Biography: Imam Hasan ibn Ali

Discussion in 'Siyar an-Nubala' started by anisafatima, Jan 6, 2014.

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  1. Aqdas

    Aqdas Staff Member

    5th Rabi is his urs not 28 Safar

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  2. Aqdas

    Aqdas Staff Member

    Mawlana Ilyas Qadri on Imam Hasan رضي الله عنه

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  3. anisafatima

    anisafatima New Member

    Thanks for posting in the glory of Hadrat Imam Hassan ibne Ali (RA). He was one of the pious companions and grandson of Hadrat Muhammad (صلى الله عليه وسلم) and son of Hadrat Ali (RA) and brother of Hadrat Imam Hussain (RA).
  4. Aqdas

    Aqdas Staff Member

    28th safar was the urs of the imam so everyone please read this bio above.
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  5. abu nibras

    abu nibras Staff Member


    A pdf version of the above biography can be downloaded from here inshaallah !

    Download Here


    abu nibras
  6. :s1:

    jazak Allah khayran. This has actually already been published as The History of the Rightly Guided Caliphs, I think it is called. I have it sitting on my bookshelf somewhere.

    Still, jazak Allah khayran.

  7. abu Hasan

    abu Hasan Administrator


    1. RasūlAllāh şallAllāhu álayhi wa sallam said that khilāfah would last thirty years; thus it is documentary evidence. The text reads: wa ākhirul khulafā binaşşihi. Apparently Suyūţi refers to the Ĥadīth he himself reports from Imām Aĥmed: Bahz narrated to us from Hammād ibn Salamah who narrates from Saýīd ibn Jam’hān from Safīnah, said he: ‘I heard RasūlAllāh šallAllāhu álayhi wa sallam say: ‘Caliphate is for thirty years; thereafter shall be an empire’. Ibn Hibbān and others opined that this report is rigorously authenticated.

    2. Jahiliyyah : The pagan times; the period before Islām.

    3. Al-Ĥasan al-Muthannā or Ĥasan the Second.

    4. Ĥasan means ‘beautiful’, and ‘good’ among other meanings.

    5. áqqa ánhu – in other words, performed the Áqiqah by sacrificing two lambs; as a thanks to Allah for the gift – a beautiful child.

    6. Muslim reports from Sayyidah Áāyishah rađiyallāhu ánhā: ‘RasūlAllāh şallAllāhu álayhi wa sallam came out one morning, and he had a Yemeni cloak on him, made of black hair. Ĥasan ibn Áli came to him, and he took him in his cloak; Ĥusayn ibn Álī came and he took him in it as well; Fāţimah came and he allowed her in it as well; Álī came and he let him in the cloak too. And then he recited the verse [āyah]: ‘innamā yurīdu Allāha li yudh’hiba ánkum ar-rijsa ahl al-bayti wa yuţahhirakum taţ-hīrā’ // Allāh wishes to cleanse you from all impurity, O the household [of the Prophet şallAllāhu álayhi wa sallam] and cleanse you for ever’ (Sūrah Al-Aĥzāb v.33)
    Eversince, those in that cloak are known as the ‘people in the cloak’ or ‘the folk of the cloak’ [aş’ĥāb al-kisā’a; or ahl al-kisā’a]

    7. Shaykhayn or the ‘two shaykhs’. When this term is used for the Şaĥābah, it means Abu Bakr and Úmar rađiyAllāhu ánhūmā; when used to refer to Ĥadīth scholars [like here], it means Bukhāri and Muslim; when used among Ĥanafi scholars, it would mean Imām Abū Ĥanīfah and Qāđi Abū Yūsuf [Also called as Imamayn – the two Imāms]; also in Ĥanafi parlance, Şaĥibayn or the two [distinguished] companions refer to Imām Abū Yūsuf and Imām Muĥammad; Ţarafayn means the two sides – Imām Abū Ĥanifah and Imām Muĥammad on one and Imām Abū Yūsuf on the other.

    8. allāhumma innī uĥibbuhū, fa aĥibbah

    9. Sayyid – This son of mine is a Sayyid.

    10. It is understood by many Ĥadīths that neither old age nor death shall afflict the dwellers of paradise. RasulAllah şallAllāhu álayhi wa sallam said to an old woman that ‘old woman may not enter paradise’. the old lady began wailing; RasulAllah şallAllāhu álayhi wa sallam smiled: ‘Allāh will make you young and a virgin, then shall He let you inside paradise’. This apparently contradicting reports can be reconciled that, they will be the princes of those men who died young. wallāhu aálam wa ílmuhu atam.

    11. niýmal markab rakibta yā ghulām;
    markab – that on which one rides, or a mount.

    12. Prostration, a prescribed action in prayer.

    13. Bowing down, a prescribed action in prayer.

    14. illā mā raghma anfuh is an idiom used in arabic to indicate “inspite of what he dislikes.” often in a condescending manner.

    15. Indicating that Marwān swore at Ĥasan and his father Álī rađiyAllāhu ánhūmā.

    16. Implying, ‘you are stubborn’ or the stating of the adage itself.

    17. Implying, ‘you are stupid.’ or ‘ask you something, you reply another’

    18. This is the pragmatic, forbearing and forgiving man who resembled RasulAllah şallAllāhu álayhi wa sallam very much..

    19. fa’mtakhaţa - and he cleaned his nose.

    20. ‘wayĥak! a mā álimta anna al-yamīna lil wajhi wa’sh shimāla li’l farj? uffin lak’. lit. ‘woe unto you. do you not know that the right is for the face and the left for the privates?’ is an idiom, indicating that face is clean and use your right hand for clean things and use your left for the dirty or the unclean. in other words: 'if at all you wish to pick your nose in public, use your left you boor'.

    21. min rajulin; Ash’áth [forgets] or doesn’t know the other narrator.

    22. The epitome of politeness. When the man came in, Ĥasan was already prepared to leave. But he didn’t want the other man to think that he left because of his coming. Hence the reassurance by seeking his permission.

    23. Probably twice in an year.

    24. Muĥammad ibn al-Ĥanafiyyah, Ĥasan’s half-brother.

    25. Abū Dharr al-Ghifārī, rađiyAllāhu ánhū a prominent Şaĥabi, known for his austerity, zuhd.

    26. raĥimAllāha abā dharr: This is a polite way of saying, ‘i disagree with him’.

    27. That is whether hardship or prosperity, one shouldn’t seek that which Allāh hasn’t ordained for him. One should be satisfied with what Allāh chooses for him. This is known as riđā bi’l qađā. It is a lofty quality, a virtue that every Muslim should seek to acheive. Because, Allāh is pleased with those who are satisfied with what Allāh has given them.

    28. bayáh – swearing allegiance.

    29. Áli ibn Abī Ţālib rađiyAllāhu ánhū. Al-Ĥasan sought the status quo of his father’s days.

    30. The text reads: mújizah or miracle. However, here the miracle is the prophecy of RasūlAllāh šallAllāhu álayhi wa sallam being proven true; and is translated likewise.

    31. Sirājuddin Bulqīnī, one of Imām Suyūţi’s teachers.

    32. al-áār khayrun min an-nār. lit., it is better to be disgraced than going into fire.

    33. The greatness of al-Ĥasan rađiyAllāhu ánhū, that he pitied the nation and was prepared to sacrifice reputation and power for the sake of peace. He could renounce worldly glory for the sake of avoiding shedding the blood of this ummah.

    34. Why would I like for myself that which I didn’t wish for even my enemy!

    35. Imām Ĥusayn ibn Álī, the martyr of Karbalah.

    36. allāhummaqdhif fī qalbī rajā’aka waqţaá rajāyī ámman siwāka, hattā lā arjū aĥadan ghayraka; allāhumma wa mā đaúfat ánhu quwwatī wa qaşura ánhu ámalī, wa lam tantahi ilayhi raghabatī, wa lam tablugh’hu mas’alatī, wa lam yajri álā lisānī, mimmā aáţayta aĥadan mina’l awwalīna wa’l ākhirīna mina’l yaqīni fa khuşşanī bihi yā rabb al-áālamīn.

    37. Probably Dīnars or gold coins.

    38. That is, we are the family of the Prophet şallAllāhu álayhi wa sallam and hence we shall not be given worldly glory. Many Ĥadiths corroborate this view of his.

    39. A foretelling which proved right in time.

    40. Even in his death, he remained a pacifist and a benefactor. A generous man, who could sacrifice anything so that others may live in peace. Magnanimous in that he could even forego the ultimate honor of resting with the Master himself! şallAllāhu álayhi wa sallam. Just so that Muslims didn’t fight on his account and live in harmony. He shows us that mere outwardly actions do not prove one’s love to RasūlAllāh şallAllāhu álayhi wa sallam - more important is the intention.
    Last edited: Nov 15, 2006
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  8. abu Hasan

    abu Hasan Administrator

    Imām Ĥasan ibn Álī :ra:


    Ĥasan e mujtabā sayyidul as’khiyā

    rākib e dosh e ízzat pe lākhoN salām

    Ĥasan, the chosen one, the prince of the generous

    a billion salawat on him, the rider on the esteemed shoulder

    [of RasūlAllāh şallAllāhu álayhi wa sallam]

    - Imām Ahmed Riđā

    Translated from: Tārikh al-Khulafā by Jalāluddīn as-Suyūţī; pg.166-171;Dār al-Márifah, Lebanon, 2000:

    Ĥasan ibn Álī ibn Abū Ţālib rađiyallāhu ánhū [May Allāh táālā be pleased with him]: Abū Muĥammad, the grandson of RasūlAllāh şallAllāhu álayhi wa sallam and his perfume; and the last khalifa as mentioned in the ĥadīth.[1]

    Ibn Saád reports from Ímrān ibn Sulaymān; said he: ‘Ĥasan and Ĥusayn are two names from paradise; none of the Arabs knew of this name prior to these two in Jahiliyyah.[2]

    Ĥasan was born on the 15th of Ramađān, the third year after hijrah. He has narrated ĥadīth from RasūlAllāh şallAllāhu álayhi wa sallam. Áāyishah rađiyallāhu ánhā has narrated from him; also, a multitude from among the tabiúūn [the successors] have narrated from him. Like his own son Ĥasan the Second[3], Abū Ĥawrā’a Rabīáh ibn Sinān, Shaábī, Abū Wāyil and Ibn Sīrīn.

    He resembled RasūlAllāh şallAllāhu álayhi wa sallam very much. RasūlAllāh şallAllāhu álayhi wa sallam named him Ĥasan[4]. He sacrificed [two lambs] on his behalf on the seventh day [5] and shaved the newborn’s head. He instructed that the weight of this hair in silver, to be given away as charity. And he is among the five, known as the ‘folk of the cloak’ [6].

    Áskarī says: This name [Ĥasan] was not known at all in the pagan times [Jahiliyya].

    Mufađđal says: Allāh táālā had concealed the names Ĥasan and Ĥusayn, until the Prophet şallAllāhu álayhi wa sallam named his two [grand] sons with these names.

    Bukhāri reports from Anas; said he: ‘No one resembled the Prophet şallAllāhu álayhi wa sallam more than Ĥasan ibn Álī.’

    Shaykhayn [7] report from Barā’a; said he: I have seen RasūlAllāh şallAllāhu álayhi wa sallam with Ĥasan upon his shoulder, saying: ‘O Allāh I love him, so [Ye] love him too’ [8]

    Bukhāri reports from Abū Bakr, said he: I have seen RasūlAllāh şallAllāhu álayhi wa sallam on the pulpit [minbar] with Ĥasan on his side. He looked at the assembly and Ĥasan alternately, and said: ‘Verily, this son of mine is a great leader[9]. Mayhap that Allāh will unite two groups of Muslims on his account.’

    Bukhāri reports from Ibn Úmar, said he: ‘Both [Ĥasan and Ĥusayn] are my two perfumes in this world’.

    Tirmidhī and Ĥākim report from Abū Saýīd al-Khudrī, said he: RasūlAllāh şallAllāhu álayhi wa sallam said: ‘Ĥasan and Ĥusayn are the two leaders of young men in paradise’. [10]

    Tirmidhi reports from Usāmah ibn Zayd, said he: I once saw Ĥasan and Ĥusayn on the lap of RasūlAllāh şallAllāhu álayhi wa sallam and he said: ‘These two are my children, my grandsons. O Allāh I love them; [You] love them too. And love all those who love them’.

    It is reported from Anas, said he: RasūlAllāh şallAllāhu álayhi wa sallam was asked, which member of his family were his favorite; he replied: ‘Ĥasan and Ĥusayn’.

    Ĥākim reports from Ibn Ábbās, that RasūlAllāh şallAllāhu álayhi wa sallam was once carrying Ĥasan on his shoulders. A man met him on the way and said: ‘What a magnificent mount[11] that you ride, young man.’ RasūlAllāh şallAllāhu álayhi wa sallam replied, ‘And what a magnificient rider is he!’

    Ibn Saád reports from Ábdullāh ibn Zubayr, said he: Ĥasan ibn Álī resembled RasūlAllāh şallAllāhu álayhi wa sallam the most in his family and was the dearest to him. I have seen him [Ĥasan] ride upon RasulAllah’s neck şallAllāhu álayhi wa sallam – or he said back – when he was in prostration[12] and RasūlAllāh şallAllāhu álayhi wa sallam wouldn’t arise until Ĥasan dismounted himself. I have seen him [RasūlAllāh şallAllāhu álayhi wa sallam] in rukuú [13] when Ĥasan would crawl by his feet. RasūlAllāh şallAllāhu álayhi wa sallam would let him go between his legs to the other side.’

    Ibn Saád reports from Abū Salamah ibn Ábd ar-Raĥmān, said he: RasūlAllāh şallAllāhu álayhi wa sallam would put out his [blessed] tongue to Ĥasan ibn Álī; the little child would cheer up, on seeing the redness of his tongue.

    Ĥākim reports from Zuhayr ibn al-Arqam, said he: Ĥasan ibn Álī stood up to speak; a man from the Azd tribe stood up and said: ‘ I bear witness that I have seen RasūlAllāh şallAllāhu álayhi wa sallam holding him [Ĥasan] in his arms and say: ‘Whoever loves me, loves him; those present should convey this to those who aren’t.’ If it was not for the love and honor of RasūlAllāh şallAllāhu álayhi wa sallam, I would not have narrated this to anyone.’

    Ĥasan rađiyallāhu ánhū was a man of many qualities; he was a leader of men, forbearing and patient, a man of dignity and sobriety, staid and demure; and very generous. He disliked war and fighting. He married many times. He would give away a hundred thousand [as a present or charity] without giving it a thought.

    Ĥākim reports from Ábdullāh ibn Úbayd ibn Úmayr, said he: ‘Ĥasan went on Ĥajj twenty-five times on foot, even though very fine camels were driven alongside.’

    Ibn Saád reports from Úmayr ibn Iş-ĥāq, said he: ‘Never has anyone spoken, whose speech has left me wanting [that i wished his speech to never end] other than Ĥasan ibn Álī. I have never heard harsh speech [kalimata fuĥshin] from him except once. Ámr ibn Úthmān and Ĥasan had a disagreement over a piece of land. Ĥasan proposed something which Ámr did not accept. Ĥasan said: ‘He hath not with us, except what he loathes’ [14]. These were the harshest words i have heard coming from him.’

    Ibn Saád reports from Ámr ibn Iş-ĥāq, said he: Marwān was appointed as our governor. Every Friday, he would swear at Álī on the pulpit. Ĥasan would hear him but wouldn’t say a word. Marwān [out of frustration] sent a man to him with a message ‘ Álī is such and such and such..and you are so and so and so...[15] and you are like a mule [16] when it is asked, ‘Who is your father’, replies: ‘My mother is a horse’.[17] Ĥasan said to the man: ‘Go back and tell him [Marwān], by Allāh, i cannot erase that which you have said by swearing back at you. However, we shall be presented to Allāh at an appointed time. If you are saying the truth, then may Allāh reward you for saying the truth. And if you are lying, then [fear] Allāh, for He has a painful torment [for the transgressors]. [18]

    Ibn Saád reports from Zurayq ibn Suwār: Marwān and Ĥasan had an argument. and Marwān began to speak rough; Ĥasan kept silent. And then Marwān began picking his nose [19] with his right hand. Ĥasan said: ‘Woe unto you. Did you not learn to use the right hand for clean things, and the left, to clean? Shame on you.’ This silenced Marwān. [20]

    Ibn Saád reports from Ash’áth ibn Suwār from somebody else [21], who said: A man came in and sat with Ĥasan. Ĥasan said: ‘You have come, when we were about to leave. Will you [please] permit us to leave?’ [22]

    Ibn Saád reports from Álī ibn Ĥusayn, said he: Ĥasan would divorce his wives after a short marriage. Inspite of that, the women kept loving him even after being divorced. He married [about] ninety women.

    Ibn Saád reports from Álī ibn Zayd ibn Jadáān, said he: Ĥasan would give [charity] from his wealth twice [23]

    Ibn Saád reports from Jaáfar ibn Muĥammad from his father [24], said he: Ĥasan would marry and divorce soon after. I feared that this would harbor enmity amongst the clans.

    Ibn Saád reports from Jaáfar ibn Muĥammad from his father, said he: Álī [ibn Abū Ţālib] said : ‘O the people of Kūfā; do not give in marriage, your daughters to Ĥasan for he is quick to divorce.’ A man from the Hamdān clan stood up and said: ‘By Allāh, we shall keep giving our daughters to him in marriage. Those whom he likes, he keeps; and those he doesn’t, he divorces.’

    Ibn Saád reports from Ábdullāh ibn Ĥasan, said he: ‘Ĥasan married many women. Not many women dwelt with him for long. Yet, none of the women he married [and divorced] loved him any less.’

    Ibn Ásākir reports from Juwayriyyah ibn Asmā’a, said he: When Ĥasan died, Marwān sobbed at his funeral. Ĥusayn said: ‘Now, you cry? Weren’t you impudent when he was alive?’ Marwān replied: ‘I used to do all that I did, to a man who was more forbearing than this..’ and he pointed towards the mountain.

    Ibn Ásākir reports from Mubarrad, said he: Someone said to Ĥasan, ‘Abū Dharr[25] used to say: I desire poverty instead of wealth; being sick is better than being healthy’. Imām Ĥasan replied: ‘May Allāh have mercy on Abū Dharr;[26] as for myself, i say: He who trusts in that which Allāh has chosen for him, shall not seek a state different from what Allāh has ordained.’ [27]. This is an example of extreme submission to Allah’s Will and Command.

    Ĥasan rađiyallāhu ánhū became the caliph after his father was martyred, by the allegiance [28] of the Kūfans. He remained such for six months and a few more days. Muáāwiyah opposed him – and everything happens as Allāh wishes – and sought to fight him. Ĥasan sent an envoy seeking peace, and wished to renounce the post in favor of Muáāwiyah, if he agreed to certain conditions:
    -That Ĥasan shall be the caliph after Muáāwiyah.

    -The status of the people from Madīnah, Ĥijāz and Írāq shall be restored as it was in the days of his father [29].

    -And that Muáāwiyah shall repay all of Ĥasan’s loans.​
    Muáāwiyah accepted these and thus the prophecy[30] of RasūlAllāh şallAllāhu álayhi wa sallam came to pass. He şallAllāhu álayhi wa sallam has said: ‘Allāh shall unite two great groups of Muslims on his [Ĥasan’s] account’.

    Bulqīni [31] used this event as a proof for the ruling that it is permissible to resign from authority.

    Imām Ĥasan’s renunciation was in the year 41 AH, in the month of Rabiý al-Awwal; there are also reports that it was in Rabiý al-Ākhir or Jumada al-Ūlā.

    One of Imām Ĥasan’s companions [distressed by his abdication] said to him: ‘You are a disgrace to believers’. And he said: ‘To be a disgrace, is better than falling from grace’ [32]

    A man said to him: ‘Peace be upon you, the cause of humiliation of Muslims’. He replied: ‘I did not cause their humiliation; yes, i did not like to slaughter them to remain in power’. [33]

    After this, Ĥasan left Kūfah and retired to Madīnah.

    Ĥākim reports from Jubayr ibn Nufayr, said he: I said to Ĥasan, ‘people say that you desire the caliphate.’ He replied: ‘I had Arab warriors at my command to fight whom I did and befriend those I wished; but I renounced war, seeking to please Allāh and to avert spilling the blood of the followers of Muĥammad şallAllāhu álayhi wa sallam just for the sake of power.’

    Imām Ĥasan rađiyallāhu ánhū died in Madinah after he was poisoned. [It is said that] Jádah bint al-Asháth ibn Qays poisoned him conspiring with Yazīd ibn Muáāwiyah when he [Yazīd] promised to marry her. After Imām Ĥasan’s death, she sent for Yazīd who snubbed her saying: ‘We didn’t wish you for Ĥasan; would we want you for our own self?’[34]

    Imām Ĥasan died in the year 49 AH. It is said that he died on the 5th of Rabiý al-Awwal, 50 AH. It is also said that it was in 51 AH.

    His brother [35] entreated him to name the poisoner; Imām Ĥasan declined and said: ‘If it is the one I suspect, Allāh shall take that person into account. If not, I do not wish that an innocent is killed on my account’.

    Ibn Saád reports from Ímrān ibn Ábdullāh ibn Ţalĥah, said he: Ĥasan saw in his dream as if ‘Qul huwa Allāhu Aĥad’ was written between his eyes. When this dream was related to Saýīd ibn al-Musayyib, he interpreted: ‘If this dream is true, then his death is very near’. He lived for only a few days after this event.

    Bayhaqī and Ibn Ásākir report from Ibn al-Mundhir Hishām ibn Muĥammad [who reports] from his father: Once hardship befell Ĥasan ibn Álī. His annual pension was a hundred thousand. Muáāwiyah delayed the pension and this caused Ĥasan intense privation. Ĥasan says:

    ‘I sought to write to Muáāwiyah describing him my state. Somehow, I restrained myself and put it off for later. I saw RasūlAllāh şallAllāhu álayhi wa sallam in my dream and he asked: ‘How are you Ĥasan?’ I replied, ‘Grandfather, I am fine’.

    I then complained to him of harsh times and indigence. He asked, ‘Did you seek to write to someone like yourself, complaining of adversity?’ I said, ‘Yes, yā RasūlAllāh şallAllāhu álayhi wa sallam. What else can I do?’ RasulAllāh şallAllāhu álayhi wa sallam said, recite this duáā instead: ‘O Allāh put in my heart, that I hope from Thee Alone. And I hope not from any other except Thee. So much that I seek not [anything] from anyone other than Thyself. O Allāh [I seek Thee] that which I cannot attain by my strength [alone], neither do my deeds deserve to be rewarded, and that which does not exhaust my craving, and that which I cannot achieve by mere asking, and that which I cannot name it, bring it upon my tongue. Give me that, which Thou hath bestowed upon those past and those who came after. O Allāh give me the privilege of attaining Thy Grace.’ [36]

    Ĥasan says: ‘It was about a week since I began beseeching in these words and Muáāwiyah sent me a million and a half [37]. I said, ‘Praise be to Him, who does not forget’. Presently, I saw RasūlAllāh şallAllāhu álayhi wa sallam in my dream. He asked: ‘How are you Ĥasan?’ I replied: ‘I am fine, O RasūlAllāh şallAllāhu álayhi wa sallam’ and narrated the story to him. He şallAllāhu álayhi wa sallam said: ‘My son, thus it happens to those who hope from the Creator Alone, and nothing from the creation’

    It is in Aţ-Ţuyūrāt from Sulaym ibn Ýīsā, the Qāri of Kūfans: When Ĥasan was about to die, he was anxious and anguished. Ĥusayn said: ‘Brother, why are you anxious? You retire towards RasūlAllāh şallAllāhu álayhi wa sallam and Álī, them being your fathers; towards Khadījah and Fāţimah, your mothers; Qāsim and Ţāhir, your [maternal] uncles; Ĥamzah and Jáfar, your [paternal] uncles. He replied: ‘Nay my brother! I am [anxious] since I enter a place, which I have seen not before; and I see [before me] a people, I have seen not before.’

    Ibn Ábd al-Barr says: When Ĥasan was about to die, he said to his brother: “My dear brother, your father would have inherited the noble title [Khilāfah], but Allāh made Abū Bakr to inherit it instead. And then it passed to Úmar. There was no doubt that he would inherit [now] when the council met; but it passed to Úthmān. Only thereafter did Álī inherit that post. But then, he [also] inherited hostility and war; by Allāh, in my estimation, prophethood and caliphate shall not unite in our family [38]. I do not know what kind of fools in Kūfah I leave behind for you; [beware] that you may not be deceived and go out for their word [and put yourself in peril]. [39] I have asked, Sayyidah Áāyishah rađiyallāhu ánhā, that I be buried with RasūlAllāh şallAllāhu álayhi wa sallam. She has agreed to it. After I die, seek her permission [once more]. But I think that these people [the Umawis] shall prevent you from doing so. If they resist, desist.” [40]

    When he died, Ĥusayn came to the mother of believers, Áāyishah and sought her permission. She agreed and said: ‘It is an honor’. Marwān objected to it, and Ĥusayn stood his ground with his followers and drawn swords. Abū Hurayrah interfered and [stopped the fight]. Ĥasan was then buried in Baqīý alongside his mother – rađiyallāhu ánhumā.
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