Al-Hasan ibn Ali ibn Abi Talib, Allah ya yarda da shi, Abu Muhammad, jikan Manzon Allah ﷺ, zuriyarsa, kuma na ƙarshe cikin halifofi bisa ga bayyanannun maganganun Manzon Allah ﷺ.

Al-Hasan ibn Ali ibn Abi Talib, may Allah be pleased with him, Abu Muhammad, the grandson of the Messenger of Allah, may Allah bless him and grant him peace, his descendant and the last of the khulafa by his (the Prophet’s, may Allah bless him and grant him peace) explicit words.

Ibn Sa'd ya ruwaito cewa Tamran ibn Sulaiman ya ce: Al-Hasan da al-Husain suna biyu daga cikin sunayen mutanen Aljanna. Larabawa ba su yin amfani da wadannan sunaye a zamanin Jahiliyya.

Ibn Sacd narrated that Tmran ibn Sulayman safd: Al-Hasan and al-Hussein are two of the names of the people of the Garden. The Arabs did not use these names in the Jahiliyyah.

Al-Hasan, Allah ya yarda da shi, an haife shi a tsakiyar watan Ramadan a shekara ta uku ta Hijrah. An riwaito hadisai daga gare shi daga Annabi ﷺ. A'isha, Allah ya yarda da ita, ta riwaito hadisai daga gare shi, haka kuma ɗimbin Tabi'ai sun riwaito daga gare shi, cikinsu akwai ɗansa al-Hasan, Abu'l-Hawra' Rabi'a ibn Sinan, Ash-Sha'bi, Abu Wa'il da Ibn Sirin.

Al-Hasan, may Allah be pleased with him, was born in the middle of Ramadan in the third year of the Hijrah. Hadith have been related from him from the Prophet, may Allah bless him and grant him peace. cA’ishah, may Allah be pleased with her, related hadith from him, and a great number of the Followers, of them his son al-Hasan, Abu’l-Hawra’ Rabicah ibn Sinan, Ash-Shacbi, Abu Wa’il and Ibn Sirin.

Ya yi kama da Annabi, Allah ya yi masa salati ya kuma ba shi aminci ﷺ. Annabi ﷺ ne ya sa masa suna al-Hasan, ya yanka masa rago a ranar bakwai da haihuwarsa, ya aske gashin kansa, kuma ya umarta a ba da sadaka da nauyin gashin a azurfa. Shi ne na biyar a cikin iyalan alkyabbar (lokacin da Annabi ﷺ ya ce, "Ya Allah, waɗannan su ne iyalina.") X Abu Ahmad al-cAskari ya ce: Wannan suna ba a san shi ba a zamanin Jahiliyya.

He resembled the Prophet, may Allah bless him and grant him peace. The Prophet, may Allah bless him and grant him peace, named him al-Hasan, slaughtered a sheep for him on his seventh day, shaved off his hair and ordered that the weight of the hair in silver should be given away as sadaqah. He was the fifth of the family of the mantle (when the Prophet, may Allah bless him and grant him peace, said, ‘O Allah, these are my family.’X Abu Ahmad al-cAskari said: This name was not known in the Jahiliyyah.

Al-Mufaddal ya ce: Allah ya ɓoye sunayen al-Hasan da al-Husaini har sai da Manzon Allah ﷺ ya yi amfani da su wajen sanya wa jikokinsa biyu suna.

Al-Mufaddal said: Allah veiled the names of al-Hasan and alT h e H isto r y o f t h e K h a l ifa h s Hussein until the Prophet, may Allah bless him and grant him peace, used them to name his two grandsons.

Al-Bukhari ya ruwaito cewa Anas ya ce: Babu wanda ya fi kama da Annabi ﷺ kamar al-Hasan ɗan Ali.

Al-Bukhari narrated that Anas said: No-one more resembled the Prophet, may Allah bless him and grant him peace, than al-Hasan ibn cAli.

Shaikhawan biyu sun ruwaito cewa al-Bara' ya ce: Na ga Annabi ﷺ yana da al-Hasan a kafadarsa, yana cewa: "Ya Allah, ina sonsa, don haka ka so shi." Al-Bukhari ya ruwaito cewa Abu Bakrah ya ce: Na ji Annabi ﷺ yana kan minbari, da al-Hasan a gefensa yana kallon mutane lokaci guda, yana kallonsa lokaci guda, yana cewa: "Wannan ɗana shugaba ne, kuma akwai yiwuwar ta hanyarsa Allah zai sasanta tsakanin ƙungiyoyi biyu na Musulmi." Al-Bukhari ya ruwaito cewa Ibn 'Umar ya ce: Annabi ﷺ ya ce: "Su ne jikoka biyu a duniya" (wato "furanni biyu masu ƙamshi"), ma'ana al-Hasan da al-Husaini.

The two Shaykhs narrated that al-Bara’ said: I saw the Prophet, may Allah bless him and grant him peace, with al-Hasan upon his shoulder, saying, ‘O Allah, I love him, so love him.’ Al-Bukhari narrated that Abu Bakrah said: I heard the Prophet, may Allah bless him and grant him peace, upon the minbar, with al-Hasan by his side looking at the people one time and looking at him one time, saying, ‘This son of mine is a chief, and it is likely that through him Allah will make peace between two parties of the Muslims.’ Al-Bukhari narrated that Ibn cUmar said: The Prophet, may Allah bless him and grant him peace, said, ‘They are my two descendants (literally ‘my two sprigs of basil’ or ‘my two sweet-smelling plants [or flowers]’) in the world,’ meaning al-Hasan and al-Hussein.

At-Tirmidhi da al-Hakim sun ruwaito cewa Abu Sa'id al-Khudri ya ce: Manzon Allah ﷺ ya ce, "Al-Hasan da al-Husaini shugabannin matasan mutanen Aljanna ne biyu." At-Tirmidhi ya ruwaito cewa Usama ibn Zaid ya ce: Na ga Annabi ﷺ, sai ga Al-Hasan da Al-Husaini a kan cinyoyinsa (kowannensu a wani gefe), sai ya ce, "Waɗannan 'ya'yana biyu ne, kuma 'ya'yan 'yata biyu ne. Ya Allah, ina son su, don haka ka so su, kuma ka so duk wanda ya so su." Ya ruwaito cewa Anas ya ce: An tambayi Annabi ﷺ, "Wane ne a cikin mutanen gidanka ya fi so a wurinka?" Sai ya ce, "Al-Hasan da Al-Husaini." Al-Hakim ya ruwaito cewa Ibn Abbas ya ce: Annabi ﷺ ya zo yana ɗauke da Al-Hasan a kafaɗarsa. Wani mutum ya haɗu da shi ya ce, "Wace hawa mai albarka kake da ita, yaro!" Sai Annabi ﷺ ya amsa, "Kuma wane mahayi mai albarka ne shi." Ibn Sa'd ya ruwaito cewa Abdullahi ibn az-Zubair ya ce: Wanda ya fi kama da Annabi ﷺ daga cikin iyalansa, kuma wanda ya fi so a wurinsa, shi ne Al-Hasan ibn Ali. Na gan shi yana zuwa yayin da yake sujada, sai ya hau kafaɗunsa — ko ya ce, "bayansa" — kuma bai sauke shi ba sai da shi da kansa ya sauka. Na gan shi yana ruku'u a cikin sallah, sai ya raba ƙafafunsa domin ya wuce ta ɗaya gefen. Ibn Sa'd ya ruwaito cewa Abu Salama ibn Abdurrahman ya ce:

At-Tirmidhi and al-Hakim narrated that Abu Sacid al-Khudri said: The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Al-Hasan and al-Hussein are the two lords of the youth of the people of the Garden.’ At-Tirmidhi narrated that Usamah ibn Zaid said: I saw the Prophet, may Allah bless him and grant him peace, and al-Hasan and al-Hussein were upon his hips (one on each), and he said, ‘These are my two sons and the two sons of my daughter. O Allah, I love them, so love them and love whoever loves them.’ He narrated that Anas said: The Prophet, may Allah bless him and grant him peace, was asked, ‘Who of the people of your house are most beloved to you?’ He said, ‘Al-Hasan and al-Hussein.’ Al-Hakim narrated that Ibn cAbbas said: The Prophet, may Allah bless him and grant him peace, approached carrying al-Hasan on his shoulder. A man met him and said, ‘What a blessed mount you have, boy!’ The Prophet, may Allah bless him and grant him peace, replied, And what a blessed rider is he.’ Ibn Sacd narrated that “Abdullah ibn az-Zubayr said: The one most like the Prophet, may Allah bless him and grant him peace, of his family and the most beloved to him is al-Hasan ibn cAli. I saw him come while he was prostrate and mount his shoulders — or he said, ‘his back’ - and he did not make him get down until he himself got down. I saw him while he was bowing in prayer and he would separate his legs for him so that he could pass through the other side.’ Ibn Sacd narrated that Abu Salamah ibn cAbd ar-Rahman said:

Annabi ﷺ ya kasance yana miƙa harshensa ga al-Hasan ɗan ʿAli, sai lokacin da jaririn ya ga jan harshen, sai ya yi farin ciki da shi.

The Prophet, may Allah bless him and grant him peace, used to put forth his tongue for al-Hasan ibn cAli, then when the infant saw the redness of the tongue, he would be merry with him.

Al-Hakim ya ruwaito cewa Zuhayr ibn al-Arqam ya ce: Al-Hasan ibn cAli ya tsaya don gabatar da huduba, sai wani mutum daga Azd Shanu’ah ya tashi ya ce, ‘Ina shaida cewa na ga Annabi ﷺ yana sanya shi a cinyarsa (hubwah na nufin zama a kan dugadugai da kafafu nannade zuwa ciki har zuwa ciki, sau da yawa tare da zane nannade a kan kafafu da baya don tallafi), yana cewa, “Duk wanda yake so na, bari ya so shi, kuma wanda yake nan ya isar da shi ga wanda ba ya nan,” kuma da ba don girmamawa ga Manzon Allah ﷺ ba, da ba zan ba da labarinsa ga kowa ba.’ Al-Hasan, Allah ya yarda da shi, yana da kyawawan halaye da yawa: yana da martaba irin ta sarakuna, mai haƙuri, mai natsuwa, mai nauyin hali da kamewa; mai karimci sosai, abin yabo ƙwarai; yana ƙin fitina da takobi; ya yi aure sau da yawa; kuma yana bayar da kyauta ga mutum ɗaya har dubu ɗari.

Al-Hakim narrated that Zuhayr ibn al-Arqam said: Al-Hasan ibn cAli stood to deliver the khutbah, and a man from Azd Shanu’ah stood up and said, ‘I witness that I saw the Prophet, may Allah bless him and grant him peace, place him in his lap (hubwah denotes sitting on the haunches with the legs drawn in to the belly, often with a cloth wrapped around the legs and the back in support), saying, “Whoever loves me, let him love him, and let the one who is present convey it to whoever is absent,” and if it were not for high regard for the Messenger of Allah, may Allah bless him and grant him peace, I would not have related it to anyone.’ Al-Hasan, may Allah be pleased with him, had many virtues: he was lordly, forbearing, possessing tranquillity, gravity and modesty; he was liberally generous, much praised; he disliked seditions and the sword; he married a great deal; and he would bestow upon a single man as much as one hundred thousand.

Al-Hakim ya ruwaito daga cAbdullah ibn cUbayd ibn cUmayr cewa ya ce:

Al-Hakim narrated that cAbdullah ibn cUbayd ibn cUmayr said:

Al-Hasan ya yi aikin Hajji sau ashirin da biyar yana tafiya a ƙafa, kuma ana jagorantar dabbobin hawa masu daraja tare da shi.

Al-Hasan performed the Hajj twenty-five times walking, and the high-bred, riding beasts were led along with him.

Ibn Sa'd ya rawaito cewa Umayr ibn Ishaq ya ce: Babu wanda ya taba magana a gabana wanda yake da kyau idan ya yi magana ya kasance ba ya shiru fiye da al-Hasan ibn Ali.Ban taba jin wata kalma maras kyau daga gare shi ba sai sau guda. Akwai sabani tsakanin al-Hasan da Amr ibn Uthman game da wani fili. Al-Hasan ya gabatar da wata shawara wadda Amr bai so ba. Al-Hasan ya ce, 'Babu abin da zai yi mana sai mu aikata duk da shi (a zahiri 'hancinsa ya manne da turbaya').' Wannan ita ce kalma mafi rashin dacewa da na taba ji daga gare shi.

Ibn Sacd narrated that cUmayr ibn Ishaq said: No-one ever spoke in my presence who it was more preferable, when he talked, that he should not be silent than al-Hasan ibn cAli. I never heard from him an improper word except for one time. There was a dispute between al-Hasan and cAmr ibn cUthman about some land. Al- Hasan proposed something which cAmr did not like. Al-Hasan said, ‘There is nothing for it with us but to act in spite of him (literally ‘that his nose cleave to the dust’).’ This was the most improper word I ever heard from him.

Ibn Sa'd ya ruwaito cewa Umayr ɗan Ishaq ya ce: Marwan ya kasance amirinmu, kuma yana zagin Ali kowace Juma'a daga kan mimbari, yayin da al-Hasan yake saurare ba tare da ya ce komai ba. Daga bisani ya aika masa da wani mutum yana cewa: "Na rantse da Ali, da Ali, da Ali, da kai, da kai! Ban ga wata kamanceceniya a gare ka ba sai alfadari, wanda ake tambaya: 'Wane ne ubanka?' sai ya amsa: 'Mahaifiyata doki ce.'" Al-Hasan ya ce masa: "Ka koma wurinsa ka ce masa: 'Na rantse da Allah, ba zan goge maka komai daga abin da ka faɗa ta hanyar zagin ka ba. Sai dai, tsakaninka da ni akwai alƙawari a gaban Allah. Idan kai mai gaskiya ne, Allah ya saka maka da gaskiyarka; idan kuwa maƙaryaci ne, to Allah ya fi tsanani wajen ramuwa.'" Ibn Sa'd ya ruwaito cewa Zurayq ɗan Sawwar ya ce: Akwai wasu kalamai tsakanin al-Hasan da Marwan, sannan Marwan ya matso kusa da shi, ya nuna tsananin tsaurin kai a gare shi, al-Hasan kuwa ya yi shiru. Marwan ya yi tsinke da hannunsa na dama. Al-Hasan ya ce masa: "Kaiwone! Ba ka sani ba cewa hannun dama don fuska ne, hagu kuwa don al'aura (da sauran abubuwan ƙazanta gabaɗaya)? Ina ƙyamarka!" Marwan ya yi shiru.

Ibn Sacd narrated that cUmayr ibn Ishaq said: Marwan was the amir over us, and he used to abuse cAli every Jumucah from the minbar, while al-Hasan would listen and make no reply. Then he sent a man to him saying, ‘I swear by cAli, by cAli, by cAli, and by you, by you! I don’t find any likeness for you except the mule, to which it is said, “Who is your father?” and it replies, “My mother is a mare.’” Al-Hasan said to him, ‘Return to him and say to him, “By Allah, I will not efface for you anything of what you have said by abusing you. However, you and I have an appointment together before Allah. Then, if you are truthful, may Allah recompense you for your truthfulness. If you are a liar, then Allah is worse in revenge.’” Ibn Sacd narrated that Zurayq ibn Sawwar said: There were some words between al-Hasan and Marwan, then Marwan approached him, became very tough on him — and al-Hasan was silent. Marwan blew his nose using his right hand. Al-Hasan said to him, ‘Woe to you! Do you not know that the right hand is for the face, and the left for the private parts (and for unclean matters generally)? I am disgusted with you (literally ‘filth to you’)!’ Marwan became silent.

Ibn Sa'd ya ruwaito daga Ash'ath ibn Sawwar cewa wani mutum ya ce: Wani mutum ya zauna tare da al-Hasan, sai ya ce, "Ka zauna da mu a lokacin da za mu tashi. Shin za ka yarda?" Ibn Sa'd ya ruwaito cewa 'Ali ibn Zaid ibn Judan ya ce: Al-Hasan ya ba da dukiyarsa sau biyu saboda Allah, Allah kuma ya raba dukiyarsa ya kuma ba shi rabonta sau uku, har ta kai yana bayar da takalmi guda ɗaya yana ajiye ɗaya tare da shi, ko ya ba da safa ta fata (wadda ake kira khuff) yana ajiye wata safar.

Ibn Sacd narrated from Ashcath ibn Sawwar that a man said: A man sat down with al-Hasan and he (al-Hasan) said, ‘You have sat down with us at the moment we were going to stand. Will you permit?’ Ibn Sacd narrated that cAli ibn Zaid ibn Judacan said: Al-Hasan gave forth his property twice for the sake of Allah, and Allah divided up his property and shared it with him three times, to such an extent that he used to give a sandal and keep a sandal with him, or give away a leather sock (known as khuff) and keep another sock.

Ibn Sa'd ya ruwaito cewa 'Ali ibn al-Husain ya ce: Al-Hasan yana da yawan sakin mata, kuma bai taba rabuwa da mace ba face tana sonsa. Ya auri mata casa'in.

Ibn Sacd narrated that cAli ibn al-Hussein said: Al-Hasan was given to divorcing women, and he did not separate from a woman but that she loved him. He married ninety women.

Ibn Sa'd ya ruwaito daga Ja'far ibn Muhammad cewa mahaifinsa ya ce:

Ibn Sacd narrated from Jacfar ibn Muhammad that his father said:

Al-Hasan ya kasance yana yin aure da saki sosai har na ji tsoron cewa zai haifar da gaba a tsakaninmu da kabilu.

Al-Hasan used to marry and divorce so much that I was afraid he would cause enmity towards us among the tribes.

Ibn Sa'd ya ruwaito daga Ja'far ibn Muhammad, daga mahaifinsa, cewa ya ce: Ali ya ce, "Mutanen Kufa, kada ku aurar da matanku ga al-Hasan saboda shi mutum ne mai yawan saki." Sai wani mutum daga Hamadan ya ce, "Na rantse da Allah, za mu aurar da shi ga matanmu."

Ibn Sacd narrated from Jacfar ibn Muhammad that his father said: cAli said, ‘People of Kufa, do not marry (your womenfolk) to al-Hasan because he is a man much given to divorce.’ A man from Hamadan said, ‘By Allah, we will marry him (to our womenfolk).

"Duk wanda ya so shi zai iya riƙe shi, kuma duk wanda ya ƙi shi zai iya sake shi." Ibn Sa'd ya ruwaito cewa Abdullahi ɗan Hasan ya ce: Hasan mutum ne da yake auren mata da yawa, kuma kaɗan ne daga cikinsu suke samun yardarsa. Kaɗan ne matan da ya aura waɗanda ba sa ƙaunarsa, kuma ba sa ƙaunar sa sosai.

Whosoever pleases him he can keep, and whosoever displeases him he can divorce.’ Ibn Sacd narrated that cAbdullah ibn Hasan said: Hasan was a man who used to marry women a great deal, and they very rarely found favour with him. There were very few women he married who did not love him and were not passionately attached to him.

Ibn cAsakir ya ruwaito cewa Juwayriyyah ibn Asma’ ya ce: Lokacin da al-Hasan ya rasu, Marwan ya yi kuka a lokacin sallar jana’izarsa. Al-Hussein ya ce masa, ‘Kana kuka ne alhali kai ne ka tilasta masa shan abin da ka sha tilasta masa?’ Ya ce, ‘Ina yi wa wanda ya fi haƙuri fiye da wannan ne haka,’ sannan ya nuna dutse. (Dutse ya kasance abin misali ne na haƙuri).

Ibn cAsakir narrated that Juwayriyyah ibn Asma’ said: When al- Hasan died, Marwan wept at his funeral prayer. Al-Hussein said to him, ‘Do you weep when you forced him to swallow that which you did?’ He said, ‘I used to do that to one more forbearing than this,’ and he pointed towards the mountain. (The mountain was proverbially the epitome of forbearance).

Ibn ʿAsākir ya ruwaito cewa al-Mubarrad ya ce: Wani ya ce wa al-Ḥasan ɗan ʿAli, "Abu Dharr yana cewa, 'Talauci ya fi soyuwa a gare ni fiye da dukiya, kuma rashin lafiya ya fi soyuwa a gare ni fiye da lafiya.'" Sai ya ce, "Allah ya yi wa Abu Dharr rahama. Amma ni, ina cewa, 'Duk wanda ya dogara gaba ɗaya ga kyawun zaɓin Allah a kansa, ba ya so ya kasance cikin wani hali banda wanda Allah ya zaɓa masa.'" Wannan shi ne iyakar bincike a cikin maudu'in gamsuwa da abin da ƙaddara ke juyawa a kansa.

Ibn cAsakir narrated that al-Mubarrad said: Someone said to al- Hasan ibn cAli, ‘Abu Dharr says, “Poverty is more beloved to me than wealth, and illness more beloved to me than health.’” He said, ‘May Allah show mercy to Abu Dharr. As for me, I say, “Whoever is absolutely dependent on the goodness of Allah’s choosing for him does not wish to be in any state other than the one which Allah has chosen for him.’” This is the limit in research into the subject of contentment with that which destiny turns about.

Al-Hasan, Allah ya yarda da shi, ya karɓi jagorancin khalifanci bayan mutuwar mahaifinsa ta hanyar mubaya'ar mutanen Kufa, kuma ya zauna a cikinsa tsawon watanni shida da wasu kwanaki. Sai Mu'awiyah ya fito masa da yaƙi - al'amarin kuwa na Allah ne - sai al-Hasan ya aika masa da saƙo yana ba da shawarar miƙa masa khalifancin, bisa sharaɗin cewa khalifancin zai kasance nasa bayan sa, cewa babu wani daga cikin mutanen Madina, al-Hijaz da Iraƙi da za a nemi ramuwa ko fansa a kansa saboda abin da ya faru a zamanin mahaifinsa, kuma cewa zai biya masa basussukansa. Mu'awiyah ya amince da abin da ya nema, suka cimma yarjejeniya bisa wannan tushe, kuma mu'ujizar Annabci ta bayyana a cikin maganarsa ﷺ, "Allah zai sasanta ta hannunsa tsakanin ƙungiyoyi biyu daga cikin Musulmi." Ya sauka daga khalifanci dominsa. Al-Balqini ya yi ƙoƙarin tabbatar da cewa daga sauka daga khalifancin - wanda shi ne matsayi mafi girma - ana halatta a sauka daga muƙamai da mukamai tare da yin watsi da su. Saukarsa daga gare shi ya kasance a shekara ta 41 bayan hijira, a watan Rabi'ul Awwal. An kuma ce ya kasance a Rabi'ul Akhir, ko Jumada al-Ula. Abokan tafiyarsa suka ce masa, "Ya wulaƙantar da muminai!" Shi kuma yana cewa, "Wulaƙanci ya fi Wuta." Wani mutum ya ce masa, "Assalamu alaikum, ya mai wulaƙanta muminai!" Sai ya ce, "Ni ba mai wulaƙanta muminai ba ne, amma na ƙi in kashe ka saboda mulki." Sannan al-Hasan ya tashi daga Kufa zuwa Madina, ya zauna a can.

Al-Hasan, may Allah be pleased with him, took charge of the khilafah after the death of his father through the pledge of allegiance of the people of Kufa, and he remained in it for six months and some days. Then Mucawiyah came out against him - and the matter belongs to Allah — and so al-Hasan sent a message to him to offer to surrender the khilafah to him, on condition that the khilafah should be his after him, that no-one of the people of Madinah, al- Hijaz and Iraq should be sought out for revenge or retaliation for anything which had happened in the time of his father, and that he would pay off his debts for him. Mucawiyah agreed to what he asked, they concluded a treaty upon that basis, and the prophetic miracle became evident in his words, may Allah bless him and grant him peace, ‘Allah will make peace through him between two groups of the Muslims.’ He abdicated from the khilafah for him. Al-Balqini sought to prove from his abdication from the khilafah — which is the greatest rank - that it is permitted to abdicate from and renounce offices and positions. His abdication from it was in the year 41 AH, in the month of Rabic al-Awwal. It has also been said that it was in Rabic al-Akhir, or Jumada al-Ula. His companions said to him, ‘O disgrace of the mu’minin\’ and he would say, ‘Disgrace is better than the Fire.’ A man said to him, ‘Peace be upon you, humiliator of the believers!’ He said, ‘I am not the humiliator of the believers, but I disliked to kill you for the sovereignty.’ Then al-Hasan moved from Kufa to Madinah and resided there.

Al-Hakim ya ruwaito cewa Jubayr ibn Nufayr ya ce: Na ce wa al-Hasan, ‘Mutane suna cewa kana son khilafah.’ Ya ce, ‘Shugabannin Larabawa suna tare da ni, suna yaƙi da duk wanda nake yaƙi da shi, kuma suna zaman lafiya da duk wanda nake zaman lafiya da shi. Na bar hakan ina neman Fuskar Allah, da kuma hana zubar da jinin al-ummar Muhammadu ﷺ.

Al-Hakim narrated that Jubayr ibn Nufayr said: I said to al-Hasan, ‘People are saying that you want the khilafah.’ He said, ‘The chiefs of the Arabs were with me, at war with whomever I was at war with, and at peace with whomever I was at peace with. I abandoned that desiring the Face of Allah, and to prevent spilling the blood of the ummah of Muhammad, may Allah bless him and grant him peace.

Yanzu, shin zan kwace shi da karfi ta hanyar taimakon garken awaki na mutanen Hijaz?’ Al-Hasan, Allah ya yarda da shi, ya rasu a Madina ta hanyar guba. Matarsa, Ja'dah 'yar al-Ash'ath ibn Qais, ita ce ta ba shi guba. Yazid ibn Mu'awiyah ne ya ba ta shawara a asirce da ta ba shi guba, sannan zai aure ta, ita kuma ta yi haka. Lokacin da al-Hasan ya rasu, ta aika sako ga Yazid tana neman ya cika abin da ya yi mata alkawari. Ya ce, ‘Ba mu yarda da ke saboda al-Hasan ba, to shin za mu yarda da ke saboda kanmu?’ Mutuwarsa ta kasance a shekara ta 49 bayan Hijira. An kuma ce ya mutu a ranar biyar ga Rabi' al-Awwal a shekara ta 50 bayan Hijira.

Now later, shall I take it by force with the help of the herds of goats of the people of al-Hijaz?’ Al-Hasan, may Allah be pleased with him, died in Madinah through poisoning. His wife, Jacdah bint al-Ashcath ibn Qais poisoned him. Yazid ibn Mucawiyah suggested secretly to her that she should poison him and that then he would marry her, and she did so. When al-Hasan died, she sent a message to Yazid asking him for the fulfilment of what he had promised her. He said, ‘We were not pleased with you for al-Hasan, so should we then be pleased with you for ourselves?’ His death was in 49 AH. It has also been said that it was on the fifth of Rabic al-Awwal in the year 50 AH.

An kuma ce an yi haka ne a shekara ta 51 bayan hijira. Ɗan'uwansa ya yi jayayya da shi don ya sa shi ya faɗa masa wanda ya ba shi abin sha (wanda aka sa wa guba), amma bai faɗa ba. Ya ce: "Allah ne mafi tsananin ramako idan shi ne wanda nake zato. Idan kuma ba shi ba ne, to kada a kashe wani mara laifi saboda ni."14

And it has been said that it was in 51 AH. His brother argued with him to get him to tell him who had given him the (poisoned) drink, but he would not tell him. He said, ‘Allah is most severe in revenge if it should be the one I suspect. If not, then no innocent person must be killed in retaliation for me.’14

Ibn Sa'd ya ruwaito cewa Imran ibn Abdullah ibn Talhah ya ce:

Ibn Sacd narrated that cImran ibn “Abdullah ibn Talhah said:

Al-Hasan ya ga a mafarki kamar an rubuta a tsakanin idanunsa, ‘Ka ce, “Shi ne Allah Makaɗaici”’ (Alƙur'ani 112: 1), sai iyalansa suka yi farin ciki da hakan. Suka faɗa wa Sa‘id ibn al-Musayyab, sai ya ce, ‘Idan mafarkinsa gaskiya ne, to ya rage masa ’yan kwanaki kaɗan ya rayu.’ Bai ƙara rayuwa ba sai ’yan kwanaki kafin ya mutu.

Al-Hasan saw as if there were written between his eyes, ‘Say, “He Allah is One"' (Qur’an 112: 1) and his family rejoiced at that. They told it to Sacid ibn al-Musayyab and he said, ‘If his dream is true, then he has very few days left to live.’ He only lived a few days more before he died.

Al-Bayhaqi da Ibn cAsakir sun ruwaito ta hanyar Abu’l-Mundhir Hisham ibn Muhammad cewa mahaifinsa ya ce: Al-Hasan ibn cAli ya kasance cikin matsi (a arzikinsa), kuma alawus dinsa ya kasance dirhami dari.14 Ya bambanta da al'adarsa, as-Suyuti bai ba da tushen wannan labarin ba.

Al-Bayhaqi and Ibn cAsakir narrated by way of Abu’l-Mundhir Hisham ibn Muhammad that his father said: Al-Hasan ibn cAli was constricted (in his provision), and his stipend was one hundred 14 Contrary to his usual practice, as-Suyuti gives no source for this story.

Qadi Abu Bakr ibn al-Arabi ya ce game da zargin cewa Amirul Mu'minin Mu'awiyah, Allah ya yarda da shi, ya ba al-Hasan guba, "...lamari ne wanda ba a sani ba. Allah kaɗai ne ya san da shi. Ta yaya za ka ɗauka ba tare da hujja ba, ka danganta shi ga ɗaya daga cikin halittunSa a wani zamani mai nisa, alhali ba mu da wata sahihiyar hanyar isarwa game da shi?" (shafi na 203) Haka nan ya shafi wannan labari. A cikin littafin guda, Qadi ya wanke Yazid daga yawancin abubuwan ɓatanci da aka jingina masa, ya ce, "[Ahmad ibn Hanbal] ya sanya shi cikin mutanen zuhd (wato waɗanda suka kauce wa duniya)

In Defence Against Disaster, Qadi Abu Bakr ibn al-Arabi says concerning the allegation that the Amir al-Mu’minin Mucawiyah, may Allah be pleased with him, poisoned al-Hasan, ‘...it was an unknown business. Only Allah knows about it. How can you assume it without proof and ascribe it to one of His creatures in a distant time when we do not have any sound transmission about it?’ (p. 203) The same applies to this story. In the same book, the Qadi exonerates Yazid of a great deal of the slander levelled at him and says, ‘[Ahmad ibn Hanbal] included him among the men of zuhd (doing without the world)

na Sahabbai da Tabi'um... Lallai shi ya saka shi a cikin rukunin Sahabbai kafin ya ci gaba da ambaton Tabi'un.’.

of the Companions and Followers... Indeed, he included him in the group of Companions before he proceeded to mention the Followers.’.

…dubu ɗaya a shekara. Muawiyah ya hana shi wannan kuɗi a wata shekara, sai ya shiga matsanancin ƙunci. Ya ce: ‘Na nemi tawada da alƙalami don in rubuta wa Muawiyah domin in tuna masa game da ni, sai na riƙe kaina. Na ga Manzon Allah ﷺ (a mafarki), sai ya ce: “Yaya kake, Hasan?” Na ce: “Lafiya, mahaifina.” Sai na koka masa game da hana ni dukiyar. Ya ce: “Shin ka nemi tawada da alƙalami don ka rubuta wa wani halitta irin kanka domin ka tuna masa hakan?” Na ce: “Eh, Manzon Allah. Me ya kamata in yi?” Ya ce: “Ka ce:

thousand a year. Muawiyah withheld it from him one year, and he was extremely constricted. He said, ‘I called for an ink-pot so that I might write to Muawiyah to remind him about myself, and then I controlled (myself). I saw the Messenger of Allah, may Allah bless him and grant him peace, (in a dream) and he said, “How are you, Hasan?” I said, “Well, father.” And I complained to him about the withholding of the property from me. He said, “Did you call for an ink-pot to write to a creature like yourself to remind him of that?” I said, “Yes, Messenger of Allah. What should I do?” He said, “Say:

Ya Allah, ka sanya a cikin zuciyata begen Ka, ka yanke begena ga duk abin da ba Kai ba, har ban ƙara begen kowa ba sai Kai. Ya Allah, abin da ƙarfina ya yi rauni a kansa, aikina ya gaza da shi, burina ba ya kai gare shi, roƙona ba ya isa gare shi, kuma abin da ba ya zuwa a harshena, na wannan yaƙini da Ka bai wa kowa daga cikin na farko da na ƙarshe, to ka keɓe ni da shi, Ubangijin talikai.’ Ya ce: ‘Sai na wallafa ta, don Allah, ban yi kwana bakwai ba sai Mu'awiya ya aiko mini da dirhami miliyan ɗaya da dubu ɗari biyar, sai na ce: “Godiya ta tabbata ga Allah wanda ba ya mantawa da wanda ya tuna Shi, kuma ba ya kunyata wanda ya roƙe Shi.” Na ga Manzon Allah ﷺ a barci, sai ya ce: “Hasan, yaya kake?” Na ce: “Lafiya, ya Manzon Allah,” sai na ba shi labarina. Ya ce: “Ɗana, haka lamarin yake ga wanda ya yi begen abu daga Mahalicci, bai yi begen abu daga halitta ba.’” A cikin at-Tuyuriyyat akwai cewa Sulaym ɗan Isa, mai karatun Alƙur'ani na mutanen Kufa, ya ce: Lokacin da mutuwa ta zo wa al-Hasan, sai ya cika da damuwa da baƙin ciki. Al-Husaini ya ce masa: ‘Ɗan'uwana, me ya sa wannan damuwa da baƙin ciki? Kana zuwa wurin Manzon Allah ﷺ, da Ali, su ne ubanninka biyu, da Khadija da Fɗimah, su ne uwayenka biyu, da al-Qasim da at-Tahir, su ne kawunanka na uwa biyu, da Hamza da Ja'afar, su ne kawunanka na uba biyu.’ Al-Hasan ya ce masa: ‘Ɗan'uwana, ina shiga wani al'amari na Allah, madaukaki ne Shi, irin wanda ban taɓa shiga ba, kuma ina ganin wata halitta ta Allah irin wadda ban taɓa gani ba.’ Ibn cAbd al-Barr ya ce: Daga wurare daban-daban mun ruwaito cewa lokacin da lokacinsa ya zo, ya ce wa ɗan’uwansa, “Ɗan’uwana, mahaifinka ya ɗaga idanunsa zuwa wannan mulki, sai Allah ya karkatar da shi daga gare shi, ya sa Abu Bakr ya jagoranci shi (khilafah). Daga baya, ya sake ɗaga idanunsa zuwa gare shi, amma aka karkatar da shi daga gare shi zuwa ga cUmar. Daga baya kuma, bai da wata shakka a lokacin Majalisar cair cewa ba za a wuce shi ba, amma aka karkatar da shi daga gare shi zuwa ga cUthman. Lokacin da aka kashe cUthman, sai aka yi wa cAli mubaya’a. Sannan an hana mu har sai da aka zare takuba, don haka (khilafah) bai taɓa zama nasa cikin kwanciyar hankali ba. Ina rantsuwa da Allah, ba na tsammanin Allah zai haɗa annabci da khilafah a cikinmu. Ban sani ba ko wawayen Kufa ba za su yi ƙoƙarin naɗa ka a matsayin khalifa su kore ka ba. Na tambayi cA’ishah, Allah ya yarda da ita, cewa a binne ni tare da Manzon Allah ﷺ, sai ta ce, ‘Eh.’ Idan na mutu, ka tambaye ta game da hakan, amma ina tsammanin mutane za su yi ƙoƙarin hana ka.” Idan kuwa suka yi haka, kada ka yi musu jayayya.” Lokacin da ya rasu, al-Hussein ya zo wurin Uwar Muminai, cA’ishah, Allah ya yarda da ita, sai ta ce, “Eh, kuma abin girma ne,” amma Marwan ya hana su. Sai al-Hussein da waɗanda ke tare da shi suka ɗauki takubansu, har Abu Hurayrah ya hana su, don haka aka binne shi a al-Baqi’ kusa da mahaifiyarsa, Allah ya yarda da ita.

O Allah, cast into my heart hope in You, and cut off my hope in everything other than You, until I don’t hope for anyone other than You. O Allah, that for which my strength is too weak, and my action falls short of, my desire does not attain, my supplication does not reach, and what does not flow upon my tongue, of that certainty which You have given anyone of the ancients and the later peoples, then single me out for it, Lord of the Worlds.’” He said, ‘Then, by Allah, I had not persisted in it for a week before Mucawiyah sent me one million and five hundred thousand, and I said, “Praise be to Allah Who does not forget whoever remembers Him and doesn’t disappoint whoever supplicates Him.” I saw the Prophet, may Allah bless him and his family and grant them peace, in sleep and he said, “Hasan, how are you?” I said, “Well, Messenger of Allah,” and I told him my story. He said, “My son, that is how it is for whoever hopes for (something) from the Creator and does not hope for (something) from the creature.’” There is in at-Tuyuriyyat that Sulaym ibn cIsa, the Qur’an reciter of the people of Kufa, said: When death came to al-Hasan he was overcome with agitation and grief. Al-Hussein said to him, ‘My brother, what is this agitation and grief? You are going to the Messenger of Allah, may Allah bless him and his family and grant them peace, and cAli and they are your two fathers, and to Khadijah and Fatimah and they are your two mothers, and to al-Qasim and at-Tahir and they are your two maternal uncles, and to Hamzah and Jacfar and they are your two paternal uncles.’ Al-Hasan said to him, ‘Brother, I am entering into a matter of Allah’s, exalted is He, the like of which I have never entered, and I see a creation of Allah’s the like of which I have never seen.’ Ibn cAbd al-Barr said: From various sources we relate that when his time came, he said to his brother, ‘My brother, your father raised his eyes to this authority and Allah averted him from it and put Abu Bakr in charge of it (the khilafah). Later, he raised his eyes to it, but it was turned away from him to cUmar. Later again, he had no doubt at the time of the Council that it would not pass him by, but it was turned away from him to cUthman. When TJthman was killed, then °Ali was pledged allegiance. Then we were restrained until swords were unsheathed and so it (the khilafah) was never undisturbedly his. By Allah, I don’t think that Allah will combine prophecy and khilafah in us. I don’t know but that the fools of Kufa will try to appoint you as khalifah and drive you out. I have asked cA’ishah, may Allah be pleased with her, that I should be buried with the Messenger of Allah, may Allah bless him and his family and grant them peace, and she said, “Yes.” When I die, ask her about that, but I only anticipate that people will try to prevent you. If they do, don’t bandy words with them.’ When he died, al-Hussein came to the Mother of the Believers, cA’ishah, may Allah be pleased with her, and she said, ‘Yes, and it is an honour,’ but Marwan prevented them. Then al-Hussein and those with him donned their swords, until Abu Hurayrah prevented them, and so he was buried in al- Baqic by the side of his mother, may Allah be pleased with her.