolishness? -It is that you show enmity toward your Imam and raise your voice before him. -What is laudation? -It is that you do favours and give up the ugly. -What is determination? -It is patience, leniency toward governors, and caution of people through mistrust. -What is honor? -It is the agreement with brothers (friends).
-What is impudence? -It is following the mean and making friends with the misguided. -What is inattentiveness? -It is that you abandon the mosque and obey the mischief-maker. -What is deprivation? -It is that you refuse your luck when it is put before you. -What is a master? -A master is he who takes care of the affairs of the tribe.54
The soul stands perplexed before these spontaneous answers of Imam al-Hasan. He answered without affection. He has knowledge of the meaning of these important questions. Therefore, the soul cannot but admires. It has a good impression, admits this greatness, and yields to these scientific talents.
Noble Moral Traits
Jabir has said: “I have heard al-Hasan (‘a) saying: ‘Noble moral traits are ten. They are the truthfulness of a tongue, the truthfulness of courage, giving to the beggar, good manners, the reward for a favour, retaining kinship, protecting the neighbor, regarding the right of a friend, entertaining a guest, and the head of them is modesty.”55
One day Mu’awiya turned to Imam al-Hasan (‘a) and said to him:
-O Abu Muhammad, I have found none to give me an answer about three qualities. -What are they? -manhood, generosity, and courage. -As for manhood, it is that man should set right the affair of his religion, undertake his properties well, spread al-salaam (greetings), and show affection to people.
As for generosity, it is that man should give before he is asked, do favour willingly, and give food at the appropriate time. As for courage, it is that man should defend his neighbor, resist during a misfortune, and be patient during hardships.
A man came to Imam al-Hasan and asked him:
-O son of Allah’s Apostle (S) who is the best of people? -He who takes people as partners in his livelihood. -Who is the wickedest of people? -He who takes none as partner in his livelihood56.
Vices
Imam al-Hasan (‘a) has said: “Three (vices) destroy people: haughtiness, greediness, and envy. As for haughtiness, it destroys the religion; and Iblis was cursed because of it. As for greediness, it is the enemy of soul; and because of it Adam was taken out of the Garden. As for envy, it is the pioneer of evil deeds; and because of it Qabil (Cain) killed Habil (Abel).”57
Without doubt these vices, which Imam al-Hasan has urged people to avoid and of whose damages he has given some examples, are the origins of crimes and mothers of vices.
Urging To Seek Knowledge
Imam al-Hasan (‘a) has said to his children: “Seek knowledge, for you are the young of the people and their grown-ups tomorrow. Whoever of you does not memorize, then he must write down.”58
He (‘a) has said: “Teach people and learn the knowledge of other than you, and then you must master your knowledge and have known what you had not known.”59
He (‘a) has said: “A good question is the half of knowledge.”60
The Excellence Of Reason
He (‘a) has said: “Whoever has no reason has no good manners. Whoever has no determination has no cordiality. Whoever has no religion has no modesty. The head of reason is associating with people in a good manner. The happiness in the two abodes (this world and the hereafter) are obtained through reason; whoever is deprived of reason is deprived of them all.”61
The Excellence Of The Qur’an
He (‘a) has said: “Most surely the Qur’an has the lamps of light and cure of hearts; therefore, man should purify his heart with it and tie this quality to his heart, for thinking gives life to heart endowed with insight just as one walks through the shadows of darkness using light.”62
Supplication
He (‘a) has said: “When Allah, the Great and Almighty, opens for someone the door to request, He does not close the door to response. When He opens for someone the door to deed, he does not close the door to acceptance. When He opens to someone the door to giving thanks, He does not close the door to an increase.”63
Politics
Someone asked Imam al-Hasan about his viewpoint of politics, and he answered him: “Politics is that you should take care of Allah’s rights, the rights of the living, and the rights of the dead. As for Allah’s rights, they are that you should perform what He has commanded, and refrain from what He has prohibited. As for the rights of the living, they are that you should fulfill your obligations towards your brothers. You should not fall short of serving your community. You should be loyal to the ruler as long as he is loyal to his community, and shout at the top of your voice when he deviates from the straight path. As for the rights of the dead, they are that you should mention their good deeds and overlook their evil deeds, for they have the Lord Who will reckon them.”64
Mu’awiya asked Imam al-Hasan:
-What is obligatory on us in respect of our authority? -That which Sulayman Ibn Dawud (Prophet Solomon) has said. -What has Sulayman said?
-He has said to a companion of his: “Did you know what is obligatory on the king in respect of his power? He should fear Allah secretly and openly. He should be just during anger and pleasure. He should economize during poverty and riches. He should not take the properties by force, nor should he spend them wastefully.”65
This is the correct policy. If rulers followed it, they would remain forever, and peoples would lead a life of ease and comfort. Imam al-Hasan (‘a) stated these valuable opinions before his opponent Mu’awiya for the sake of public interests, that his opponent might follow the light of the truth.
A Companion
Imam al-Hasan (‘a) has said: “Shall I tell you about a friend who was the greatest of people in my sight? The head of that which made him great in my sight was that the world was insignificant in his sight. He was away from the power of his stomach. He had no desire for the unlawful, nor did he heap up what he found. He was outside the authority of ignorance, so he did not stretch out a hand unless he was sure that it was for a profit. He did not complain nor did he grumble. He always kept silent. When he spoke, he surpassed and overcame the speakers. He was weak and was deemed as weak.
When seriousness came, he was a running lion. When scientists gathered, he listened more than he spoke. When his speech was overcome, his silence was not overcome. He did not say what he did not do, nor did he do what he did not say. When two affairs occurred to him, and he did not know which of them was nearer to the truth, he pondered on the closer of them to his desire and he opposed it. He did not blame anyone for anything for which he might apologize. He said nothing unless he saw a just judge and witness.”66
He (‘a) has said to a son of his: “O my little son, do not make friends with anyone unless you know his manners. The close one is he whom affection makes close, and the far one is he whom affection makes far even if his lineage is close.”
A man asked him to make friends with him and sit with him, and he (‘a) said to him: “Beware of praising me, for I am more knowledgeable of my self than you are. Beware of accusing me of lying, for a liar has no opinion. Be ware of backbiting someone in my presence.” Accordingly, the man said: “Permit me to go away!” He said to him: “Yes, if you wish.”67
Munificence And Good Deeds
While Imam al-Hasan (‘a) was circumambulating the Kaaba, a man asked him about the meaning of “generous one”. He answered him, saying: “Most surely your speech has two meanings: If you are asking about the creature, then the generous one is he who performs what has been made obligatory on him, and the miser is he who withholds from performing what has been made obligatory on him. And if you are asking about the Creator, then He is Generous if He gives, and He is Generous if He deprives. If He gives a servant something, He gives him that which does not belong to him, and if He deprives him, He deprives him of something which does not belong to him.”68 He (‘a) has said: “The good deed is that which is not preceded by postponement and not followed by reminding, and the giving before asking is the greatest kind of righteousness.”69
Miserliness
Imam al-Hasan (‘a) has said: “Miserliness includes bad deeds and defects, and cuts off affection from hearts.” He (‘a) was asked about miserliness, and he answered: “Miserliness is that man regards what he spends as wastefulness and what he withholds as honor.”70
Humbleness
He (‘a) has said: “The most knowledgeable one of his brothers’ rights and the best in carrying them out is the best of them to Allah. Whoever shows humbleness toward his brothers in this world is near Allah among the very truthful and among the followers of ‘Ali Ibn Abi Talib (‘a).”71
Relying On Allah
It was said to him: “Abu Dharr often said: ‘Poverty is more lovable to me than riches and illness is more lovable to me than well-being.’ He said: ‘May Allah have mercy on Abu Dharr. As for me, I say: ‘Whoever relies on Allah’s good choosing does not desire for a condition other than that which Allah has chosen for him.”72
Refuting Compulsion
The people of Basra sent a letter to Imam al-Hasan (‘a) and asked him to give his viewpoint about compulsion73, and he (‘a) replied: “Whoever does not believe in Allah, His decree, and His determination is an unbeliever. Whoever ascribes his own sin to his Lord is dissolute. Most surely Allah is not obeyed unwillingly, nor is He disobeyed out of overcoming. He possesses what He has made them possess and the Powerful over that which He has made powerful. Therefore if they act with obedience, He does not come between them and what they do. If they do not do, then it is not He Who compels them to do that. If Allah compelled the creation to obey Him, then He would drop from them reward, and if he compelled them to disobey Him, then he would drop from them punishment. If he neglected them, then there would be feebleness in His capability. But He has in them the will He has made absent from them. Therefore if they performed the acts of obedience, then He did a kindness for them, and if they performed the acts of disobedience, then He had the proof against them.”74
Fear Of Allah
Imam al-Hasan (‘a) has said: “Most surely Allah has not created you in vain, nor will He vainly leave you. He has determined your terms of death and apportioned among you your livelihoods, that every owner of a position may come to know his position, and that what He decrees for him befalls him, and what He turns away from him does not befall him. He has sufficed you the burden of the world, given you free time to worship Him, urged you to thank Him, made obligatory on you remembering Him, commanded you to fear Him, and made the fear of Him the utmost of His pleasure. Fear of Allah is a door to all kinds of repentance, head of wisdom, and honor of deeds. Through the fear of Allah the Allah-fearing have succeeded. Allah, the Blessed and Exalted, has said:
“Surely for those who guard [against evil] is achievement” (Qur’an, 78:31).
And He has said:
“And Allah shall deliver those who guard [against evil] with their achievement; evil shall not touch them, nor shall they grieve” (Qur’an, 39:61).
Therefore, fear Allah, O servants of Allah. You should know that whoever fears Allah, Allah will find for him a way to get out of discords. He will direct him in respect of his affairs, prepare for him guidance, and make him successful in his proof. He will whiten his face, give him his wish to bewith those upon whom Allah has bestowed favours from among the prophets and the truthful and the martyrs and the good, and a goodly companion are they.”75
Preaching And Guidance
Imam al-Hasan (‘a) has said: “O son of Adam, refrain from the things made prohibited by Allah, and you are a worshiper. Be satisfied with what Allah apportions, and you are rich. Neighbor well those who neighbor you, and you are a Muslim. Associate with people in the same manner you want them to associate with you, and you are just. The people before you collected (money) very much, built houses, and hoped for the far-fetched things, but their collecting has become waste, their deeds have become vainglory, and their graves have become their houses. O son of Adam, you have demolished your lifetime since you were born. Therefore give generously from that which is in your hands. A believer makes provision, and an unbeliever enjoys.” After this speech of his, Imam al-Hasan, used to recite these Qur’anic verse:
“And make provision, for surely piety is the best (kind) of provision” (Qur’an, 2:197).
And he (‘a) has said: “O servants of Allah, fear Allah, be earnest in requesting (good deeds), and hurry to (perform good) deeds before death, for the ease in the world does not last, the tragedies wherein can come anytime, and the evil deeds wherein are not avoided. It (the world) is a changeable deception and an inclined pillar. Therefore, O servants of Allah, learn from the lessons, take an example from the Prophetic traditions, be restrained by the favours, and make use of the sermons. Sufficient for a place of protection and helper is Allah! Sufficient for an arguer and opponent is the Book! Sufficient for a reward is the Garden! And sufficient for punishment and harm is the Fire!”76
Imam al-Hasan (‘a) consoled a man for the death of a relative of his. He said to him: “If this misfortune brought about a lesson to you and made you gain a reward, then it is good and well; otherwise your misfortune in respect of your own self is greater than your misfortune in respect of your dead one.”77
A rich man went to Imam al-Hasan and said to him: “O son of Allah’s Apostle, I am afraid of death.”
“That is because you have delayed your property,” replied the Imam (‘a) “if you advanced it, then you were pleased to follow it.”78
Imam al-Hasan (‘a) passed by some people playing and laughing on the day of Eid al-Fitr. He (‘a) stopped, turned to them, and said: “Allah has regarded the month of Ramadan as a field where His creatures compete with each other for obeying Him to obtain his pleasure. Some people preceded and succeeded. Some other people fell short and failed. Therefore, I fully wonder at one who laughs and plays on the day when good-doers are rewarded, and evil-doers lose. By Allah, if the cover (between them and the unseen) was removed, they came to know that the good-doer is busy performing his good deeds, and the evil-doer is busy performing his evil deeds.” Then he (‘a) left them and went away.79
He (‘a) has said: “I advise you to fear Allah and think continually, for thinking is the father of the free and the slave.”
He (‘a) has said: “Whoever knows Allah loves Him, and whoever knows the world renounces it. A believer does not play lest he (or she) should become inattentive. When he (or she) thinks, he (or she) becomes sad.”80
He (‘a) passed by a dead person prepared for burial and said: “Most surely the affair whose end is this, its beginning is worthy of renunciation. And the affair whose beginning is this, it is appropriate (for one) to fear its end.”81
He (‘a) has said: “People are in the abode of inattention and heedlessness. They work but they do not know. When they reach the hereafter, they will reach the true abode where they know but they do not work.”82
Seeking Livelihood
He (‘a) has said: “Do not strive for livelihood with the striving of the victor, and do not rely on fate with the reliance of the submissive. Seeking livelihood is recommended, and moderation in respect of seeking livelihood is of chastity. Chastity does not repel livelihood, nor does greediness bring it about, for livelihood is apportioned, and using greediness is similar to using sins.”83
Mosques
He (‘a) has said: “Whoever frequently goes to mosques obtains eight qualities: a firm (clear) verse, useful brotherhood, original knowledge, expected mercy, a word leading him to guidance or preventing him from misguidance, and giving up sins out of shyness or fear.”84
The Manners Of Having Food
He (‘a) has said: “Washing the hands before having food removes poverty, and after it removes worry.”85
He (‘a) has said: “There are twelve qualities in respect of having food. It is incumbent upon a Muslim to know them. Four of them are obligatory, four are recommended, and four are moral. As for the obligatory qualities, they are: knowledge, satisfaction, saying “in the name of Allah, the Beneficent, the Merciful”, and giving thanks. As for the recommended ones, they are: performing the ritual ablution before having food, sitting on the left side, eating with three fingers, and licking the fingers. As for the moral ones, they are: eating from the food which is in front of you, making the bite small, chewing it well, and little looking at the people’s faces.”86
Devotion To The Ahl Al-Bayt
A man said to Imam al-Hasan: “O son of Allah’s Apostle, I am from your Shi’a.”
The Imam (‘a) said: “O servant of Allah, if you obey our commands and prohibitions, then you are truthful. If you are contrary to that, then do not increase your sins through claiming a high position to which you are not entitled. Do not say that you are among our Shiaites; rather say that you are among those who support us, show love for us, and show enmity toward our enemies, and you are in good and will be to good (end).”87
Warning Against Those Who Distort Allah’s Book
He (‘a) has said: “O people, whoever is loyal to Allah and uses His words as a guide for guidance toward that which is the most straight, Allah grants him success for guidance and show him the way to good. The neighbor of Allah is safe and guarded, and his enemy is fearful and deserted. Therefore guard against Allah through remembering Him too much, fear Allah through piety, and seek nearness to Him through obeying Him, for He is Near and Answering. Allah, the Most High, has said:
“And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way” (Qur’an, 2:186).
Therefore, respond to Allah and believe in Him, for whoever knows His Greatness should not show greatness (before Him). Indeed the highness of those who know Allah’s might is that they should be humble (before Him). Those who know Allah’s greatness should lower themselves (before Him), and the safety of those who know Allah’s power is that they should yield to Him, nor should they deny their own selves after the knowledge (of Him), nor should they go astray after the guidance. You certainly should know that you do not know piety unless you know the quality of guidance. Nor do you hold fast to the covenant of the Book unless you know him who leaves it, nor do you recite the Book with a true recitation unless you know him who distorts it.
If you know that, you know innovations and affection, you see fabricating lies against Allah, and see how he falls who falls. Do not let those, who do not know, make you ignorant. Seek that from its people, for they are a special light from whom light is sought, and they are Imams who are followed. Through them knowledge lives and ignorance dies. It is they whose clemency tells you their knowledge, wise speech (tells you) of their silence, and their outward (tells you) of their inward. They do not oppose the truth nor do they differ over it. Precedence from Allah in respect of them has passed, and a decree from Allah in respect of them has elapsed.
Most surely in that there is a reminder to the mindful. And understand it when you hear it with the understanding of carefulness, and do not understand it with the understanding of narration. The narrators of the Book are many, but those who understand it are few. And we seek help from Allah.”88
Al-Shahid And Al-Mashhood
A man went to the Mosque of Allah’s Apostle (S) to ask about the meaning of these words of Him: “Wa Shahidun wa Mashhood.”
The man saw three persons sitting in the mosque. A group of people surrounded each of them, and they told about what they had heard from Allah’s Apostle (S) such as the religious precepts and good manners. The man went to one of them and asked him about his question.
He said to him: “Al-Shahid is Friday, and al-Mashhood is the Day of Arafat.” Then the man went to the second person and asked him the same question.
He said to him: “Al-Shahid is Friday, and al-Mashhood is the Day of Immolation.” Then the man went to the third person and asked him his question.
He said to him: “Al-Shahid is Allah’s Apostle (S), and al-Mashhood is the Day of Resurrection.” He confirmed his speech with some proofs, saying: “Have you not heard Allah say in His Holy Book: O Prophet, surely we have sent you as a witness (shahid), and a bearer of good news and as a warner. And He, the Most High, has said: And this is a day that shall be witnessed (mashhood).”
The man asked about the first person, and it was said to him that he was Abdullah Ibn Abbas89.
He asked about the second person, and it was said to him that he was Abdullah Ibn Umar.90
He asked about the third person, and it was said to him that he was al-Hasan Ibn ‘Ali.91
Some Of Al-Hasan’s Sermons
Imam al-Hasan (‘a) was an eloquent orator. He was the most skillful and capable of orators in improvising and creating speeches. We will mention to noble readers some of his sermons.
He (‘a) has said: “We are the successful party of Allah, and the closest family of the messenger of Allah (to Allah), and his pure, good household. We are one of the two weighty things (Thaqalayn) that Allah’s Apostle (S) has left behind him. The second is Allah’s Book, in which there are details about all things,
“Falsehood shall not come to it from before it nor from behind it” (Qur’an, 41:42).
And depended on. We do not make mistakes in interpreting it; rather we are sure of the facts in it. Therefore obey us, for the obedience to us is obligatory if it is coupled with the obedience to Allah, the Apostle, and those in authority.
“Then if you quarrel about anything, refer it to Allah and the Apostle”(Qur’an, 4:59).
If they referred it to the Apostle and those in authority from among them, then those who conclude it from among them would know it. I warn you against listening to Satan’s call, for he is your clear enemy, lest you should be like his friends to whom he has said:
“No one can overcome you this day, and surely I am your protector. But when the two parties came in sight of each other, he turned upon his heels, and said: Surely I am clear of you, surely I see what you do not see”(Qur’an, 8:48).
Therefore, you throw strength before the spears, slaughtering before the swords, errors before intention, and a target before the arrows. Then:
“Its faith shall not profit a soul which did not believe before, or earn good through its faith”(Qur’an, 6:158).
And Allah is more knowledgeable.”
One day Imam ‘Ali fell ill, and he ordered Imam al-Hasan to lead the people in the Friday Prayer. He (‘a) went up on the pulpit, praised and lauded Allah, and then said: “Allah did not send a prophet unless he chose for him a self (associate), a group, and a household. By Him who sent Muhammad with the Truth, when someone decreases something of our right, Allah decreases his lifetime equal to that. When the time turns against us, the end will be to us.
“And most certainly you will come to know about it after a time” (Qur’an, 38:88).92
His Short, Wise Sayings
Death has exposed the world93.
Be with your body in this world and with your heart in the hereafter.
Regard that which you seek in the world and do not obtain as like that which does not come to your mind.
When people consult each other, they reach their rightness.
Whoever seeks worship must purify himself for it.
Joking spoils respect. The silent get more gravity.
The boons are ignored when they last. When they go, they are known.
Promise is an illness in the generous, and its cure is in fulfilling it.
An asked one is free until he promises, and he is enslaved by promise until he fulfills it.
Do not hasten sin with punishment, and make between them a way for apologizing.
Definite knowledge is the excuse of the learned.
Certainty is the refuge of safety.
The wise do not cheat whoever consults them.
When superfluous prayers harm obligations, then leave them.
Opportunity quickly passes and slowly comes back.
Someone asked him about silence, and he (‘a) said: “It covers tiredness and adorns honor. Its doer is comfortable, and his companion is safe.”
Missing something is better than requesting it from unworthy people.
Bad manners are worse than misfortune.
Whoever remembers a distant travel gets ready.
A close one is he whom affection makes close even if he is far in lineage, and a far one is he whom affection makes far even if he is close in lineage.
He (‘a) said to a man who recovered from his illness: “Allah remembered you, so remember Him, and he forgave you, so thank Him.”
If your soul does not obey you in that which you force it to do what it dislikes, then do not obey it in that which it forces you to do what it likes.
Whoever starts speaking before greeting, do not reply to him.
Disgrace is easier than the Fire.
He (‘a) has said to his companions: “Have you ever seen an oppressor as oppressed?” “How is that, O son of Allah’s Apostle?” they asked.
“The envier,” he replied, “for he is tired, and he whom he envies is comfortable.”
The generosity of contentment and satisfaction is greater than that of giving.
Completing favour is better than beginning it.
His Composing Of Poetry
As for his composing of poetry, it is little. In the previous chapters of the book, we have mentioned some poetry ascribed to him. However, Ibn Rasheeq has numbered Imam al-Hasan (‘a) as among poets. He has mentioned the poetry that the Imam said when he was dressed in black:
We blacken the top of them (hair), but their origins refuse that. I wish that their origins became black94.
In the book A‘yan ash-Shi‘a it has been mentioned that he (‘a) has said in respect of preaching:
Leave the troubles of days. Most surely their clearness went along with the bygone days of delight. How does time deceive him between whom and nights there are firm experiences?
In the book al-Manaqib it has been mentioned that he (‘a) has said:
If a time saddened me, I would determine to be patient; and every tribulation that does not last is easy. And if it delighted me, I would not rejoice at its delight; and every delight that does not last is mean. With this subject matter we will end our talk about Imam al-Hasan’s inheritance and ideals.
- 1.Al-Siyasa al-Shar‘iya, p. 7.
- 2.Al-Ahkam al-Sultaniya, p. 4. Al-Muqaddama, p. 135.
- 3.Al-Hashimiyat.
- 4.Bihar al-Anwar, vol. 13, p. 127.
- 5.Al-Hakim, Mustadrak, vol. 2, p. 466.
- 6.A‘yan ash-Shi‘a, vol. 4, p. 24.
- 7.Nihayat al-Irab fi Funun al-Adab, vol. 3, p. 443.
- 8.Al-Sabban, p. 176.
- 9.Al-Khawarizmi, Maqtal al-Husayn, vol. 1, p. 147.
- 10.Ibn Shahrashub, al-Manaqib, vol. 2, p. 149. Al-Mubarrad, al-Kamil, vol. 1, p. 190. It has been mentioned in it: “The Bedouin went away while he was saying: ‘By Allah, none on the surface of the earth is more lovable to me than he!”
- 11.Sharh Nahj al-Balagha, vol. 4, p. 5.
- 12.Al-Sha‘rani, al-Tabaqat al-Kubra, vol. 1, p. 23. Al-Qaraghuli, Jawhart al-Kalam, p. 112.
- 13.Noor al-Absar.
- 14.Al-Manaqib, vol. 2, p. 156.
- 15.‘Ayan ash-Shi‘a, vol. 4, pp. 89-90.
- 16.Al-Bidaya wa al-Nihaya, vol. 8, p. 38.
- 17.Al-Sha‘rani, al-Tabaqat al-Kubra, vol. 1, p. 23. Al-Sabban, p. 177.
- 18.Al-Bustani, Da’irat al-Ma‘arif, vol. 7, p. 39. Al-Ghazali, Ihya’ al-‘Uloom, vol. 3, p. 171. In it he has added: “He (al-Hasan) said to the man: ‘Bring someone to carry these properties.’ So he brought him two porters. He (al-Hasan), peace be on him, give his garment to the two porters as a wage. Accordingly, his followers said to him: ‘O son of Allah’s Apostle, we have not any dirham!’ He, peace be on him, said to them: ‘I hope that I have a great reward with Allah!’”
- 19.Abdullah Ibn Ja‘far Ibn Abi Talib al-Hashimi- whose mother was Asma’, daughter of Umays al-Khath‘amiya-was born in al-Habasha. That was when his father emigrated to it. When his father Ja‘far was martyred, the Prophet rubbed on Abdullah’s head and said: “O Allah, compensate Ja‘far in respect of his children.” He (a.s.) has said concerning Abdullah: “He is similar to me in form and good manners.” He (a.s.) saw Abdullah selling along with some boys. So he said: “O Allah, bless his selling or his bargain!” Abdullah is among the famous, generous people. Many stories have been narrated in respect of his generosity. Concerning him Abdullah Ibn Qays al-Ruqayyat has said:
I was (nothing) except the like of the generous one (Abdullah) Ibn Ja‘far.
He thought that money did not stay; so, he has retained his name.
Concerning him al-Shammakh Ibn Dhirar has said:
Most surely you, O son of Ja‘far, are the best young man and the best shelter of the night-comer.
Many a guest, who comes to the district by night, finds food and the talk he likes.
Abdullah Ibn Ja‘far died in the year eighty A. H. The year when he died was called the Year of the Flood. That was because a flood happened in Mecca. The flood swept away the pilgrims and the camels carrying cargoes. This has been mentioned in the book al-Isaba, vol. 2, pp. 289-290. - 20.Al-Ghazali, Ihya’ al-‘Uloom, vol. 3, p. 173. Al-Bustani, Da’irat al-Ma‘arif, vol. 7, p. 39.
- 21.Al-Sabban, p. 176.
- 22.Al-Manaqib, vol. 2, p. 23.
- 23.Al-Mubarrad, al-Kamil, vol. 2, p. 13.
- 24.Ibn Qutayba, ‘Uyun al-Akhbar, vol. 3, p. 140.
- 25.Al-Sha‘rani, al-Tabaqat al-Kubra, vol. 1, p. 23.
- 26.Noor al-Absar, p. 111.
- 27.Al-Saduq, al-Amali, p. 108.
- 28.A‘yan ash-Shi‘a, vol. 4, p. 11.
- 29.Al-Saduq, al-Amali, p. 108.
- 30.Warim, Majjmu‘a, p. 317.
- 31.Bihar al-Anwar, vol. 10, p. 93. Al-Saduq, al-Amali, p. 108. Rawdat al-Wa‘izeen.
- 32.Al-Saduq, al-Amali, p. 108.
- 33.Bihar al-Anwar, vol. 10, p. 93.
- 34.Al-Lum‘a, Chapter on Hajj and the Shi‘ite great Figures. It was said that he performed the Hajj for ten or fifteen times. In his book al-Amali, al-Saduq has mentioned that Imam al-Hasan might go bare-footed to the House of Allah.
- 35.A‘yan ash-Shi‘a, vol. 4, p. 11.
- 36.Al-Saduq, al-Amali, p. 108.
- 37.Ibn Kathir, Tarikh, vol. 8, p. 37.
- 38.Usd al-Ghaba, vol. 2, p. 13. Bihar al-Anwar, vol. 10, p. 94.
- 39.Bihar al-Anwar, vol. 10, p. 94.
- 40.Ibn ‘Asakir, Tarikh, vol. 4, p. 219.
- 41.Ibn al-Sabbagh, al-Fusool al-Muhimma, p. 162.
- 42.Al-Manaqib, vol. 2, p. 145.
- 43.Ibn ‘Asakir, Tarikh, vol. 4, p. 212.
- 44.Muhammad Ibn ‘Ali Ibn al-Husayn Ibn Musa Ibn Babawayh al-Qummi is among the great Shi‘ite figures and head of the traditionists. None among the people of Qum was similar to him in his memorizing and abundant knowledge. He was the teacher of al-Sheikh al-Mufid. He has written three hundred books. He died in al-Ray, in the year 381 A. H. This has been mentioned in the book al-Kuna wa al-Alqab, vol. 1, p. 212.
- 45.Wasil Ibn Ataa’ al-Basri was a declamatory, eloquent theologian. He lisped the letter r. It has been narrated from him that he abandoned and avoided the letter r during his orations. It has been said in respect of him: He changed al-bir (wheat) into qamh (wheat) during his adaptation And he opposed al-raa’, to the extent that he employed tricks in poetry. He was not able (to pronounce the word) matar (rain), so he sought protection with al-ghayth (rain) out of fear (of saying the word) al-matar. He has written several books of which are: Asnaf al-Murji’a, al-Tawba, and Ma‘ani al-Qur’an. He had doubt about the justice of those who took part at the Battle of al-Jamal. He was the Sheikh of the Mu‘tazilites and was among their great figures. He was born in Yathrib (Medina) in the year 80 AH. He died in the year 131 A. H. This has been mentioned in the book Lisan al-Mizan, vol., 6, p. 214.
- 46.A‘yan ash-Shi‘a, vol. 4, p. 12. Al-Manaqibin.
- 47.Ibn Kathir, Tarikh, vol. 8, p. 37.
- 48.A‘lam al-Wara fi A‘lam al-Huda, p. 125.
- 49.Al-Manaqib, vol. 2, p. 142. A‘yan ash-Shi‘a, vol. 4, p. 20.
- 50.Ibn al-Sabbagh, al-Fusool al-Muhimma, p. 161.
- 51.Al-Manaqib, vol. 2, p. 149.
- 52.An-Nihaya by Ibn al-Atheer.
- 53.Al-Bustani, Da’irat al-Ma‘arif, vol. 7, p. 39.
- 54.Ibn Kathir, Tarikh, vol. 8, p. 39.
- 55.Al-Ya‘qubi, Tarikh, vol. 2, p. 201.
- 56.Al-Ya‘qubi, Tarikh, vol. 2, p. 202.
- 57.Noor al-Absar, p. 110.
- 58.Ibn al-Sabbagh, al-Fusool al-Muhimma, p. 142.
- 59.Al-Ithna ‘Ashariya, p. 37.
- 60.Noor al-Absar, p. 110.
- 61.A‘yan ash-Shi‘a, vol. 4, p. 88.
- 62.Kashf al-Ghumma, p. 171.
- 63.A‘yan ash-Shi‘a, vol. 4, p. 88.
- 64.Al-‘Urfan Magazine, vol. 40, part 3.
- 65.Al-Ya‘qubi, Tarikh, vol. 2, p. 202.
- 66.Ibn Qutayba, ‘Uyun al-Akhbar, vol. 2, p. 55. Others have mentioned it in a different expression.
- 67.Tuhaf al-‘Uqool, p. 55.
- 68.Majjma‘ al-Bahrain, Chapter on Munificence.
- 69.A‘yan ash-Shi‘a, vol. 4, p. 88.
- 70.Nihayat al-Irab fi Funun al-Adab, vol. 3, p. 398.
- 71.Waram, Majjmu‘a, p. 312.
- 72.Ibn Kathir, Tarikh, vol. 8, p. 39.
- 73.The research on compulsion (jabr) and authorization (tafwidh) is among the most important and difficult theologian problems. In respect of them the scientists’ viewpoints are disorderly and different. The thought of compulsion (jabr) was famous in Basra because of al-Hasan al-Basri and Abu al-Hasan al-Ash‘ri, the grandson of Abu Musa al-Ash‘ri. Generally speaking, the thought of compulsion (jabr) is that the action issues from a servant is not created by him or her; rather it is created by Allah, the Most High. The servant’s intention and ability have nothing to do with finding action whether it issues from him willingly or unwillingly. Aayat Allah, professor, Sayyid Abu al-Qasim al-Khu’i, may Allah have mercy on him, has fully discussed the subject matter. He has indicated that compulsion (jabr) and authorization (tafwidh) are corrupt. He has established that the intermediate position, which the Shi‘ites maintain, is correct. I (the author) have written what he, may Allah have mercy on him, has mentioned in a separate book.
- 74.Rasa’il Jamharat al-‘Arab, vol. 2, p. 25.
- 75.Tuhaf al-‘Uqool, p. 55.
- 76.Tuhaf al-‘Uqool, p. 56.
- 77.Waram, Majmu‘a, p. 411.
- 78.Al-Ya‘qubi, Tarikh, vol. 2, p. 202.
- 79.Jaami‘ al-Sa‘adat, vol. 3, p. 376. Tuhaf al-‘Uqool, p. 56. Waram, Majjmu‘a, p. 54.
- 80.Waram, Majjmu‘a, p. 37.
- 81.Al-Jahiz, al-Mahasin wa al-Masawi‘, p. 256.
- 82.Al-Ithna ‘Ashariya, p. 37.
- 83.Tuhaf al-‘Uqool, p. 55.
- 84.Ibn Qutayba, ‘Uyoon al-Akhbar, vol. 3, p. 3.
- 85.Al-Ithna ‘Ashariya, p. 37.
- 86.Abdullah Shubbar, Masabeeh al-Anwar fi Hal Mushkilat al-Akhbar, vol. 2, p. 271.
- 87.Waram, Majmu‘a, p. 301.
- 88.Tuhaf al-‘Uqool, p. 53.
- 89.His full name is Abdullah Ibn Abbas Ibn Abd al-Muttalib Ibn Hashim, the uncle of the Prophet (a.s.). His mother is Umm al-Fadhl, daughter of al-Harith al-Hilali. He was born three years before the emigration, and it was said that he was born five years before it. Allah’s Apostle (S) supplicated Allah for him, saying: “O Allah, make him understand the religion and teach him the interpretation.” And he (a.s.) has said: “O Allah, increase him in knowledge and understanding.” So he-due to the blessing of the supplication of Allah’s Apostle (S)-was among the great religious scholars. Masruq has said: “When I saw Abdullah Ibn Abbas, I said he was the most handsome of the people. When he spoke, I said he was the most eloquent of the people. When he talked, I said he was the most knowledgeable of the people.” It was said that if the Persians, the Romans, and the Turks had heard his speech, they would have been Muslims. He became blind at the end of his lifetime, so he said: If Allah has taken the light of my eyes, then I have light of them in my tongue and my heart. My heart is clever, my mind is sound, and in my mouth there are sayings as sharp as the sword. He died in al-Ta’if in the year 68 A. H. That was during the days of Ibn al-Zubayr. He was seventy years old. It was said that he was seventy-one years old, and it was said that he was seventy-four years old. Muhammad Ibn al-Hanafiya performed the prayer over him and said the takbeer (Allah is great!) over him four times. He said: “Today the divine person of this community has died.” This has been mentioned in the book al-Isti‘ab, vol. 2, p. 350.
- 90.His full name is Abdullah Ibn Umar Ibn al-Khattab. He was born three years before the day when the Prophet was appointed as a prophet. He died in the year 84 A. H. Other than that has been said. This has been mentioned in the book al-Isaba, vol. 2, p. 347. It has been mentioned in the book al-Isti‘ab, vol. 2, p. 343: “He (Abdullah Ibn Umar) did not follow (Imam) ‘Ali . He refrained from (paying allegiance to him), but he felt remorse for that. When he was about to die, he said: ‘I find in my soul (nothing) except that I did not fight along with ‘Ali Ibn Abi Talib against the rebellious group.’” In his book Muruj al-Dhahab, vol. 2, p. 238, al-Mas‘udi has mentioned: “Some people did not pay allegiance to ‘Ali .” He has mentioned Abdullah Ibn Umar as among them. The reason for their refraining from pledging allegiance (to ‘Ali ) was as a rebellion against the power and as an apposition to ‘Ali , peace be on him.
- 91.Ibn al-Sabbagh, al-Fusool al-Muhimma, p. 160.
- 92.Al-Mas‘udi, Muruj al-Thahab, vol. 2, p. 306.
- 93.Waram, Majmu‘a, p. 201. Khalid Ibn Safwan has said: “The most eloquent of people is al-Hasan Ibn ‘Ali due to his saying this golden statement representing inimitability, creation, and conciseness.”
- 94.Al-‘Umda, vol. 1, p. 21.
