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#2 Imam Hasan (as) [OFFICIAL THREAD]

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Name - Hasan

Title - Al-Mujtaba

Kunyat - Abul Muhammad

Born - Tuesday, 15th Ramadan 3 AH at Medina

Father's Name - Ali ibne abu Talib

Mother's Name - Fatima (Daughter of the Holy Prophet)

Died - at the age of 46 years, at Medina, on Thursday, 28th Safar, 50 AH.

Buried - at the cemetery of Jannat-ul-Baqi in Medina

Edited by magma

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Asalamualaikum,

It saddens me to say this, but yes I do think Imam Hassan (as) is generally neglected. After all, he is one of the five and co-master of the youth of paradise. I hope and encourage those of us who don't know too much about him, to read into this outstanding personality and try to put into practice his perfect teachings. Insha'Allah we can all become his true shia.

wasalam

Ya Hassan Madad :P

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(salam)

(bismillah)

Imam Hasan ibn ‘Ali (as) has said:

The one who continues his visits (going and coming) to the masjed does lay his hands upon one of eight benefits:

1. (Getting to know) one of the decisive verses

2. Finding a beneficial brother

3. Fresh knowledge

4. A mercy waiting for him

5. A word leading to the guidance

6. An admonition averting from sin

7. Not committing sin out of shame

8. Not committing sin for the fear of Allah (SWT)

(Tohaf al-‘Oqoul, page 235)

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(salam)

(bismillah)

Imam al-Hasan (as): The most preferable adornment is graceful manners

Imam al-Hasan (as): The best wealth is contentment and the worst poverty is humility

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(salam)

(bismillah)

Imaam Hasan (as) said:

“Verily, the procession of people's needs towards you is from among the blessings of Allah upon you. Therefore grieve you not because of these blessings. If you fail to obtain something of worldly benefit, take it as if the thought of it never crossed your mind at all.”

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(bismillah)

(salam)

The Golden Rule

Imâm Hasan al-Mujtabâ (as) said:

“Live with people the way you like them to live with you.”

Mîzân al-Hikmah

Volume 6, page 316

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Was Imam Hasan (as) a Pacifist?

Some people might think that Imam Hasan (as) was a pacifist. And some might even say that he was a weak person who did not respond to challenge. But those people have come to such conclusions because they studied the truce he made, but did not study what was before it.

I call on all researchers to study the personality of Imam Hasan (as), especially the elements of strength that distinguished all his character and the feeling of Islamic pride that his mind was characterized with.

When we read the letters he exchanged with Mu’awiyah, and compare them with the letters exchanged by his father and Mu’awiyah, we will not find any difference in their strength, sense of responsibility, awareness, Islamic pride and struggle for the cause of Islam. If you replace the name of Imam Hasan (as) with the name of Imam ‘Ali (as), you will see that the letters are ‘Ali’s letters. This fact makes us discover in the personality of Imam Hasan (as), a person who is strong when it comes to the right, who challenges falsehood, and one who knows how to be violent in a debate without moving away from the Islamic line that calls for reconciliation on the basis of justice.

The Imam’s violent words were also responsible in such a way that you do not feel that he is driven by mere reaction. Therefore, Imam Hasan (as) was neither weak nor a pacifist who avoids any involvement in the struggle.

On the contrary, he was strongly involved in the struggle for the cause of the right that his father initiated, but the problem Imam ‘Ali (as) faced in his last days, which is the divisions in his army, returned more strongly in the army of Imam Hasan (as).

The Imam’s (as) Army

A part of the Army or Imam Hasan (The khawarij) joined him not because they loved him but because they wanted to fight Mu’awiyah at any cost. Another part was looking for the booties of the war. A third was driven by fanaticism and loyalty to their tribal leaders who were looking for money and power. A fourth part even included some of the Imam’s (as) relatives, whom Mu’awiyah had bought. Those left the army without a leadership, and some of them sent letters to Mu’awiyah, telling him that they were ready to give him Hasan (as) dead or alive.

Therefore, Hasan (as) did not enjoy the same circumstances Imam Husayn (as) had. Any movement like that of al-Husayn (as) would have let to the ultimate 100% downfall of the opposition which the Imam (as) wanted to preserve to ensure that the nation continued to be aware of the right.

Thus, the truce was not recognition of the legitimacy of Mu’awiyah. It was rather a decision the Imam (as) made having studied all circumstances including the nature of his army that made him reach the conclusion the continuing the war would be counterproductive, even for the interest of the cause itself.

When you want to embark in a martyr operation and the like you have to study the consequences. If they are positive you will go ahead, but if they were not the operation would be against the cause and the Message.

That is why it was said that Imam Husayn’s (as) revolution was an echo of Hasan’s truce.

Consequently, we are against those who say that there is a Hasani peaceful attitude and a Husayni revolutionary one. Imam Hasan’s attitude is a Husayni attitude in Hasan’s conditions and vice-versa. They both draw from the same principles.

Truce in Islam

The decision of holding truce or going to war is an issue that provides us with a political awareness. But we have to remember that we should study it within the framework of the Islamic reality, since when there is a struggle and feud in the Islamic front, the supreme Islamic interest may be in holding peace, since the temple might fall on the heads of all.

This is what we understand from ‘Ali’s (as) words: “I’ll keep the peace as long as the affairs of Muslims are secured, and the only injustice befalls on me.†Thus, holding a truce is not a personal and psychological issue; it is an objective decision that takes the supreme Muslim interest into consideration.

And we have said that these decisions are made with respect to a struggle within the Islamic community, because some people have exploited the truce of Imam Hasan (as) to talk about a peace with Israel, just as they exploited the Hudaybiyah truce, to legitimise peace with Israel, knowing that the Messenger (S) only made a truce with the unbelievers to prepare for the conquest of Makkah.

As for the truce of Imam Hasan (as), it is an internal Islamic truce for the best interests of Muslims whom the war had exhausted, and it was no longer able to produce anything to them.

Moreover, The Imam (as) was planning for his brother’s revolution. Had he gone to war, both he and his brother, along with their families and companions, would have been killed, and there would have been no one to voice the Right.

Edited by Ali Mahdi

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Imam Hasan (a) took part in a conquest during the rule of Caliph Uthman.

We receive al-Hasan at the time of Uthman, while he was in the vigor and prime of youth. He was over twenty years old. This age allows one to plunge into the battle of life and give an opinion of the social side. During this age, Imam al-Hasan entered, as it was said, the field of jihad, which is one of the doors to the Garden. He joined the Mujahideen whose standards headed for Africa to conquer it in the year 26 A. H.[1] Through al-Hasan, the grandson of Allah’s Apostle (a.s), the Mujahideen remembered the personality of his grandfather. So they showed extreme courage and Allah made Africa be conquered at their hands. When the battle ended, al-Hasan (a.s) headed for the capital of his grandfather (a.s). He was victorious and happy at the expansion of Islam and spread of the religion of his grandfather. In the year 30 A. H. the Muslim armies carried the standards of victory and headed for Tabaristan. Al-Hasan joined them.[2] Because of his blessing, Allah made them conquer it and made the standard of Islam flutter over it.

THE LIFE OF IMAM AL-HASAN AL-MUJTABA

By: Baqir Shareef al-Qurashi

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(bismillah)

(salam)

Forgiveness

Imam Hasan (as) has said:

“The greatest forgiveness and pardon of God comes when the sinner is not able to make a pretext for his wrong doing.”

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(bismillah)

(salam)

Imam Hasan al-Mujtaba (as) has said:

“Manliness is equal to guarding one’s religion, running one’s affairs, using good temper to solve problems, promoting peace, talking gently, and friendship with people.”

Meshkat al-Anwar,

On Becoming Friends

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(bismillah)

(salam)

Imam Hasan al-Mujtaba (as) has said:

“Teach others your knowledge and learn knowledge of others so you will bring your knowledge to perfection and learn something which you do not know.”

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(bismillah)

(salam)

Imam Hasan ibn ‘Ali (as) has said:

“I wonder about the person who contemplates about his nutrition but he does not consider (the food of) his intellect. Thus, he avoids of what hurts him in his stomach but he lets his mind to be filled with what destroys him.”

Safinat al-Behar,

Volume 2, page 84

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Imam Hasan (AS), the Manifestation of the Divine Blessings

Imam Hasan al-Mujtaba (AS) was one of those outstanding personalities whose individual and social facets can be an incomparable guide for the treaders of the path of humanity. His outstanding characteristics were his forgiveness and compassion which have been widely quoted on by historians. In a narration on this subject, it has been revealed that a person went up to Imam Hasan (AS) and made some demands. The Imam (AS) asked for his need to be written and brought to him. When it was brought, the Imam (AS) gave him twice as much as he had asked for.

Some other virtuous qualities of Imam Hasan (AS) were his patience and forbearance as well as avoidance of hypocrisy and having “a holier than thou attitude.”

In this regard too, there are several narrations, one of which we quote as an example below:

It is quoted that a man from Syria had said: “One day I saw a man in Medina who had a tranquil and extremely beautiful countenance and wore the most beautiful clothes and was astride a mule who had been decorated in a beautiful manner. I asked: “Who is this man?”

They replied: “He is Hasan ibn ‘Ali ibn Abu Taleb (AS).” A seething rage overtook me from head to toe and as a result I felt jealous of ‘Ali ibn Abu Taleb (AS) for having such a son.

So I went up to him and enquired: “Are you the son of Abu Taleb?” He answered: “I am the offspring of his son.”

In a rage, I let out a flood of abuses and slander at him. After I had finished abusing him, he asked me if I was a stranger. To which I replied in the positive. Then he asked me to go along with him and that he would arrange a place for me to stay if I didn’t have one; and that if I didn’t have money, he would help me out. Also if I was in need, he would me make self-sufficient.

When I had separated from him, there was no one on earth who was more beloved to me than Imam Hasan ibn ‘Ali (AS).

On the religious role of Imam Hasan (AS), besides the fact that he was a means for the succession of the Household of the Prophet (S) and was responsible for the transfer of the works of the Messenger of God (S) (and of whom the Sunni school of thought also narrate in praise of his jurisprudence), his most important work must be considered to be the compilation of the Book of Traditions (ahadith).

It has been narrated that Imam Hasan (AS) had stated to his children and his brother (AS) that:

“Today you are the infants of one nation who will in a short time become the elders of a great nation. Partake knowledge, and if you cannot then maintain and narrate it. Write it down and place it in your home.”

At times, Imam Hasan (AS) would be the authority for solving certain intricate problems which some people would ask of Mu’awiyah, and which he, in spite of the presence of narrators and scholars in his court, would be unable to answer and would finally refer to Imam Hasan al-Mujtaba (AS).

Imam Hasan (AS) sacrificed what he could, even though he had earlier said: “I am the grandson of the one who brought the good news. I am the grandson of the warner. I am the grandson of the man who, with God’s permission, summoned the people to God. I am the grandson of the light which shone out to the world. I am the House from whom God has sent away abomination and whom God has required love in His Book (Quran), when God, the Most High, said: Say, “I don’t ask you for any reward except love for my kin. Whoever earns good, will increase good for himself,” [3:3]. The good is love for us, the House.”

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Comparison Between the Conditions of Imam Hasan (AS) and the Conditions of Imam Husayn (AS)

Many people think that the Hashemite pride, which always resulted from honourable attitudes, was more appropriate for the attitude of al-Husayn, peace be on him, than the attitude of al-Hasan, peace be on him.

This is a primary viewpoint that suffers from the paucity of an innermost analysis and accuracy.

al-Hasan was a Hashemite with high glory during all his attitudes. He was similar to his father and his brother in glory. Thus they were all an example to the original reformers in history. However, each one of them had a special jehad (armed struggle), message, and attitudes which he derived from the core of the conditions that surrounded him. These conditions were early examples of jehad, glory, supporting the usurped right to authority.

al-Husayn faced death through killing during his condition, and al-Hasan retained his life through making peace (with Mu’awiyah) during his condition. With these two ways they were able to continue their doctrine and to condemn their enemies. In the meantime these two ways were the necessary logical solutions for the problems of both conditions. These solutions were the best means, which al-Hasan and al-Husayn followed to please Allah, the Most High, not to win the life in this world. They (i.e., the solutions) are the real victory that last throughout history though al-Hasan and al-Husayn were apparently deprived of their rights and their succession to authority.

The two sacrifices (i.e., al-Husayn’s sacrifice in his life, and al-Hasan’s sacrifice in his succession) are the utmost degrees to which the original leaders aspire during their human revolutionary attitudes.

The time factors accompanied both al-Hasan and al-Husayn during their succession. They created for each of them a private condition towards his supporters, and a private condition towards his enemy. In other words the two brothers had two different conditions. As their conditions were different, their ways of jehad were different. Therefore their ends were different.

The following are the conditions their supporters and their enemies caused:

1. The conditions their supporters caused

For al-Husayn, peace be on him, he suffered from the treason of his Kufan companions. Such a kind of treason helped al-Husayn take a step to pave the way for his glorious success in history. That is because the people had broken their pledge of allegiance to al-Husayn before he declared war mobilization. Thus his little army was empty of any traitorous person on the day when he stood to fight against his enemies to achieve his ideal objectives.

However, the treason from which al-Hasan, peace be on him, suffered at the Camp of Maskan and the Camp of al-Madaen was quite different from that which al-Husayn suffered. That is because al-Hasan declared war mobilization, and then his army moved to the mentioned camps. However, the enemy rumours played an important role in scattering the army. Thus chaos, plots, and treason spread all over it. Accordingly, al-Hasan was unable to wage holy war (jehad) against his enemies. In other words this was the army through which al-Hasan lost hope of winning victory in that war.

From here we understand that al-Hasan’s supporters pledged allegiance to him, and accompanied him to his camps as holy fighters (mujahidin). However, they broke their allegiance to al-Hasan, disobeyed him, and joined his enemies. Thus they were worse than those who had broken their allegiance to al-Husayn before he met his enemies.

In this manner al-Husayn paved the way to fight against his enemies when the events of treason before the battle helped him form the most wonderful army in history in loyalty and obedience though his army was few in number.

As for al-Hasan, he was unable to retain supporters even from his sincere Shi’ites. For he was not sure that he would gather them and direct their movements because of the chaos which his enemies spread.

Therefore, isn’t there a great difference between their two conditions towards their supporters?

2. The conditions their enemies caused

The enemy of al-Hasan was Mu’awiyah, and the enemy of al-Husayn was Yazid ibn Mu’awiyah. History is full of differences between Mu’awiyah and Yazid. For example, the son (i.e., Yazid) had plain dullness, while the father (i.e., Mu’awiyah) had a deep viewpoint that the people regard as smartness.

The enmity of these two men (i.e., Mu’awiyah and Yazid) towards al-Hasan and al-Husayn did not result from an accidental condition. Rather it was a past historical enmity between Banu Hashem and Banu Umayyah.

The Umayyads did not match the Hashemites one day. Rather the Umayyads showed enmity towards the Hashemites, for the former feared that the latter would take their authority. This is the reason why the people and the historians mention the Umayyads face to face with the Hashemites. Now we have the right to ask: Isn’t there a great difference between those who follow desires and those who follow ideals? Isn’t there a clear difference between those who had corrupt lineages and those whom Allah purified completely as it is in the Qur’an? Isn’t there an obvious difference between the corrupt people and those who adopted intellectual talents, good manners, pure race, and sciences that have played an important role in developing man in all cultural fields? Such were the Hashemites who brought light to the world. [1]

How different they are!

What al-Hasan ibn ‘Ali anticipated was likely. For if he had waged a hopeless war against his historical enemy Mu’awiyah ibn Abu Sufyan ibn Harb, the war would have led to the greatest disaster against Islam. Also it would have destroyed all Shi’ites of the members of the House (Ahl al-Bayt), peace be on them. In this connection Mu’awiyah had excellent abilities to carry out this plan to end that long historical enmity towards ‘Ali, his sons, and their Shi’ites.

We have already mentioned this subject. Thus there is no need to mention it again.

However, such a possibility was enough for al-Husayn when the young man (i.e., Yazid) antagonized him. That is because Yazid was luxurious. He was unable to solve problems nor was he able to mobilize the trends nor was he able to make plans: Moreover, his ambition was to be a king with many treasuries, even though he faced al-Akhtal the poet whose words al-Bayhaqi has narrated:

“Your religion, indeed, is like the religion of the donkey. Rather you are more unbelieving (person) than Hormoz.”

This possibility was sufficient for al-Husayn when the sword of terrorism (i.e., Yazid) began to chase the Shi’ites everywhere, made them homeless and imprisoned those great figures who followed the doctrines of the members of the House (Ahl al-Bayt), and to whom these doctrines were entrusted to convey them to the generations after them.

Thus al-Husayn thought that it was better for him to go on carrying out his decision. He was sure of his plan, his objectives, and their future towards his enemies.

As for al-Hasan, he was not as sure as his brother al-Husayn. That is because al-Hasan suffered from the spiritual backgrounds of his army. Moreover, among his enemies were Mu’awiyah and his fearful servants who made spiteful hostile plans.

Finally, al-Husayn made use of Mu’awiyah’s mistakes such as his attacks against the peaceful Muslim cities, his attitude towards the conditions of the Peace Treaty of al-Hasan, his killing al-Hasan with poison, his pledge of allegiance to his son Yazid, and so on. All these errors of Mu’awiyah, in addition to the support of the Muslim public opinion urged al-Husayn to take steps against the Umayyads.

In the meantime al-Husayn made us of the errors of Yazid, Mu’awiyah’s successor, who was fond of monkeys and wine. All these things were appropriate factors for al-Husayn to carry out his plan.

al-Husayn’s conditions towards his enemies, and his conditions towards his supporters agreed with each other on supporting his movement, carrying out his task, and leading him to the glorious victory through which he succeeded with Allah and in history.

As for al-Hasan, as we have already mentioned, he was tired of the conditions which his companions caused. Thus these conditions prevented him from obtaining martyrdom. Also he suffered from the conditions which his enemies caused. So these conditions prevented him from waging war against them though he was aware that such a kind of war would destroy his doctrines.

For this reason al-Hasan thought that it was necessary for him to develop his way of jehad, and to start his battle through making peace with Mu’awiyah.

The objectives which al-Hasan wanted to accomplish through his Peace Treaty with Mu’awiyah forced Mu’awiyah and his party to face a quick failure in history.

Indeed, after this study, it is difficult for us to distinguish which of the two brothers (i.e., al-Hasan and al-Husayn), peace be on them, had a greater effect in his jehad, more intense influence on his objectives, and a more careful opinion in defeating his enemies.

It is obvious that the Umayyads faced many hardships after the Peace Treaty. That was because of al-Hasan’s plans and his directions. Indeed all these hardships took place due to this successful plan which al-Hasan’s enemies supported, whether they knew that or not.

[1] In reply to Mu’awiyah, the Commander of the faithful said: “Despite of our old established honour and our well- known superiority over your people, we did not keep away mixing with you and married and got married (among you) like equals although you were not so. How could you be so when (the position is that) from us is the Prophet while from you is the liar, from us the Lion of Allah while from you is the Lion of the allies, from us is the two Lords of the youth of Heaven while from you are the children of the fire, from us is the mistress of the women of the worlds while from you is the bearer of firewood, and there are many distinctions between you and us.”

www.imamreza.net

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(bismillah)

(salam)

Imam Hasan ibn ‘Ali (as) has said:

“I wonder about the person who contemplates about his nutrition but he does not consider (the food of) his intellect. Thus, he avoids of what hurts him in his stomach but he lets his mind to be filled with what destroys him.”

Safinat al-Behar,

Volume 2, page 84

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Ibn Abi al-Hadid has narrated that one day Imam Hassan (PBUH) passed the alley. Imam faced  with  The children who were playing, while children play ate  bits of bread in front of them. Their  eyes fell to the sidewalk and asked him to eat with them. Honorable Imam came down  and started eating it with them. Then Imam also invited  child to his home and welcomed by giving them food and clothing .Imam says:" In this deal  still these children are better than us because they were giving everything they had, But yet  we  have at home a lot of property.[1]

 

Imam Ali (pbuh):

 « المُؤمِنُ مَألوفٌ وَلا خَیرَ فیمَن لا یَألَفُ وَلا یُؤلَفُ."

[2]Believer is familiar (with others)  and  there is no good with who is not and can  not  be come familiar.

Imam Hassan (AS) was passing in the place, see some poor people sitting on the floor and eat some dried bread on the table and they are eating ,they invited Imam to their table and Imam accepted

Then invited them to his home .[3]


1. Description of Nahj al-Balagha, Ibn Abi al-Hadid, vol. 11, p. 98.

2. Almhjh al-Bayda, vol. 3, p. 291.

3. The Managheb of Al -Abi Talib (AS), vol. 4, p. 23

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Imam Hassan  (as)

1. He describing the virtues of a pious companion said, "He was greater than the other people in my eyes. The loftiest virtue which had made him great in my eyes (opinion, view) is that the world was small (valueless) in his eyes. 
He had attained freedom from the domination of ignorance. And never begged from anyone, except the trustworthy person, for a benefit.
He did not complain & did not get enraged & furious & was not put out of patience. (by weariness or annoyance). Most of the times he remained silent but when he opened up his lips to talk he would be at the zenith of all the speakers. He was weak & feeble but when it came to struggle & strife he was a fierce lion. He was more inclined to lend ear in the gathering of scholars than talk.
If someone overcame him in speech, no one could overcome him in silence. He never said what he did not practice (but) practiced what he did not say. When he was confronted with two matters that he did not know which one of these was nearer to Allah, then he would see which of those was nearer to his desire so he would oppose it.

2. A person asked him, "what is Fear?" He said, "to have courage upon friend & recoiling from the enemy".

3. Oh my son! do not become the companion of anyone (& don't befriend) but when you come to know about the places he comes & goes to (visits). And after you have minutely observed (his character) & got pleased with his association & social conduct then acquire his company; on the basis of forgiving the faults & (extending) consolation during the hardships.

4. The most sighting eye is the one which penetrates (views) into the blessings & beneficences. And the most auditory ear is the one which takes in (comprehends & retains) admonition, & gets benefited by it. The healthiest of hearts is the heart which is pure from doubts.

5. Do not make haste in punishing the sinner for his sin & let a way (passage) between the two (fault & punishment) excuse & apology.

6. All the beneficences of both the worlds come to the hand & are achieved by the mind (wits).

7. There is not poverty like the ignorance.

8. Teach others your knowledge & learn the knowledge of others so you will bring your knowledge to perfection & learn something which you do not know.

9. A person asked him, "What is generosity & magnanimity" He replied, To secure & protect the religion, & respecting one's soul, (self respect) and softness of conduct (gentleness in behavior) & permanency of favor & kindness & the discharging of rights.

10. Nice conduct & behavior with people is the height of intelligence & wits.

11. A man asked him, "what is munificence & bounty?" He replied, "to begin with granting before being asked for".

12. There is a distance of four fingers between the right & falsehood (eyes & ears). What you saw with your eyes that is right. And you have heard plenty number of false & untrue things through your ears.

13. Who ever loves the world (material) the fear of hereafter gets out (finishes) from his heart.

14. Ignorant is the one who is foolish about his wealth. (regarding spending it). who is slack & negligent about his honor, when he is abused & reviled, he does not respond.

15. Good deed is the one before which there is no evading & delaying & there is no boasting of favor, after it.

16. The annihilation of people lies in three things Arrogance, greed & jealousy. Arrogance is the cause of destruction & annihilation of religion & satan was cursed due to it. And greed is the enemy of soul & Adam was expelled by it from the paradise & jealousy is the guide to wickedness for the same reason Qabil (Kane) killed Habil (Abel).

17. It is for you to ponder because it is the (source of the) life of visionist's heart.

18. Leisure swiftly passes on & the return to it is very slow.

19. Associate with & treat the people in a way as you like to get associated & treated by them.

20. When the desirable & commendable services damage & harm the obligatory services, abandon them.


 

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Problems during and after Imam Hasan (a.s.) life
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Imam Hasan (a.s.)As with the other Imam (a.s.), Imam Hasan's life was also filled with difficulties. From the very childhood he saw the faces and activities of the so called companions of the Prophet Mohammad (saw) who left him alone in several battlefields, who objected to the Prophet Mohammad's (saw) decisions up to the stage that some of them expressed their doubts that he was Allah's Prophet.

Then upon the demise of Prophet Mohammad (saw), he saw that only a handful of his faithful companions were there to bury him and the rest had left him to share political power among themselves. He saw the atrocities of Bani Ummayad in the way they treated the Ahle Bait (a.s.) and hurled accusations against Imam Ali (a.s.) after the killing of Hazrat Usman third Caliph. He lived through the battles of SiffinJamal and finally saw the martyrdom of his father Imam Ali (a.s.).

As if all of this was not enough, even after his death the agents of Bani Ummaya continued their work against the Ahle Bait (a.s.) and grafted stories of hundreds of marriages of Imam Hasan (a.s.). Some mentioned that he married 70 times and other said that he married more than 300 times but none could count names of more than 10 wives. Such was the strength of their hatred that upon his death, he was not allowed to be buried alongside his grand father, the Prophet Mohammad (saw).

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Condolences on the shahadat of Imam Hassan Mujtaba AS.

Imam Hasan (a.s.) said:

"عَجِبْتُ لِمَنْ يَتَفَكَّرُ فى مَأكُولِهِ كَيْفَ لا يَتَفَكَّرُ فى مَعْقُولِهِ، فَيُجَنِّبُ بَطْنَهُ ما يُؤذِيهِ و يُودِعُ صَدْرَهُ ما يُرْدِيهِ.”

Translation

I wonder about those who think about their body’s food, but do not think about their soul’s food. They keep undesirable food away from their belly, but fill up their heart with destructive subjects.1

Brief Description

Our people are usually quite careful with their food and do not start eating unless they know what it is. They avoid anything that looks doubtful and some go to great lengths to ensure that the body receives good, clean, healthy diet.

Yet, when it comes to the food for the soul, these same individuals will throw caution to the winds. With eyes closed, unaware of the reality, they would have no hesitation in pouring down any mental food into their soul.

They harm their souls by accepting without question the speeches of unsuitable friends, misleading press reports and suspicious or poisonous propagation, and this is very surprising.

  • 1. Safinat’ul-Bihar 84, article of taste. Bihar Al-Anwar, vol 1, page 218. 

https://www.al-islam.org/pt/node/30305

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