‘Ali: The Best of the Sahabah: Explicit Testimonies of Sahih Sunni Ahadith

9. Hadith Al-Qadha, An Age Of Jungle Justice VI

Injustice begins the moment a judge begins to show bias towards or against any of the parties before him in any judicial proceedings. Hemust be completely impartial throughout, and thismust be evident in his ruling. The Qur’an commands:

يا أيها الذين آمنوا كونوا قوامين بالقسط شهداء لله ولو على أنفسكم أو الوالدين والأقربين إن يكن غنيا أو فقيرا فالله أولى بهما فلا تتبعوا الهوى أن تعدلوا وإن تلووا أو تعرضوا فإن الله كان بما تعملون خبيرا

O you who believe! Stand up firmly for justice , as witnesses to Allah,even though it be against yourselves, or your parents, or your kin, be he rich or poor , Allah is more entitled to both (than you). So follow not whims, lest you may avoid justice . And if you distort your witness or refuse to give it, verily Allah is Ever Well-Acquainted with what you do.118

During the rule of ‘Umar, a terribly messy case was brought before him involving one of his close friends. Let us see how he handled it. Imam al-Tahawi (d. 321 H) records:

حدثنا علي بن عبد الرحمن قال ثنا عفان بن مسلم وسعيد بن أبي مريم قالا حدثنا السري بن يحيى قال ثنا عبد الكريم بن رشيد عن أبي عثمان النهدي قال: جاء رجل إلى عمر بن الخطاب رضي الله عنه فشهد على المغيرة بن شعبة فتغير لون عمر ثم جاء آخر فشهد فتغير لون عمر ثم جاء آخر فشهد فتغير لون عمر حتى عرفنا ذلك فيه وأنكر لذلك وجاء آخر يحرك بيديه فقال ما عندك يا سلخ العقاب وصاح أبو عثمان صيحة تشبه بها صيحة عمر حتى كربت أن يغشى علي قال رأيت أمرا قبيحا قال الحمد لله الذي لم يشمت الشيطان بأمة محمد فأمر بأولئك النفر فجلدوا

‘Ali b. ‘Abd al-Rahman – ‘Affan b. Muslim and Sa’id b. Abi Maryam – al-Sari b. Yahya – ‘Abd al-Karim b. Rashid – Abu ‘Uthman al-Hindi:

A man went to ‘Umar b. al-Khaṭṭab, may Allah be pleased with him, and testified against al-Mughirah b. Shu’bah. So the colour of ‘Umar changed. Then, another man came and testified. Therefore, the colour of ‘Umar changed (further). Then, another man came and testified.As a result the colour of ‘Umar changed (even further) such that we recognized that in him, and he denied (the charge without investigation) due to that . Lastly, another man came, demonstrating with his hands. So, he (‘Umar) said, “What do you have (to say), O remover of the punishment!” Abu ‘Uthman (the sub-narrator) then shouted to imitate the shout of ‘Umar, such that I (‘Abd al-Karim) was agonized to the point of fainting. He (the fourth man) said, “I saw a disgusting affair .” He (‘Umar) said, “All praise be to Allah Who did not allow Shayṭan to rejoice at the misfortune of theUmmah of Muhammad.” So, he (‘Umar) ordered that those men be whipped (for allegedly lying against al-Mughirah).119

‘Allamah al-Albani (d. 1420 H) has copied it into his al-Irwa, and states about it:

قلت: وإسناد صحيح

I say: Its chain issahih .120

Imam al-Haythami (d. 807 H) records further:

وعن أبي عثمان النهدي قال : شهد أبو بكرة ونافع وشبل بن معبد على المغيرة بن شعبة أنهم نظروا إليه كما نظروا إلى المرود في المكحلة فجاء زياد فقال عمر : جاء رجل لا يشهد إلا بحق فقال : رأيت منظرا قبيحا وابتهارا قال : فجلدهم عمر الحد

Narrated Abu ‘Uthman al-Hindi:

Abu Bakrah, Nafi’ and Shibl b. Ma’bad testified against al-Mughirah b. Shu’bah, that they saw it (i.e. the adultery),as they saw the kohl stick (i.e. the male private organ of al-Mughirah) inside the kohl container (i.e. the female private organ of the woman) . But Ziyad came, and ‘Umar said, “Here comes a man who will not testify except with the truth.” So, he (Ziyad) said, “I saw a disgusting scene, and a spectacle .” So, ‘Umar punished them with lashing.121

Al-Haythami declares:

رواه الطبراني ورجاله رجال الصحيح

Al-Tabarani records it,and its narrators are narrators of the Sahih .122

Imam Ibn Abi Shaybah (d. 235 H) also records:

حدثنا أبو بكر قال حدثنا أبو أسامة عن عوف عن قسامة بن زهير قال: لما كان من شأن أبي بكرة والمغيرة بن شعبة الذي كان، قال أبو بكرة: اجتنب أو تنح عن صلاتنا، فإنا لا نصلي خلفك، قال: فكتب إلى عمر في شأنه، قال: فكتب عمر إلىالمغيرة: أما بعد، فإنه قد رقي إلي من حديثك حديثا، فإن يكن مصدوقا عليك فلان يكون مت قبل اليوم خير لك، قال: فكتب إليه وإلى الشهود أن يقبلوا إليه، فلما انتهوا إليه دعا الشهود، فشهدوا، فشهد أبو بكرة وشبل بن معبد وأبو عبد الله نافع، فقال عمر حين شهد هؤلاء الثلاثة: أود المغيرة أربعة، وشق على عمر شأنه جدا، فلما قام زياد قال: إن تشهد إن شاء الله إلا بحق، ثم شهد قال: أما الزنا فلا أشهد به، ولكني رأيت أمرا قبيحا، فقال عمر: الله أكبر، حدوهم، فجلدوهم، فلما فرغ من جلد أبي بكرة قام أبو بكرة فقال: أشهد أنه زان، فهم عمر أن يعيد عليه الحد، فقال علي: إن جلدته فارجم صاحبك، فتركه فلم يجلد، فما قذف مرتين بعد.

Abu Bakr – Abu Usamah – ‘Awf – Qasamah b. Zuhayr:

When the issue between Abu Bakrah and al-Mughirah b. Shu’bah occurred, Abu Bakrah said, “Desist from or give up concerning ourSalat , because we will not pray behind you.” So, he (al-Mughirah) wrote to ‘Umar about his affair. Therefore, ‘Umar (too) wrote back to al-Mughirah thus: “To begin, an act of yours has been reported to me. If such-and-such (i.e. Abu Bakrah) is corroborated against you, it would have been better for you to have died before this day.” So, he (‘Umar) wrote to him and the witnesses to come to him. When they got to him, they testified, and Abu Bakrah, Shibl

b. Ma’bad, and Abu ‘Abd Allah Nafi’ testified. As such, ‘Umar said when these three people testified, “Four (people) oppressed al-Mughirah.” His matter was very unbearable for ‘Umar . So, when Ziyad stood to testify, he (‘Umar) said, “You will testify with the truth, Allah willing.” Then he (Ziyad) testified, saying, “As for adultery, I do not testify in favour of it.However, I saw a disgusting affair .” As a result, ‘’Umar said, “Allah Akbar! Punish them!” So, they (the first three witnesses) were lashed. After Abu Bakrah had been beaten, he stood up and said, “I testify that he (al-Mughirah) committed adultery”. So, ‘Umar was about to repeat the punishment upon him. But, ‘Ali said, “If you lash him (again), then you must stone your companion (i.e. al-Mughirah).” Due to this, he (‘Umar) left him, and did not beat him. Thus, he (Abu Bakrah) did not falsely accuse anyone of adultery again after that.123

‘Allamah al-Albani has this comment about this exact report:

أخرجه ابن أبى شيبة وعنه البيهقى (8/334 ـ 335) قلت: وإسناده صحيح.

It is documented by Ibn Abi Shaybah, and from him bu al-Bayhaqi (8/334-335). I say:Its chain is sahih .124

Imam Ibn Abi Shaybah again documents:

حدثنا أبو بكر قال حدثنا ابن علية عن التيمي عن أبي عثمان قال: لما قدم أبو بكرة وصاحباه على المغيرة جاء زياد فقال له عمر: رجل لن يشهد إن شاء الله إلا بحق، قال: رأيت انبهارا ومجلسا سيئا فقال عمر: هل رأيت المرود دخل المكحلة، قال: لا، قال: فأمر بهم فجلدوا.

Abu Bakr – Ibn ‘Ilyah – al-Tamimi – Abu ‘Uthman:

After Abu Bakrah and his two companions had testified against al-Mughirah, Ziyad came. So, ‘Umar said, “He is a man who will never testify, Allah willing, except with the truth.” He (Ziyad) said, “I saw a spectacle and an evil assembly”. So, ‘Umar said, “Did you see the kohl stick (i.e. the male private organ of al-Mughirah) enter the kohl container (i.e. the female private organ of the woman)?” He (Ziyad) replied, “No.” Therefore, he (‘Umar) ordered that they (Abu Bakr and his two companions) be whipped.125

‘Allamah al-Albani again copies the above and says:

قلت: وهذا إسناد صحيح على شرط الشيخين.

I say:This chain is sahih upon the standard of the two Shaykhs.126

So, this is the full picture, as gleaned from the reports:

• Abu Bakrah and some other people filed a criminal complaint of adultery against al-Mughirah b. Shu’bah with ‘Umar.

• Al-Mughirah was a close friend of ‘Umar.

• ‘Umar summoned the accused – who was his friend – and the Abu Bakrah team to his court for the trial.

• As Abu Bakrah and two other people testified, ‘Umar – the judge – increasingly blushed. Convicting and sentencing al-Mughirah was very unbearable for him. So, he dismissively denied the reports of Abu Bakrah and his team.

• It was a case of adultery, and four witnesses were required. Ziyad was the fourth to testify. Like others, he came all the way from Basra (where al-Mughirah was governor for ‘Umar prior to the trial) to Madinah to testify against al-Mughirah in a case of adultery. But, before he began his testimony, ‘Umar made some direct moves to entice him and to intimidate him.

• First, ‘Umar called him “the remover of the punishment”. This was an obvious suggestion to Ziyad that he must contradict his colleagues. He simply had no other choice but to remove the sentence of death still hanging over the neck of al-Mughirah.

• ‘Umar also described him as the one who would testify with the “truth”. This was another clear signal to him to contradict his colleagues. It showed that thekhalifah had blacklisted Ziyad’s colleagues for testifying against al-Mughirah. If Ziyad wanted to get into the good books of the powerfulkhalifah , he must tell only what ‘Umar would accept as the “truth”.

• Finally, ‘Umar shouted at him, with such distressing force that it could cause some people to pass out! The intention, obviously, was to unsettle and intimidate him. Going against thekhalifah could have highly devastating consequences. The message was unmistakable.

• So, Ziyad got the signal, and went against his colleagues. He denied having seen a sexual penetration. One wonders why then he had taken all the pain to come to Madinah from Iraq! Was it not to testify against al-Mughirah foradultery? Something clearly was not right here. Ziyad was altering his testimony in the light of the new circumstances. In any case, he admitted to seeing “a disgusting affair” and “a disgusting scene”, apparently involving al-Mughirah and the accused woman, which involved “an evil assembly” of both accused persons.

• ‘Umar – the judge – became joyous, thanking Allah, and ordered Abu Bakrah and his colleagues to be flogged for allegedly lying against al-Mughirah!

• After the lashing, Abu Bakrah stood up, and re-testified to al-Mughirah’s adultery – despite the clear dangers.

• ‘Umar intended to re-lash him but ‘Ali, as usual, saved Abu Bakrah with his knowledge.

To ‘Umar, this was fair, impartial hearing!

An interesting side to this discussion is that ‘Umar actually did not ordinarily seem to place much value on the Qur’anic requirement for four witnesses in the case of adultery. For instance, he convicted a woman simply for having only a six-month pregnancy! He never asked for any four witnesses. Rather, he did not even request for any testimony from anyone! However, when his close friend was involved, he became extraordinarily strict with the requirement, and displayed brutal bias in favour of the accused throughout the proceedings.

The testimony of Ziyad itself embarrassingly reveals the direct influence of ‘Umar’s intimidation and enticement over the former. Al-Hafiz Ibn Hajar al-‘Asqalani explains the circumstances of al-Mughirah’s alleged adultery:

وساق قصة المغيرة هذه من طرق كثيرة محصلها أن المغيرة بن شعبة كان أمير البصرة لعمر فأتهمه أبو بكرة وهو نفيع الثقفي الصحابي المشهور وكان أبو بكرة ونافع بن الحرث بن كلدة الثقفي وهو معدود في الصحابة وشبل بكسر المعجمة وسكون الموحدة ابن معبد بن عتيبة بن الحرث البجلي وهو معدود في المخضرمين وزياد بن عبيد الذي كان بعد ذلك يقال له زياد بن أبي سفيان أخوه من أم أمهم سمية مولاة الحرث بن كلدة فاجتمعوا جميعا فرأوا المغيرة متبطن المرأة وكان يقال لها الرقطاء أم جميل بنت عمرو بن الأفقم الهلالية وزوجها الحجاج بن عتيك بن الحرث بن عوف الجشمي

The story of al-Mughirah has been transmitted THROUGH SEVERAL CHAINS. Its summary is that al-Mughirah b. Shu’bah was the governor of Basra for ‘Umar. Abu Bakrah, whose real name was Nafi’ al-Thaqafi, accused him (of adultery). He (Abu Bakrah) is a well-known Sahabi. There was Abu Bakrah. There was (also) Nafi’ b. al-Harith b. Kildah al-Thaqafi, who is counted among the Sahabah.

There was Shibl b. Ma’bad b. ‘Utaybah b. al-Harith al-Bajali (as well), and he was considered to be among those (Sahabah) who witnessed both the Jahiliyyah and the Prophetic era. (Finally), there was Ziyad b. ‘Ubayd – who was later called Ziyad b. Abi Sufyan – (and he was) his (Abu Bakrah’s) brother from their grandmother, Sumayyah freed maid of al-Harith b. Kildah.

THEY ALL HAD GATHERED TOGETHER and had seen al-Mughirah in a secret affair with the woman called al-Riqṭah Umm Jamil bint ‘Amr al-Afqam al-Hilaliyyah,and her husband was al-Hajjaj b. ‘Utaybah b. al-Harith b. ‘Awf al-Jashmi .127

There were four of them together, including Ziyad. They all together saw al-Mughirah having a secret affair with Umm Jamil, whose husband was al-Hajjaj. The other three witnesses saw al-Mughirah’s male organ entering Umm Jamil’s female organ, and all of these three were totally trustworthy Sahabah of the Messenger, by Sunni standards. How then on earth did Ziyad miss that?! It seems fair to conclude that he was deliberately concealing the most crucial part of his testimony. It was simply impossible for him not to have seen what the others saw, especially as he was not described as suffering from any eye problems.

Moreover, what really did Ziyad mean by having seen “a disgusting affair” between the couple? Was he not actually implying the adultery of al-Mughirah and Umm Jamil? From the look of things, Ziyad saw what the three Sahabah saw, but decided to be ambiguous and to double-speak after ‘Umar enticed and intimidated him. If thekhalifah had not intervened, he most probably would have only corroborated his co-witnesses.

Anyway, there are some damning consequences in this particular case for Sunni Islam. Abu Bakrah, Shibl and Nafi’ b. al-Harith were Sahabah. Abu Bakrah in particular was a prominent Sahabi, whoseahadith are documented in the twoSahih s, and in all other authoritative Sunni books, in abundance. Of special interest is the fact that Abu Bakrah was the main

complainant against al-Mughirah, and he never repented from it. After being lashed by ‘Umar, he still reiterated his claim that al-Mughirah was an adulterer. ‘Allamah al-Albani copies a further report in this regard:

ثم أخرج من طريق عيينة بن عبد الرحمن عن أبيه عن أبى بكرة , فذكر قصة المغيرة قال: " فقدمنا على عمر رضى الله عنه , فشهد أبو بكر ونافع , وشبل بن معبد , فلما دعا زيادا قال: رأيت منكرا , فكبر عمر رضى الله عنه ودعا بأبى بكرة , وصاحبيه , فضربهم , قال: فقال أبو بكرة يعنى بعدما حده: والله إنى لصادق , وهو فعل ما شهد به , فهم بضربه , فقال على: لئن ضربت هذا فارجم هذا ".

وإسناده صحيح أيضا. وعيينة بن عبد الرحمن هو ابن جوشن الغطفانى وهو ثقة كأبيه.

Then he (al-Bayhaqi)128 recorded through the route of ‘Uyaynah b. ‘Abd al-Rahman from his father from Abu Bakrah, and he mentioned the story of al-Mughirah, and (then) said:

We got to ‘Umar, may Allah be pleased with him, and Abu Bakrah testified, as well as Nafi’ and Shibl b. Ma’bad. When Ziyad was called, he said,“I saw a disgusting act.” Therefore, ‘Umar, may Allah be pleased with him, said Allah Akbar, and thereby summoned Abu Bakrah and his two companions and beat them. So, Abu Bakrah said, that is, after he had been punished, “I SWEAR BY ALLAH, I am saying the truth. He (al-Mughirah) did what we have testified against him about .” Therefore, he (‘Umar) intended to beat him (again). But, ‘Ali said, “If you beat this one, then you must stone that one.”

Its chain is sahih too . ‘Uyaynah b. ‘Abd al-Rahman is Ibn Jawshan al-Ghaṭfani and he isthiqah (trustworthy), like his father.129

By all accounts therefore, allahadith by Abu Bakrah must be thrown away by the Ahl al-Sunnah wa al-Jama’ah as fairytales of a “liar”. It is the Order of Allah, as long as he is believed to have failed to prove his charge against al-Mughirah. This is where the great dilemma hides for our Sunni brothers. Allah has stated:

والذين يرمون المحصنات ثم لم يأتوا بأربعة شهداء فاجلدوهم ثمانين جلدة ولا تقبلوا لهم شهادة أبدا وأولئك هم الفاسقون إلا الذين تابوا من بعد ذلك وأصلحوا فإن الله غفور رحيم

Those who accuse chaste women,and do not produce four witnesses , flog them with eighty stripes,and reject their testimony FOREVER. THEY INDEED ARE THE LIARS, EXCEPT THOSE WHO REPENT thereafter and make corrections . Verily, Allah is Oft-Forgiving, Most Merciful.130

He also proclaims:

لولا جاءوا عليه بأربعة شهداء فإذ لم يأتوا بالشهداء فأولئك عند الله هم الكاذبون

Why did they not produce four witnesses? Since they have not produced the witnesses,THEN IN THE SIGHT OF ALLAH, THEY ARE THE LIARS .131

Imam ‘Abd al-Razzaq (d. 211 H) reiterates the fact which connects Abu Bakrah to the above verses:

عبد الرزاق عن معمر عن الزهري عن ابن المسيب قال: شهد على المغيرة بن شعبة ثلاثا بالزنا، ونكل زياد، فحد عمر الثلاثة، وقال لهم: توبوا تقبل شهادتكم، فتاب رجلان ولم يتب أبو بكرة، فكان لا يقبل شهادته، وأبو بكرة أخو زياد لامه، فلما كان من أمر زياد ما كان، حلف أبو بكرة أن لا يكلم زيادا أبدا، فلم يكلمه حتى مات

‘Abd al-Razzaq – Ma’mar – al-Zuhri – Ibn al-Musayyab:

Three people testified against al-Mughirah b. Shu’bah for adultery.But Ziyad recoiled . So, ‘Umar punished the three (with lashing), and said to them, “Repent, and your (future) testimonies will be accepted.” So, two of the men repentedbut Abu Bakrah did not repent. Therefore, his testimonies were no longer accepted . Abu Bakrah was a maternal brother of Ziyad. When what happened in the case of Ziyad occurred, Abu Bakrah swore that he would never again speak to Ziyad. As such, he never again spoke to him till his death.132

The chain issahih , and has been so declared by the topmuhadithun of the Ahl al-Sunnah. Imam Muslim (d. 261 H), for instance, has relied upon this chain in hisSahih :

حدثنا عبد بن حميد أخبرنا عبدالرزاق أخبرنا معمر عن الزهري عن ابن المسيب عن أبي هريرة

‘Abd b. Hamid –‘Abd al-Razzaq – Ma’mar – al-Zuhri – Ibn al-Musayyab – Abu Hurayrah133

Imam al-Tirmidhi (d. 279 H) also records:

حدثنا محمود بن غيلان حدثنا عبد الرزاق أخبرنا معمر عن الزهري عن ابن المسيب عن أبي هريرة

Mahmud b. Ghilan –‘Abd al-Razzaq – Ma’mar – al-Zuhri – Ibn al-Musayyab – Abu Hurayrah134

Al-Tirmidhi comments:

هذا حديث حسن صحيح

Thishadith ishasan sahih 135

‘Allamah al-Albani also says:

صحيح

Sahih 136

Imam Ibn Khuzaymah (d. 311 H) has included the chain in hisSahih as well:

ثنا أحمد بن منصور الرمادي ثنا عبد الرزاق أخبرني معمر عن الزهري عن ابن المسيب عن أبي هريرة

Ahmad b. Mansur al-Ramadi –‘Abd al-Razzaq – Ma’mar – al-Zuhri – Ibn al-Musayyab – Abu Hurayrah137

Dr. Al-A’zami has this simple verdict:

إسناده صحيح

Its chain issahih 138

Everything therefore boils down to this insoluble Sunni maze:

Anyone who accuses another of adultery must present four witnesses.

If he is unable to do so, then hemust be whipped by the authorities.

Hemust be asked to repent. If he does, his future testimonies are accepted.

If he refuses to repent, then he becomes a liar in the Sight of Allah, and his testimoniesmust be rejected till the Hour.

Abu Bakrah accused al-Mughirah, ‘Umar’s close friend and governor over Basra, of adultery, and presented four eye-witnesses (including himself).

All four witnesses came all the way from Iraq to modern-day Saudi Arabia to testify against al-Mughirah in a case of adultery.

However, ‘Umar enticed and intimidated the fourth of them, just as he was about to give his testimony. He (the fourth witness) thereby “recoiled” and made ambiguous, ambivalent statements instead.

So, the case against al-Mughirah failed due to the fourth witness’s action.

Abu Bakrah and the other two witnesses therefore were whipped by ‘Umar. They were thereafter asked by him to repent so that their future testimonies became acceptable. The other two repented (most probably from pressure), while Abu Bakrahswore by Allah that he was truthful in his testimony against al-Mughirah. He preferred to be branded “a liar” by the state, and that his future testimonies be rejected, rather than to falsify what he knew to be the truth.

Abu Bakrah also believed that Ziyad (his maternal brother), who “recoiled”, had wronged him terribly. So, he stopped speaking to Ziyad from that moment till his death!

Whoever believes that Abu Bakrah was wrong in his testimony must also accept that he was “a liar” in the Sight of Allah, due to his refusal to repent. The Qur’an is very explicit in this regard, and gives no exception. As a result, such a person must reject all of Abu Bakrah’sahadith .

However, the Ahl al-Sunnah consider Abu Bakrah to be perfectly trustworthy in everything he said, before and after the incident! Yet, they maintain that ‘Umar was correct to have whipped him!

But, it was either ‘Umar treated Abu Bakrah unjustly, or Abu Bakrah was truly a liar in the Sight of Allah. There is no third option to it.

Our Sunni brothers want to eat their cake and still have it. However, they can only do one of both. Their position on Abu Bakrah is a strategic do-or-die affair, which they can never let go. This, in reality, merely deepens their dilemma. If they accepted that Abu Bakrah, a prominent Sahabi, was a liar in the Sight of Allah, then they would have opened a door that could only lead to the complete collapse of their entire religion in no time! Yet, their pro-Abu Bakrah stance only fuels the theory that al-Mughirah was truly guilty of adultery, but that ‘Umar deliberately manipulated the judicial system to shield his dear friend from justice. Moreover, in the course of doing that, thekhalifah inflicted immense injustice upon Abu Bakrah for telling the truth.

10. Hadith Al-Qadha, An Age Of Jungle Justice VII

No one ever knew that looking handsome could become a criminal offence until the rule of ‘Umar b. al-Khaṭṭab. The grand Sunnimuffasir , Imam al-Alusi (d. 1270 H), proclaims:

صح أن عمر بن الخطاب رضي الله تعالى عنه غرب نصر بن حجاج إلى البصرة بسبب أنه لجماله افتتن بعض النساء به

It isauthentically transmitted that ‘Umar b. al-Khaṭṭab, may Allah the Most High pleased be pleased him, banished Nasr b. Hajjaj to Basra because - due to his good looks, some women were obsessed with him.139

Al-Hafiz (d. 852 H) also submits:

وقد أخرج بن سعد والخرائطي بسند صحيح عن عبد الله بن بريدة قال بينما عمر بن الخطاب يعس ذات ليلة في خلافته فإذا امرأة تقول هل من سبيل إلى خمر فأشربها أو من سبيل إلى نصر بن حجاج فلما أصبح سأل عنه فأرسل إليه فإذا هو من أحسن الناس شعرا وأصبحهم وجها فأمره عمر أن يطم شعره ففعل فخرجت جبهته فازداد حسنا فأمره أن يعتم فازداد حسنا فقال عمر لا والذي نفسي بيده لا تجامعني ببلد فأمر له بما يصلحه وصيره إلى البصرة

Ibn Sa’d and al-Kharaiṭi have recordedwith a sahih chain from ‘Abd Allah b. Buraydah who narrated:

While ‘Umar b. al-Khaṭṭab was on patrol one night during hiskhilafah , there was a woman (he overheard) saying, “Is there a way to get to alcohol to drink, or a way to get to Nasr b. Hajjaj?” In the morning, he (‘Umar) asked about him (Nasr), and summoned him.He was one of the most beautiful of mankind in terms of the hair, and one of their most good-looking . So, he (‘Umar) ordered him to collect his hair. He did so, and his forehead appeared. As a result, he became even more handsome. He (‘Umar) ordered him (again) to wear a turban. But, his beauty increased (nonetheless). So, ‘Umar said,“No! I swear by the One in Whose Hand my life is, you cannot stay WITH ME in the same town”. Therefore, he ordered what befitted him and relocated to Basra.140

Nasr b. al-Hajjaj, one of the Sahabah, committed no other “crime” than that he looked very handsome. For that, he was summarily tried and penalized, forcibly “relocated” to Basra. ‘Umar was the first human being to do this throughout history. However, in April 2013, the Saudi authorities followed his precedent in a very famous, severely embarrassing case141 that caused widespread worldwide mockery of Islam over the internet. Three Emirati men were deported by Riyadh to the United Arab Emirates literally for being “too handsome”!

‘Umar’s reason for banishing Nasr seems even weirder than the “punishment” itself. If we assumed that thekhalifah expelled him because “women were obsessed with him”, were there no women in Basra? Apparently, no matter the claims, the true motive behind ‘Umar’s action had nothing to do with women. In fact, thekhalifah himself outlined his

justification in very clear words: he could not tolerate living in the same city with Nasr. So if ‘Umar had later moved to Basra he would still have re-banished Nasr to another faraway town. From all indications, it seems that thekhalifah was only very bitter about the latter’s good looks.

In any case, it is pretty obvious that ‘Umar would never have tolerated the presence of Prophet Yusuf,‘alaihi al-salam , in Madinah had the latter lived during the former’s rule. These are Allah’s Words concerning His prophet:

وقال نسوة في المدينة امرأت العزيز تراود فتاها عن نفسه قد شغفها حبا إنا لنراها في ضلال مبين فلما سمعت بمكرهن أرسلت إليهن وأعتدت لهن متكأ وآتت كل واحدة منهن سكينا وقالت اخرج عليهن فلما رأينه أكبرنه وقطعن أيديهن وقلن حاش لله ما هذا بشرا إن هذا إلا ملك كريم

And the women in the city said, “The Queen is seeking to seduce her young man (i.e. Yusuf, her slave then). Indeed, she loves him violently. Verily, we see her in plain error.” So when she (the queen) heard of their (the women’s) accusation, she sent for them and prepared a banquet for them; she gave each one of them a knife (to cut the foodstuff with), and she said (to Yusuf), “Come out before them.”Then, when they saw him, they exalted him AND CUT THEIR HANDS. They said, “Allah forbid! THIS IS NOT A MAN! This is none other than a noble angel! ”142

These were the women of ancient Egypt. Prophet Yusuf was so handsome that they could not believe that he was even a man! So, one can safely conclude that the noble prophet had superhuman beauty. What strengthens this submission is that these women, in their trance over the sight of him, were absentmindedly cutting their hands with knives, without flinching! With these facts, Nasr b. al-Hajjaj was apparently a very ugly duckling compared to Yusuf b. Ya’qub, the prophet of Allah. Interestingly, the pagan king of Egypt tolerated and honoured Prophet Yusuf in his city, even in his palace! By contrast, if it had been during ‘Umar’skhilafah , he would have banished the prophet to a very distant land! Thekhalifah simply could not accommodate in his city any man like Nasr or Yusuf.

Hadiths about Imams al-Hassan and al-Husain (AS) - Their Virtues

Imams al-Hassan and al-Husain, are the blessed sons of Imam Ali and sitna Fatimah al-Zahra, grandsons of the prophet Muhammad and the beloved mother of the believers, Khadija bint Khuwaylid. Imam Hussan was born on the 15th of Ramadhan 3 A.H/625 A.D. in Medina and was martyred through poisoning in Safar 50 A.H/670 A.D by the order of tyrant Mua'awiyah.

Imam Husain, the chief of martyrs, was born on 1/8/626 (third of Sha'aban, 4 A.H) in Medina, 6 months after his brother al-Hassan. After the birth of al-Husain, the angel Gabriel came down to the prophet to give him the new born's name: al-Husain, which translates to Shubair in Hebrew. Shubair was Haroun's second son's name. An authentic hadith states that the prophet named his grandsons after the sons of Haroun:

The Messenger of Allah said: “I named Hasan and Husain and Muhsin the names of the sons of Aaron (Haroon) who were: Shubbar, Shubair, and Mushbir.”

References:

*- Sunan Abu Dawud al-Tilyasi, v1, p232 (without mentioning Muhsin)

*- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p774, Tradition #1365

*- al-Mustadrak, by al-Hakim, v3, pp 165,168

*- Kashf al-Astar, by al-Bazzar, v2, p416

*- Ibn Habban, as quoted in al-Mawarid, p551

*- al-Tabarani, v3, p100

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292

al-Husain, his sons (except Ali Zain al-Abidin), relatives and companions were martyred on the 10th of Muharram (Ashura) [61 A.H/680 A.D] in Karbala (Iraq) by order of Yazid ibn Mua'awiyah, the tyrant ruler of the muslims.

After reading about their special virtues, you will come to realize that Ahlul Bayt are the people that every muslim should follow if he wills to follow the path of the prophet. These are the people that are truly and undoubtly loved by Allah (SWT) and reserved for them a place in paradise. These are the people that the prophet had asked us to love in every way: emotionally and practically by following their footsteps. These were the people Allah had purified and made them unimaginably better than us.

And these were the people who were mistreated, killed and mutilated by the hypocrites, so that they finally extinguish Islam from the hearts of muslims and from history and gather all the worldly wealth they can reach. When the name of any of the two grandsons of the prophet are mentioned, peace be upon him (Alayhil salam) should follow. This fact, which shows their elevated status, is supported by the sihah. This virtue applies to all the members of Ahlul Bayt, except to the prophet to whom we say: Peace be upon him and his progeny. To find all the related narrations regarding al-Hassan (as) or al-Hussein (as)

Type the following: عليه السلام or عليهما السلام If your keyboard does not allow you to type it directly into the search text fields, click on the top keyboard icon. A scripted keypad will appear with all the arabic characters you need. Use the embedded keys to write your search criteria. Then copy paste it to one of the four search text fields. Select one or more books for your search and click the “Start Search” button. You will have enough narrations that supports this fact.

Here is a list of references to some of these narrations from just the Sahih of al-Bukhari: Sahih Bukhari, Book of al-Khumus, Page 651, #3091, Read it Sahih Bukhari, Book of al-Manaquib, Page 749, #3544, Read it Sahih Bukhari, Book of al-al-Hibah, Page 540, Chapter 20/21 (إذا وهب دينا على رجل ) - It is before the first narration of this chapter and it says: قال شعبة عن الحكم: هو جائز. ووهب الحسن بن علي عليهما السلام لرجل دينه Content: Love of the prophet towards His grandsons This son of mine is a saiyid Resemblance to the prophet They are my two sweet basils in this world Special virtues The Prophet crying for the martyrdom of imam al-Husain Love of the prophet towards His grandsons Narrated Abu Huraira Ad-Dausi: When we were praying (the night prayers) behind the Messenger of God, Hasan and Husain would jump on his back while he was prostrating in prayer. When he lifted his head, he would move them gently and place them beside him.

One evening, after prayers, I offered to take the two youths home, but the Prophet wished them to stay. Soon, however, a flash of lightning illuminated the sky, and they thus walked in its light until they entered their home.

References:

*- Musnad Ahmad Ibn Hanbal: v2,p513 [entire book: p10655,#10669]

Narrated Abu Huraira Ad-Dausi: Once the Prophet went out during the day. Neither did he talk to me nor I to him till he reached the market of Bani Qainuqa and then he sat in the compound of Fatima's house and asked about the small boy (his grandson Al-Hasan) but Fatima kept the boy in for a while. I thought she was either changing his clothes or giving the boy a bath. After a while the boy came out running and the Prophet embraced and kissed him and then said, 'O Allah! Love him, and love whoever loves him.'

References:

*- Sahih Bukhari, Volume 3, Book 34, Number 333: - Sales and Trade - (English version)

*- Sahih Bukhari, Page 441, Number 2122, Book: al-boyoo' - (Arabic version)

Narrated Usama bin Zaid: That the Prophet used to take him and Al-Hasan, and used to say, “O Allah! I love them, so please love them,” or said something similar.

References:

*- Sahih Bukhari, Volume 5, Book 57, Number 90: - Companions of the prophet - (English version)

*- Sahih Bukhari, Page 787, Number 3747, Book: Fada'il al-Sahabah - (Arabic version)

Narrated Al-Bara:I saw the Prophet carrying Al-Hasan on his shoulder an saying, “O Allah! I love him, so please love him.”

References:

*- Sahih Bukhari, Volume 5, Book 57, Number 92: - Companions of the prophet - (English version)

*- Sahih Bukhari, Page 787, Number 3749, Book: Fada'il al-Sahabah - (Arabic version)

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying to Hasan: O Allah, behold, I love him. Thou too love him and love one who loves him.

References:

*- Sahih Muslim, Book 031, Number 5951 - Virtues of the companions - (English version)

*- Sahih Muslim, Page 946, Number (2421)-56, Book: Fada'il al-Sahabah - (Arabic version)

Abu Huraira reported: I went along with Allalh's Messenger (may peace be upon him) at a time during the day but he did not talk to me and I did not talk to him until he reached Bazar of Banfi Qainuqal. He came back to the tent of Fatima and said: Is the little chap (meaning Hasan) there? We were under the impression that his mother had detained him in order to bathe him and dress him and garland him with a sweet garland. Not much time had passed that he (Hasan) came running until both of them embraced each other, thereupon Allah's Messenger (may peace be upon him) said: O Allah, I love him; love him Thou and love one who loves him (Hasan).

References:

*- Sahih Muslim, Book 031, Number 5952 - Virtues of the companions - (English version)

*- Sahih Muslim, Page 946, Number (2421)-57, Book: Fada'il al-Sahabah - (Arabic version)

Al-Bara' b. Azib reported: I saw Hasan b. 'Ali upon the shoulders of Allah's Apostle (may peace be upon him) and he was saying: O Allah, I love him, and love him Thou.

References:

*- Sahih Muslim, Book 031, Number 5953 - Virtues of the companions - (English version)

*- Sahih Muslim, Page 946, Number (2421)-58 & (2421)-59, Book: Fada'il al-Sahabah - (Arabic version)

Usamah ibn Zayd narrated: I went to the Prophet (PBUH&HF) one night about something I required and he came out with something (I did not know what) under his cloak. When I had finished telling him my business I asked him what he had under his cloak, and when he opened it I saw al-Hasan and al-Husain on his hips. He then said, “These are my sons and my daughter's sons. O Allah, I love them, so I beseech Thee to love them and those who love them.”

References:

*- Sahih Tirmidhi

*- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6156

Anas ibn Malik Narrated: When Allah's Messenger (PBUH&HF) was asked which member of his family was dearest to him, he replied, “Al-Hasan and al-Husain.” He used to say to Fatimah, “Call my two sons to me,” and then would sniff and cuddle them.

References:

*- Sahih Tirmidhi

*- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6158

حَدَّثَنَا عَبد اللَّهِ حَدَّثَنِي نَصرُ بنُ عَلِيٍّ الأَزدِيُّ أَخبَرَنِي عَلِيُّ بنُ جَعفَرِ بنِ مُحَمَّدِ بنِ عَلِيِّ بنِ الحُسَينِ بنِ عَلِيٍّ حَدَّثَنِي أَخِي مُوسَى بنُ جَعفَرٍ عَن أَبِيهِ جَعفَرِ بنِ مُحَمَّدٍ عَن أَبِيهِ عَن عَلِيِّ بنِ حُسَينٍ رَضِيَ اللَّهُ عَنهُ عَن أَبِيهِ عَن جَدِّهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ أَخَذَ بِيَدِ حَسَنٍ وَحُسَينٍ رَضِيَ اللَّهُ عَنهُمَا فَقَالَ مَن أَحَبَّنِي وَأَحَبَّ هَذَينِ وَأَبَاهُمَا وَأُمَّهُمَا كَانَ مَعِي فِي دَرَجَتِي يَومَ القِيَامَةِ

References:

*- Musnad Ahmad ibn Hanbal, v1,p78 [entire book: p88,#576]; This son of mine is a saiyid Narrated Abu Bakra: I heard the Prophet talking at the pulpit while Al-Hasan was sitting beside him, and he (i.e. the Prophet ) was once looking at the people and at another time Al-Hasan, and saying, “This son of mine is a Saiyid (i.e. chief) and perhaps Allah will bring about an agreement between two sects of the Muslims through him.”

References:

*- Sahih Bukhari, Volume 5, Book 57, Number 89, Book: Fada'il al-Sahabah; Page 787, Number 3746 (Arabic version)

حدثنا عبد الله حدثني أبي حدثنا سفيان عن أبي موسى ويقال له: إسرائيل قال: سمعت الحسن قال: سمعت أبا بكرة وقال سفيان مرة: -عن أبي بكرة رأيت رسول الله صلى الله عليه وسلم على المنبر وحسن عليه السلام معه وهو يقبل على الناس مرة وعليه مرة ويقول: إن ابني هذا سيد ولعل الله تبارك وتعالى أن يصلح به بين فئتين من المسلمين

References:

*- Musnad ibn Hanbal, vol 5, p38 [entire book: page 1494, #20663] Page 787, Number 3746 (Arabic version)

Jami'i Ahkam al-Qur'an, by Imam al-Qurtubi Mukhtasar Tafseer ibn Kathir, Ikhtisar al-Sabooni Jalalu'd-Din Suyuti in Durr-e-Mansur Jami'i al-Sagheer, by Jalalu'd-Din Suyuti Kana al-U'ummal, by al-Muttaqi al-Hindi Sunan al-Tirmidhi, by Imam al-Tirmidhi Sunan Abu Dawud, by Abu Dawud Mu'ujam al-Tabarani al-Kabir, by Imam al-Tabarani and many others... Resemblance to the prophet Narrated Muhammad: Anas bin Malik said, “The head of Al-Husain was brought to 'Ubaidullah bin Ziyad and was put in a tray, and then Ibn Ziyad started playing with a stick at the nose and mouth of Al-Husain's head and saying something about his handsome features.” Anas then said (to him), “Al-Husain resembled the Prophet more than the others did.” Anas added, “His (i.e. Al-Husain's) hair was dyed with Wasma (i.e. a kind of plant used as a dye).”

References:

*- Sahih Bukhari, Volume 5, Book 57, Number 91: - Companions of the Prophet - (English version)

*- Sahih Bukhari, Page 787, Number 3747 - second part, Book: Fada'il al-Sahabah - (Arabic version) Narrated 'Uqba bin Al-Harith: I saw Abu Bakr carrying Al-Hasan and saying, “Let my father be sacrificed for you; you resemble the Prophet and not 'Ali,” while 'Ali was laughing at this.

References:

*- Sahih Bukhari, Volume 5, Book 57, Number 93: - Companions of the Prophet - (English version)

*- Sahih Bukhari, Page 787, Number 3750, Book: Fada'il al-Sahabah - (Arabic version) Narrated Anas: None resembled the Prophet more than Al-Hasan bin 'Ali did.

References:

*- Sahih Bukhari, Volume 5, Book 57, Number 95: - Companions of the Prophet - (English version)

*- Sahih Bukhari, Page 787, Number 3752, Book: Fada'il al-Sahabah - (Arabic version) They are my two sweet basils in this world Narrated Ibn Abi Nu'm: A person asked 'Abdullah bin 'Umar whether a Muslim could kill flies. I heard him saying (in reply). “The people of Iraq are asking about the killing of flies while they themselves murdered the son of the daughter of Allah's Apostle The Prophet said, They (i.e. Hasan and Husain) are my two sweet basils in this world.”

References:

*- Sahih Bukhari, Volume 5, Book 57, Number 96: - Companions of the Prophet - (English version)

*- Sahih Bukhari, Page 787, Number 3753, Book: Fada'il al-Sahabah - (Arabic version)

Special virtues

The Messenger of Allah said: “Husain is from me and I am from al-Husain. May God love those who love Husain.”

References:

*- Musnad Ahmad Ibn Hanbal: v4,p172 [entire book: p1268,#17704]

*- Al-Tirmidhi, II, 306

*- Fadha'il al-Sahaba, by Ahmad Hanbal, v2, p772, Tradition #1361

*- al-Mustadrak, by al-Hakim, v3, p177

*- Amali, by Abu Nu'aym al-Isbahani, p64

*- al-Kuna wal Asmaa, by al-Dulabi, v1, p88

*- al-Tabarani, v3, p21

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p291

*- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6160 On the authority of Salman al-Farisi, the Persian: 'Whoever loves Hasan and Husain, I love him, and whomsoever I love, God also loves, and whomsoever God loves, He shall cause him to enter into the gardens of bliss. Likewise he who hates Hasan and Husain shall be consigned to the Fire, because both God and his Messenger will hate him, 'and a terrible punishment awaits him'.

References:

*- Al-Muttaqi al-Hindi, p. 221

Hudhayfa, a well known companion and traditionist, reported that the Prophet said: 'An angel is here who never came down to earth before this night. He sought permission from his Lord to come down and greet me, and to bring me the glad tidings that Fatima is the mistress of the women of Paradise, and that Hasan and Husain are the masters of the youths of Paradise.'

حدثنا عبد الله بن عبد الرحمن وإسحاق بن منصور قإلا أخبرنا محمد بن يوسف عن إسرائيل عن ميسرة بن حبيب عن منهال بن عمرو عن زر بن حبيش عن حذيفة قال: “سألتني أمي متى عهدك؟ تعني بالنبي صلى الله عليه وسلم؛ فقلت مالي به عهد منذ كذا وكذا، فنالت مني فقلت لها دعيني آتي النبي صلى الله عليه وسلم فأصلي معه المغرب وأسأله أن يستغفر لي ولك؛ فأتيت النبي صلى الله عليه وسلم فصليت معه المغرب فصلى حتى صلى العشاء ثم انفتل فتبعته فسمع صوتي فقال من هذا؟ حذيفة؟ قلت نعم. قال ما حاجتك غفر الله لك ولأمك؟ قال إن هذا ملك لم ينزل إلى الأرض قط قبل هذه الليلة، استأذن ربه أن يسلم علي ويبشرني بأن فاطمة سيدة نساء أهل الجنة، وأن الحسن والحسين سيدا شباب أهل الجنة”

References:

*- Sunan al-Tirmidhi, v2, p307; v5,#3870 (المُجَلَّد الخَامِس << أبواب المَنَاقِب عَن رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وسَلَّم >> 110- باب )

*- Musnad Ahmad Ibn Hanbal: v5,p391 [entire book: p1732,#23718]

*- al-Jami'i al-Sagheer, Jalaludin al-Suyuti, vol 1, #93 (المجلد الأول << باب: حرف الألف )

*- Ziyadat al-Jami'i al-Sagheer wal Durr al-Muntathar, Jalaludin al-Suyuti, #943, #1629 (كتاب “زيادة الجامع الصغير”، للسيوطي << حرف الهمزة )

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 12, #34158, #34192, #34217 (المجلد الثاني عشر << الفصل الأول في فضلهم مجملا )

عن حذيفة قال: سألتني أمي متى عهدك بالنبي صلى الله عليه وسلم؟ فقلت: مذ كذا وكذا، فدعيني أصلى معه المغرب ثم لا أدعه حتى يستغفر لي ولك، فصليت معه المغرب فصلى حتى صلى العشاء الآخرة ثم صلى حتى لم يبق في المسجد أحد فعرض له عارض فناجاه ثم انفتل فعرف صوتي فقال: حذيفة؟ فقلت: نعم، قال: ما جاء بك؟ غفر الله لك ولأمك يا حذيفة! هذا ملك لم يكن نزل قبل الليلة إلى الأرض، استأذن ربه أن يسلم علي فأذن له وبشرني أن فاطمة سيدة نساء أهل الجنة والحسن والحسين سيدا شباب أهل الجنة

References:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 13, #37620 (المجلد الثالث عشر << فصل في فضلهم مجملا ) Narrared by Abu Saei'id al-Khudri, the Messenger of Allah said: “Al-Hasan and al-Husain are the chiefs of the youth of Paradise and Fatimah is the chief of their women.”حَدَّثَنَا مُحَمَّدُ بنُ عَبدِ اللَّهِ الزُّبَيرِيُّ حَدَّثَنَا يَزِيدُ بنُ مَردَانُبَةَ قَالَ حَدَّثَنَا ابنُ أَبِي نُعمٍ عَن أَبِي سَعِيدٍ الخُدرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ الحَسَنُ وَالحُسَينُ سَيِّدَا شَبَابِ أَهلِ الجَنَّةِ

References:

*- Musnad Ahmad Ibn Hanbal: v3,p3 [entire book: p777,#11012]; v3, p62 [entire book: p820,#11616]; v3, p82 [entire book: p834,#11799]

*- Sahih al-Tirmidhi, v5, p660, on the authority of Abu Sa'id and Hudhayfa

*- Sunan ibn Majah, The Introduction, Fadl Ali bin Abi Talib

*- al-Tabarani, on the authorities of: Umar, Ali, Jabir, Abu Hurayrah, Usamah Ibn Zaid, al-Baraa, Ibn 'Adi, and Ibn Masud

*- Fada'il al-Sahaba, by Ahmad Hanbal, v2, p771, Tradition #1360

*- al-Mustadrak, by al-Hakim, v3, pp 166,167

*- Hilyatul Awliyaa, by Abu Nu'aym, v5, p71

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p290

*- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6154

حَدَّثَنَا عَفَّانُ قَالَ ثَنَا خَالِدُ بنُ عَبدِ اللَّهِ حَدَّثَنَا يَزِيدُ بنُ أَبِي زِيَادٍ عَن عَبدِ الرَّحمَنِ بنِ أَبِي نُعمٍ عَن أَبِي سَعِيدٍ الخُدرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ الحَسَنُ وَالحُسَينُ سَيِّدَا شَبَابِ أَهلِ الجَنَّةِ وَفَاطِمَةُ سَيِّدَةُ نِسَائِهِم إِلَّا مَا كَانَ لِمَريَمَ بِنتِ عِمرَانَ

References:

*- Musnad Ahmad Ibn Hanbal: v3, p64 [entire book: p821,#11641]; Abu Huraira narrated: The Prophet (PBUH) looked toward Ali, Hasan, Husain, and Fatimah (AS), and then said: “I am in war with those who will fight you, and in peace with those who are peaceful to you.”

References:

*- Sahih al-Tirmidhi, v5, p699

*- Sunan Ibn Majah, v1, p52

*- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350

*- al-Mustadrak, by al-Hakim, v3, p149

*- Majma' al-Zawa'id, by al-Haythami, v9, p169

*- al-Kabir, by al-Tabarani, v3, p30, also in al-Awsat

*- Jami' al-Saghir, by al-Ibani, v2, p17

*- Tarikh, by al-Khateeb al-Baghdadi, v7, p137

*- Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p144

*- Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25

*- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tdadition #6145 The Messenger of Allah said: “He who loves al-Hasan and al-Husain, loved me, and he who makes them angry has made me angry.”

References:

*- Sunan Ibn Majah

*- al-Mustadrak, by al-Hakim, from Abu Hurairah

*- Musnad Ahmad Ibn Hanbal

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292 The Messenger of Allah said: “I named Hasan and Husain and Muhsin the names of the sons of Aaron (Haroon) who were: Shubbar, Shubair, and Mushbir.”

أخبرنا أبو العباس محمد بن أحمد المحبوبي بمرو، حدثنا سعيد بن مسعود، حدثنا عبيد الله بن موسى، أنا إسرائيل، عن أبي إسحاق، عن هانئ بن هانئ، عن علي بن أبي طالب -رضي الله تعالى عنه- قال: لما ولدت فاطمة الحسن جاء النبي -صلَّى الله عليه وسلَّم- فقال: أروني ابني، ما سميتموه؟. قال: قلت: سميته حربا. قال: بل هو حسن. فلما ولدت الحسين جاء رسول الله -صلَّى الله عليه وسلَّم- فقال: أروني ابني، ما سميتموه؟. قال: قلت: سميته حربا. فقال: بل هو حسين. ثم لما ولدت الثالث جاء رسول الله -صلَّى الله عليه وسلَّم- قال: أروني ابني، ما سميتموه؟. قلت: سميته حربا. قال: بل هو محسن

ثم قال: إنما سميتهم باسم ولد هارون: شبر، وشبير، ومشبر

References:

*- Sunan Abu Dawud al-Tilyasi, v1, p232 (without mentioning Muhsin)

*- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p774, Tradition #1365

*- al-Tabarani, v3, p100

*- Idhaah, Abdul Ghani, from Salman al-Farsi

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292

*- Ibn Habban, as quoted in al-Mawarid, p551

*- Mustadrak al-Hakim, v3,#371/4773 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> ومن مناقب: الحسن والحسين، ابني بنت رسول الله -صلَّى الله عليه وسلم -)

*- Kanz al-U'ummal, y Muttaqi ak-Hindi v13,#37679 (المجلد الثالث عشر << فضل الحسنين رضي الله عنهما )

*- Musnad Ahmad ibn Hanbal, vol 1 (ومن مسند علي بن أبي طالب رضي الله عنه )

*- And many others...

حدَّثنا مُحَمَّدُ بنُ بَشَّارٍ حدَّثنا يحيى بنُ سعيدٍ وعبدُ الرَّحمَنِ بنُ مهديِّ قالا حدَّثنا سُفيَانُ عن عاصمِ بنِ عبيدِ اللهِ بنِ أبي رافعٍ عن أبيهِ قال: رأيتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وسَلَّم أذَّنَ في أُذنِ الحسنِ بنِ عليٍّ حينَ ولدتهُ فاطمةُ بالصَّلاةِ

Reference:

*- Sunan al-Tirmidhi: v3,#1553 (المجلَّد الثالث << أبوابُ الأضاحي [عن رَسُول اللَّهِ صَلَّى اللَّهُ عَلَيهِ وسَلَّم ] >> 15 - بابُ الأذانِ في أُذنِ المولُودِ )

*- Mustadrak al-Hakim, v3,#425/4827 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> أول فضائل: أبي عبد الله الحسين بن علي الشهيد -رضي الله تعالى عنهما- ابن فاطمة بنت رسول الله -صلَّى الله عليه وسلَّم- وعلى آله) خير رجالكم علي؛ وخير شبابكم الحسن والحسين، وخير نسائكم فاطمة. (الخطيب وابن عساكر - عن ابن مسعود ).

References:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 12, #34191 (المجلد الثاني عشر << الإكمال من الفصل الأول في فضل أهل البيت مجملا) أيها الناس! ألا أخبركم بخير الناس جدا وجدة؟ ألا أخبركم بخير الناس عما وعمة؟ ألا أخبركم بخير الناس خالا وخالة؟ ألا أخبركم بخير الناس أبا وأما؟ الحسن والحسين جدهما رسول الله، وجدتهما خديجة بنت خويلد، وأمهما فاطمة بنت رسول الله، وأبوهما علي بن أبي طالب، وعمهما جعفر بن أبي طالب، وعمتهما أم هانيء بنت أبي طالب؛ وخالهما القاسم بن رسول الله، وخالاتهما زينب ورقية وأم كلثوم بنات رسول الله، وجدهما في الجنة، وأبوهما في الجنة، وأمهما في الجنة، وعمهما في الجنة وعمتهما في الجنة، وخالاتهما في الجنة، وهما في الجنة، ومن أحبهما في الجنة. (طب وابن عساكر - عن ابن عباس، وفيه أحمد بن محمد اليمامي متروك وكذبه أبو حاتم وابن صاعد ).

References:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 12, #34278 (المجلد الثاني عشر << الإكمال من الحسن والحسين رضي الله عنهما) حدثنا محمد بن عبد الله بن عرس المصري ثنا أحمد بن محمد اليمامي ثنا عبد الرزاق أنا معمر عن بن أبي نجيح عن مجاهد عن ابن عباس رضي الله تعالى عنهما قال صلى رسول الله صلى الله عليه وسلم صلاة العصر فلما كان في الرابعة أقبل الحسن والحسين حتى ركبا على ظهر رسول الله صلى الله عليه وسلم فلما سلم وضعهما بين يديه وأقبل الحسين فحمل رسول الله صلى الله عليه وسلم الحسن على عاتقه الأيمن والحسين على عاتقه الأيسر ثم قال أيها الناس ألا أخبركم بخير الناس جدا وجدة ألا أخبركم بخير الناس عما وعمة الا أخبركم بخير الناس خالا وخالة ألا أخبركم بخير الناس أبا وأما هما الحسن والحسين جدهما رسول الله صلى الله عليه وسلم وجدتهما خديجة بنت خويلد وأمهما فاطمة بنت رسول الله صلى الله عليه وسلم وأبوهما علي بن أبي طالب رضي الله تعالى عنه وعمهما جعفر بن أبي طالب وعمتهما أم هانئ بنت أبي طالب وخالهما القاسم بن رسول الله صلى الله عليه وسلم وخالاتهما زينب ورقية وأم كلثوم بنات رسول الله صلى الله عليه وسلم جدهما في الجنة وأبوهما في الجنة وعمهما في الجنة وعمتهما في الجنة وخالاتهما في الجنة وهما في الجنة ومن أحبهما في الجنة (3/ 67 )

References:

*- Mu'ujam al-Tabarani al-Kabir, by Imama al-Tabarani (باب الحاء << حسن بن علي بن أبي طالب رضي الله تعالى عنه يكنى أبا محمد >> بقية أخبار الحسن بن علي رضي الله تعالى عنهما )

The Prophet crying for the martyrdom of imam al-Husain Narrated Salma: “I went to visit Umm Salamah and found her weeping. I asked her what was making her weep and she replied that she had seen Allah's Messenger (PBUH&HF) (meaning in a dream) with dust on his head and beard. She asked him what was the matter and he replied, I have just been present at the slaying of al-Husain.'“

References:

*- Sahih Tirmidhi

*- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6157 Narrated Abdullah Ibn Abbas: One day at midday he saw in a dream the Prophet (PBUH&HF) dishevelled and dusty with a bottle containing blood in his hand and said, “You for whom I would give my father and mother as ransom, what is this?” He replied, “This is the blood of al-Husain and his companions which I have been collecting today.” He told that he was reckoning that time and found that he had been killed at that time.

References:

*- Musnad Ahmad Hanbal

*- Dala'il an-Nubuwwah, by al-Bayhaqi

*- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6172

Aisha narrated: The Prophet (PBUH&HF) said: “Gabriel informed me that my grandson al-Husain (AS) will be killed after me in the land of al-Taff and brought me this Turbah (mudd/soil) and informed me that this is the soil of the place he will be martyred.”

References:

*- Tabaqat, by Ibn Sa'd

*- al-Tabarani

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p292 Even the Jinns mourn the martyrdom of Imam al-Husain, as reported by the following narration: Um Salama (the wife of Prophet (S)) said: I heard the Jinns (the unseen creatures) mourning for al-Husain.” وقد روى حماد بن سلمة عن عمَّار بن أبي عمارة، عن أم سلمة أنها سمعت الجنَّ تنوح على الحسين بن علي وهذا صحيح .

References:

*- Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v4, part 1, p26

*- Fada'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p776, Tradition #1373

*- Tabarani, v3, pp 130-131

*- Tahdhib, v7, p404

*- al-Bidayah wal-Nihayah, by Imam Ismai'il ibn Kathir al-Dimashqi, vol 6 (فصل في الإخبار عن قتال التُّرك كما سنبينه إن شاء الله: الإخبار بمقتل الحسين بن علي رضي الله عنهما )

أول فضائل: أبي عبد الله الحسين بن علي الشهيد -رضي الله تعالى عنهما- ابن فاطمة بنت رسول الله -صلَّى الله عليه وسلَّم- وعلى آله أخبرنا أبو عبد الله محمد بن علي الجوهري ببغداد، حدثنا أبو الأحوص محمد بن الهيثم القاضي، حدثنا محمد بن مصعب، حدثنا الأوزاعي، عن أبي عمار شداد بن عبد الله، عن أم الفضل بنت الحارث: أنها دخلت على رسول الله -صلَّى الله عليه وسلَّم- فقالت: يا رسول الله، إني رأيت حلما منكرا الليلة. قال: (ما هو؟)

قالت: إنه شديد

قال: (ما هو؟)

قالت: رأيت كأن قطعة من جسدك قطعت ووضعت في حجري. فقال رسول الله -صلَّى الله عليه وسلَّم-: رأيت خيرا، تلد فاطمة إن شاء الله غلاما، فيكون في حجرك. فولدت فاطمة الحسين، فكان في حجري كما قال رسول الله -صلَّى الله عليه وسلَّم-. فدخلت يوما إلى رسول الله -صلَّى الله عليه وسلَّم-، فوضعته في حجره، ثم حانت مني التفاتة، فإذا عينا رسول الله -صلَّى الله عليه وسلَّم- تهريقان من الدموع، قالت: فقلت: يا نبي الله، بأبي أنت وأمي مالك؟ قال: (أتاني جبريل -صلى الله عليه وسلم-، فأخبرني أن أمتي ستقتل ابني هذا). فقلت: هذا؟ !

فقال: (نعم، وأتاني بتربة من تربته حمراء)

Reference:

*- Mustadrak al-Hakim, v3, #416/4818 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> أول فضائل: أبي عبد الله الحسين بن علي الشهيد -رضي الله تعالى عنهما- ابن فاطمة بنت رسول الله -صلَّى الله عليه وسلَّم- وعلى آله ) Umm Salama says: I saw Husayn (a) sitting in the lap of his grandfather, the Prophet (s), who had a red block of soil in his hand. The Prophet (s) was kissing the dust and weeping. I asked him what that soil was. The Prophet (s) said: “Gabriel has informed me that my son, this Husayn, will be murdered in Iraq. He has brought this earth for me from that land. I am weeping for the suffering that will befall my Husayn.” Then the Prophet (s) handed the dust to Umm Salama and said to her: “When you see this soil turn into blood, you will know that my Husayn has been slaughtered.” Umm Salama kept the soil in a bottle and kept watch over it until she saw on the day of Ashura, 10th of Muharram 61 A.H., that it turned to blood. Then she knew that Husayn bin Ali (a) had been martyred.

Reference:

*- al-Hakim, al-Mustadrak, vol. 4, p. 398

*- al-Dhahabi, Siyar alam al-nubala', vol. 3, p. 194

*- Ibn Kathir, al-Bidayah wa'l-nihayah, vol. 6, p. 230

*- al-Suyuti, Khasa'is al-kubra, vol. 2, p. 450; Jam al-Jawami, vol. 1, p. 26

*- Ibn Hajar al-Asqalani, Tahdhib al-tahdhib , vol. 2, p. 346

أخبرناه أبو الحسين علي بن عبد الرحمن الشيباني بالكوفة، حدثنا أحمد بن حازم الغفاري، حدثنا خالد بن مخلد القطواني قال: حدثني موسى بن يعقوب الزمعي، أخبرني هاشم بن هاشم بن عتبة بن أبي وقاص، عن عبد الله بن وهب بن زمعة قال: أخبرتني أم سلمة -رضي الله تعالى عنها-: أن رسول الله -صلَّى الله عليه وسلَّم- اضطجع ذات ليلة للنوم، فاستيقظ وهو حائر. ثم اضطجع فرقد، ثم استيقظ وهو حائر، دون ما رأيت به المرة الأولى. ثم اضطجع، فاستيقظ، وفي يده تربة حمراء يقبلها. فقلت: ما هذه التربة يا رسول الله؟ قال: (أخبرني جبريل -صلى الله عليه وسلم- أن هذا يقتل بأرض العراق للحسين. فقلت لجبريل: أرني تربة الأرض التي يقتل بها، فهذه تربتها). هذا حديث صحيح على شرط الشيخين، ولم يخرجاه

Reference:

*- Mustadrak al-Hakim, v4, #29/8202 (المجلد الرابع << -47- كتاب تعبير الرؤيا )

أخبرني جبريل أن ابني الحسين يقتل بأرض العراق، فقلت لجبريل: أرني تربة الأرض التي يقتل فيها، فجاء، فهذه تربتها. (ابن سعد - عن أم سلمة

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi, v12 ,#34313 (المجلد الثاني عشر << الحسين رضي الله عنه من الإكمال) عن أم سلمة قالت: اضطجع رسول الله صلى الله عليه وسلم ذات يوم فاستيقظ وهو خائر النفس وفي يده تربة حمراء يقلبها، فقلت: ما هذه التربة يا رسول الله؟ قال: أخبرني جبريل أن هذا يقتل بأرض العراق - للحسين، فقلت لجبريل: أرني تربة الأرض يقتل بها، فهذه تربتها .

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi, v13 ,#37670 (المجلد الثالث عشر << الحسين رضي الله عنه) حدثنا بشر بن موسى ثنا عبد الصمد بن حسان المروذي ح وحدثنا محمد بن عبد الله الحضرمي ومحمد بن محمد التمار البصري وعبدان بن أحمد قالوا ثنا شيبان بن فروخ قالا ثنا عمارة بن زاذان الصيدلاني قالا ثنا ثابت البناني عن أنس بن مالك قال أستأذن ملك القطر ربه عز وجل أن يزور النبي صلى الله عليه وسلم فأذن له فجاءه وهو في بيت أم سلمة فقال يا أم سلمة احفظي علينا الباب لا يدخل علينا أحد فبينما هم على الباب إذ جاء الحسين ففتح الباب فجعل يتقفز على ظهر النبي صلى الله عليه وسلم والنبي صلى الله عليه وسلم يلتئمه ويقبله فقال له الملك تحبه يا محمد قال نعم قال أما إن أمتك ستقتله وإن شئت أن أريك من تربة المكان الذي يقتل فيها قال فقبض قبضة من المكان الذي يقتل فيه فأتاه بسهلة حمراء فأخذته أم سلمة فجعلته في ثوبها قال ثابت كنا نقول إنها كربلاء (3/ 107 )

Reference:

*- Mu'ujam al-Tabarani al-Kabir, by Imam al-Tabarani (باب الحاء << الحسين بن علي بن أبي طالب رضي الله تعالى عنه يكنى أبا عبد الله >> ذكر مولده وصفته وهيأته رضي الله تعالى عنه وكرم الله وجهه وعن أبيه وأمه )

حدثنا الحسين بن إسحاق التستري ثنا علي بن بحر ثنا عيسى بن يونس ح وحدثنا عبيد بن غنام ثنا أبو بكر بن أبي شيبة ثنا يعلى بن عبيد قالا ثنا موسى بن صالح الجهني عن صالح بن اربد عن أم سلمة رضي الله تعالى عنها قالت قال لي رسول الله صلى الله عليه وسلم اجلسي بالباب ولا يلجن علي أحد فقمت بالباب إذ جاء الحسين رضي الله تعالى عنه فذهبت أتناوله فسبقني الغلام فدخل على جده فقلت يا نبي الله جعلني الله فداك أمرتني أن لا يلج عليك أحد وإن ابنك جاء فذهبت أتناوله فسبقني طال ذلك تطلعت من الباب فوجدتك تقلب بكفيك شيئا ودموعك تسيل والصبي على بطنك قال نعم أتاني جبريل فأخبرني أن أمتي يقتلونه وأتاني بالتربة التي يقتل عليها فهي التي أقلب بكفي حدثني بكر بن سهل الدمياطي ثنا جعفر بن مسافر التنيسي ثنا بن أبي فديك ثنا موسى بن يعقوب الزمعي عن هاشم بن هاشم بن عتبة بن أبي وقاص عن عتبة بن عبد الله بن زمعة عن أم سلمة أن رسول الله صلى الله عليه وسلم اضطجع ذات يوم فاستيقظ وهو خاثر النفس وفي يده تربة حمراء يقلبها فقلت ما هذه التربة يا رسول الله فقال أخبرني جبريل عليه السلام أن هذا يقتل بأرض العراق للحسين فقلت لجبريل عليه السلام أرني تربة الأرض التي يقتل بها فهذه تربتها (3/ 110)

Reference:

*- Mu'ujam al-Tabarani al-Kabir, by Imam al-Tabarani (باب الحاء << الحسين بن علي بن أبي طالب رضي الله تعالى عنه يكنى أبا عبد الله >> ذكر مولده وصفته وهيأته رضي الله تعالى عنه وكرم الله وجهه وعن أبيه وأمه )

حدثنا إبراهيم بن دحيم ثنا موسى بن يعقوب حدثني هاشم بن هاشم عن وهب بن عبد الله بن زمعة قال أخبرتني أم سلمة أن رسول الله صلى الله عليه وسلم اضطجع ذات يوم للنوم فاستيقظ وهو خائر النفس فاضطجع فرقد فاستيقظ وفي يده تربة حمراء يقبلها فقلت ما هذه التربة يا رسول الله قال أخبرني جبريل أن هذا يقتل بأرض العراق لحسين فقلت لجبريل أرني تربة الأرض التي يقتل فيها فهذه تربتها

Reference:

*- Mu'ujam al-Tabarani al-Kabir, by Imam al-Tabarani (ذكر أزواج رسول الله صلى الله عليه وسلم << أم سلمة >> أبو عبيد الله بن عبد الله بن زمعة عن أم سلمة )

حدثنا عبد الله حدثني أبي حدثنا وكيع قال حدثني عبد الله بن سعيد عن أبيه عن عائشة أو أم سلمة قال وكيع شك هو يعني عبد الله بن سعين أن النبي صلى الله عليه وسلم قال لأحدهما: لقد دخل على البيت ملك لم يدخل عليَّ قبلها فقال لي: إن ابنك هذا حسين مقتول وإن شئت أريتك من تربة الأرض التي يقتل بها قال فأخرج تربة حمراء

Reference:

*- Musnad Ahmad ibn Hanbal, vol 6, p.294 [entire book: p.1971, #27059] (المجلد السادس. << ( أحاديث فاطمة بنت رسول الله صلى الله عليه وسلم ) >> (حديث أم سلمة زوج النبي صلى الله عليه وسلم )

*- Majma'a al-Zawa'id, by al-Hadidh al-Haythami, vol 9, #15113 (المجلد التاسع. << 37. كتاب المناقب >> 16. باب مناقب الحسين بن علي عليهما السلام) وقد ورد في الحديث بمقتل الحسين فقال الإمام أحمد: حدَّثنا عبد الصَّمد بن حسان، ثنا عمارة - يعني: ابن زاذان - عن ثابت، عن أنس قال: استأذن ملك المطر أن يأتي النَّبيّ صلَّى الله عليه وسلَّم فأذن له .

فقال لأم سلمة: ((إحفظي علينا الباب لا يدخل علينا أحد)) فجاء الحسين بن علي فوثب حتى دخل فجعل يصعد على منكب النَّبيّ صلَّى الله عليه وسلَّم فقال له الملك: أتحبه ؟ فقال النَّبيّ - صلَّى الله عليه وسلَّم -: ((نعم)) قال: فإنَّ أمَّتك تقتله وإن شئت أريتك المكان الذي يقتل فيه

قال: فضرب بيده فأراه تراباً أحمر فأخذت أم سلمة ذلك التُّراب فصرَّته في طرف ثوبها. قال: فكنَّا نسمع يقتل بكربلاء. ورواه البيهقيّ من حديث بشر بن موسى عن عبد الصَّمد، عن عمارة فذكره، ثمَّ قال: وكذلك رواه سفيان بن فروخ عن عمارة وعمارة بن زاذان هذا هو الصَّيدلانيّ أبو سلمة البصريّ اختلفوا فيه وقد قال فيه أبو حاتم: يكتب حديثه ولا يحتجَّ به ليس بالمتين. وضعَّفه أحمد مرَّة ووثَّقه أخرى وحديثه هذا قد روي عن غيره من وجه آخر. فرواه الحافظ البيهقيّ من طريق عمارة بن عرفة عن محمد بن إبراهيم، عن أبي سلمة، عن عائشة رضي الله عنها نحو هذا

وقد قال البيهقيّ: أنَّا الحاكم في آخرين قالوا: أنَّا الأصمّ، أنَّا عبَّاس الدُّوريّ، ثنا محمد بن خالد بن مخلد، ثنا موسى بن يعقوب عن هاشم بن هاشم، عن عتبة ابن أبي وقَّاص، عن عبد الله بن وهب بن زمعة، أخبرتني أم سلمة أنَّ رسول الله صلَّى الله عليه وسلَّم اضطجع ذات يوم فاستيقظ وهو حائر ثمَّ اضطجع فرقد، ثمَّ استيقظ وهو حائر دون ما رأيت منه في المرة الأولى، ثمَّ اضطجع واستيقظ وفي يده تربة حمراء وهو يقلِّبها. فقلت: ما هذه التُّربة يا رسول الله ؟ فقال: ((أخبرني جبريل أنَّ هذا يقتل بأرض العراق - للحسين - قلت له: يا جبريل أرني تربة الأرض التي يقتل بها فهذه تربتها))

ثمَ قال البيهقيّ: تابعه أبو موسى الجهنيّ عن صالح بن يزيد النَّخعيّ، عن أم سلمة وأبان، عن شهر بن حوشب، عن أم سلمة. وقال الحافظ أبو بكر البزَّار في مسنده: ثنا إبراهيم بن يوسف الصَّيرفيّ، ثنا الحسين بن عيسى، ثنا الحكم بن أبان عن عكرمة، عن ابن عبَّاس قال: كان الحسين جالساً في حِجر النَّبيّ صلَّى الله عليه وسلَّم. فقال جبريل: أتحبَّه ؟ فقال: ((وكيف لا أحبّه وهو ثمرة فؤادي؟)) فقال: أما إنَّ أمَّتك ستقتله ألا أريك من موضع قبره؟ فقبض قبضة فإذا تربة حمراء

ثمَّ قال البزَّار: لا نعلمه يروى إلا بهذا الإسناد، والحسين بن عيسى قد حدَّث عن الحكم بن أبان بأحاديث لا نعلمها عند غيره. قلت: هو الحسين بن عيسى بن مسلم الحنفيّ أبو عبد الرَّحمن الكوفيّ أخو سليم القاريّ. قال البخاري: مجهول - يعني: مجهول الحال - وإلا فقد روى عنه سبعة نفر. وقال أبو زرعة: منكر الحديث. وقال أبو حاتم: ليس بالقويّ روي عن الحاكم بن أبان أحاديث منكرة، وذكره ابن حبَّان في الثِّقات. وقال ابن عدي: قليل الحديث وعامة حديثه غرائب وفي بعض أحاديثه منكرات

وروى البيهقيّ عن الحكم وغيره، عن أبي الأحوص، عن محمد بن الهيثم القاضي، ثنا محمد بن مصعب، ثنا الأوزاعيّ، عن أبي عمَّار شدَّاد بن عبد الله، عن أم الفضل بنت الحارث أنَّها دخلت على رسول الله - صلَّى الله عليه وسلَّم فقالت: يا رسول الله إني رأيت حلماً منكراً اللَّيلة. قال: ((وما هو؟)) قالت: رأيت كأنَّ قطعة من جسدك قطعت ووضعت في حجري. قال: ((رأيت خيراً تلك فاطمة إن شاء الله تلد غلاماً فيكون في حجرك)) فولدت فاطمة الحسين، فكان في حجري كما قال رسول الله صلَّى الله عليه وسلَّم فوضعته في حجره ثمَّ حانت مني التفاتة فإذا عينا رسول الله صلَّى الله عليه وسلَّم تهريقان الدُّموع، قالت: قلت: يا نبيَّ الله بأبي أنت وأمي مالك ؟ قال: ((أتاني جبريل عليه السلام فأخبرني أنَّ أمَّتي ستقتل ابني هذا)). فقلت: هذا ؟ قال: ((نعم وأتاني بتربة من ترتبه حمراء))

وقال الأمام أحمد: حدَّثنا عفَّان، ثنا حماد، أنَّا عمار ابن أبي عمارة عن ابن عبَّاس قال: رأيت النَّبيّ صلَّى الله عليه وسلَّم فيما يرى النَّائم بنصف النَّهار وهو قائل أشعث أغبر بيده قارورة فيها دم، فقلت: بأبي أنت وأمي يا رسول الله ما هذا ؟ قال: ((دم الحسين وأصحابه لم أزل ألتقطه منذ اليوم)). قال: فأحصينا ذلك اليوم فوجدوه قتل في ذلك اليوم رضي الله عنه

قال قتادة: قتل الحسين يوم الجمعة يوم عاشوراء سنة إحدى وستين وله أربع وخمسون سنة وستة أشهر ونصف الشَّهر. وهكذا قال اللَّيث وأبو بكر ابن عيَّاش الواقديّ والخليفة بن خياط وأبو معشر وغير واحد: إنَّه قتل يوم عاشوراء عام إحدى وستين، وزعم بعضهم أنَّه قتل يوم السَّبت والأوَّل أصحّ

وقد ذكروا في مقتله أشياء كثيرة أنها وقعت من كسوف الشَّمس يومئذ وهو ضعيف، وتغيير آفاق السَّماء ولم ينقلب حجر إلا وجد تحته دم، ومنهم من خصص ذلك بحجارة بيت المقدس، وأن الورس استحال رماداً، وأنَّ اللَّحم صار مثل العلقم، وكان فيه النَّار إلى غير ذلك مما في بعضها نكارة وفي بعضها احتمال والله أعلم. وقال شهر بن حوشب: كنَّا عند أم سلمة فجاءها الخبر بقتل الحسين فخرت مغشياً عليها، وكان سبب قتل الحسين أنَّه كتب إليه أهل العراق يطلبون منه أن يقدم إليهم ليبايعوه بالخلافة وكثر تواتر الكتب عليه من العامَّة ومن ابن عمه مسلم بن عقيل، فلمَّا ظهر على ذلك عبيد الله بن زياد نائب العراق ليزيد بن معاوية فبعث إلى مسلم بن عقيل يضرب عنقه ورماه من القصر إلى العامَّة فتفرَّق ملؤهم وتبدَّدت كلمتهم، هذا وقد تجهَّز الحسين من الحجاز إلى العراق ولم يشعر بما وقع فتحتمَّل بأهله ومن أطاعه وكانوا قريباً من ثلاثمائة وقد نهاه عن ذلك جماعة من الصَّحابة منهم أبو سعيد وجابر، وابن عبَّاس، وابن عمر فلم يطعهم، وما أحسن ما نهاه ابن عمر عن ذلك واستدل له على أنَّه لا يقع ما يريده فلم يقبل