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#2 Imam Hasan (as) [OFFICIAL THREAD]

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Posted (edited)

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
  • 1 year later...
  • Advanced Member
Posted

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

  • 1 year later...
  • Veteran Member
Posted

(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)

  • Veteran Member
Posted

(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

  • 2 months later...
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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.”

  • 2 months later...
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Posted

(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

  • 2 months later...
  • Veteran Member
Posted (edited)

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

  • 2 months later...
  • Veteran Member
Posted

(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.”

  • 11 months later...
  • 3 weeks later...
  • Veteran Member
Posted

(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

  • 2 months later...
  • Veteran Member
Posted

(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.”

  • 5 months later...
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Posted

(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

  • 7 months later...
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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

  • 3 weeks later...
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Posted

(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

  • 6 years later...
  • Advanced Member
Posted

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

  • 6 months later...
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Posted

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.


 

  • Forum Administrators
Posted
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).

  • 10 months later...
  • Forum Administrators
Posted

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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The 15th of Ramadan is the birth anniversary of Imam Hassan ibn Ali AS. 

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Imam Hasan ibn Ali, al-Mujtaba  (p) is reported to have said,

‘If you ask for help, do so from a proper source.’ He (the Imam) was then asked, ‘O grandson of the Holy Prophet ((صلى الله عليه وآله وسلم)&hp), who are the proper sources?’ Imam Hasan (p) replied, ‘They are those about whom God has spoken in His book saying, “Only those who have understanding will take heed and they are the people of Intelligence.’” (Shaykh al-Kulayni, Al-kafi, vol. 1)

https://www.imam-us.org/birthday-of-imam-hasan-1439/

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Birth of Imam Hassan (as) -15th of [month)Ramadhan 1433

https://youtu.be/WoOZNcEpkpA

(Month) Ramadhan 1439 main talk by shaykh Mohammed Javad Somali -Imam Hasan (as) and the Quran

https://youtu.be/xA_j_GPHDNw

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Imam Al-Hassan (A) :a true definition of generosity by Sayyid Mozafar Qazwini

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Birth Anniversary;

A Glance at the Life of Imam Hasan al-Mujtaba

May 31, 2018 - 11:41 AM News Code : 895664 Source : ABNA24Link:  A Glance at the Life of Imam Hasan al-Mujtaba  

Imam Hassan the 2nd Holy Imam of the Shia Muslims and the leader of the youth in Heaven was born in the holy city of Medina on 15th Ramadhan in third year after Hijrah. On the Joyous, Happy and auspicious occasion of the birthday anniversary of Imam Hasan we extend our heartiest greetings and warm felicitations to the Millions strong Muslim Nation.

Name : Hasan
Title : al-Mujtaba (The Chosen One)
Kuniyat : Abu Muhammad
Father : Imam Ali (A)
Mother : Bibi Fatima Zahra (A)
Birthdate : 15th of Ramadhan 3 A.H. in Madina
Imamat : From 40 A.H. to 50 A.H.
Martyrdom : 28th Safar 50 A.H.
Buried : Madina, Saudi Arabia.

His Birth

He was born in Medina on the night of the middle day of the month of Ramadan, in the year 3 A.H. He was the eldest son......http://en.abna24.com/news/ahlul-bayt-as/a-glance-at-the-life-of-imam-hasan-al-mujtaba_895664.html

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Imam Hasan (as), a brief look into his Life


(This is) an account of the Imam after the Commander of the faithful, peace be on him, the date of his birth, the evidence for his Imamates the period of his succession, the time of his death, and the place of his grave. (It also provides) a brief outline of the reports about him.

The Imam after the Commander of the faithful, peace be on him, was his son al-Hasan, the son of the mistress of the women of the worlds, Fatima, daughter of Muhammad, the Lord of messengers, may God bless him and his pure family. (Al-Hasan's) kunya was Abu Muhammad. He was born in Medina, on the night of the middle day of the month of Ramadan, three years after the hijra (624).

His mother, Fatima, peace be on her, brought him to the Prophet, may God bless him and his family, on the seventh day in a silken shawl from Heaven, which Gabriel had brought down to the Prophet, may God bless him and his family. He named him Hasan and sacrificed a ram for him (in the ceremony of aqiqa).

[It is reported by a group (of authorities), including Ahmad b. Salih. al-Tamimi on the authority of Abd Allah b. Isa, on the authority of Jafar al-Sadiq b. Muhammad, peace be on him;]

Al-Hasan, peace be on him, was the most similar person to the Apostle of God, may God bless him and his family, in form, manner and nobility.

[It is reported by a group (of authorities), including Ma'mar, on the authority of al-Zuhri, on the authority of Anas b. Malik, who said:]

No one was more like the Apostle of God, may God bless him and his family, than al-Hasan b. Ali, peace be on them.

[Ibrahim b. Ali al-Rafi'i reported on the authority of his father, on the authority of his grandmother Zaynab, daughter of Abu Rafi' - and Shabib b. Abi Rafi' al-Rafi'i on the authority of those who told him - she said:]

Fatima, peace be on her, brought her two sons, al-Hasan and al- Husayn, peace be on them, to the Apostle of God, may God bless him and his family, at the time when he was suffering from the sickness from which he died.

“Apostle of God,” she said, “these are your two (grand) sons. Give them something as an inheritance.”

“As for al-Hasan,” he replied, “he has my form and my nobility. As for al-Husayn, he has my generosity and my bravery.”

Al-Hasan b. Ali, peace be on him, was the testamentary trustee (wasi) of the Commander of the faithful, peace be on him, over his family, his children and his followers. He bequeathed him to look after his position and (the position of) his taxes (sadaqat) and he wrote him a covenant (of succession) which is well-known. His testamentary trusteeship is obvious in terms of the outlines of religion, the essential characteristic of wisdom and good-breeding. A great number of scholars have reported this trusteeship and many of the men of understanding have realised the truth of this through his (attitude to) the world.

Al-Hasan's Succession to the Caliphate and his Abdication

When the Commander of the faithful, peace be on him, died, al- Hasan addressed the people. He reminded them of his right (to authority). The followers of his father pledged allegiance to him in terms of fighting those he fought and making peace with those with whom he made peace.

[Abu Mikhnaf Lut b. Yahya al-Azdi reported: Ashath b. Suwar told me on the authority of Abu Ishaq al-Sabi'i and others, who said;]

Al-Hasan b. Ali, peace be on them, addressed the people towards dawn on the night in which the Commander of the faithful, peace be on him, died. He praised and glorified God and blessed the Apostle of God, may God bless him and his family. Then he said:

There has died tonight a man who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life. The Apostle of God, may God bless him and his family, used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands.

He, peace be on him, has died on this the night on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nuh, the testamentary trustee (wasi) of Moses, peace be on him, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend (ata'), with which he was intending to buy a servant for his family.

Then tears overcame him and he wept and the people wept with him.

Then he continued:

I am the (grand) son of the one who brought the good news. I am the (grand) son of the warner. I am the (grand) son of the man who, with God's permission, summoned (the people) to God. I am the (grand) son of the light which shone out (to the world) . I am of the House, from whom God has sent away abomination and whom God has purified thoroughly. I am of the House for whom God has required love in his Book, when God, the Most High, said: Say: I do not ask you for any reward except love for (my) kin. Whoever earns good, will increase good for himself [ XXXIII 33 ]. The good is love for us, the House.

Then he sat down.

Abd Allah b. al-Abbas, may God have mercy on him, arose in front of him and said:

People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him.

The people answered him saying:

No one is more loved by us nor has anyone more right to succession (khilafa).

They rushed forward to pledge allegiance to him as successor. That was on Friday on the eleventh of the month of Ramadan in the year 40 A.H. (660). Then he assigned (the posts of) the tax collectors and he gave instructions to the governors (of the provinces). He sent Abd Allah b. al-Abbas to Basra. He took charge of all the matters.

When Mu'awiya b. Abi Sufyan learnt of the death of the Commander of the faithful, peace be on him, and the people's pledge of allegiance to his son, al-Hasan, peace be on him, he sent a man of secretly to Kufa and a man from Banu al-Qayn to Basra. They were to write reports to him to undermine affairs for al-Hasan, peace be on him. Al-Hasan, peace be on him, learned of that. He ordered the Himyari to be brought out from among (the tribe) of Lakhm in Kufa. He had him brought out and executed. (Al-Hasan) wrote to al-Basra, ordering the Qayni to be brought out from among the Banu Sulaym. He was brought out and executed.

Then al-Hasan, peace be on him, wrote to Muawiya:

You sent men to use deception and to carry out assassinations and you sent out spies as if you want to meet (in battle). That is something which will soon happen so wait for it, if God wills. I have learnt that you have become haughty in a way that no wise man would become haughty. In that you are just as al-Awwal described:

Say to him who desires the contrary of the one who has died: Prepare for another like him, as if (from the same) root.

I and the one among us who has died are like the one who goes in the evening so that (the other) may come in the morning.

Muawiya replied to him with his letter, which there is no need to mention. There followed between him and al-Hasan, peace be on him, correspondences messages and disputes regarding the right of al- Hasan, peace be on him, to authority and the unlawful seizure of power of those who came before his father, peace be on him, and of Mu'awiya's attempt to strip the nephew of the Apostle of God, may God bless him and his family, from his authority and of their (the House's) right to it apart from them. (All these) matters would take too long to describe.

Muawiya set off towards Iraq. When he reached the bridge of Manbij, al-Hasan, peace be on him, reacted. He sent Hujr b. Adi to order the leaders of Amman to set out and to call the people together for war.

They were slow to (answer) him and then they came forward. (Al- Hasan) had a mixed band of men: some of them belonged to his Sh'ia and to his father's: some of them were members of the Muhakimma (i.e. Kharijites) who were influenced by (the desire of) fighting Muawiya with every means (possible); some of them were men who loved discords and were anxious for booty; some of them were doubters; others were tribal supporters who followed the leaders of their tribes without reference to religion.

He set off until he came to Hammam Umar, then he went on to Dayr Kab. He stopped at Sabat, just before the bridge and spent the night there. In the morning, he, peace be on him, wanted to test his followers and make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu'awiya and the Syrians. He ordered the call to be made:

The prayer is a general one (which all should attend) (al-salat jamia).

They gathered and he went up on the pulpit and addressed them. He said:

Praise belongs to God whenever a man praises Him. I testify that there is no god but God whenever a man testifies to Him. I testify that Muhammad is His servant and His apostle whom He sent with the truth and whom He entrusted with revelation, may God bless him and his family. By God, I hope that I shall always be with God's praise and kindness. I am the sincerest of God's creatures in giving advice to them.

I have not become one who bears malice to any Muslims nor one who wishes evil or misfortune tor him. Indeed what you dislike about unity (jama'a) is better for you than what you like about division. I see what is better for you better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May God forgive both me and you and may He guide me and you to that in which there is love and satisfaction.

[He reported:]

The people began to look at one another and asked each other, “What do you think he intends by what he has just said?

“We think that he intends to make peace with Muawiya and hand over the authority to him” they answered.

“By Gods the man has become an unbelievers they declared and they rushed towards his tent. They plundered him to the extent that they even took his prayer mat from under him. Then Abd al- Rahman b. Abd Allah b. Ja'al al-Azdi set on him and stripped his silk cloak from his shoulder. He remained sitting, still girt with his sword but without his cloak. He called for his horse and mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted (to attack) him away from him. He said:

Summon (the tribes of) Rabia and Hamdan to me.

They were summoned to him and they surrounded him and defended him, peace be on him, from the people. A mixed group of others went with him (as well). When he was passing through the narrow pass of Sabat, a man of Banu Asad called al-Jarrah b. Sinan caught hold of the reins of his mule. He had an axe in his hand. He cried:

God is greater (Allaku akbar)! You have become a polytheist, Hasan, just like your father became a polytheist before.

Then he stabbed him in the thigh. It penetrated right through to the bone. He seized (al-Hasan) by the neck and they both fell to the ground. A man from al-Hasan's Shi'a called Abd Allah b. Khatal al- Tai; pulled the axe away from his hand and struck him with it in the stomach. Another man called Zubyan b. Umara attacked him, struck him upon the nose and killed him. Another man who had been with (al-Jarrah) was caught and killed.

Al-Hasan, peace be on him, was carried on a stretcher to al- Mada'in where he was lodged with Sa'd b. Masud al-Thaqafi. The latter was the governor of (Ali), the commander of the faithful, peace be on him, there and al-Hasan had confirmed him in that position.

Al-Hasan, peace be on him, was distracted by his own (discomfort) and with treating his wound. (In the meantime) a group of the tribal leaders wrote secretly to Mu'awiya offering to accept his authority (lit. to listen and obey). They urged him to come to them and they guaranteed to hand over al-Hasan, peace be on him, when they got to his camp, or to kill him treacherously.

Al-Hasan, peace be on him, learnt of that when a letter came to him from Qays b. Sa'd, may God be pleased with him. He had sent Qays with Ubayd Allah b. Abbas (to go on ahead) when he had set out from Kufa to meet Muawiya and to drive him out of Iraq, and make himself a commander of a unified people (jama'a). He had said to Ubayd Allah:

If you are struck down, then the commander will be Qays b. Sad.

Qays b. Sad's letter arrived informing him that they had stopped Muawiya at a village called al-Habubiyya opposite Maskan. Then Muawiya had sent to Ubayd Allah b. Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa. Ubayd Allah had slipped away in the night with his close associates to (join) Muawiya's camp. In the morning the people found their leader missing. Qays b. Sa'd, may God be pleased with him, said the prayer with them and took charge of their affairs.

Al-Hasan's awareness of the people's desertion of him increased, (as did his awareness) of the corrupt intention of the Muhakkima (the Kharijites) against him, which they made obvious by cursing him, accusing him of disbelief, and declaring that it was lawful to shed his blood and plunder his property. There remained no one to protect him from his unfortunate predicament except the close associates from his father's Shia and his own Shia, and they were a group which could not resist the Syrian soldiers.

Muawiya wrote to him about a truce and peace treaty. He also sent him the letters of his followers in which they had guaranteed to kill him treacherously or to hand him over. He offered him as many conditions as he wanted, to answer his (call) for peace and he gave his (sworn) covenant by whose fulfilment everybody's interests would be served. Al-Hasan, peace be on him, did not trust him. He was aware of his deception and his attempts at assassination.

However he could find no escape from assenting to his demands to abandon the war and bring about a truce because of the weakness of his followers' understanding of his right, their corrupt attitude towards him and their opposition to him. (In addition, he was aware) of the view of many of them in declaring it lawful to shed his blood and to hand him over to his rival. (He also knew) of his cousin's desertion (of him) and his joining his enemy, as well as the inclination of the people towards the immediate present and their reluctance (to show concern) for the future.

Therefore he, peace be on him, bound himself (in a treaty) with Muawiya as a result of the confirmation of the proof (of his situation) and with the excuses before God, the Most High, and all the Muslims, of what had taken place among them. He stipulated:

That the cursing of the Commander of the faithful, peace be on him, should be abandoned and the practice of using the personal prayer (qunut) in the formal prayer (salat) (as prayer) against him should be set aside;

That his Shia, may God be pleased with them, should be given security and that none of them should be exposed to any evil; That each of them who had certain rights should attain those rights.

Muawiya accepted all that and made a treaty with him to observe that. He swore to him that he would fulfil it. When the truce had been concluded, Muawiya went on until he reached al-Nukhayla. That was on a Friday; he prayed the mid-morning prayer (duha al nahar) with the people, and he addressed them. In his address, he Said

By God, I have not fought against you to make you pray, nor to fast, nor to make the pilgrimage, nor to pay zakat. Indeed you do that (already). I fought so that I might have power over you and God has given that to me when you were reluctant to (obey) Him. Indeed I have been requested by al-Hasan, peace be on him, (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfil anything.

Then he went on until he entered Kufa. He resided there for several days. When the pledge of allegiance by its inhabitants had to be carried out, he went up on the pulpit and addressed the people. He mentioned the commander of the faithful, peace be on him, and that he had taken from him and from al-Hasan, peace be on him, what he had taken.

Al-Hasan and al-Husayn, peace be on them, were present. Al- Husayn, peace be on him, rose to reply but al-Hasan, peace be on him, took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke:

O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of God and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May God curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy.

Groups of the people in the mosque shouted out: “Amen, Amen”

When the peace between al-Hasan, peace be on him, and Muawiya was concluded in the way we have mentioned, al-Hasan, peace be on him, left for Medina. He resided there, restraining his anger, staying close to his house, and awaiting the command of his Lord, the Mighty and High, until Muawiya had completed ten years of his administration. (Then) the latter decided to have the pledge of allegiance given to his son, Yazid, (as his successor).

He communicated secretly with Ju'da, daughter of al-Ash'ath b. Qays- she was the wife of al-Hasan, peace be on him - to urge her to poison him. He gave an undertaking to her that he would marry her to his son, Yazid, and he sent her a hundred thousand dirhams. Juda gave him the poison to drink but he lingered on sick for forty days. He passed along his (final) road in the month of Safar in the year 50 A. H. (670).

At that time, he was forty-eight years of age. His succession (to the Imamate) had been for ten years. His brother and testamentary trustee (wasp), al-Husayn, peace be on him, undertook the washing and shrouding of his body, and buried him with his grand mother, Fatima, daughter of Asad b. Hashim b. Abd Manaf, may God be pleased with her, in (the cemetery) of al Baqi.

Reports of the Cause of the Death of al-Hasan, Peace be on him, and of Mu'awiya Poisoning him, the Story of his Burial and the Actions and Statements Concerning that.

[Isa b. Mihran reported: Ubayd Allah b. al-Sabb'ah told us: Jarir told us on the authority of Mughira, who said:]

Muawiya sent to Juda daughter of al-Ashath b. Qays:

I will arrange for you to marry my son, Yazid, on condition that you poison al-Hasan.

He also, sent her a hundred thousand dirhams.

She did that: she poisoned al-Hasan, peace be on him. (Mu'awiya) gave her the money but did not marry her to Yazid. Instead he gave her a man from the family of Talha as a substitute. The latter gave her children. Whenever any argument occurred between them and the clans of Quraysh, they would revile them saying:

Sons of a woman who poisons her husbands.

[Isa b. Mihran reported: 'Uthman b. Umar told me Ibn Awn told us on the authority ot 'Umar b. lshaq, who said.]

I was with al-Hasan and al-Husayn, peace be on them, in the house. Al-Hasan, peace be on him, came in from outside and then went out again. He said:

I have been given poison to drink several times but I have never been given poison like this. A bit of my liver has come out of my mouth and I began to turn it over with a stick I had.

Who gave you the poison to drink, al-Husayn, peace be on him, asked him, and what do you want for him? Do you want him killed? If he may remain as he is, then God will be more terrible in His vengeance than you. It he may not remain as he is, then I should like to be free of any blame.

[ Abd Allah b. Ibrahim reported on the authority of Ziyad al- Makhariqi, who said:]

When death was close to al-Hasan, peace he on him, he summoned al-Husayn, peace be on him, and said.

My brother, I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me.

When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him. After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me there.

My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.

Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful, peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.

When he passed on his (final) journey, al-Husayn, peace be on him, washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God, may God bless him and his family. They gathered together and armed themselves. When al-Husayn, peace be on him, approached the tomb of the Apostle of God, may God bless him and his family, with (the body of al-Hasan) so that he might renew his covenant with him, they came towards them with their group. 'A'isha had joined them on a mule and she was saying:

What is there between you and me that you should allow someone I don't want to, to enter my house?

Marwan began to recite:

O Lord, battle is better than ease.

(Then he went on:)

Should Uthman be buried in the outskirts of Medina and al-Hasan be buried alongside the Prophet, may God bless him and his family? That will never be while I carry a sword.

Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn 'Abbas hurried to Marwan and said to him;

Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the Apostle of God, may God bless him and his family. But we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, may God bless him and his family, you know that you would be the least able to deter us from that. However, he, peace be on him, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.

Then he went to A'isha and said to her:

What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of God and fight the friends (awliya') of God? Go Back ! You have been given assurance against what you fear and have learned what you wanted (to know). By God, victory will come to this House, even if it is after some time.

Al-Husayn, peace be on him, said:

By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.

Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi' beside his grandmother, Fatima daughter of Asad b. Hashim b. 'Abd Manaf, may God be pleased with her.

https://www.al-islam.org/articles/imam-al-hasan-second-imam-brief-look-his-life

Kitab al Irshad (The Book of Guidance)
Pages 279 - 289
By Sheikh al Mufid

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Hadiths tell us that Imam Hasan al-Mujtaba (p) said,

“The peak of intelligence is to treat people with beautiful conduct.” 

 [Al-Arbali, Kashf-al-ghumma, vol. 2, p. 194]


روي عن الإمام الحسن ابن علي (ع):

  أنه قال "رَأسُ العَقلِ مُعاشِرَةُ النّاسِ بِالجَميلِ"

[الأربلي، كشف الغمّة، ج ٢، ص ١٩٤]

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Safar 7 marks the Martyrdom Anniversary of Imam Hassan al-Mujtaba AS.

image.jpg

Imam al-Hasan al-Mujtaba (p) is reported to have said:

“The people who consult in their affairs will be guided to what is right.”

[Al-Harrani, Tuhaf al-Uqul, p. 233]


روي عن الإمام الحسن المجتبى (ع): 

"مَا تَشاوَرَ قَومٌ إلاَّ هُدُوا إلى رُشْدِهِم."

[الحرّاني، تحف العقول، ص ۲٣٣] 

 For more information about Imam Hasan al-Mujtaba (p), click here.

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اَلسَّلاَمُ عَلَيْكَ يَا بْنَ رَسُولِ رَبِّ ٱلْعَالَمِينَ

Peace be upon you, O son of the Apostle of the Lord of all the Worlds

اَلسَّلاَمُ عَلَيْكَ يَا بْنَ امِيرِ ٱلْمُؤْمِنِينَ

Peace be upon you, O son of the Commander of the Faithful

اَلسَّلاَمُ عَلَيْكَ يَا بْنَ فَاطِمَةَ ٱلزَّهْرَاءِ

Peace be upon you, O son of Fatima al-Zahra

اَلسَّلاَمُ عَلَيْكَ يَا حَبِيبَ ٱللَّهِ

Peace be upon you, O Beloved of Allah

اَلسَّلاَمُ عَلَيْكَ يَا صِفْوَةَ ٱللَّهِ

Peace be upon you, O Choice of Allah

اَلسَّلاَمُ عَلَيْكَ يَا امِينَ ٱللَّهِ

Peace be upon you, O Trustee of Allah

اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ٱللَّهِ

Peace be upon you, O Argument of Allah

اَلسَّلاَمُ عَلَيْكَ يَا نُورَ ٱللَّهِ

Peace be upon you, O Light of Allah

اَلسَّلاَمُ عَلَيْكَ يَا صِرَاطَ ٱللَّهِ

Peace be upon you, O Path of Allah

اَلسَّلاَمُ عَلَيْكَ يَا بَيَانَ حُكْمِ ٱللَّهِ

Peace be upon you, O Elucidation of the Rule of Allah

اَلسَّلاَمُ عَلَيْكَ يَا نَاصِرَ دِينِ ٱللَّهِ

Peace be upon you, O Helper of the Supporter of Allah

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلسَّيِدُ ٱلزَّكِيُّ

Peace be upon you, O Pure Master

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْبَرُّ ٱلْوَفِيُّ

Peace be upon you, O Self-righteous and Truthful

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْقَائِمُ ٱلامِينُ

Peace be upon you, O Practiser [of Allah's commands] and Trustee

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْعَالِمُ بِٱلتَّاوِيلِ

Peace be upon you, O Well-experienced in the interpretation [of the Quran]

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْهَادِي ٱلْمَهْدِيُّ

Peace be upon you, O Guide and Well-guided

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلطَّاهِرُ ٱلزَّكِيُّ

Peace be upon you, O Immaculate and Pure

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلتَّقِيُّ ٱلنَّقِيُّ

Peace be upon you, O Pious and Infallible

السَّلاَمُ عَلَيْكَ ايُّهَا ٱلْحَقُّ ٱلْحَقِيقُ

Peace be upon you, O Veritable Truth

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلشَّهِيدُ ٱلصِّدِّيقُ

Peace be upon you, O Martyr and Veracious

اَلسَّلاَمُ عَلَيْكَ يَا ابَا مُحَمَّدٍ ٱلْحَسَنَ بْنَ عَلِيٍّ

Peace be upon you, O Abu Mohammad, al-Hasan Ibn Ali

وَرَحْمَةُ ٱللَّهِ وَبَرَكَاتُهُ

And the Mercy of Allah and His Blessings

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