Alhassanain(p) Network for Heritage and Islamic Thought

2. Imam al-Hasan married many women to be strong enough to face the Umayyads, who spared no effort to put an end to the Hashimites, to destroy their entity, and to efface their name.

3. Surely the fathers of the women asked Imam al-Hasan and insisted on him to marry their daughters, that they might be honored with and seek nearness to him, for he was the grandson of the Prophet, may Allah bless him and his family, and the master of the youths of the Garden. Besides they came to know that Abu Baker was of a middle honor among Quraysh, but he occupied a remarkable position in the Islamic world after the Prophet had married his daughter A’isha. For this reason the people asked Imam al-Hasan and insisted on him to marry their daughters that they might enjoy glory and honor through the Imam’s relationship with them by marriage. These are the proofs of those who maintain that it was correct that Imam al-Hasan married many women. As for those who maintain that it was incorrect that he married many women, they have depended on the following affairs:

1. Divorce is reprehensible according to the Islamic law. Those who maintained that Imam al-Hasan married many women proved that he always divorced women and that he parted with them shortly after he had married them. It is well known that divorce is the most reprehensible of all things in Islam. Many lines of transmission have ensured the traditions about its reprehensibility. It has been narrated from the Prophet (a.s) that he said when Abu Ayyub wanted to divorce his wife: “Surely divorcing Umm Ayyub is a sin.” Imam Abu Abdullah al-Sadiq (a.s) has said: “Surely Allah loves the house where there is a wedding and detests the house where there is a divorce. Nothing is more detestable to Allah, the Great and Almighty, than divorce.” Abu Abdullah (a.s) has said: “Nothing of the things made lawful by Allah is more detestable to Him than divorce. Surely Allah, the Great and Almighty, detests the moody one who divorces very much.” He (a.s) has said: “Marry and do not divorce. That is because the Throne (of Allah) shakes because of divorce.”[1] As divorce is very reprehensible, how did Imam al-Hasan (a.s) commit it and go too far in it?

2. Divorce contradicts Imam al-Hasan’s conduct of life. It has been established that Imam al-Hasan was the most clement of the Muslims and was a model for noble moral traits. It is well known that divorce contradicts clemency because it breaks the woman’s heart and humiliates her. This does not agree with Imam al-Hasan who took great care of delighting the people, turned away from treating them badly and hurting their feelings.

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[1] Wasa’il al-Shia, vol. 15, p. 15, pp. 267-268.

3. Imam al-Hasan was distracted from that. He was distracted from such affairs by serving Allah, clinging to Him, his constant action in the field of reform, granting the needs of the people, brining good to them, and driving evil and unhappiness away from them. Therefore he did not think of anything except the reformative affairs, nor did he have a leisure time to spend it on such things. These are the proofs of those who maintained that Imam al-Hasan did not marry many women, though some of them are weak. As for me ( the author), I think that saying that Imam al-Hasan had married many women was fabricated and very far from the reality. This cannot be explained except through showing the narrations and considering their chain of authorities carefully, which is a condition for accepting the narration. I say that the traditionists have greatly differed on the number of Imam al-Hasan’s wives. They have said that they are:

1. Seventy.

2. Ninety.

3. Two hundred and fifty.

4. Three hundred.

Numbers other than these have also been narrated but they are very irregular. The most important thing is the research on the chain of the authorities of the narrations, for it indicates whether the narrations are correct or not. So I say:

As for the first narration, it has been reported by Ibn Abi al-Haddeed and the like[1] He narrated it on the authority of Ali bin Abdullah al-Basri, known as al-Mada’ini. The latter died in the year 225 A. H. He is among the weak narrators on whose narrations none depends. Muslim refused to narrate on his authority in his book al-Saheeh.[2] In his book al-Kamil, Ibn Adiy has regarded him as weak. Concerning him, he has said: “He is not strong in tradition. He has rare traceable narrations.”[3] Al-Asma‘i has said to him: “By Allah, you will leave Islam behind you.”[4] He (Ali bin Abdullah al-Mada’ini) was among the sincere companions of Abu Ishaq al-Mousili. He made friends with him for his properties and wealth. Ahmed bin Abi Khuthayma has narrated, saying: “My father, Yahya bin Ma‘een, and Mus‘ab al-Zubayri used to sit down at the door of Mus‘ab. A man passed by them. The man was riding a mule and wearing good clothes. He greeted and singled out Yahya with his

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 4, p.8.

[2] Mizan al-I‘tidal, vol. 3, p. 138. Printed by Daar Ihya’ al-Kutub al-‘Arabiya.

[3] Lisan al-Mizan, vol. 4, p. 252.

[4] Mizan al-I‘tidal, vol. 3, p. 139.

greeting, who said to him: ‘O Abu al-Hasan, where are you going?’ The man replied: ‘To the house of Ishaq al-Mousili, the generous one who fills my sleeve with dinars and dirhams.’ When he went away, Yahya said: ‘He is trustworthy, trustworthy, trustworthy!’ So I asked my father: ‘Who is this man?’ He answered: ‘He is al-Mada’ini.’”[1] He (al-Mada’ini) narrated traditions on the authority of ‘Awwana bin al-Hakam, who died in the year 158 A. H., was a follower of ‘Uthman, and he fabricated traditions for the Umayyads.[2] Al-Mada’ini lauded the Umayyads and went too far in glorifying them. Besides, he was the retainer of Samra bin Habeeb al-Umawi.[3] Most likely retainers follow their masters’ inclinations and tendencies. As for al-Mada’ini, he was impressed by Samra. So he was an Umayyad in tendency and among those who deviated from the Prophet’s household. After this, we do not trust his narrations and traditions.

As for the second narration, it was narrated by al-Shabalanji only.[4] He has narrated it as an incompletely transmitted hadith. Therefore, it is not correct to rely on it because it is an incompletely transmitted hadith.

As for the third and forth narrations, they were narrated by al-Majlsi[5] and Ibn Shahrashub[6] Each of them has mentioned that he has quoted it from the book Qoot al-Quloob by Abu Talib al-Makki, who died in the year 380 A. H. I have read the book and found that he has mentioned it (the tradition). This is the text of what he has mentioned in it: “Al-Hasan bin Ali (a.s) married 250 women; and it was said (that he married) three hundred women. (Imam) Ali was bored with that and hated it out of shame of their families when he divorced them. He said: ‘Al-Hasan divorces (your daughters), so do not marry (them to him).’ A man from Hamadan said to him: ‘By Allah, O Commander of the faithful, we will marry him (women) whatever he wishes. He can cling to whomever he loves and can divorce whomever he hates.’ So Ali was pleased with that and recited: ‘If I was a gatekeeper at the gate of the Garden, I would say to (the people of) Hamadan : ‘Enter it with peace!’

“This is one of the qualities in which Imam al-Hasan was similar to Allah’s Apostle, peace be on him. He was similar to him in form and manner. Allah’s

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[1] Lisan al-Mizan, vol. 4, p. 253. Mu‘jam al-Udaba’, vol. 12, p. 126.

[2] Lisan al-Mizan, vol. 4, p. 386.

[3] Mu‘jam al-Udaba’, vol. 14, p. 124. In the book Lisan al-Mizan, vol. 4, p. 253, it has been mentioned: “He (al-Mada‘ini) was the retainer of ‘Abd al-Rahman bin Samra.”

[4] Noor al-Absar, p. 111.

[5] Bihar al-Anwar, vol. 10, p. 137.

[6] Al-Manaqib, vol. 2, p. 246.

Apostle, may Allah bless him and his family, said to him: ‘You are similar to me in form and manner.’ He also said: ‘Al-Hasan belongs to me, and al-Husayn belongs to Ali.’ Perhaps al-Hasan married four (women) or perhaps he divorced four (women).”[1]

None relies on the books of Abu Talib al-Mekki. In his biography it has been mentioned that he ate so much roots of papyrus that his skin became green. He suffered from hysteria. He went to Baghdad to preach (to its inhabitants). The people of Baghdad surrounded him but they came to know that there was in his speech delirium and deviation from the criteria of straightness; so they left and turned away from him. Among his delirium and irregularity is his statement: “There is nothing more harmful to the creatures than the Creator!” He permitted listening to singing. He invited ‘Abd al-Samad bin Ali. The latter came in to him and blamed him. So Abu Talib said:

O night, how much enjoyment do you have? O morning, would that you did not approach!

So ‘Abd al-Samad left him while he was displeased with him. Yet another example of his abnormality is that when he was about to die, a companion of his came in to him. Abu Talib said to his companion: “If my end is good, then scatter almonds and sugar over my corpse.” His companion asked him: “What is the sign of that?” He replied: “When I held your hand.” When his death came, he strongly took hold of the hand of his companion. Accordingly, his companion carried that out. He scattered over his corpse almonds and sugar.[2] Biographers have mentioned that he has mentioned traditions without chain of authorities.

According to this, how can one rely on his narrations and follow them? As for those who narrated on his authority, they had no knowledge about his condition. Anyway the record that Imam al-Hasan married many women was taken from him. As he had irregularity and deviation, we cannot depend on what he mentioned.

Anyhow we have no proof that Imam al-Hasan married many women except these reports. It is incorrect to depend on such narrations because they face many suspicions and criticisms. The following points indicate that Imam al-Hasan married many women was fabricated:

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[1] Qoot al-Quloob, vol. 2, p. 246.

[2] Al-Bidaya wa al-Nihaya, vol. 11, p. 319. Lisan al-Mizan, vol. 5, p. 300. Al-Kuna wa al-Alqaab, vol. 1, p. 106. Ibn al-Jawzi, al-Muntazam, vol. 7, p. 190.

1. If the narrations were correct, then Imam al-Hasan would have many children suitable to the number of the women he had married, while the genealogists and the narrators have not mentioned that the Imam had many children. They have mentioned that Imam al-Hasan had twenty-two children both male and female. This number does not suit that Imam al-Hasan had married many women.

2. The thing that clearly indicates that the narrations are fabricated is the debates that took place between Imam al-Hasan and his opponents in Damascus and other than that. His opponents spared no effort and spent a lot of time looking for a thing to disgrace the Imam, that they might use it as a means to have audacity to him and to defame him. However, they had found no way to that, just as we have mentioned when we have shown his debates. If the Imam had married many women and divorced them, as they said, they would have said to him: “You are not appropriate for the caliphate because you are busy marrying women.”, they would have spread that, used it as a means to slander him, and faced him with it when they met with him. That they kept silent toward it and did not mention it indicates that the narrations are untrue and incorrect.

3. Among the things confirming that the narrations are incorrect is that Abu Ja‘far, died 245 A. H., has mentioned in his book al-Mihbar that Imam al-Hasan had three sons-in-law. They are Imam Ali bin al-Husayn (a.s) being married to Umm Abdullah, Abdullah bin al-Zubayr, being married to Umm al-Hasan, and Amr bin al-Mundhir, being married to Umm Salama.[1] He has not mentioned anything more than that. If Imam al-Hasan had had many wives, then he would have had many sons-in-law suitable to their numbers. Besides, Abu Ja‘far was among those who took care of such researches. That is because he has mentioned in his al-Mihbar many examples of rare marriages. He would have mentioned that if the Imam had had many wives.

4. Among the things clearly indicating that the narrations are incorrect and untrue is what has been narrated that Imam Ali (a.s) ascended the pulpit and said: “Do not marry (your daughters to) al-Hasan because he divorces (them).” This has been narrated by Abu Talib and other than him. On the Pulpit, Imam Ali (a.s), prohibited the people from marrying their daughters to al-Hasan. This means that either he (a.s) had prohibited his son from that, and he did not respond to him, so that he (a.s) was forced to say that openly and to prohibit the people from marrying their daughters to him, or he prohibited him from that for the first time without making his son al-Hasan (a.s) know that he had detested and hated that. Both possibilities are untrue.

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[1] Al-Mihbar, p. 57.

As for the first possibility, it is untrue. That is because Imam al-Hasan was among the Prophet’s household from whom Allah had driven uncleanness away and was one of those through whom the Prophet, may Allah bless him and his family, had challenged (the Christians of Najran) to a contest of prayer to Allah. Therefore, it was impossible for him to oppose his father and to disobey his command.

As for the second possibility, it is false because Imam Ali (a.s), had to make his son know that he had detested and hated that and he had not to say that openly on the pulpit before the crowded people. The affair is not void of that he had harbored hatred against his son, his guardian, and his partner in the verse of al-Tatt’heer. Besides, the affair is either lawfully permissible or not permissible. If it is permissible, then why did Imam Ali (a.s) prohibit his son from it? If it was not permissible, then why did Imam al-Hasan commit it? I have no doubt that this speech is fabricated and that it was the opponents of the Imam who had fabricated it, for they wanted to defame his excellent line of conduct, which was similar to that of his grandfather, Allah’s Apostle, may Allah bless him and his family, and similar to that of his father Imam Ali(a.s).

5. Yet among the fabricated proofs for that Imam al-Hasan married many women is that when death came to Imam al-Hasan (a.s) many women went out while they were barefooted and bareheaded behind his coffin and saying: “We are Imam al-Hasan’s wives!”[1] It is clear and plain that this statement is fabricated. I think that there is no justification for that these women went out in front of the people while they were barefooted and bareheaded and were saying that they were the Imam’s wives. If they wanted to show sadness and sorrow (at the death of the Imam), then there would be no justification for that they introduced themselves and walked among the procession full of men while they had been commanded to cover themselves and not to leave their houses. Certainly this statement and the like were fabricated by the Umayyad and Abbasid opponents of Imam al-Hasan to degrade his value and to decrease his importance.

Among the fabricated reports similar to these ones is that which reported by Muhammad bin Sireen, who said: “Imam al-Hasan married a woman and sent her as a dowry a hundred slave girls with each of them there was a thousand dirhams.”[2] I think that it is impossible for the Imam to give this plentiful a mount of money as a dowry to one of his wives. That is because this is a kind of wastefulness and extravagance. Islam has prohibited the Muslims for

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[1] Bihar al-Anwar.

[2] Al-Bidaya wa al-Nihaya, vol. 8, p. 38. Al-Shaheed al-Thani, al-Masalik.

giving such a kind of dowry. It has ordered them to confine themselves to the dowry of the Sunna. It regards it as reprehensible to exceed it. It has been narrated from the Prophet, may Allah bless him and his family, that he has said: “The best of the women of my community is the least of them in dowry.” He married his wives according to the dowry of the Sunna. Imam Ali (a.s), married according to it and did not exceed it. The reason for that is that Islam wants to make easy the affair of marriage lest people should find it difficult to get married. Certainly Imam al-Hasan (a.s) did not turn away from the Sunna of his grandfather nor did he follow any way opposing his law. Surely this account and the like of it from among the fabricated ones clearly and plainly confirm that it is false that Imam al-Hasan had married many women.

Anyway there is no proof showing that Imam al-Hasan married many women except these narrations. The narrations face much criticism; therefore, they cannot be used as a proof to establish the subject matter.

Al-Mansur’s fabricated Lies

It is most likely that Abu Ja‘far al-Mansur was the first to fabricate this affair, and then the historians took it from him. The reason behind that was that the Hasanids (al-Hasan’s progeny) made a revolt, and the revolt was about to overthrow his government, and because of that he ordered Abdullah bin al-Hasan to be captured. Then he addressed the people of Khurasan with a speech in which he cursed and abused Imam Ali (a.s), and his children and fabricated that al-Hasan had married many women. This is the text of his speech: “By Him other than Whom there is no god, we left the children of the family of Abu Talib with the caliphate. We never interfered in their affairs. Ali bin Abi Talib (a.s) undertook the caliphate but he did not succeed. Then he appointed two persons as arbitrators, so the community differed on him and their unity was divided. Then his followers, supporters, and trustworthy companions attacked and killed him. Then, after him, al-Hasan bin Ali undertook (the caliphate). By Allah, he was not a man. Properties were offered to him and he accepted them. Mu’awiya schemed against him (and said to him that) he would appoint him as his heir apparent but he deposed him. He (al-Hasan) withdrew from that which belonged to him and handed it over to him (Mu’awiya). Then he occupied himself with women. He married a woman today and divorced another tomorrow. He was so until he died on his bed.”[1]

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[1] Al-Mas‘udi, Murujj al-Dhahab, vol. 3, p. 226.

Al-Mansur’s speech is full of fallacies and lies. He has mentioned:

1. Imam Ali (a.s) appointed two persons as arbitrators. This is a pure fabricated lie. That is because it was the rebels from among the Imam’s army who appointed the two arbitrators. They insisted on that and forced the Imam to accept them, and he (a.s) was forced to respond to them, as we have previously mentioned.

2. In his speech he has mentioned that Imam Ali was attacked and killed by his followers, supporters, and trustworthy companions. Through that he contradicted the reality. It was the Kharijites (rebels) who killed him. They were neither from his followers nor from his supporters. Rather they were his enemies and opponents.

3. He has mentioned that Imam al-Hasan (a.s) had occupied himself with women, that he married a woman today and divorced another tomorrow. This is very untrue. None said that except him. He intentionally fabricated these lies to strengthen his rule and his authority, to destroy al-Hasan’s followers, and to degrade them. That is because he had pledge allegiance to Muhammad Dhu al-Nafs al-Zakiyya twice. He had no hope for the caliphate and had no position with the people. He was poor and miserable. He walked through the villages and country-sides. He praised the Prophet’s pure family, so the Muslims gave him something as alms. Neither he nor his family had rendered a service to the community so that he was not worthy of this important office (the caliphate).

Among the fabricated lies of this tyrant (Abu Ja‘far) against the grandson of Allah’s Apostle (Imam al-Hasan) was what he mentioned in the letter he sent to Muhammad Dhu al-Nafs al-Zakiyya. This is the text of the letter: “The rule of your grandfather (Imam Ali) reached al-Hasan but he sold it to Mu’awiya for some rags and dirhams. Then he joined al-Hijaz. He handed over his followers to Mu’awiya, handed over the caliphate to those who were not worthy of it, and took money unlawfully. If you had had something as to it (the caliphate), then you had sold it and taken its value.”[1]

Al-Mansur intentionally spread these fabricated lies and fallacies that he might justify his usurping the caliphate. It is worth mentioning that he unjustly took the caliphate, for it was the ‘Alawids who revolted against the Umayyads and overthrew their government to regain their usurped right. As for the Abbasids, they did not take any part in the revolt.

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[1] Subh al-A‘sha, vol. 1, p. 233. Jamharat Rasa’il al-‘Arab, vol. 3, p. 92.

Lamens’s Lies

Lamens often challenged the dignity of Islam. He ascribed accusations to it, and defamed its men and protectors. In the reasons for the peacemaking we have mentioned some of his fabricated lies against Imam al-Hasan. In his researches he has written about the Imam’s wives. This is the text of what he has written: “When he (Imam al-Hasan) exceeded youth, he spent the best of his youth marrying and divorcing. It was counted that he had married about a hundred women. These abandoned manners were fastened on him and threw Ali into violent disputes. Also al-Hasan proved that he was wasteful and extravagant. He specified for each of his wives a house with servants and retinue. In this manner we see how he wasted the property during the days of Ali’s caliphate when poverty became intense.”[1]

In his speech ‘Imam al-Hasan married and divorced too much’, Lamens has depended on the writings of al-Mada’ini and the like of him from among those who followed the ruling authority, so they wrote for rulers and not for history. The orientalists who schemed against Islam in their researches took their information from those historians who supported the unjust governments that opposed the Prophet’s Household and spared no effort to defame their reality and degrade their dignity. As for Lamens, he has exceeded them. He has said fabricated lies which none has ever said except him. He has said:

1. He (Imam al-Hasan) threw his father into violent disputes because he married and divorced too much. However none of those who wrote Imam al-Hasan’s biography has mentioned these disputes Lamens has claimed.

2. He has mentioned that Imam al-Hasan specified for each of his wives a house with servants and retinue. Certainly all the historians have not narrated that. Therefore, this is a flagrant lie and a pure slander.

Surely this has been spread by the Christian missionary committees that have warred against Islam and transgressed against it. They have provoked such mercenaries and involved them to damage Islam, defame its reality, and degrade the value of its men and its great figures who have lightened the way for mankind and hoisted the flag of civilization in the world.

With this we will end our speech about the Imam’s many wives together with the criticisms and doubts about them. Then we have to mention the names of his wives the historians have mentioned along with explaining what we have mentioned as to their biographies. That is as follows:

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[1] Da’irat al-Ma‘arif, vol. 7, p. 400.

1. Khawla al-Fazariyya

Khawla al-Fazariyya, daughter of Manzur, was among the great ladies in her abundant reason and her perfection. Imam al-Hasan married her. On the night when he married her he spent the night with her on the housetop. She tied one part of her veil to his leg and tied the other part to her anklet. When he woke up, he found that. He asked her about that, and she expressed her loyalty to him and her taking care of his life, saying: “I feared that you would wake up and fall down, so I would be the most ill-omened one to the Arabs.”

When he understood that from her, he stayed with her for seven days.[1] She stayed with him for a year without putting on make-up or using an eyeliner until she born him the great Sayyid al-Hasan. Then she used cosmetics. She stayed with him until he (a.s) passed away. She showed strong sadness at his death, so her father consoled her, saying:

Yesterday I was informed that Khawla became impatient with that the misfortunes of the time would befall her.

Do not be impatient, O Khawla, and be patient. Surely the generous have been built on patience.[2]

Zaynab al-Amiliyya, daughter of Ali, has said in the biography of Khawla: “When she (Khawla) came of age, some Qurayshi great figures and notables proposed to her, but her father refused to respond to them because they were not equal to her. Then he divorced her mother Makkiya, daughter of Kharija. Talha bin Abdullah married her after him. His son Muhammad married Khawla, and she born him Ibrahim, Dawud, and Umm al-Qasim. When her husband Muhammad was killed in the Battle of the Camel, some men proposed to her, but she entrusted her affair to al-Hasan, peace be on him. So he married her. When the Imam went to Yathrib, he took her with him. Her father heard of that. So he came to the Mosque of Allah’s Apostle. There was a banner in his hand. He planted the banner in the Mosque, and all the people from the tribe of Qays joined him. He called out to his people and asked them for help to take his daughter from the Imam. When Imam al-Hasan heard of that, he divorced her. Her father took her and went away. Khawla begged him to return her to Imam al-Hasan, condemned him for his action, and mentioned to him the Imam’s excellence. He repented of his action and said to her: ‘Stay here! If the man (al-Hasan) was in need of you, he would follow you.’ Imam al-Hasan, his brother al-Husayn, and Abdullah bin Abbas followed him. When they reached him, he welcomed and honored them, and then he returned her to

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[1] Ibn ‘Asakir, Tarikh, vol. 4, p. 216.

[2] Al-Zajjajj, al-Amali, p. 7.

the Imam.” Then she remained with Imam al-Hasan until she became old. When the Imam died, she did not get married. It was said that she married Abdullah bin al-Zubayr. Al-Nawar, al-Farazdaq’s wife, came in to her and asked her to intercede for her with her husband. Khawla responded to her and spoke to Abdullah, and he responded to her.

I think that this story is a kind of imagination and has no portion of the reality, because it is not appropriate for the Imam’s dignity that he married her without consulting her father. It was impossible for the Imam to marry her without asking her father for her hand and asking for his opinion. Therefore, it is impossible that her father had no knowledge of the murder of her first husband during that long period of time until the Imam married her. It is also impossible that he went to Yathrib and asked his people to help him take his daughter from the Imam, while he intended to be related by marriage to the noble and the great. He refused some of the noble who proposed to his daughter because they were not equal to her, so why was he not satisfied at being related by marriage to Imam al-Hasan, who was the most brilliant personality in the Islamic world? I have no doubt that this story was fabricated and was untrue.

2. Ja’dah, daughter of al-Ash‘ath

The historians have differed over her name. It was said that her name was Sukayna, and was said Sha‘tha’, and was said A’isha. The correct name is Ja’dah, as most of historians have mentioned.[1] As for the reason that Imam al-Hasan married her, it was that Imam Ali (a.s), asked Sa‘eed bin Qays al-Hamadani for his daughter’s hand (Umm ‘Uran) and wanted to marry her to his son al-Hasan. Sa‘eed said to him: “O Commander of the faithful, give me a time that I may consult (her mother).” Then he left him. Al-Ash‘ath met Sa‘eed and asked him about his coming, and he told him about the affair. This hypocrite (Ash‘ath) tried to deceive him saying: “How will you marry (your daughter) to al-Hasan while he will pride himself on her, will not treat her with justice and will wrong her? He will say to her: ‘I am the grandson of Allah’s Apostle and son of the Commander of the faithful (Imam Ali), while she does not have such excellence.’ Why do you not marry her to her cousin? She belongs to him, and he belongs to her.”

“Who is he?” asked Sa‘eed?

“Muhammad bin al-Ash‘ath,” replied al-Ash‘ath.

So this stupid (Sa‘eed) was deceived by al-Ash‘ath’s statement and said: “I accept to marry my daughter to him.”

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[1] Maqatil al-Talibiyyin, p. 33. Other sources have mentioned that.

Then al-Ash‘ath quickly went to Imam Ali (a.s), and asked him:

-Have you proposed to Sa‘eed’s daughter (to marry her to) al-Hasan?

-Yes.

-Do you want (another woman) more honorable than her in house, nobler than her in lineage, more beautiful than her, and greater than her in property?

-Who is she?

-Ja’dah, daughter of al-Ash‘th bin Qays.

-We have negotiated with a man. (He meant Sa‘eed al-Hamadani).

-There is no way to the man with whom you have negotiated.

-He had left me to consult her mother

-He had married her to Muhammad bin al-Ash‘ath.

-When?

-Before I came to you.

Accordingly, Imam Ali (a.s), agreed on that. When Sa‘eed came to know that al-Ash‘ath had seduced and deceived him, he quickly went to him and said:

-O one-eyed, you have deceived me!

-You are one-eyed and wicked! You wanted to consult (your wife) as to the grandson of Allah’s Apostle, are you not foolish?

Then al-Ash‘ath came quickly to Imam al-Hasan and said to him: “O Abu Muhammad, do you not want to visit your wife?” He was quick in carrying out the affair lest he should miss it. Then he spread carpets from the door of his house to the Imam’s house, and then he carried home his daughter in procession.[1]

3. A’isha al-Khath‘amiyya

From Among the wives of Imam al-Hasan was A’isha al-Khath‘amiyya. He married her during the lifetime of Imam Ali (a.s). When Imam Ali (a.s) was killed, she went to Imam al-Hasan. She gloated over the death of his father, saying: “I congratulate on the caliphate!” When Imam al-Hasan came to know that she gloated over his father death, he said to her: “Have you gloated over the murder of Ali? Go away for you are divorced!” She wrapped herself with her clothes until her waiting period was over. Then Imam al-Hasan sent her

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[1] Ibn al-Jawzi, al-Adhkiya’, p. 27.

the rest of her dowry along with ten thousand dinars, that she might satisfy her needs with. When the money reached her, she said: “Little provision from a parting lover!”[1] History has not mentioned that Imam al-Hasan had divorced a woman except her, Umm Kulthum, and a woman from the Banu Shayban. So how did the Imam marry and divorce too many women, as some historians say? As for the rest of the Imam’s wives whose biographies we have not found, they are as follows:

4. Umm Kulthoom, daughter of al-Fadhl bin Abbas

Imam al-Hasan (a.s) married her, and then he divorced her. Abu Musa al-Ash‘ari married her after him.[2]

5. Umm Ishaq, daughter of Talha bin Abdullah al-Tamimi

She born him a male baby, and he named the baby Talha.

6. Umm Basheer, daughter of Mas‘ud al-Ansari

She born him a male baby, and he named the baby Zayd.

7. Hind, daughter of Abdurrahman bin Abi Bakr

8. A woman from the daughters of Amr bin Ahyam al-Manqari

9. A woman from (the tribe of) Thaqif

She born him a male baby, and he named the baby Umar.

10. A woman from Zarara’s daughters

11. A woman from the Banu Shayban, from the family of Hammam bin Murra

It was said to Imam al-Hasan (a.s): “She maintains the beliefs of the Kharijites.” So he divorced her and said: “I dislike marrying a woman who is a brand of hell.”[3]

12. Umm Abdullah, daughter of al-Shaleel bin Abdullah, the brother of Jareer al-Bajali

13. Umm al-Qasim

She was a slave woman. It was said that her name was Nufayla, and said that it was Ramla.

This is the number of the women Imam al-Hasan had married which is too different from that which some historians had claimed. With this we will end our speech about Imam al-Hasan’s wives. Now, we have to mention the number of his children both male and female. The historians have differed on

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[1] Ibn ‘Asakir, Tarikh, vol. 4, p. 216.

[2] Al-Isti‘ab, vol. 3, p. 204.

[3] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 4, p.8.

that very much. They have narrated that there number is:

1. Twelve: eight males and four females.[1]

2. Fifteen: eleven males and four females.[2]

3. Sixteen: eleven males and five females.[3]

4. Nineteen: thirteen males and six females.[4]

5. Twenty: sixteen males and four females.[5]

6. Twenty-two: fourteen males and eight females.[6]

Numbers other than these have also been mentioned. The historians have unanimously agreed on that none of al-Hasan’s children had children except al-Hasan and Zayd. As for his prominent sons, they are as follows:

1. Al-Qasim

Al-Qasim was on top of the children of Imam al-Hasan. He was martyred with his paternal uncle Imam al-Husayn, the master of martyrs, at the Battle of Karbala’. He was then in the prime of youth. He looked like the moon in beauty, and freshness. He took part in the Battle of Karbala’. That was when he saw that his uncle al-Husayn (a.s) was alone, the choice of his house had been martyred. The womenfolk of the Prophet were crying and lamenting loudly. He could not stand that sight. So he went to his uncle Imam al-Husayn, kissed his hands his feet, and asked him to permit him to defend him, and the Imam permitted him. As for how he was martyred, it is very sorrowful. The historians and biographers have mentioned it in detail.

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[1] Al-Mufid, al-Irshad.

[2] Al-Nafha al-‘Ambariya.

[3] Al-‘Abdali, Zaynab wa al-Zaynabiyyat. Al-Maqrizi, Itti‘ad al-Hunafa’ fi Akhbar al-Khulafa’. Al-Majjdi. He (al-Majdi) has mentioned their names. The males are Zayd, al-Hasan, al-Hasan al-Athram, Talha, Isma‘il, Abdullah, Hamza, Ya‘qub, ‘Abd al-Rahman, Abu Bakr, and ‘Umar. As for the females, they are Umm al-Khayr, Ramla, Umm al-Hasan, Umm Salama, Umm Abdullah. In the book it has been mentioned that the mother of Zayd, Umm al-Khayr, and Umm al-Hasan was from the tribe of al-Khazrajj. The mother of al-Hasan was Khawla al-Fazariya, daughter of Manzur. His paternal uncle al-Husayn married him to his daughter Fatima. The mother of ‘Umar was a slave wife. The mother of al-Husayn was a slave wife. The mother of Talha was from Taym, from Quraysh. He (al-Majjdi) has mentioned that ‘Abd al-Rahman, Imam al-Hasan’s son, died at al-Abwa’ while he was in the state of ritual consecration. So his paternal uncle shrouded him. He did not rub him with camphor nor did he cover his face.

[4] Abu Nasr al-Bukhari, Sir al-Silsila al-‘Alawiya.

[5] Ibn al-Jawzi, Tadhkirat al-Khawas.

[6] Al-Hada’iq al-Wardiya, p. 107.

2. Abu Bakr

His name was Abdullah. His mother was a bondmaid[1] whose name was Ramla.[2] At the Battle of Karbala’ Abdullah came out against the enemies to protect the religion of Allah and to defend Imam al-Hasan and he was martyred in that battle.

3. Abdullah

He was martyred with his uncle Imam al-Husayn in the Battle of Karbala’. He was then twenty-one years old. He looked at his uncle when the Umayyad troops surrounded him. So he rushed forward to defend him. Abjar bin Ka‘ab rushed towards al-Husayn carrying a sword in his hand. The young lad said to him: “Woe upon you, O son of an impure woman! Are you trying to kill my uncle?” Abjar struck at him with his sword. The boy tried to fend off the blow with his arm. The sword cut through his arm to the skin on the other side. The arm was hanging by the skin. The boy asked his uncle for help. Imam al-Husayn hurried to him and embraced him.[3] While the boy was in his uncle’s lap, Harmala bin Kahil shot an arrow at him and killed him.[4] In the past and present history of mankind there is no one similar to those young lads in their manhood, nobility, and heroism.

4. Zayd

His mother was from the tribe of al-Khazrajj. He was noble in worth, generous in character, and great in piety. The people came to him from far and wide to seek his favor. He was in charge of the (proportion of) taxes (sadaqat)given to the Apostle of Allah, may Allah bless him and his family. However, when Sulayman bin ‘Abdul Melik came to authority, he removed him from that. When he died and ‘Umar bin ‘Abd al-‘Aziz came to authority, he returned it to him. Muhammad bin Bashir al-Khariji praised him:

When the son of the chosen one comes down the valley-stream, he drives away its drought and makes its sticks green with vegetation.

Zayd is the spring of the people in every winter season when their rains and thunder have come.

(He is) meek before those who seek the blood-price just as if he was a sun amid darkness as if its stars were joined to him.[5]

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[1] Al-Tabari, Tarikh, vol. 6, p. 269.

[2] Al-Hada’iq al-Wardiya, p. 107.

[3] Al-Tabari, Tarikh, vol. 6, p. 259.

[4] Al-Luhuf, p. 68.

[5] Bihar al-Anwar, vol. 10, p. 180.

He rode (his horse) and came to the market of al-Zahar. He stopped, and the people crowded to look at him. They admired his manners. They said: “He is similar to his grandfather, Allah’s Apostle.”[1] He died in the year 120 A. H. He was then ninety years of age. A group of poets composed elegies for him, mentioning their loss of him and his outstanding merits.

5. Al-Hasan

Al-Hasan was noble leader of high merits and piety. He was the guardian of his father and was in charge of the charities (zakat and khuma) given to his father.[2] He had been present with his uncle, al-Husayn, at the Battle of Karbala’. He fought beside him until he received a wound and fell down to the ground. When the rogues from among the people of Kufa came to the battlefield to cut off the heads of the martyrs, they found that al-Hasan was still alive. Asma’ bin Kharija, who was an uncle of his, came and interceded for him with them, and they accepted his intercession. He took al-Hasan with him to Kufa and treated him. After al-Hasan had got well, he went to Medina. He was in charge of the charities of his grandfather Imam Ali, peace be on him. He married the Fatima, daughter of his uncle al-Husayn. When he died, she showed too much sorrow at his death. She pitched a tent at his tomb and used to offer prayers at night and fast during the day.[3] He died of poison when he was thirty-five years of age. It was al-Waleed bin ‘Abdul Melik who gave him poison to drink.[4]

With this we will end our talk about Imam al-Hasan’s children. We have mentioned an outline on each of them. I ask Allah to grant me success to have the honor of writing a research on their manners and the reformative revolts of their grandsons against the oppressors and dictators of the Umayyad and Abbasid caliphs.

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[1] Ibn Sa‘d, Tabaqat, vol. 10, p. 34.

[2] Al-Hada’iq al-Wardiya, p. 107.

[3] Bihar al-Anwar, vol. 10, p. 138. Tanqeeh al-Maqal, vol. 1, p. 272.

[4] ‘Umdat al-Talib, p. 78.

Epilog

Mu’awiya achieved all what he desired in this life and obtained from his world all what he wished and wanted. However, he had an idea that seduced him throughout all his times and deprived him of sleep. If the idea had gone well with him, then all things would have gone well with him according to his viewpoint. The idea was that he wanted his children and progeny to inherit the caliphate and absolute rule. He made every effort to achieve that. So he brought near those far, spent a lot of money, and traveled to Yathrib in spite of his old age and weakness. However, he did not get that as long as Imam al-Hasan was alive. He came to know that he would not carry out his task but through assassinating the Imam for whose just rule all the Muslims waited, that justice, good, and welfare might spread all over the country.

Mu’awiya thought of that for a long time and thought over a means to achieve his wish. At last his statement he had given as an example for assassination and treachery, “Surely Allah has soldiers of honey,” appeared before him. He used that and was successful in assassinating Sa‘d bin Abi Waqqas and the leader Malik al-Ashtar. His means was confined to that. More than one time he sent a deadly poison to Imam al-Hasan when he was in Damascus but he failed in assassinating him. So he corresponded with the Emperor of the Rome and asked him to send him a lethal poison quick in effect, but the Emperor refused to respond to him saying: “Surely it is not correct in our religion to help someone to kill one who does not fight against us.” The Emperor of Rome refused to do that because his religion did not permit him to kill an innocent man, but Mu’awiya regarded that as lawful and it expressed his unbelief. So he again corresponded with him and told him that such an action was lawful, saying: “Surely this man (al-Hasan) was the (grand) son of the One who went out (in revolt) in the land of Tuhama (Allah’s Apostle).” He has gone (in revolt) to seek the rule of his father. I want the poison for him. So relieve the people and the country of him.” Mu’awiya regarded as lawful the assassination of the Imam because he was the (grand) son of Allah’s Apostle (a.s) who destroyed the idols of the people who lived before Islam and put an end to polytheism. Accordingly, the Emperor of Rome was satisfied with that and sent him a deadly poison.[1] When the poison reached Mu’awiya, he thought of a way to send it to Imam al-Hasan. He thought of the Imam’s relatives and their relatives but he could find none to help him

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[1] Bihar al-Anwar, vol. 10, p. 173.

Salama, who said: “The verse (Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying) was revealed in my house. So Allah’s Apostle (a.s) sent for Ali, Fatima, al-Hasan, and al-Husayn, peace be on them. Then he said: ‘O Allah these are my household.’ I (Umm Salama) asked: ‘O Allah’s Apostle, am I not of the household?’ ‘You are good,’ he replied, ‘these are my household, O Allah, my household are worthier!’”[1]

In her other narration, Umm Salama has said: “The verse(Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying) was revealed in my house. In my house there were Fatima, Ali, al-Hasan, and al-Husayn. Allah’s Apostle (a.s) covered them with his cloak. Then he said: ‘These are my family; therefore, (O Allah), keep away the uncleanness from them, and purify them a (thorough) purifying.’”[2]

“Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.” In respect of these words of Him, the Most High Al-Khateeb al-Baghdadi has narrated the following on the authority of Abu Sa‘eed al-Khidri on the authority of the Prophet (a.s). He has said: “Allah’s Apostle (a.s) gathered Fatima, Ali, al-Hasan, and al-Husayn, peace be on them. Then he covered them with his cloak and said: ‘These are my family; therefore, O Allah, keep away the uncleanness from them, and purify them a (thorough) purifying.’ Umm Salama was at the door and asked: ‘O Allah’s Apostle (a.s) am I not among them?’ ‘You are good,’ he replied.’”[3]

Another example of that the verse concerns them and does not include other than them is that which Ibn Abbas has narrated. He has said: “For nine months I saw Allah’s Apostle (a.s) come every day to the door (of the house) of Ali bin Abi Talib (a.s). He said at the time of each prayer: ‘Peace be on you, Allah’s mercy and blessings be on you, O Ahlul Bayt! Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying. (Perform) the prayer, may Allah have mercy upon you! (He did that) five times a day.”[4]

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[1] Al-Hakim, Mustadrak, vol. 2, p. 416. Usd al-Ghaba, vol. 5, 521.

[2] Al-Durr al-Manthur, vol. 5, p. 199.

[3] Tarikh Baghdad, vol. 10, p 278.

[4] Al-Durr al-Manthur.

Ibn Jareer and Ibn Mardawayh have reported the following on the authority of Abu al-Hamra’, who said: “In Medina, for eight months, I saw Allah’s Apostle (a.s) go out (to perform) the Morning Prayer. He used to put his hands on both sides of the door and said: ‘(Perform) the prayer;Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.’”[1]

Abu Barzah has narrated, saying: “I performed the prayers with Allah’s Apostle (a.s) for seven months. When he went out of his house, he went to the door (of the house) of Fatima, peace be on her, and said: ‘Peace be on you,Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.[2]

Anas bin Malik has narrated, saying: “The Prophet (a.s) passed by the door (of the house) of Fatima for six months when he went out to perform the prayer. He said: ‘(Perform) the prayer, O members of the house! Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying. ’”[3]

In one of his sermons, Imam al-Hasan has said: “And I am among the household among whom Gabriel came down and from whom he ascended (to the heaven). I am among the members of the house from whom Allah has kept away the uncleanness and whom He thoroughly purified.”[4]

Many ways of transmission have ensured the authentic traditions. None can doubt their chain of authorities and their meaning. They all indicate that the Sacred Verse concerns the five people who were beneath the cloak and that it does not concern other than them from the family of the Prophet (a.s).

The Verse does not include the Prophet’s Wives

The wives of the Prophet (a.s) have no share in the verse, which concerns the people who were beneath the cloak. We will mention the following as proofs on that:

1. They are wide of the subject of the family, for the family is the subject that includes man’s tribes and relatives, so it does not include wife. Zayd bin Arqam has emphasized this meaning. He was asked: “Who are the family of the Prophet (a.s)? (Are they) his wives?” “No,” he replied, “by Allah, the wife

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[1] Al-Durr al-Manthur.

[2] Majjma‘ al-Zawa’id, vol. 9, p. 169.

[3] Dhakha’ir al-Uqba, p. 24.

[4] Al-Hakim, Mustadrak, vol. 3, p. 172.

remains with her husband for a period of time. Then he divorces her, and she returns to her father and her people. His family are his origin and his blood relationship who have been deprived of the alms after him.”[1]

2. If we approved that the word “family” is generalized to include wife, then it is necessary to specify it, because of the previous traditions ensured by many ways of transmission that requires limiting the generalization.

Ikrima’s Claims

Ikrima claimed that the verse was revealed in respect of the wives of the Prophet (a.s). He announced that at the market place.[2] He was so insistent and stubborn that he said: “If someone wants (to discuss the verse), I will discuss with him that it was revealed in respect of the wives of the Prophet (a.s).”[3] None depends on Ikrima’s narration for the following reasons:

1. He belonged to the Kharijites[4] , who were famous for showing enmity and trickery toward Imam Ali, the Commander of the faithful (a.s).

2. He was known and famous for lying. It has been narrated on the authority of Ibn al-Musayyab that he said to a retainer of his called Burd: “Do not tell lies to me as Ikrima told lies to Ibn Abbas.”[5] It has been reported that Uthman bin Murrah said to al-Qasim: “Ikrima has related to us so-and-so.” “My nephew,” replied al-Qasim, “Ikrima is a liar. He reports a tradition in the early morning and opposes it in the evening.”[6] Therefore, how can man rely on Ikrima’s traditions while he has been accused of telling lies?

3. He was a sinner. He listened to songs, played backgammon, and neglected the prayers. He was feebleminded.[7]

4. The Muslims disregarded him, turned away from, and avoided him. They hated him very much, that none prayed over him when he died, and none escorted him to his grave. So how can man depend on him while he faces these criticisms? Besides, these traditions are regarded as among those called al-Aahaad. Even if they are not afflicted with weakness, they are not good to oppose the authentic traditions ensured by many ways of transmission.

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[1] Muslim, Saheeh, vol. 2, p. 238. Ibn Kuthayr, Tafseer, vol. 3, p. 486.

[2] Al-Wahidi, Asbab al-Nizool, p. 268.

[3] Al-Durr al-Manthur, vol. 5, p. 198.

[4] Tabaqat al-Qurra’, vol. 1, p. 15. Ibn Sa‘d, Tabaqat, vol. 5, p. 216.

[5] Imam Sharaf al-Deen, al-Kalima al-Gharra’.

[6] Mu‘jam al-Udaba’.

[7] Tahdhib al-Tahdhib, vol. 7, p. 263.

The Verse of Mubahala

Among the illustrious signs of Allah that laud the excellence of the Ahlul Bayt, peace be on them, is the verse of al-Mubahala. Allah, the Exalted, has said: “If anyone disputes with you concerning him, after knowledge has been given to you, say to him: Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves. Then let us call on Allah to witness against each other and let us make the curse of Allah fall on those who lie.”[1] The scholars unanimously has narrated through many ensured ways of transmission that the verse was revealed in respect of the Ahlul Bayt, peace be on them. The phrase “Our sons” means al-Hasan and al-Husayn. “Our women” means Fatima, and “ourselves” means Ali.

The story of al-Mubahala in brief is that the deputation of Christians from Najran went to Allah’s Apostle (a.s) to debate with him on his religion. After a long conversation took place between them, they agreed on al-Mubahala, which is that they besought Allah and made His immortal curse and His quick punishment fall on those who lied. They appointed a time for that. Allah’s Apostle (a.s) went out on the day on which they had agreed. He chose for al-Mubahala the dearest ones to him and the most honorable with Allah, al-Hasan, al-Husayn, Fatima, the mistress of the women, and Imam Ali, the Commander of the faithful. He (a.s) embraced al-Husayn and caught al-Hasan by his other hand. Behind him walked Fatima al-Zahra’, who shone with Allah’s light. Imam Ali, whose magnificence was manifest, walked behind her. The chief and the deputy and their two sons went out. They wore dresses and ornaments. With them were the Christians from Najran, and the horsemen from the Banu al-Harth were riding their horses. They were in the best appearance and readiness. Many people overcrowded and watched the important event. They asked each other: “Will the Christians make the contest of prayer or refrain from making it?” While they were watching, the chief and the deputy walked towards Allah’s Apostle (a.s). Stupor and confusion appeared on their faces, so they asked: “O Abu al-Qasim, through whom will you make the contest of prayer with us?”

“Through the best ones of the dwellers of the earth and the most honorable of them with Allah I will make the contest of the prayer,” he replied. He pointed with his hand to Ali, Fatima, al-Hasan, and al-Husayn.

They admired that and asked Him: “Why do you not make the contest of prayer with us through the men of dignity, eminence, and sign from among those who have believed and followed you?”

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[1] Qur’an, 3, 61.

Allah’s Apostle (a.s) answered: “Yes, I will make the contest of prayer through these (people), who are the best of the dwellers of the earth and of the creatures.”

So they were astonished; their hearts melted because of fear and terror. They went back to the Bishop, their leader, to consult with him about the affair. They asked him: “O Abu al-Harith, what do you think of the affair?”

The Bishop, who was filled with the veneration of the family of the Prophet (a.s) replied: “I can see some faces that if someone asked Allah through them to remove a mountain from its place, he would remove the mountain.”

He was not satisfied with that; rather, he supported his speech with some proofs and oaths, saying: “Do you not see Muhammad raising his hands (towards the heaven)? He is waiting for what are you going to bring. I swear by al-Maseeh (Jesus Christ), if his mouth said a word, we would not return to a people or to wealth

Then he shouted at them: “Do you not see that the color of the sun has changed, black clouds have covered the horizon, black, red wind strongly blowing, and smoke ascending from the mountains? The punishment has towered over us. Look at the birds spewing their craws, the leaves falling from the trees, and the ground shaking beneath our feet!”

Allah is great! The greatness of those sacred faces covered the Christians, and they believed in their dignity and importance with Allah. So they humbly stood before the Prophet (a.s) and carried out his requests. Accordingly, the Prophet (a.s) said: “I swear by Him in whose hand is my soul, most surely the punishment has hanged down upon the Christians from Najran. If they had made the contest of prayer, they would have been turned into apes and pigs. The valley where they were would have been on fire, Allah would have uprooted Najran and its dwellers even the birds and the trees, and all the Christians would not have witnessed the end of the year….”[1] The story of the contest of the prayer indicates that Ahlul Bayt had a high position, that they were the best ones of Allah’s creatures, the most lovable to Allah’s Apostle (a.s) and that none else of the community shared them this merit.

The Sura of Hal Ata

One of the blessed Suras (chapters) of the Holy Qur’an was revealed in respect of the Ahlul Bayt, peace be on them. The Sura is Hal Ata. Most of commentators (of the Qur’an) and traditionists have narrated that it was

------------------------------------------------------------- [1] Noor al-Absar, p. 100.

revealed in respect of them.[1] The reason behind revealing this sura was that once al-Hasan and al-Husayn became ill. So their grandfather Allah’s Apostle (a.s) along with some of his companions visited them. They said to Imam Ali: “Make a vow to Allah, that he may make them well.” The Imam (a.s) made a vow to Allah. He fasted for three days as giving thanks to Allah for His making them well. Fatima, the truthful, peace be on her, and her slave girl followed him in this respect. After al-Hasan and al-Husayn had got well, they all fasted. Imam Ali, the Commander of the faithful (a.s) had no food to break his fasting. He borrowed three Saa‘s (a measure of capacity) of barely. On the first day, Fatima, the truthful, peace be on her, ground a Saa‘and baked it. When it was time for them to break the fast, a poor man asked them for food. Imam Ali gave him his food. Then the rest of the family did just as the imam did. They gave their food to the poor man. They spent the night without tasting any kind of food. They rose in the morning while they were fasting. On the second day, they put the food before them. When it was time to break their fasting, an orphan complained to them of painful hunger. They all denoted their food. They spent the night tasting nothing except pure water. On the third day Fatima (a.s) ground the rest of the barely and baked it. When it was time for them to break the fast, a captive knocked the door asking for food. They drew their hands from food and gave it to the captive. O Allah, glory belongs to You! Which kindness is better than this? Which selflessness is greater than this?

On the forth day Allah’s Apostle (a.s) visited them. He saw them in a terrible condition. He saw their yellow faces and their shaking bodies because of weakness. So his state changed, and he said: “What a pity! Muhammad’s household are writhing with hunger!”

Before Allah’s Apostle (a.s) ended his speech, Gabriel had come down to him. He revealed to him the Sura of Hal Ata, in which Allah has lauded and praised Ahlul Bayt, saying: Surely the righteous shall drink of a cup the admixture of which is camphor. A fountain from which the servants of Allah shall drink; they make it to flow a (goodly) flowing forth. They fulfill vows and fear a day the evil of which shall be spreading far and wide. And they give food out of love for Him to the poor and the orphan and the captive.[2]

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[1] Al-Fakhr, Tafseer, vol. 8, p. 392. Al-Nisaburi, Ruh al-Bayyan, vol. 6, p. 546. Al-Wahidi, Asbab al-Nizool, p. 331. Al-Durr al-Manthur. Yanabee‘ al-Mawada, vol. 1, p. 93. Al-Riyad al-Nadira, vol. 2, p. 227.

[2] Qur’an, 76, 5-8.

Allah thanked them for their selflessness, which had no match in the world of kindness. He made them inherit Paradise in the next world. He made their name immortal and their life a model (for others). Moreover, He has made them Imams until He inherits the earth and those on it.

With this verse we will end our speech about some verses revealed in respect of the Ahlul Bayt. Without doubt the verses that deal with Imam al-Hasan (a.s) indicate his important affair and his high position with Allah.

The Prophet’s Traditions

Some traditions have been narrated from the Prophet (a.s) in respect of his eldest grandson. The traditions have lauded his great position and indicated the sincere love the Prophet (a.s) showed toward him. They are of three groups. The first group is in respect of him. The second group is in respect of him and his brother, the master of martyrs (a.s). The third group is in respect of his household. It is well known that al-Hasan is among their pious ones, so these traditions have included him. These groups have been mentioned in many authentic traditions ensured by many ways of transmission, to the extent that they have become certain and definite. We will mention them to readers as follows:

The first Group

Several traditions have been narrated from the Prophet (a.s) concerning his grandson al-Hasan. We will mention some of them as follows:

1. Al-Barra’ bin ‘Aazib[1] has narrated saying: “I saw the Prophet (a.s) carrying al-Hasan on his shoulder and saying: ‘O Allah, I love him; and so You love him.’”[2]

2. A’isha has narrated, saying: “The Prophet (a.s) took al-Hasan and embraced him, and then he said: ‘O Allah, this is my (grand) son; and I love him; therefore love him and love those who love him.”[3]

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[1] Al-Bara’ bin Aazib was given the kunya of Abu Imara. He fought alongside Allah’s Apostle (a.s.) at the Battle of Badr. The Prophet did not permit him to wage jihad (against the polytheists) because he was still young. He fought alongside Allah’s Apostle (a.s.) in fourteen battles. It was he who conquered al-Ray in the year 24 A. H, according to the narration of Abu Amr al-Shaybani. He fought alongside Imam Ali, the Commander of the faithful, peace be on him, in the Battles of al-Jamal, Siffin, and al-Nahrawan. He lived in Kufa and built a house therein. He died during the days of Mas‘ab bin al-Zubayr. This has been mentioned in the books Usd al-Ghaba, vol. 1, p. 171, and al-Isti‘abin

[2] Al-Bukhari, Saheeh, Chapter on the Beginning of Creation. Al-Turmidhi, Saheeh, vol. 2, p. 307. Muslim, Saheeh, Chapter on the Merits of the Companions of the Prophet. Ibn Kuthayr, al-Bidaya wa al-Nihaya, vol. 8, p. 34.

[3] Kanz al-‘Ummal, vol. 7, p. 104. Al-Haythemi has mentioned it in his book al-

3. Zuhayr bin al-Aqmar has narrated, saying: “After the martyrdom of Ali (al-Hasan’s father), al-Hasan bin Ali delivered a sermon. Meanwhile, a man from al-Azd rose and said to him: ‘I saw Allah’s Apostle (a.s) putting you on his knees and saying: ‘Whoever loves me, let him loves him; therefore let those present tell those absent.’”[1]

4. Abu Bakra has narrated, saying: “I have seen Allah’s Apostle (a.s) (sitting) on the pulpit and al-Hasan bin Ali was (sitting) beside him. He some times looked at the people and sometimes at him. He said: “This son of mine is a Sayyid (master). Perhaps through him Allah will make peace between two great groups of the Muslims.”[2]

5. Ibn Abbas has narrated: “The Prophet (a.s) came carrying al-Hasan on his neck. A man met him and said: ‘You have ridden the best mount, O boy!’ So Allah’s Apostle (a.s) said: ‘And he is the best rider.’”[3]

6. Abdullah bin Abdurrahman bin al-Zubayr has narrated, saying: “The most similar of the family of the prophet (a.s) to him and the most lovable to him

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Majjma‘, vol. 9, p. 176. Many traditions have been narrated from the Prophet (a.s.). It has been narrated on the authority of Sa‘eed bin Zayd, who said: “[The Prophet (a.s.) pressed al-Hasan to his bosom and said:] “O Allah, I love him; therefore, love him.” Al-Muttaqi al-Hindi has mentioned it in his book Kanz al-‘Ummal. He has said it has been mentioned by al-Tabarani and Abu Na‘eem. Ibn Hajar has mentioned it in his book al-Isaba, vol. 7, p. 105. He has said: [Al-Baghawi has narrated on the authority of Yazid bin Abi Ziyad, on the authority of Yazid bin Abi al-Hasan, on the authority of Sa‘d bin Yazid al-Ansari, who said that the Prophet (a.s.) carried al-Hasan, and then he said:] “O Allah I love him; therefore love him.” He said that twice. In his book al-Hulya, Abu Na‘eem has narrated on the authority of Abu Hurayra that the Prophet (a.s.) said: “O Allah, I love him; therefore love him and those who love him.” He said that three times.

[1] Tahdhib al- Tahdhib, vol. 2, p. 297. Imam Ahmed bin Hanbel, vol. 5, p. 366. Al-Sawa‘iq al-Muhriqa, p. 82.

[2] Al-Isaba, vol. 1, p. 330. In his book al-Saheeh, al-Bukhari has mentioned it in the Chapter on al-Sulh (Making Peace). In his book al-Musnad, vol. 5, p. 44, Imam Ahmed bin Hanbal has narrated it on the authority of al-Mubarak, on the authority of al-Hasan bin Abi Bakra, who said: “While Allah’s Apostle (a.s.) was praying, al-Hasan rode on his back when he prostrated. Al-Hasan did that more than one time. So the people said to the Prophet: ‘By Allah, you are doing al-Hasan something you have not done to anyone.’ He replied: ‘Most surely, this grand (son) of mine is a Sayyid (master). Through him Allah will make peace between two parties of the Muslims.’” Ibn Hajar has mentioned it in his book al-Sawa‘iq. In the book al-‘Aqd al-Farid, vol. 1, p. 164, it has been mentioned: “Allah’s Apostle (a.s.) visited his daughter Fatima. He found al-Hasan, who was then a child, playing before her. He said to her: ‘Most surely, Allah will make peace between two great groups of the Muslims at the hands of this son of yours.’”

[3] Al-Sawa‘iq al-Muhriqa, p. 82. Hulyat al-Awliya.

was al-Hasan. I saw al-Hasan (when he) came and rode on the Prophet’s neck while he was prostrating himself in prayer. He did not make him go down until he himself went down. I saw him bowing and opening his legs to let him go to the other side.”[1]

7. It has been narrated that the Prophet (a.s) led the people in prayer and prostrated himself in worship for a long time. After he had recited the taslim, the people asked him about that, and he replied: “This son of mine had ridden my back, and I hated to make him go down quickly.”[2]

8. The Prophet (a.s) went up on the pulpit to deliver a sermon. Al-Hasan came and went up on the pulpit. The Prophet put him on his neck. The people at the back of the mosque saw his anklet shining on the Prophet’s chest. Al-Hasan remained so until the Prophet (a.s) finished his sermon.[3]

9. He (a.s) has said: “If someone wants to be delighted at looking at the master of the youths of the Garden, let him look at al-Hasan.”[4]

10. He (a.s) has said: “Al-Hasan is my darling…”[5]

11. Anas bin Malik has narrated: “Al-Hasan came in to the Prophet (a.s). I wanted to pull him away, and the Prophet (a.s) said to me: ‘Woe unto you, O Anas! Leave my son and the fruit of my heart. Most surely, whoever hurts him hurts me, and whoever hurts me hurts Allah.”[6]

This is a group of the traditions narrated from the Prophet (a.s) in respect of his eldest grandson. In these traditions we feel the highest kind of honoring, greeting, and sincere love.

The Second Group

As for the traditions narrated from the Prophet (a.s) in respect of his two grandsons, they are a group of the authentic traditions written by the trustworthy (narrators) and those whom memorized them by heart. They clearly indicate that al-Hasan and al-Husayn were the dearest and most lovable of the people to Allah’s Apostle (a.s). We will mention some of them as follows:

1. Sa‘eed bin Rashid has reported, saying: “Al-Hasan and al-Husayn came walking to Allah’s Apostle (a.s). He took one of them and pressed him to his

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[1] Al-Isaba, vol. 2, p. 11.

[2] Al-Bidaya wa al-Nihaya, vol. 8, p. 33.

[3] Bihar al-Anwar, vol. 6 p. 58.

[4] Fada’il al-Ashab, p. 165. Al-Bidaya wa al-Nihaya, vol. 8, p. 35.

[5] Al-Isti‘ab, vol. 2, p. 369.

[6] Kanz al-‘Ummal, vol. 6, p. 222.

armpit, and then he took the other and pressed him to his other armpit. He said: ‘They are my two darlings. Whoever loves me, let him love them.’”[1] The Prophet (a.s) always gave them this nickname. Many traditions have been reported in this respect.[2]

2. Anas bin Malik has narrated, saying: “Allah’s Apostle (a.s) was asked: ‘Which of your household is the most lovable to you?’ ‘Al-Hasan and al-Husayn,’ he (a.s) replied. He said to Fatima: ‘Call out my two sons. So he kissed them and pressed them to his bosom.’”[3]

3. Usama bin Zayd has reported, saying: “One night I visited the Prophet (a.s) for a certain need. So he (a.s) went out. He included something I did not come to know. When I ended my need, I asked him: ‘What is that you have included?’ He uncovered it. Suddenly it was al-Hasan and al-Husayn. They were (riding) on his two hips. Then he said: ‘These are two sons of mine and of my daughter. O Allah, I love them; therefore, love them and love whoever loves them.’”[4]

4. Salman al-Farisi has reported, saying: “I have heard Allah’s Apostle (a.s) say: ‘Al-Hasan and al-Husayn are my two sons. Whoever loves them loves me, and whoever loves them, Allah loves him, and whomever Allah loves makes him enter the Garden. Whoever hates them hates me, whoever hates me, Allah hates him, and whomever Allah hates makes him enter the Fire.”[5]

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[1] Dhakha’ir al-Uqba, p. 124.

[2] In his book Hulyat al-Awliya’, vol. 13, p. 201, Abu Na‘eem has narrated on the authority of Jabir that Allah’s Apostle (a.s.) said to Ali bin Abi Talib, peace be on him: “Assalamu ‘alayka, O father of the two plants of sweet basil. I ask you to do good to my two plants of sweet basil (to sweeten) the world. In a short time your two pillars will come to an end. Allah will compensate you on my behalf.” When the Prophet (a.s.) passed away, Ali, peace be on him, said: “This is one of the two pillars about whom the Prophet (a.s.) had told me.” When Fatima, peace be on her, passed away, Ali, peace be on him, said: “This is other pillar about whom the Prophet (a.s.) had told me.” In the book Kanz al-‘Ummal, vol. 7, p. 110, it has been mentioned on the authority of Sa‘d bin Malik who said: “I visited the Prophet (a.s.). Al-Hasan and al-Husayn were playing on his back. So I said: ‘Allah’s Apostle, do you love them?’ ‘And what reason have I that I should not love them,’ he replied, ‘they my two plants of sweet basil (to sweeten) the world.”

[3] Al-Tirmidhi, Saheeh, vol. 2, p. 306. Fayd al-Qadeer, vol. 1, p. 148.

[4] Al-Tirmidhi, Saheeh, vol. 2, p. 240. Kanz al-‘Ummal, vol. 7, p. 110. Ibn Hajar has mentioned the end of the tradition in his book al-Sawa‘iq al-Muhriqa.

[5] Al-Hakim, Mustadrak, vol. 3, p. 166. Al-Haythemi has been narrated the tradition in a slight change in his book al-Majjma‘; similarly, it has been mentioned in Kanz al-‘Ummal, vol. 6, p. 221.

5. Ibn Umar has reported, saying: “Allah’s Apostle (a.s) said: ‘Al-Hasan and al-Husayn are the two masters of the youths of the Garden, and their father is better than them.”[1]

6. The Prophet (a.s) went up on the pulpit and delivered a sermon. Al-Hasan and al-Husayn came wearing red shirts. They were walking and stumbling. So he (a.s) came down the pulpit. He carried them and put them before him, and then he said: “Allah is truthful when He says: (Your property and children are a temptation). I was looking at these two boys when they were walking and stumbling. I was impatient (to see them in a such state), so I stopped my speech and raised them.”[2]

7. Ibn Abbas has narrated: “One day while we were (walking) with the Prophet (a.s) Fatima (a.s) came towards us weeping. Allah’s Apostle (a.s) asked her: ‘May your father be sacrificed for you! What has made you weep?’ ‘Al-Hasan and al-Husayn has gone out,’ she replied, ‘I do not know where they have spent the night.’ So Allah’s Apostle (a.s) said, ‘Do not weep, for their Creator is more kind to them than you and I.’ Then he raised his hand and said: ‘O Allah, protect them and make them safe!’ Gabriel came down and said: ‘O Muhammad, do not grieve! They are sleeping at the yard of the Banu al-Najjar. Allah has entrusted an angel to protect them.’ Accordingly, the Prophet (a.s) and his companions rose and went to the yard. They found al-Hasan and al-Husayn embracing each other and sleeping. The angel who was entrusted with them had put one wing beneath them and the other on them to cover them. So the Prophet (a.s) bent down and kissed them until they got up. Then he put al-Hasan on his right shoulder and al-Husayn on his left shoulder. Abu Bakr came towards him and said: ‘O Allah’s Apostle, give me one of the boys to carry him on behalf of you.’ So, he (a.s) said: ‘Their mount is the best one, and they are the best riders, and their father is better than them.’ He reached the mosque and stood while they were on his shoulders. Then he said: ‘O Communities of the Muslims, shall I tell you of the best of

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[1] Al-Hakim, Mustadrak, vol. 3, p. 167. Ibn Maja, Saheeh. The traditions reported from the Prophet (a.s.) in respect of that his two grandsons are the two masters of the youths of the Garden are ensured by many lines of transmission. In his book al-Saheeh, p. 2, vol. 306, al-Tirmidhi has narrated on the authority of Abu Sa‘eed al-Khidri, who said: [Allah’s Apostle (a.s.) said: “Al-Hasan and al-Husayn are the two masters of the youths of the Garden.” Ahmed bin Hanbal has mentioned the tradition in his book al-Musnad, vol. 3, p. 3. In his book al-Tarikh, vol. 1, p. 140, al-Khateeb al-Baghdadi has narrated on the authority of Ali, peace be on him, who said: [Allah’s Apostle (a.s.) said:] “Al-Hasan and al-Husayn are the two masters of the youths of the Garden.”

[2] Al-Turmidhi, Saheeh, vol. 2, p. 306. Al-Nisa’i, Saheeh, vol. 1, p. 209.

the people in grandfather and grandmother?’ ‘Yes, O Allah’s Apostle,’ they replied. ‘(They are) al-Hasan and al-Husayn. Their grandfather is Allah’s Apostle (a.s), and their grandmother is Khadija, daughter of Khuwaylid, mistress of the women of the Garden.’ Then he (a.s) said: ‘Shall I show you the best of the people in (paternal) uncle and aunt?’ They said: ‘Yes, O Allah’s Apostle (a.s).’ ‘(They are) al-Hasan and al-Husayn,’ he explained, ‘their paternal uncle is Ja‘far bin Abi Talib, and their paternal aunt is Umm Hani, daughter of Abi Talib.’ Then he said: ‘Shall I show you the best of the people in maternal uncle and aunt?’ ‘Yes, O Allah’s Apostle (a.s)’ they answered. ‘(They are) al-Hasan and al-Husayn,’ was the answer, ‘Their maternal uncle is al-Qasim, son of Allah’s Apostle, and their maternal aunt is Zaynab, daughter of Allah’s Apostle,’ he said. Then he said: ‘O Allah, You know that al-Hasan and al-Husayn are in the Garden, their paternal uncle is in the Garden, their maternal aunt is in the Garden, those who love them are in the Garden, and those who hate them are in the Fire.’”[1]

The tradition indicates that the Prophet (a.s) loved his two grandsons, that they were the most lovable of his household to him, and the most preferred of them to him. It is well known that the position of the prophethood is far from behaving due to the sentiment of love. The Prophet (a.s) granted them such a kind of love because they were the source of all virtues and origin of all good things.

8. Jabir has reported, saying: “I visited the Prophet (a.s) (and found) al-Hasan and al-Husayn (sitting) on his back. He said to them: ‘Your camel is the best one, and you are the best riders.”[2] Umar has narrated a tradition similar to this in meaning. He has said: “I have seen al-Hasan and al-Husayn (sitting) on the shoulders of the Prophet (a.s) and I said: ‘The best horse is yours.’ And the Prophet (a.s) said: ‘And they are the best horsemen.’”[3] Al-Sayyid al-Himyari, the poet, has composed poetry on that, saying:

Al-Hasan and al-Husayn came to the Prophet. They went out to play in the morning.

He pressed them to the bosom and risked his life for them. They were with him in that place.

They passed; and his two shoulders were beneath them. Therefore, he was the best mount, and they were the best riders!

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[1] Dhakha’ir al-Uqba, p. 130.

[2] Kanz al-‘Ummal, vol. 7, p. 108. Al-Haythemi, Majjma‘, vol. 9, p. 182.

[3] Al-Haythemi, Majjma‘, vol. 9, p. 181. Kanz al-‘Ummal, vol. 7, p. 106.

9. Ya‘la bin Murra al-Thaqafi[1] has reported, saying: “Al-Hasan and al-Husayn competed with each other for Allah’s Apostle (a.s). So he pressed them to his bosom and said: ‘The child incites and prompts (man) to be miserly and coward!’”[2]

10. The Prophet (a.s) has said: “Al-Hasan and al-Husayn are two of grandsons.”[3]

11. He extremely loved his two grandsons and had mercy on them, to the extent that he invoked the protection of Allah upon them, for he had fear for them of envy. Abu Na‘eem has narrated on the authority of Abdullah, who said: “While we were sitting with Allah’s Apostle (a.s), Al-Hasan and al-Husayn, who were still young, passed by us. The Prophet (a.s) said: ‘Bring my two sons to invoke the protection of Allah upon them jus as Ibrahim did upon his sons Isma‘il and Ya‘qub.’ Then he said: ‘I invoke the protection of Allah upon you from all envious eyes, all (kinds of) Satan and vermin.’”[4] In the record of human nature there is no affection more beautiful than this affection, nor there is love more honorable than this love.

12. Among the traditions famous with the people are these words of him (a.s): “Al-Hasan and al-Husayn are two Imams whether they rise or sit.”[5] The Prophet (a.s) gave his two grandsons the Imamate, which was the most important quality present in them, for it required the ideals that none had

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[1] The author of al-Mustadrak has narrated the tradition on the authority of Ya‘li bin Munabbih al-Thaqafi. I (the author) have read the books of the biographies but have not found Ya‘li bin Munabbih al-Thaqafi; rather I have (found another narrator) called Ya‘li bin Murra. Perhaps what has been mentioned in al-Mustadrak is a mistake. In the books al-Isaba and Usd al-Ghaba it has been mentioned that Ya‘la bin Murra is among the most meritorious companions (of the Prophet). He has reported (traditions) on the authority of Allah’s Apostle (a.s.) and on the authority of (Imam Ali), the Commander of the faithful, peace be on him. He was present with the Prophet (a.s.) at al-Hudaybiya Peace Treaty. He made al-Ridwan allegiance (to the Prophet). He fought at the Battles of Khaybar, al-Fath, Hozan, and al-Ta’if.

[2] Al-Hakim, Mustadrak, vol. 3, p. 168. Imam Ahmed bin Hanbal, Musnad, vol. 4, p. 172.

[3] Al-Sawa‘iq al-Muhriqa, p. 114. Kanz al-‘Ummal, vol. 6, p. 221.

[4] Hulyat al-Awliya’, vol. 5, p. 44. Al-Fada’il al-Khamsa mina al-Sihah al-Sitta, vol. 3, p. 177.

[5] Bihar al-Anwar, vol. 10, p. 78. In the books Nazhat al-Majalis, vol. 2, p. 184, and al-Ithaf bi Hub al-Ashraf, p. 129, it has been mentioned that Allah’s Apostle (a.s.) said to al-Hasan and al-Husayn: “You are two Imams; and your mother has the right of intercession.” In the book Minhajj al-Sunna, vol. 4, p. 210, it has been mentioned that Allah’s Apostle (a.s.) said to al-Husayn: “This is an Imam, son of an Imam, brother of an Imam, and father of nine Imams.”

except those whom Allah had chosen from among His servants. That was when He singled out His bosom friend (Ibraheem) with it. He, the Most High, has said: “He said: Surely I will make you an Imam of the people. Ibraheem said: And of my offspring? My covenant does not include the unjust, He said.”[1] We will deal with the Imamate, the Imam’s qualifications and qualities when we mention Imam al-Hasan’s ideals.

The Third Group

The authentic traditions narrated from the Prophet (a.s) have been ensured by many ways of transmission. In them the Prophet had indicated that love for his household was required, that he would fight against whoever fought against them, and make peace with whoever made peace with them. He had joined them to the Holy Qur’an, regarded them as life- boats and as security for the community. We will mention to readers some of these traditions:

1. Zayd bin Arqam has narrated that Allah’s Apostle (a.s) said to Ali, Fatima, al-Hasan, and al-Husayn, peace be on them: “I fight against one whom you fight against and make peace with one whom you make peace with.”[2]

2. Abu Bakr said: “I have seen Allah’s Apostle (a.s) pitching a tent and leaning on an Arab bow. Ali, Fatima, al-Hasan, and al-Husayn were in the tent. He (the Prophet) said: “O Community of the Muslims, I make peace with one who makes peace with the people in the tent. I fight against one who fights against them and support whoever supports them. None loves them but the one whose grandfather is happy and his birth is good. And none hates them but the one whose grandfather is unhappy and whose birth is bad.”[3]

3. Ahmed bin Hanbal narrated that the Prophet (a.s) took al-Hasan and al-Husayn by hand and said: “Whoever loves me, and loves these two (grandsons of mine), their father, and their mother will be with me in my rank on the Day of Resurrection.”[4]

4. Jabir narrated: “One day Allah’s Apostle (a.s) was at Arafat and Ali was facing him. He said to him: ‘Come to me. O Ali, you and I have been created from one tree. I am its origin and you are its branch. Al-Hasan and al-Husayn are its twigs. So whoever clings to a twig of it, Allah makes him enter the Garden.”[5]

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[1] Qur’an, 1, 124.

[2] Kanz al-Ummal, vol. 7, p. 102. Ibn Maja, Sunan, p. 14. In his book al-Bidaya wa al-Nihaya, Ibn Kuthayr has narrated the tradition on the authority of Abu Hurayra.

[3] Al-Riyad al-Nadira, vol. 2, p. 252.

[4] Ahmed, Musnad, vol. 1, p. 77. Yanabee‘ al-Mawada, p. 164. al-Tirmidhi, Saheeh, vol. 2, p. 301.

[5] Ahmed, Musnad, vol. 1, p. 77.

5. Ibn Abbas narrated: “Allah’s Apostle (a.s) has said: ‘The stars are security for the inhabitants of the earth from drowning, and my household are security for my community from disagreement. Therefore, if an Arab tribe opposes them, it will disagree (with them) and become the party of Iblis.”[1]

6. Zayd bin Arqam narrated, “Allah’s Apostle (a.s) said: ‘I have left with you that which if you keep to, you shall never go astray after me; one is greater than the other; Allah’s Book, a Rope extending from the heavens to the earth, and my family, my household. These twain shall never separate from one another till they reach me by the Pool; therefore, see how you will obey me through them.”[2]

Most surely the Traddition of al-Thaqalayn is among the most trustworthy and famous Prophetic traditions. The religious scholars have taken great care of it, for it has an important part of the Islamic faith. Besides, it is among the most manifest traditions on which the Shi‘a depend in respect of confining the Imamate to Ahlul Bayt, their being protected from errors and inclinations. That is because the Prophet (a.s) compared them to Allah’s Holy Book that,falsehood shall not come to it from before it nor from behind it; therefore, they shall never separate from each other. It is natural that when a dissent issues (from a person) against the religious precepts, it is regarded as a separation from the Holy Book. The Prophet (a.s) has declared that they shall never separate from each other till they reach him by the Pool; therefore, the tradition clearly indicates the protection from errors. The Prophet (a.s) repeated the tradition on several occasions, for he aimed at protecting the community, keeping its straightness, and keeping it away from deviation in the ideological fields and the like. That is when the nation clings to the Ahlul Bayt, does not go ahead of them, nor does it lag behind them.

Writing a complete research on all sides of the tradition requires writing a special book. The wonderful research the religious scholars have done in all the sides of the tradition, whether the chain of authorities or the indication, has sufficed us the burden of doing a research on it.[3]

7. Abu Sa‘eed al-Khidri narrated, “I have heard the Prophet (a.s) saying: ‘The similitude of my household among you is that of the Ark of Noah: whoever boards it is saved, and whoever lags behind it is drowned. And the similitude of my household among you is like the Gate of Salvation of the Israelites: whoever enters it is forgiven.”[4]

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[1] Al-Hakim, Mustadrak, vol. 3, p. 12.

[2] Al-Turmidhi, Saheeh, vol. 2, p. 308. Usd al-Ghaba, vol. 2, p. 12.

[3] Al-Muraja‘at, pp. 49-52. Al-Usool al-‘Aama lil Fiqh al-Muqaran, pp. 164-187.

[4] Majjma‘ al-Zawa’id, vol. 9, p. 168. In his Mustadrak, al-Hakim has narrated on the

In his valuable Muraja‘at, Imam Sharaf al-Deen has explained the tradition, saying: “You know that likening them with the Ark of Noah implies that whoever resorts to them in matters related to the religion, deriving the branches and basics of religion from their virtuous Imams, will surely be saved from the fire of hell. And whoever lags behind them is like one who seeks shelter during the flood with a mountain so that it may save him from Allah’s destiny, but he will eventually be drowned in water while the first will be hurled in the inferno, may Allah protect us from it.

“The reason why they, peace be on them, are compared to the Gate of Salvation (Bab Hitta) is that Allah has made that Gate a symbol of humility before His Greatness and submission to His Judgment; therefore, it becomes a reason for forgiveness. This is the reason for the similitude. After he had mentioned these traditions and the like, Ibn Hajar accepted the tradition. Then he said: ‘The reason for their similitude to the Ark is that whoever loves and highly respects them as means of thanking to the One Who gave them honors, following the guidance of their learned men, will be saved from the darkness of dissension, and whoever lags behind it is drowned in the sea of ingratitude and will perish in the paths of tyranny.’ Then he adds the following: ‘As to the Gate of Salvation (meaning the reason for their similitude to it), Allah has made entering that gate, which probably was the gate of Areeha or of Bayt al-Maqdis, in humility, seeking forgiveness, a reason for salvation, and He (likewise) has made loving the Ahlul Bayt a reason for this nation’s salvation.’”[1]

8. The Prophet (a.s) has said: “The knowledge of the progeny of Muhammad brings salvation from the Fire, and loving Ahlul Bayt is walking on the Straight Path. Allegiance to the progeny of Muhammad is a security against the torture.”[2]

9. He (a.s) has said: “Whoever dies because of his love for the progeny of Muhammad dies a martyr. Whoever dies because of loving the progeny of Muhammad dies as a believer of a perfect faith. Whoever dies for loving

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authority of Hanash al-Kinani, who said: [I have heard Abu Dharr saying while he was putting his hand on the Gate of the Kaaba:] “O People, whoever recognizes me; therefore, I am the one you have recognized. Whoever does not recognize me; therefore, I am Abu Dharr. I have heard Allah’s Apostle (a.s.) saying: ‘The similitude of my household among you is that of the Ark of Noah: whoever boards it is saved, and whoever lags behind it is drowned.’” Many traditions have been mentioned in this regard.

[1] Al-Muraja‘at, p. 54.

[2] Ibid., p. 58, quoted from the book al-Shafa’, p. 40.

Salama, who said: “The verse (Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying) was revealed in my house. So Allah’s Apostle (a.s) sent for Ali, Fatima, al-Hasan, and al-Husayn, peace be on them. Then he said: ‘O Allah these are my household.’ I (Umm Salama) asked: ‘O Allah’s Apostle, am I not of the household?’ ‘You are good,’ he replied, ‘these are my household, O Allah, my household are worthier!’”[1]

In her other narration, Umm Salama has said: “The verse(Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying) was revealed in my house. In my house there were Fatima, Ali, al-Hasan, and al-Husayn. Allah’s Apostle (a.s) covered them with his cloak. Then he said: ‘These are my family; therefore, (O Allah), keep away the uncleanness from them, and purify them a (thorough) purifying.’”[2]

“Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.” In respect of these words of Him, the Most High Al-Khateeb al-Baghdadi has narrated the following on the authority of Abu Sa‘eed al-Khidri on the authority of the Prophet (a.s). He has said: “Allah’s Apostle (a.s) gathered Fatima, Ali, al-Hasan, and al-Husayn, peace be on them. Then he covered them with his cloak and said: ‘These are my family; therefore, O Allah, keep away the uncleanness from them, and purify them a (thorough) purifying.’ Umm Salama was at the door and asked: ‘O Allah’s Apostle (a.s) am I not among them?’ ‘You are good,’ he replied.’”[3]

Another example of that the verse concerns them and does not include other than them is that which Ibn Abbas has narrated. He has said: “For nine months I saw Allah’s Apostle (a.s) come every day to the door (of the house) of Ali bin Abi Talib (a.s). He said at the time of each prayer: ‘Peace be on you, Allah’s mercy and blessings be on you, O Ahlul Bayt! Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying. (Perform) the prayer, may Allah have mercy upon you! (He did that) five times a day.”[4]

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[1] Al-Hakim, Mustadrak, vol. 2, p. 416. Usd al-Ghaba, vol. 5, 521.

[2] Al-Durr al-Manthur, vol. 5, p. 199.

[3] Tarikh Baghdad, vol. 10, p 278.

[4] Al-Durr al-Manthur.

Ibn Jareer and Ibn Mardawayh have reported the following on the authority of Abu al-Hamra’, who said: “In Medina, for eight months, I saw Allah’s Apostle (a.s) go out (to perform) the Morning Prayer. He used to put his hands on both sides of the door and said: ‘(Perform) the prayer;Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.’”[1]

Abu Barzah has narrated, saying: “I performed the prayers with Allah’s Apostle (a.s) for seven months. When he went out of his house, he went to the door (of the house) of Fatima, peace be on her, and said: ‘Peace be on you,Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.[2]

Anas bin Malik has narrated, saying: “The Prophet (a.s) passed by the door (of the house) of Fatima for six months when he went out to perform the prayer. He said: ‘(Perform) the prayer, O members of the house! Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying. ’”[3]

In one of his sermons, Imam al-Hasan has said: “And I am among the household among whom Gabriel came down and from whom he ascended (to the heaven). I am among the members of the house from whom Allah has kept away the uncleanness and whom He thoroughly purified.”[4]

Many ways of transmission have ensured the authentic traditions. None can doubt their chain of authorities and their meaning. They all indicate that the Sacred Verse concerns the five people who were beneath the cloak and that it does not concern other than them from the family of the Prophet (a.s).

The Verse does not include the Prophet’s Wives

The wives of the Prophet (a.s) have no share in the verse, which concerns the people who were beneath the cloak. We will mention the following as proofs on that:

1. They are wide of the subject of the family, for the family is the subject that includes man’s tribes and relatives, so it does not include wife. Zayd bin Arqam has emphasized this meaning. He was asked: “Who are the family of the Prophet (a.s)? (Are they) his wives?” “No,” he replied, “by Allah, the wife

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[1] Al-Durr al-Manthur.

[2] Majjma‘ al-Zawa’id, vol. 9, p. 169.

[3] Dhakha’ir al-Uqba, p. 24.

[4] Al-Hakim, Mustadrak, vol. 3, p. 172.

remains with her husband for a period of time. Then he divorces her, and she returns to her father and her people. His family are his origin and his blood relationship who have been deprived of the alms after him.”[1]

2. If we approved that the word “family” is generalized to include wife, then it is necessary to specify it, because of the previous traditions ensured by many ways of transmission that requires limiting the generalization.

Ikrima’s Claims

Ikrima claimed that the verse was revealed in respect of the wives of the Prophet (a.s). He announced that at the market place.[2] He was so insistent and stubborn that he said: “If someone wants (to discuss the verse), I will discuss with him that it was revealed in respect of the wives of the Prophet (a.s).”[3] None depends on Ikrima’s narration for the following reasons:

1. He belonged to the Kharijites[4] , who were famous for showing enmity and trickery toward Imam Ali, the Commander of the faithful (a.s).

2. He was known and famous for lying. It has been narrated on the authority of Ibn al-Musayyab that he said to a retainer of his called Burd: “Do not tell lies to me as Ikrima told lies to Ibn Abbas.”[5] It has been reported that Uthman bin Murrah said to al-Qasim: “Ikrima has related to us so-and-so.” “My nephew,” replied al-Qasim, “Ikrima is a liar. He reports a tradition in the early morning and opposes it in the evening.”[6] Therefore, how can man rely on Ikrima’s traditions while he has been accused of telling lies?

3. He was a sinner. He listened to songs, played backgammon, and neglected the prayers. He was feebleminded.[7]

4. The Muslims disregarded him, turned away from, and avoided him. They hated him very much, that none prayed over him when he died, and none escorted him to his grave. So how can man depend on him while he faces these criticisms? Besides, these traditions are regarded as among those called al-Aahaad. Even if they are not afflicted with weakness, they are not good to oppose the authentic traditions ensured by many ways of transmission.

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[1] Muslim, Saheeh, vol. 2, p. 238. Ibn Kuthayr, Tafseer, vol. 3, p. 486.

[2] Al-Wahidi, Asbab al-Nizool, p. 268.

[3] Al-Durr al-Manthur, vol. 5, p. 198.

[4] Tabaqat al-Qurra’, vol. 1, p. 15. Ibn Sa‘d, Tabaqat, vol. 5, p. 216.

[5] Imam Sharaf al-Deen, al-Kalima al-Gharra’.

[6] Mu‘jam al-Udaba’.

[7] Tahdhib al-Tahdhib, vol. 7, p. 263.

The Verse of Mubahala

Among the illustrious signs of Allah that laud the excellence of the Ahlul Bayt, peace be on them, is the verse of al-Mubahala. Allah, the Exalted, has said: “If anyone disputes with you concerning him, after knowledge has been given to you, say to him: Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves. Then let us call on Allah to witness against each other and let us make the curse of Allah fall on those who lie.”[1] The scholars unanimously has narrated through many ensured ways of transmission that the verse was revealed in respect of the Ahlul Bayt, peace be on them. The phrase “Our sons” means al-Hasan and al-Husayn. “Our women” means Fatima, and “ourselves” means Ali.

The story of al-Mubahala in brief is that the deputation of Christians from Najran went to Allah’s Apostle (a.s) to debate with him on his religion. After a long conversation took place between them, they agreed on al-Mubahala, which is that they besought Allah and made His immortal curse and His quick punishment fall on those who lied. They appointed a time for that. Allah’s Apostle (a.s) went out on the day on which they had agreed. He chose for al-Mubahala the dearest ones to him and the most honorable with Allah, al-Hasan, al-Husayn, Fatima, the mistress of the women, and Imam Ali, the Commander of the faithful. He (a.s) embraced al-Husayn and caught al-Hasan by his other hand. Behind him walked Fatima al-Zahra’, who shone with Allah’s light. Imam Ali, whose magnificence was manifest, walked behind her. The chief and the deputy and their two sons went out. They wore dresses and ornaments. With them were the Christians from Najran, and the horsemen from the Banu al-Harth were riding their horses. They were in the best appearance and readiness. Many people overcrowded and watched the important event. They asked each other: “Will the Christians make the contest of prayer or refrain from making it?” While they were watching, the chief and the deputy walked towards Allah’s Apostle (a.s). Stupor and confusion appeared on their faces, so they asked: “O Abu al-Qasim, through whom will you make the contest of prayer with us?”

“Through the best ones of the dwellers of the earth and the most honorable of them with Allah I will make the contest of the prayer,” he replied. He pointed with his hand to Ali, Fatima, al-Hasan, and al-Husayn.

They admired that and asked Him: “Why do you not make the contest of prayer with us through the men of dignity, eminence, and sign from among those who have believed and followed you?”

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[1] Qur’an, 3, 61.

Allah’s Apostle (a.s) answered: “Yes, I will make the contest of prayer through these (people), who are the best of the dwellers of the earth and of the creatures.”

So they were astonished; their hearts melted because of fear and terror. They went back to the Bishop, their leader, to consult with him about the affair. They asked him: “O Abu al-Harith, what do you think of the affair?”

The Bishop, who was filled with the veneration of the family of the Prophet (a.s) replied: “I can see some faces that if someone asked Allah through them to remove a mountain from its place, he would remove the mountain.”

He was not satisfied with that; rather, he supported his speech with some proofs and oaths, saying: “Do you not see Muhammad raising his hands (towards the heaven)? He is waiting for what are you going to bring. I swear by al-Maseeh (Jesus Christ), if his mouth said a word, we would not return to a people or to wealth

Then he shouted at them: “Do you not see that the color of the sun has changed, black clouds have covered the horizon, black, red wind strongly blowing, and smoke ascending from the mountains? The punishment has towered over us. Look at the birds spewing their craws, the leaves falling from the trees, and the ground shaking beneath our feet!”

Allah is great! The greatness of those sacred faces covered the Christians, and they believed in their dignity and importance with Allah. So they humbly stood before the Prophet (a.s) and carried out his requests. Accordingly, the Prophet (a.s) said: “I swear by Him in whose hand is my soul, most surely the punishment has hanged down upon the Christians from Najran. If they had made the contest of prayer, they would have been turned into apes and pigs. The valley where they were would have been on fire, Allah would have uprooted Najran and its dwellers even the birds and the trees, and all the Christians would not have witnessed the end of the year….”[1] The story of the contest of the prayer indicates that Ahlul Bayt had a high position, that they were the best ones of Allah’s creatures, the most lovable to Allah’s Apostle (a.s) and that none else of the community shared them this merit.

The Sura of Hal Ata

One of the blessed Suras (chapters) of the Holy Qur’an was revealed in respect of the Ahlul Bayt, peace be on them. The Sura is Hal Ata. Most of commentators (of the Qur’an) and traditionists have narrated that it was

------------------------------------------------------------- [1] Noor al-Absar, p. 100.

revealed in respect of them.[1] The reason behind revealing this sura was that once al-Hasan and al-Husayn became ill. So their grandfather Allah’s Apostle (a.s) along with some of his companions visited them. They said to Imam Ali: “Make a vow to Allah, that he may make them well.” The Imam (a.s) made a vow to Allah. He fasted for three days as giving thanks to Allah for His making them well. Fatima, the truthful, peace be on her, and her slave girl followed him in this respect. After al-Hasan and al-Husayn had got well, they all fasted. Imam Ali, the Commander of the faithful (a.s) had no food to break his fasting. He borrowed three Saa‘s (a measure of capacity) of barely. On the first day, Fatima, the truthful, peace be on her, ground a Saa‘and baked it. When it was time for them to break the fast, a poor man asked them for food. Imam Ali gave him his food. Then the rest of the family did just as the imam did. They gave their food to the poor man. They spent the night without tasting any kind of food. They rose in the morning while they were fasting. On the second day, they put the food before them. When it was time to break their fasting, an orphan complained to them of painful hunger. They all denoted their food. They spent the night tasting nothing except pure water. On the third day Fatima (a.s) ground the rest of the barely and baked it. When it was time for them to break the fast, a captive knocked the door asking for food. They drew their hands from food and gave it to the captive. O Allah, glory belongs to You! Which kindness is better than this? Which selflessness is greater than this?

On the forth day Allah’s Apostle (a.s) visited them. He saw them in a terrible condition. He saw their yellow faces and their shaking bodies because of weakness. So his state changed, and he said: “What a pity! Muhammad’s household are writhing with hunger!”

Before Allah’s Apostle (a.s) ended his speech, Gabriel had come down to him. He revealed to him the Sura of Hal Ata, in which Allah has lauded and praised Ahlul Bayt, saying: Surely the righteous shall drink of a cup the admixture of which is camphor. A fountain from which the servants of Allah shall drink; they make it to flow a (goodly) flowing forth. They fulfill vows and fear a day the evil of which shall be spreading far and wide. And they give food out of love for Him to the poor and the orphan and the captive.[2]

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[1] Al-Fakhr, Tafseer, vol. 8, p. 392. Al-Nisaburi, Ruh al-Bayyan, vol. 6, p. 546. Al-Wahidi, Asbab al-Nizool, p. 331. Al-Durr al-Manthur. Yanabee‘ al-Mawada, vol. 1, p. 93. Al-Riyad al-Nadira, vol. 2, p. 227.

[2] Qur’an, 76, 5-8.

Allah thanked them for their selflessness, which had no match in the world of kindness. He made them inherit Paradise in the next world. He made their name immortal and their life a model (for others). Moreover, He has made them Imams until He inherits the earth and those on it.

With this verse we will end our speech about some verses revealed in respect of the Ahlul Bayt. Without doubt the verses that deal with Imam al-Hasan (a.s) indicate his important affair and his high position with Allah.

The Prophet’s Traditions

Some traditions have been narrated from the Prophet (a.s) in respect of his eldest grandson. The traditions have lauded his great position and indicated the sincere love the Prophet (a.s) showed toward him. They are of three groups. The first group is in respect of him. The second group is in respect of him and his brother, the master of martyrs (a.s). The third group is in respect of his household. It is well known that al-Hasan is among their pious ones, so these traditions have included him. These groups have been mentioned in many authentic traditions ensured by many ways of transmission, to the extent that they have become certain and definite. We will mention them to readers as follows:

The first Group

Several traditions have been narrated from the Prophet (a.s) concerning his grandson al-Hasan. We will mention some of them as follows:

1. Al-Barra’ bin ‘Aazib[1] has narrated saying: “I saw the Prophet (a.s) carrying al-Hasan on his shoulder and saying: ‘O Allah, I love him; and so You love him.’”[2]

2. A’isha has narrated, saying: “The Prophet (a.s) took al-Hasan and embraced him, and then he said: ‘O Allah, this is my (grand) son; and I love him; therefore love him and love those who love him.”[3]

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[1] Al-Bara’ bin Aazib was given the kunya of Abu Imara. He fought alongside Allah’s Apostle (a.s.) at the Battle of Badr. The Prophet did not permit him to wage jihad (against the polytheists) because he was still young. He fought alongside Allah’s Apostle (a.s.) in fourteen battles. It was he who conquered al-Ray in the year 24 A. H, according to the narration of Abu Amr al-Shaybani. He fought alongside Imam Ali, the Commander of the faithful, peace be on him, in the Battles of al-Jamal, Siffin, and al-Nahrawan. He lived in Kufa and built a house therein. He died during the days of Mas‘ab bin al-Zubayr. This has been mentioned in the books Usd al-Ghaba, vol. 1, p. 171, and al-Isti‘abin

[2] Al-Bukhari, Saheeh, Chapter on the Beginning of Creation. Al-Turmidhi, Saheeh, vol. 2, p. 307. Muslim, Saheeh, Chapter on the Merits of the Companions of the Prophet. Ibn Kuthayr, al-Bidaya wa al-Nihaya, vol. 8, p. 34.

[3] Kanz al-‘Ummal, vol. 7, p. 104. Al-Haythemi has mentioned it in his book al-

3. Zuhayr bin al-Aqmar has narrated, saying: “After the martyrdom of Ali (al-Hasan’s father), al-Hasan bin Ali delivered a sermon. Meanwhile, a man from al-Azd rose and said to him: ‘I saw Allah’s Apostle (a.s) putting you on his knees and saying: ‘Whoever loves me, let him loves him; therefore let those present tell those absent.’”[1]

4. Abu Bakra has narrated, saying: “I have seen Allah’s Apostle (a.s) (sitting) on the pulpit and al-Hasan bin Ali was (sitting) beside him. He some times looked at the people and sometimes at him. He said: “This son of mine is a Sayyid (master). Perhaps through him Allah will make peace between two great groups of the Muslims.”[2]

5. Ibn Abbas has narrated: “The Prophet (a.s) came carrying al-Hasan on his neck. A man met him and said: ‘You have ridden the best mount, O boy!’ So Allah’s Apostle (a.s) said: ‘And he is the best rider.’”[3]

6. Abdullah bin Abdurrahman bin al-Zubayr has narrated, saying: “The most similar of the family of the prophet (a.s) to him and the most lovable to him

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Majjma‘, vol. 9, p. 176. Many traditions have been narrated from the Prophet (a.s.). It has been narrated on the authority of Sa‘eed bin Zayd, who said: “[The Prophet (a.s.) pressed al-Hasan to his bosom and said:] “O Allah, I love him; therefore, love him.” Al-Muttaqi al-Hindi has mentioned it in his book Kanz al-‘Ummal. He has said it has been mentioned by al-Tabarani and Abu Na‘eem. Ibn Hajar has mentioned it in his book al-Isaba, vol. 7, p. 105. He has said: [Al-Baghawi has narrated on the authority of Yazid bin Abi Ziyad, on the authority of Yazid bin Abi al-Hasan, on the authority of Sa‘d bin Yazid al-Ansari, who said that the Prophet (a.s.) carried al-Hasan, and then he said:] “O Allah I love him; therefore love him.” He said that twice. In his book al-Hulya, Abu Na‘eem has narrated on the authority of Abu Hurayra that the Prophet (a.s.) said: “O Allah, I love him; therefore love him and those who love him.” He said that three times.

[1] Tahdhib al- Tahdhib, vol. 2, p. 297. Imam Ahmed bin Hanbel, vol. 5, p. 366. Al-Sawa‘iq al-Muhriqa, p. 82.

[2] Al-Isaba, vol. 1, p. 330. In his book al-Saheeh, al-Bukhari has mentioned it in the Chapter on al-Sulh (Making Peace). In his book al-Musnad, vol. 5, p. 44, Imam Ahmed bin Hanbal has narrated it on the authority of al-Mubarak, on the authority of al-Hasan bin Abi Bakra, who said: “While Allah’s Apostle (a.s.) was praying, al-Hasan rode on his back when he prostrated. Al-Hasan did that more than one time. So the people said to the Prophet: ‘By Allah, you are doing al-Hasan something you have not done to anyone.’ He replied: ‘Most surely, this grand (son) of mine is a Sayyid (master). Through him Allah will make peace between two parties of the Muslims.’” Ibn Hajar has mentioned it in his book al-Sawa‘iq. In the book al-‘Aqd al-Farid, vol. 1, p. 164, it has been mentioned: “Allah’s Apostle (a.s.) visited his daughter Fatima. He found al-Hasan, who was then a child, playing before her. He said to her: ‘Most surely, Allah will make peace between two great groups of the Muslims at the hands of this son of yours.’”

[3] Al-Sawa‘iq al-Muhriqa, p. 82. Hulyat al-Awliya.

was al-Hasan. I saw al-Hasan (when he) came and rode on the Prophet’s neck while he was prostrating himself in prayer. He did not make him go down until he himself went down. I saw him bowing and opening his legs to let him go to the other side.”[1]

7. It has been narrated that the Prophet (a.s) led the people in prayer and prostrated himself in worship for a long time. After he had recited the taslim, the people asked him about that, and he replied: “This son of mine had ridden my back, and I hated to make him go down quickly.”[2]

8. The Prophet (a.s) went up on the pulpit to deliver a sermon. Al-Hasan came and went up on the pulpit. The Prophet put him on his neck. The people at the back of the mosque saw his anklet shining on the Prophet’s chest. Al-Hasan remained so until the Prophet (a.s) finished his sermon.[3]

9. He (a.s) has said: “If someone wants to be delighted at looking at the master of the youths of the Garden, let him look at al-Hasan.”[4]

10. He (a.s) has said: “Al-Hasan is my darling…”[5]

11. Anas bin Malik has narrated: “Al-Hasan came in to the Prophet (a.s). I wanted to pull him away, and the Prophet (a.s) said to me: ‘Woe unto you, O Anas! Leave my son and the fruit of my heart. Most surely, whoever hurts him hurts me, and whoever hurts me hurts Allah.”[6]

This is a group of the traditions narrated from the Prophet (a.s) in respect of his eldest grandson. In these traditions we feel the highest kind of honoring, greeting, and sincere love.

The Second Group

As for the traditions narrated from the Prophet (a.s) in respect of his two grandsons, they are a group of the authentic traditions written by the trustworthy (narrators) and those whom memorized them by heart. They clearly indicate that al-Hasan and al-Husayn were the dearest and most lovable of the people to Allah’s Apostle (a.s). We will mention some of them as follows:

1. Sa‘eed bin Rashid has reported, saying: “Al-Hasan and al-Husayn came walking to Allah’s Apostle (a.s). He took one of them and pressed him to his

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[1] Al-Isaba, vol. 2, p. 11.

[2] Al-Bidaya wa al-Nihaya, vol. 8, p. 33.

[3] Bihar al-Anwar, vol. 6 p. 58.

[4] Fada’il al-Ashab, p. 165. Al-Bidaya wa al-Nihaya, vol. 8, p. 35.

[5] Al-Isti‘ab, vol. 2, p. 369.

[6] Kanz al-‘Ummal, vol. 6, p. 222.

armpit, and then he took the other and pressed him to his other armpit. He said: ‘They are my two darlings. Whoever loves me, let him love them.’”[1] The Prophet (a.s) always gave them this nickname. Many traditions have been reported in this respect.[2]

2. Anas bin Malik has narrated, saying: “Allah’s Apostle (a.s) was asked: ‘Which of your household is the most lovable to you?’ ‘Al-Hasan and al-Husayn,’ he (a.s) replied. He said to Fatima: ‘Call out my two sons. So he kissed them and pressed them to his bosom.’”[3]

3. Usama bin Zayd has reported, saying: “One night I visited the Prophet (a.s) for a certain need. So he (a.s) went out. He included something I did not come to know. When I ended my need, I asked him: ‘What is that you have included?’ He uncovered it. Suddenly it was al-Hasan and al-Husayn. They were (riding) on his two hips. Then he said: ‘These are two sons of mine and of my daughter. O Allah, I love them; therefore, love them and love whoever loves them.’”[4]

4. Salman al-Farisi has reported, saying: “I have heard Allah’s Apostle (a.s) say: ‘Al-Hasan and al-Husayn are my two sons. Whoever loves them loves me, and whoever loves them, Allah loves him, and whomever Allah loves makes him enter the Garden. Whoever hates them hates me, whoever hates me, Allah hates him, and whomever Allah hates makes him enter the Fire.”[5]

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[1] Dhakha’ir al-Uqba, p. 124.

[2] In his book Hulyat al-Awliya’, vol. 13, p. 201, Abu Na‘eem has narrated on the authority of Jabir that Allah’s Apostle (a.s.) said to Ali bin Abi Talib, peace be on him: “Assalamu ‘alayka, O father of the two plants of sweet basil. I ask you to do good to my two plants of sweet basil (to sweeten) the world. In a short time your two pillars will come to an end. Allah will compensate you on my behalf.” When the Prophet (a.s.) passed away, Ali, peace be on him, said: “This is one of the two pillars about whom the Prophet (a.s.) had told me.” When Fatima, peace be on her, passed away, Ali, peace be on him, said: “This is other pillar about whom the Prophet (a.s.) had told me.” In the book Kanz al-‘Ummal, vol. 7, p. 110, it has been mentioned on the authority of Sa‘d bin Malik who said: “I visited the Prophet (a.s.). Al-Hasan and al-Husayn were playing on his back. So I said: ‘Allah’s Apostle, do you love them?’ ‘And what reason have I that I should not love them,’ he replied, ‘they my two plants of sweet basil (to sweeten) the world.”

[3] Al-Tirmidhi, Saheeh, vol. 2, p. 306. Fayd al-Qadeer, vol. 1, p. 148.

[4] Al-Tirmidhi, Saheeh, vol. 2, p. 240. Kanz al-‘Ummal, vol. 7, p. 110. Ibn Hajar has mentioned the end of the tradition in his book al-Sawa‘iq al-Muhriqa.

[5] Al-Hakim, Mustadrak, vol. 3, p. 166. Al-Haythemi has been narrated the tradition in a slight change in his book al-Majjma‘; similarly, it has been mentioned in Kanz al-‘Ummal, vol. 6, p. 221.

5. Ibn Umar has reported, saying: “Allah’s Apostle (a.s) said: ‘Al-Hasan and al-Husayn are the two masters of the youths of the Garden, and their father is better than them.”[1]

6. The Prophet (a.s) went up on the pulpit and delivered a sermon. Al-Hasan and al-Husayn came wearing red shirts. They were walking and stumbling. So he (a.s) came down the pulpit. He carried them and put them before him, and then he said: “Allah is truthful when He says: (Your property and children are a temptation). I was looking at these two boys when they were walking and stumbling. I was impatient (to see them in a such state), so I stopped my speech and raised them.”[2]

7. Ibn Abbas has narrated: “One day while we were (walking) with the Prophet (a.s) Fatima (a.s) came towards us weeping. Allah’s Apostle (a.s) asked her: ‘May your father be sacrificed for you! What has made you weep?’ ‘Al-Hasan and al-Husayn has gone out,’ she replied, ‘I do not know where they have spent the night.’ So Allah’s Apostle (a.s) said, ‘Do not weep, for their Creator is more kind to them than you and I.’ Then he raised his hand and said: ‘O Allah, protect them and make them safe!’ Gabriel came down and said: ‘O Muhammad, do not grieve! They are sleeping at the yard of the Banu al-Najjar. Allah has entrusted an angel to protect them.’ Accordingly, the Prophet (a.s) and his companions rose and went to the yard. They found al-Hasan and al-Husayn embracing each other and sleeping. The angel who was entrusted with them had put one wing beneath them and the other on them to cover them. So the Prophet (a.s) bent down and kissed them until they got up. Then he put al-Hasan on his right shoulder and al-Husayn on his left shoulder. Abu Bakr came towards him and said: ‘O Allah’s Apostle, give me one of the boys to carry him on behalf of you.’ So, he (a.s) said: ‘Their mount is the best one, and they are the best riders, and their father is better than them.’ He reached the mosque and stood while they were on his shoulders. Then he said: ‘O Communities of the Muslims, shall I tell you of the best of

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[1] Al-Hakim, Mustadrak, vol. 3, p. 167. Ibn Maja, Saheeh. The traditions reported from the Prophet (a.s.) in respect of that his two grandsons are the two masters of the youths of the Garden are ensured by many lines of transmission. In his book al-Saheeh, p. 2, vol. 306, al-Tirmidhi has narrated on the authority of Abu Sa‘eed al-Khidri, who said: [Allah’s Apostle (a.s.) said: “Al-Hasan and al-Husayn are the two masters of the youths of the Garden.” Ahmed bin Hanbal has mentioned the tradition in his book al-Musnad, vol. 3, p. 3. In his book al-Tarikh, vol. 1, p. 140, al-Khateeb al-Baghdadi has narrated on the authority of Ali, peace be on him, who said: [Allah’s Apostle (a.s.) said:] “Al-Hasan and al-Husayn are the two masters of the youths of the Garden.”

[2] Al-Turmidhi, Saheeh, vol. 2, p. 306. Al-Nisa’i, Saheeh, vol. 1, p. 209.

the people in grandfather and grandmother?’ ‘Yes, O Allah’s Apostle,’ they replied. ‘(They are) al-Hasan and al-Husayn. Their grandfather is Allah’s Apostle (a.s), and their grandmother is Khadija, daughter of Khuwaylid, mistress of the women of the Garden.’ Then he (a.s) said: ‘Shall I show you the best of the people in (paternal) uncle and aunt?’ They said: ‘Yes, O Allah’s Apostle (a.s).’ ‘(They are) al-Hasan and al-Husayn,’ he explained, ‘their paternal uncle is Ja‘far bin Abi Talib, and their paternal aunt is Umm Hani, daughter of Abi Talib.’ Then he said: ‘Shall I show you the best of the people in maternal uncle and aunt?’ ‘Yes, O Allah’s Apostle (a.s)’ they answered. ‘(They are) al-Hasan and al-Husayn,’ was the answer, ‘Their maternal uncle is al-Qasim, son of Allah’s Apostle, and their maternal aunt is Zaynab, daughter of Allah’s Apostle,’ he said. Then he said: ‘O Allah, You know that al-Hasan and al-Husayn are in the Garden, their paternal uncle is in the Garden, their maternal aunt is in the Garden, those who love them are in the Garden, and those who hate them are in the Fire.’”[1]

The tradition indicates that the Prophet (a.s) loved his two grandsons, that they were the most lovable of his household to him, and the most preferred of them to him. It is well known that the position of the prophethood is far from behaving due to the sentiment of love. The Prophet (a.s) granted them such a kind of love because they were the source of all virtues and origin of all good things.

8. Jabir has reported, saying: “I visited the Prophet (a.s) (and found) al-Hasan and al-Husayn (sitting) on his back. He said to them: ‘Your camel is the best one, and you are the best riders.”[2] Umar has narrated a tradition similar to this in meaning. He has said: “I have seen al-Hasan and al-Husayn (sitting) on the shoulders of the Prophet (a.s) and I said: ‘The best horse is yours.’ And the Prophet (a.s) said: ‘And they are the best horsemen.’”[3] Al-Sayyid al-Himyari, the poet, has composed poetry on that, saying:

Al-Hasan and al-Husayn came to the Prophet. They went out to play in the morning.

He pressed them to the bosom and risked his life for them. They were with him in that place.

They passed; and his two shoulders were beneath them. Therefore, he was the best mount, and they were the best riders!

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[1] Dhakha’ir al-Uqba, p. 130.

[2] Kanz al-‘Ummal, vol. 7, p. 108. Al-Haythemi, Majjma‘, vol. 9, p. 182.

[3] Al-Haythemi, Majjma‘, vol. 9, p. 181. Kanz al-‘Ummal, vol. 7, p. 106.

9. Ya‘la bin Murra al-Thaqafi[1] has reported, saying: “Al-Hasan and al-Husayn competed with each other for Allah’s Apostle (a.s). So he pressed them to his bosom and said: ‘The child incites and prompts (man) to be miserly and coward!’”[2]

10. The Prophet (a.s) has said: “Al-Hasan and al-Husayn are two of grandsons.”[3]

11. He extremely loved his two grandsons and had mercy on them, to the extent that he invoked the protection of Allah upon them, for he had fear for them of envy. Abu Na‘eem has narrated on the authority of Abdullah, who said: “While we were sitting with Allah’s Apostle (a.s), Al-Hasan and al-Husayn, who were still young, passed by us. The Prophet (a.s) said: ‘Bring my two sons to invoke the protection of Allah upon them jus as Ibrahim did upon his sons Isma‘il and Ya‘qub.’ Then he said: ‘I invoke the protection of Allah upon you from all envious eyes, all (kinds of) Satan and vermin.’”[4] In the record of human nature there is no affection more beautiful than this affection, nor there is love more honorable than this love.

12. Among the traditions famous with the people are these words of him (a.s): “Al-Hasan and al-Husayn are two Imams whether they rise or sit.”[5] The Prophet (a.s) gave his two grandsons the Imamate, which was the most important quality present in them, for it required the ideals that none had

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[1] The author of al-Mustadrak has narrated the tradition on the authority of Ya‘li bin Munabbih al-Thaqafi. I (the author) have read the books of the biographies but have not found Ya‘li bin Munabbih al-Thaqafi; rather I have (found another narrator) called Ya‘li bin Murra. Perhaps what has been mentioned in al-Mustadrak is a mistake. In the books al-Isaba and Usd al-Ghaba it has been mentioned that Ya‘la bin Murra is among the most meritorious companions (of the Prophet). He has reported (traditions) on the authority of Allah’s Apostle (a.s.) and on the authority of (Imam Ali), the Commander of the faithful, peace be on him. He was present with the Prophet (a.s.) at al-Hudaybiya Peace Treaty. He made al-Ridwan allegiance (to the Prophet). He fought at the Battles of Khaybar, al-Fath, Hozan, and al-Ta’if.

[2] Al-Hakim, Mustadrak, vol. 3, p. 168. Imam Ahmed bin Hanbal, Musnad, vol. 4, p. 172.

[3] Al-Sawa‘iq al-Muhriqa, p. 114. Kanz al-‘Ummal, vol. 6, p. 221.

[4] Hulyat al-Awliya’, vol. 5, p. 44. Al-Fada’il al-Khamsa mina al-Sihah al-Sitta, vol. 3, p. 177.

[5] Bihar al-Anwar, vol. 10, p. 78. In the books Nazhat al-Majalis, vol. 2, p. 184, and al-Ithaf bi Hub al-Ashraf, p. 129, it has been mentioned that Allah’s Apostle (a.s.) said to al-Hasan and al-Husayn: “You are two Imams; and your mother has the right of intercession.” In the book Minhajj al-Sunna, vol. 4, p. 210, it has been mentioned that Allah’s Apostle (a.s.) said to al-Husayn: “This is an Imam, son of an Imam, brother of an Imam, and father of nine Imams.”

except those whom Allah had chosen from among His servants. That was when He singled out His bosom friend (Ibraheem) with it. He, the Most High, has said: “He said: Surely I will make you an Imam of the people. Ibraheem said: And of my offspring? My covenant does not include the unjust, He said.”[1] We will deal with the Imamate, the Imam’s qualifications and qualities when we mention Imam al-Hasan’s ideals.

The Third Group

The authentic traditions narrated from the Prophet (a.s) have been ensured by many ways of transmission. In them the Prophet had indicated that love for his household was required, that he would fight against whoever fought against them, and make peace with whoever made peace with them. He had joined them to the Holy Qur’an, regarded them as life- boats and as security for the community. We will mention to readers some of these traditions:

1. Zayd bin Arqam has narrated that Allah’s Apostle (a.s) said to Ali, Fatima, al-Hasan, and al-Husayn, peace be on them: “I fight against one whom you fight against and make peace with one whom you make peace with.”[2]

2. Abu Bakr said: “I have seen Allah’s Apostle (a.s) pitching a tent and leaning on an Arab bow. Ali, Fatima, al-Hasan, and al-Husayn were in the tent. He (the Prophet) said: “O Community of the Muslims, I make peace with one who makes peace with the people in the tent. I fight against one who fights against them and support whoever supports them. None loves them but the one whose grandfather is happy and his birth is good. And none hates them but the one whose grandfather is unhappy and whose birth is bad.”[3]

3. Ahmed bin Hanbal narrated that the Prophet (a.s) took al-Hasan and al-Husayn by hand and said: “Whoever loves me, and loves these two (grandsons of mine), their father, and their mother will be with me in my rank on the Day of Resurrection.”[4]

4. Jabir narrated: “One day Allah’s Apostle (a.s) was at Arafat and Ali was facing him. He said to him: ‘Come to me. O Ali, you and I have been created from one tree. I am its origin and you are its branch. Al-Hasan and al-Husayn are its twigs. So whoever clings to a twig of it, Allah makes him enter the Garden.”[5]

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[1] Qur’an, 1, 124.

[2] Kanz al-Ummal, vol. 7, p. 102. Ibn Maja, Sunan, p. 14. In his book al-Bidaya wa al-Nihaya, Ibn Kuthayr has narrated the tradition on the authority of Abu Hurayra.

[3] Al-Riyad al-Nadira, vol. 2, p. 252.

[4] Ahmed, Musnad, vol. 1, p. 77. Yanabee‘ al-Mawada, p. 164. al-Tirmidhi, Saheeh, vol. 2, p. 301.

[5] Ahmed, Musnad, vol. 1, p. 77.

5. Ibn Abbas narrated: “Allah’s Apostle (a.s) has said: ‘The stars are security for the inhabitants of the earth from drowning, and my household are security for my community from disagreement. Therefore, if an Arab tribe opposes them, it will disagree (with them) and become the party of Iblis.”[1]

6. Zayd bin Arqam narrated, “Allah’s Apostle (a.s) said: ‘I have left with you that which if you keep to, you shall never go astray after me; one is greater than the other; Allah’s Book, a Rope extending from the heavens to the earth, and my family, my household. These twain shall never separate from one another till they reach me by the Pool; therefore, see how you will obey me through them.”[2]

Most surely the Traddition of al-Thaqalayn is among the most trustworthy and famous Prophetic traditions. The religious scholars have taken great care of it, for it has an important part of the Islamic faith. Besides, it is among the most manifest traditions on which the Shi‘a depend in respect of confining the Imamate to Ahlul Bayt, their being protected from errors and inclinations. That is because the Prophet (a.s) compared them to Allah’s Holy Book that,falsehood shall not come to it from before it nor from behind it; therefore, they shall never separate from each other. It is natural that when a dissent issues (from a person) against the religious precepts, it is regarded as a separation from the Holy Book. The Prophet (a.s) has declared that they shall never separate from each other till they reach him by the Pool; therefore, the tradition clearly indicates the protection from errors. The Prophet (a.s) repeated the tradition on several occasions, for he aimed at protecting the community, keeping its straightness, and keeping it away from deviation in the ideological fields and the like. That is when the nation clings to the Ahlul Bayt, does not go ahead of them, nor does it lag behind them.

Writing a complete research on all sides of the tradition requires writing a special book. The wonderful research the religious scholars have done in all the sides of the tradition, whether the chain of authorities or the indication, has sufficed us the burden of doing a research on it.[3]

7. Abu Sa‘eed al-Khidri narrated, “I have heard the Prophet (a.s) saying: ‘The similitude of my household among you is that of the Ark of Noah: whoever boards it is saved, and whoever lags behind it is drowned. And the similitude of my household among you is like the Gate of Salvation of the Israelites: whoever enters it is forgiven.”[4]

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[1] Al-Hakim, Mustadrak, vol. 3, p. 12.

[2] Al-Turmidhi, Saheeh, vol. 2, p. 308. Usd al-Ghaba, vol. 2, p. 12.

[3] Al-Muraja‘at, pp. 49-52. Al-Usool al-‘Aama lil Fiqh al-Muqaran, pp. 164-187.

[4] Majjma‘ al-Zawa’id, vol. 9, p. 168. In his Mustadrak, al-Hakim has narrated on the

In his valuable Muraja‘at, Imam Sharaf al-Deen has explained the tradition, saying: “You know that likening them with the Ark of Noah implies that whoever resorts to them in matters related to the religion, deriving the branches and basics of religion from their virtuous Imams, will surely be saved from the fire of hell. And whoever lags behind them is like one who seeks shelter during the flood with a mountain so that it may save him from Allah’s destiny, but he will eventually be drowned in water while the first will be hurled in the inferno, may Allah protect us from it.

“The reason why they, peace be on them, are compared to the Gate of Salvation (Bab Hitta) is that Allah has made that Gate a symbol of humility before His Greatness and submission to His Judgment; therefore, it becomes a reason for forgiveness. This is the reason for the similitude. After he had mentioned these traditions and the like, Ibn Hajar accepted the tradition. Then he said: ‘The reason for their similitude to the Ark is that whoever loves and highly respects them as means of thanking to the One Who gave them honors, following the guidance of their learned men, will be saved from the darkness of dissension, and whoever lags behind it is drowned in the sea of ingratitude and will perish in the paths of tyranny.’ Then he adds the following: ‘As to the Gate of Salvation (meaning the reason for their similitude to it), Allah has made entering that gate, which probably was the gate of Areeha or of Bayt al-Maqdis, in humility, seeking forgiveness, a reason for salvation, and He (likewise) has made loving the Ahlul Bayt a reason for this nation’s salvation.’”[1]

8. The Prophet (a.s) has said: “The knowledge of the progeny of Muhammad brings salvation from the Fire, and loving Ahlul Bayt is walking on the Straight Path. Allegiance to the progeny of Muhammad is a security against the torture.”[2]

9. He (a.s) has said: “Whoever dies because of his love for the progeny of Muhammad dies a martyr. Whoever dies because of loving the progeny of Muhammad dies as a believer of a perfect faith. Whoever dies for loving

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authority of Hanash al-Kinani, who said: [I have heard Abu Dharr saying while he was putting his hand on the Gate of the Kaaba:] “O People, whoever recognizes me; therefore, I am the one you have recognized. Whoever does not recognize me; therefore, I am Abu Dharr. I have heard Allah’s Apostle (a.s.) saying: ‘The similitude of my household among you is that of the Ark of Noah: whoever boards it is saved, and whoever lags behind it is drowned.’” Many traditions have been mentioned in this regard.

[1] Al-Muraja‘at, p. 54.

[2] Ibid., p. 58, quoted from the book al-Shafa’, p. 40.