Al-Hasan bin Ali bin Abi Talib, semoga Allah meridhainya, Abu Muhammad, cucu Rasulullah ﷺ, keturunannya, dan yang terakhir daripada khulafa' berdasarkan sabda beliau secara jelas 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 meriwayatkan bahawa 'Imran bin Sulaiman berkata: Al-Hasan dan al-Husain adalah dua daripada nama-nama penghuni Syurga. Orang Arab tidak menggunakan nama-nama ini pada zaman Jahiliyyah.

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, semoga Allah meridainya, dilahirkan pada pertengahan Ramadan pada tahun ketiga Hijrah. Hadis telah diriwayatkan daripadanya daripada Nabi ﷺ. ‘Aisyah, semoga Allah meridainya, meriwayatkan hadis daripadanya, dan sejumlah besar Tabi‘in, antaranya anaknya sendiri al-Hasan, Abu’l-Hawra’ Rabi‘ah bin Sinan, Asy-Sya‘bi, Abu Wa’il dan 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.

Dia menyerupai Nabi ﷺ. Nabi ﷺ menamakannya al-Hasan, menyembelih seekor kambing untuknya pada hari ketujuhnya, mencukur rambutnya dan memerintahkan agar berat rambutnya ditimbang dalam bentuk perak lalu disedekahkan. Dia adalah yang kelima dari keluarga jubah (ketika Nabi ﷺ bersabda, 'Ya Allah, mereka ini adalah keluargaku.') X Abu Ahmad al-'Askari berkata: Nama ini tidak dikenali pada zaman Jahiliyyah.

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 berkata: Allah menyembunyikan nama al-Hasan dan al-Husain sehingga Nabi ﷺ menggunakannya untuk menamakan dua orang cucunya.

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 meriwayatkan daripada Anas bahawa beliau berkata: Tiada seorang pun yang lebih menyerupai Nabi ﷺ selain al-Hasan bin '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.

Kedua-dua Shaykh meriwayatkan bahawa al-Bara' berkata: Aku melihat Nabi ﷺ dengan al-Hasan di atas bahunya, sambil bersabda, "Ya Allah, aku mencintainya, maka cintailah dia." Al-Bukhari meriwayatkan bahawa Abu Bakrah berkata: Aku mendengar Nabi ﷺ di atas mimbar, dengan al-Hasan di sisinya, sekali memandang kepada orang ramai dan sekali memandang kepadanya, sambil bersabda, "Anakku ini adalah seorang ketua, dan mudah-mudahan melalui dia Allah akan mendamaikan dua golongan daripada kaum Muslimin." Al-Bukhari meriwayatkan bahawa Ibn 'Umar berkata: Nabi ﷺ bersabda, "Mereka itu adalah dua kuntum (rampaian) basil wangi(ku) di dunia," iaitu al-Hasan dan al-Hussein.

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 dan al-Hakim meriwayatkan daripada Abu Sa'id al-Khudri, dia berkata: Rasulullah ﷺ bersabda: "Al-Hasan dan al-Husain adalah dua orang penghulu pemuda ahli Syurga." At-Tirmidhi meriwayatkan daripada Usamah bin Zaid, dia berkata: Aku melihat Nabi ﷺ, dan al-Hasan serta al-Husain berada di atas pinggangnya (seorang di setiap sisi), lalu baginda bersabda: "Ini adalah dua anakku dan dua anak kepada anak perempuanku. Ya Allah, aku mencintai mereka, maka cintailah mereka dan cintailah sesiapa yang mencintai mereka." Dia meriwayatkan daripada Anas, dia berkata: Nabi ﷺ ditanya: "Siapakah dalam kalangan ahli keluargamu yang paling engkau cintai?" Baginda menjawab: "Al-Hasan dan al-Husain." Al-Hakim meriwayatkan daripada Ibnu 'Abbas, dia berkata: Nabi ﷺ datang sambil memikul al-Hasan di atas bahunya. Seorang lelaki bertemu baginda lalu berkata: "Alangkah baiknya tunggangan yang kamu miliki, wahai budak!" Nabi ﷺ menjawab: "Dan alangkah baiknya penunggangnya." Ibnu Sa'd meriwayatkan daripada 'Abdullah bin az-Zubair, dia berkata: Orang yang paling menyerupai Nabi ﷺ daripada kalangan ahli keluarganya dan yang paling baginda cintai ialah al-Hasan bin 'Ali. Aku melihat dia datang ketika baginda sedang sujud lalu naik ke atas bahu baginda — atau katanya, "ke atas belakang baginda" — dan baginda tidak menyuruhnya turun sehinggalah dia sendiri turun. Aku melihat baginda ketika sedang rukuk dalam solat, baginda merenggangkan kakinya untuknya supaya dia dapat melalui di sebelah sana. Ibnu Sa'd meriwayatkan daripada Abu Salamah bin 'Abdul Rahman, dia berkata:

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:

Nabi ﷺ biasa menjulurkan lidahnya kepada al-Hasan bin 'Ali, lalu apabila bayi itu melihat kemerahan lidah tersebut, baginda akan bergembira bersamanya.

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 meriwayatkan bahawa Zuhayr bin al-Arqam berkata: Al-Hasan bin 'Ali berdiri untuk menyampaikan khutbah, lalu seorang lelaki dari Azd Shanu'ah bangun dan berkata, "Aku bersaksi bahawa aku melihat Nabi ﷺ meletakkan dia di atas pangkuannya (hubwah bermaksud duduk mencangkung dengan kedua-dua kaki dirapatkan ke perut, selalunya dengan kain dililitkan pada kaki dan belakang sebagai sokongan), sambil bersabda, 'Sesiapa yang mencintaiku, hendaklah dia mencintainya, dan hendaklah orang yang hadir menyampaikannya kepada orang yang tidak hadir,' dan sekiranya bukan kerana rasa hormat yang tinggi kepada Rasulullah ﷺ, aku tidak akan menceritakannya kepada sesiapa pun." Al-Hasan, semoga Allah meredainya, mempunyai banyak kelebihan: beliau berjiwa mulia, penyabar, memiliki ketenangan, kewibawaan dan kesopanan; beliau sangat pemurah dan banyak dipuji; beliau tidak menyukai fitnah dan peperangan pedang; beliau banyak berkahwin; dan beliau pernah memberikan kepada seorang lelaki sebanyak seratus ribu.

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 meriwayatkan bahawa cAbdullah bin cUbayd bin cUmayr berkata:

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

Al-Hasan menunaikan haji dua puluh lima kali dengan berjalan kaki, dan kenderaan tunggangan yang berbaka baik dibawa menuntunnya bersamanya.

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

Ibnu Sa'd meriwayatkan bahawa 'Umayr bin Ishaq berkata: Tidak ada seorang pun yang bercakap di hadapanku yang lebih aku sukai, apabila dia bercakap, agar dia tidak diam selain al-Hasan bin 'Ali. Aku tidak pernah mendengar daripadanya satu perkataan yang tidak wajar kecuali sekali sahaja. Terdapat perselisihan antara al-Hasan dan 'Amr bin 'Uthman mengenai sebidang tanah. Al-Hasan mengemukakan suatu cadangan yang tidak disukai oleh 'Amr. Al-Hasan berkata, 'Tidak ada jalan lain bagi kami selain bertindak walaupun dia tidak suka, biarlah hidungnya melekat pada debu.' Itulah perkataan yang paling tidak wajar yang pernah aku dengar daripadanya.

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 meriwayatkan bahawa 'Umayr bin Ishaq berkata: Marwan ialah amir ke atas kami, dan dia biasa mencela 'Ali setiap Jumaat dari mimbar, manakala al-Hasan akan mendengar dan tidak membalas. Kemudian dia menghantar seorang lelaki kepadanya dengan berkata, "Demi 'Ali, demi 'Ali, demi 'Ali, dan demi kamu, demi kamu! Aku tidak mendapati sebarang persamaan bagimu melainkan bagal, yang apabila ditanya, 'Siapakah bapamu?' ia menjawab, 'Ibuku ialah kuda betina.'" Al-Hasan berkata kepadanya, "Kembalilah kepadanya dan katakan kepadanya, 'Demi Allah, aku tidak akan memadamkan untukmu apa-apa yang telah kamu katakan dengan mencela kamu. Namun, kamu dan aku mempunyai satu janji bersama di hadapan Allah. Maka jika kamu benar, semoga Allah membalas kebenaranmu. Jika kamu seorang pendusta, maka Allah lebih dahsyat balasan-Nya.'" Ibn Sa'd meriwayatkan bahawa Zurayq bin Sawwar berkata: Terdapat beberapa kata-kata antara al-Hasan dan Marwan, kemudian Marwan mendekatinya, bersikap sangat keras terhadapnya, dan al-Hasan diam. Marwan membersihkan hidungnya dengan tangan kanannya. Al-Hasan berkata kepadanya, "Celaka kamu! Tidakkah kamu tahu bahawa tangan kanan untuk wajah, dan tangan kiri untuk kemaluan (dan untuk perkara-perkara kotor secara umumnya)? Aku jijik terhadapmu (secara harfiah 'kotoran bagimu')!" Marwan terdiam.

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.

Ibnu Sa‘d meriwayatkan daripada Ash‘ath bin Sawwar bahawa seorang lelaki berkata: Seorang lelaki duduk bersama al-Hasan, lalu beliau berkata, "Engkau telah duduk bersama kami pada saat kami hendak bangun. Adakah engkau izinkan?" Ibnu Sa‘d meriwayatkan bahawa ‘Ali bin Zaid bin Jud‘an berkata: Al-Hasan telah menyedekahkan hartanya dua kali kerana Allah, dan Allah membahagikan hartanya lalu berkongsi dengannya tiga kali, sehingga beliau biasa memberikan sepasang kasut dan menyimpan sebelah kasut bersamanya, atau memberikan sebelah stoking kulit (dikenali sebagai khuff) dan menyimpan sebelah stoking yang lain.

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 meriwayatkan bahawa 'Ali bin al-Husain berkata: Al-Hasan gemar menceraikan wanita, dan dia tidak berpisah dengan seorang wanita melainkan wanita itu masih mencintainya. Dia telah berkahwin dengan sembilan puluh orang wanita.

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.

Ibnu Sa'd meriwayatkan daripada Ja'far bin Muhammad, bahawa ayahnya berkata:

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

Al-Hasan dahulu sering berkahwin dan bercerai sehingga saya takut dia akan menimbulkan permusuhan terhadap kami di kalangan kabilah-kabilah.

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

Ibnu Sa'd meriwayatkan daripada Ja'far bin Muhammad bahawa ayahnya berkata: 'Ali berkata, "Wahai penduduk Kufah, jangan kamu kahwinkan (wanita-wanita kamu) dengan al-Hasan kerana dia seorang lelaki yang banyak menceraikan isteri."' Seorang lelaki dari Hamadan berkata, 'Demi Allah, kami akan mengahwinkan (wanita-wanita kami) dengannya.'

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).

"Sesiapa yang disukainya, dia boleh menyimpannya, dan sesiapa yang tidak disukainya, dia boleh menceraikannya." Ibn Sa'd meriwayatkan bahawa 'Abdullah ibn Hasan berkata: Hasan ialah seorang lelaki yang sering berkahwin dengan wanita, dan jarang sekali mereka menyenangi dirinya. Amat sedikit wanita yang dikahwininya yang tidak mencintainya dan tidak tertambat hati kepadanya dengan penuh berahi.

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.

Ibnu 'Asakir meriwayatkan bahawa Juwayriyyah bin Asma' berkata: Apabila al-Hasan meninggal dunia, Marwan menangis ketika solat jenazahnya. Al-Husain berkata kepadanya, "Adakah engkau menangis sedangkan engkau telah memaksanya menelan apa yang engkau telah lakukan itu?" Dia berkata, "Aku pernah melakukan itu kepada seseorang yang lebih sabar daripada ini," lalu dia menunjuk ke arah gunung. (Gunung itu menjadi perumpamaan bagi sifat sabar yang luar biasa).

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).

Ibnu 'Asakir meriwayatkan bahawa al-Mubarrad berkata: Seseorang berkata kepada al-Hasan bin 'Ali, "Abu Dharr berkata, 'Kemiskinan lebih aku cintai daripada kekayaan, dan sakit lebih aku cintai daripada kesihatan.'" Beliau berkata, "Semoga Allah merahmati Abu Dharr. Adapun aku, aku berkata, 'Sesiapa yang sepenuhnya bergantung kepada kebaikan pilihan Allah untuknya tidak mahu berada dalam keadaan lain selain keadaan yang Allah pilihkan untuknya.'" Inilah had dalam penyelidikan mengenai topik reda dengan apa yang ditentukan takdir.

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, semoga Allah meridhainya, memegang jawatan khilafah selepas kematian ayahnya melalui baiah daripada penduduk Kufah, dan dia kekal memegangnya selama enam bulan dan beberapa hari. Kemudian Mu'awiyah keluar menentangnya - dan urusan itu terserah kepada Allah - lalu al-Hasan menghantar utusan kepadanya untuk menawarkan untuk menyerahkan khilafah kepadanya, dengan syarat khilafah itu menjadi miliknya selepas dirinya, bahawa tiada seorang pun daripada penduduk Madinah, al-Hijaz dan Iraq yang akan dicari untuk dibalas dendam atau dikenakan pembalasan atas apa-apa yang telah berlaku pada zaman ayahnya, dan bahawa dia akan menjelaskan hutang-hutangnya. Mu'awiyah bersetuju dengan apa yang diminta, mereka memeterai perjanjian atas dasar itu, dan mukjizat kenabian menjadi nyata dalam sabdanya ﷺ, "Sesungguhnya Allah akan mendamaikan melalui dirinya antara dua golongan daripada kaum Muslimin." Dia melepaskan jawatan khilafah untuk Mu'awiyah. Al-Balqini cuba membuktikan daripada pelepasan jawatan khilafahnya - yang merupakan kedudukan paling tinggi - bahawa dibolehkan melepaskan dan meninggalkan jawatan serta kedudukan. Pelepasannya itu berlaku pada tahun 41 Hijrah, pada bulan Rabi' al-Awwal. Ada juga yang mengatakan ia berlaku pada Rabi' al-Akhir, atau Jumada al-Ula. Sahabat-sahabatnya berkata kepadanya, "Wahai kehinaan orang-orang beriman!" Dan dia menjawab, "Kehinaan itu lebih baik daripada Neraka." Seorang lelaki berkata kepadanya, "Salam sejahtera ke atasmu, wahai orang yang menghina orang-orang beriman!" Dia berkata, "Aku bukanlah penghina orang-orang beriman, tetapi aku tidak suka membunuhmu demi kekuasaan." Kemudian al-Hasan berpindah dari Kufah ke Madinah dan menetap di sana.

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 meriwayatkan bahawa Jubayr bin Nufayr berkata: Aku berkata kepada al-Hasan, ‘Orang ramai berkata bahawa engkau mahukan khilafah.’ Beliau menjawab, ‘Para pemimpin orang Arab bersamaku, berperang dengan sesiapa sahaja yang aku perangi, dan berdamai dengan sesiapa sahaja yang aku damaikan. Aku meninggalkan semua itu kerana mengharapkan Wajah Allah, dan untuk mencegah tertumpahnya darah umat Muhammad 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.

Sekarang, adakah aku patut merampasnya dengan kekuatan, dengan bantuan kawanan kambing kaum penduduk al-Hijaz?’ Al-Hasan, semoga Allah meredainya, meninggal dunia di Madinah akibat diracun. Isterinya, Ja'dah binti al-Ash'ath bin Qais, telah meracunnya. Yazid bin Mu'awiyah telah mencadangkan secara sembunyi kepadanya supaya dia meracun al-Hasan, dan selepas itu Yazid akan mengahwininya, lalu dia pun melakukannya. Apabila al-Hasan meninggal dunia, dia menghantar pesanan kepada Yazid meminta supaya dipenuhi apa yang telah dijanjikan kepadanya. Yazid berkata, ‘Kami tidak berkenan kepadamu kerana al-Hasan, maka patutkah kami berkenan kepadamu untuk diri kami sendiri?’ Kematiannya berlaku pada tahun 49 H. Ada juga yang mengatakan bahawa ia berlaku pada hari kelima bulan Rabi' al-Awwal tahun 50 H.

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.

Dan dikatakan bahawa ia berlaku pada tahun 51 Hijrah. Saudaranya berbantah-bantah dengannya supaya dia memberitahu siapa yang telah memberinya minuman (beracun) itu, tetapi dia tidak mahu memberitahunya. Dia berkata, 'Allah itu paling keras dalam membalas, jika benar orang yang aku syaki itu. Jika tidak, maka tidak boleh seorang yang tidak bersalah dibunuh sebagai balasan kerana aku.'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

Ibnu Sa'd meriwayatkan bahawa 'Imran bin 'Abdullah bin Talhah berkata:

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

Al-Hasan bermimpi seolah-olah tertulis di antara kedua matanya, ‘Katakanlah, “Dialah Allah, Yang Maha Esa”’ (Al-Qur’an 112: 1), dan keluarganya bergembira dengan hal itu. Mereka menceritakannya kepada Sa‘id ibn al-Musayyab, lalu dia berkata, ‘Jika mimpinya benar, maka dia hanya tinggal beberapa hari lagi untuk hidup.’ Dia hanya hidup beberapa hari lagi sebelum meninggal dunia.

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 dan Ibn 'Asakir meriwayatkan melalui Abu'l-Mundhir Hisham ibn Muhammad bahawa ayahnya berkata: Al-Hasan ibn 'Ali mengalami kesempitan (dalam rezekinya), dan elaun tahunannya ialah seratus [dinar]. 14 Berbeza daripada kebiasaannya, as-Suyuti tidak memberikan sumber bagi cerita ini.

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.

Dalam *In Defence Against Disaster*, Qadi Abu Bakr ibn al-Arabi berkata mengenai dakwaan bahawa Amir al-Mu’minin Mu‘awiyah, semoga Allah meredainya, telah meracuni al-Hasan, ‘...ia adalah perkara yang tidak diketahui. Hanya Allah yang mengetahuinya. Bagaimana kamu boleh menganggapnya tanpa bukti dan menisbahkannya kepada salah seorang makhluk-Nya dalam masa yang jauh, sedangkan kita tidak mempunyai sebarang riwayat yang sahih mengenainya?’ (hlm. 203) Perkara yang sama berlaku dalam kisah ini. Dalam buku yang sama, Qadi membersihkan Yazid daripada banyak fitnah yang ditujukan kepadanya dan berkata, ‘[Ahmad ibn Hanbal] memasukkannya dalam kalangan orang-orang yang zuhud (meninggalkan dunia)

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)

daripada para Sahabat dan Tabi'in... Sesungguhnya, dia memasukkannya ke dalam kumpulan Sahabat sebelum dia meneruskan untuk menyebut para Tabi'in.'.

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

…seribu setahun. Muawiyah menahannya daripada beliau pada suatu tahun, dan beliau sangat sempit hati. Beliau berkata, "Aku memanggil bekas tinta supaya aku boleh menulis kepada Muawiyah untuk mengingatkannya tentang diriku, kemudian aku menahan diri. Aku melihat Rasulullah ﷺ (dalam mimpi), lalu baginda bersabda, 'Bagaimana khabarmu, Hasan?' Aku berkata, 'Baik, ayah.' Lalu aku mengadu kepada baginda tentang penahanan harta itu daripadaku. Baginda bersabda, 'Adakah engkau memanggil bekas tinta untuk menulis kepada makhluk seperti dirimu untuk mengingatkannya tentang itu?' Aku berkata, 'Ya, wahai Rasulullah. Apakah yang patut aku lakukan?' Baginda bersabda, 'Katakanlah:

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, letakkanlah di dalam hatiku harapan kepada-Mu, dan putuskanlah harapanku terhadap segala sesuatu selain daripada-Mu, sehingga aku tidak lagi berharap kepada sesiapa pun selain daripada-Mu. Ya Allah, perkara yang kekuatanku terlalu lemah untuknya, amalanku tidak mencukupinya, keinginanku tidak mencapainya, doaku tidak sampai kepadanya, dan yang tidak terluah di lidahku, iaitu keyakinan yang Engkau kurniakan kepada sesiapa pun daripada umat-umat terdahulu dan kemudian, maka khususkanlah aku dengannya, wahai Tuhan sekalian alam.’ Dia berkata, ‘Maka demi Allah, aku belum pun berterusan mengamalkannya selama seminggu apabila Mucawiyah mengirimkan kepadaku sejumlah satu juta lima ratus ribu, lalu aku berkata, “Segala puji bagi Allah yang tidak melupakan sesiapa yang mengingati-Nya dan tidak mengecewakan sesiapa yang memohon kepada-Nya.” Aku melihat Nabi ﷺ dalam tidur, lalu baginda bersabda, “Hasan, apa khabar?” Aku menjawab, “Baik, wahai Rasulullah,” dan aku menceritakan kisahku kepada baginda. Baginda bersabda, “Anakku, begitulah keadaan sesiapa yang mengharapkan (sesuatu) daripada Pencipta dan tidak mengharapkan (sesuatu) daripada makhluk.’” Terdapat dalam at-Tuyuriyyat bahawa Sulaym bin cIsa, pembaca al-Qur’an penduduk Kufah, berkata: Ketika kematian menghampiri al-Hasan, dia diliputi kegelisahan dan kedukaan. Al-Husain berkata kepadanya, ‘Saudaraku, apakah kegelisahan dan kedukaan ini? Engkau akan pergi menemui Rasulullah ﷺ, dan cAli, mereka berdua ialah bapa-bapamu, dan kepada Khadijah serta Fatimah, mereka berdua ialah ibu-ibumu, dan kepada al-Qasim serta at-Tahir, mereka berdua ialah bapa-bapa saudara sebelah ibumu, dan kepada Hamzah serta Jacfar, mereka berdua ialah bapa-bapa saudara sebelah bapamu.’ Al-Hasan berkata kepadanya, ‘Saudaraku, aku sedang memasuki satu urusan daripada Allah, Maha Tinggi Dia, yang belum pernah aku masuki seumpamanya, dan aku melihat satu makhluk ciptaan Allah yang belum pernah aku lihat seumpamanya.’ Ibn cAbd al-Barr berkata: Daripada pelbagai sumber kami riwayatkan bahawa apabila tiba masanya, dia berkata kepada saudaranya, "Saudaraku, ayahmu mengangkat pandangannya kepada kuasa ini, lalu Allah memalingkannya daripadanya dan menyerahkan jawatan itu (khilafah) kepada Abu Bakar. Kemudian dia mengangkat pandangannya kepadanya, tetapi ia dipalingkan daripadanya kepada cUmar. Kemudian sekali lagi, ketika Majlis Syura, dia tidak ragu bahawa ia tidak akan terlepas daripadanya, tetapi ia dipalingkan daripadanya kepada cUthman. Apabila cUthman dibunuh, maka cAli diberi baiah. Kemudian kami dihalang sehingga pedang dihunus, dan begitulah khilafah itu tidak pernah benar-benar tenang sepenuhnya miliknya. Demi Allah, saya tidak fikir Allah akan menghimpunkan kenabian dan khilafah pada kita. Saya tidak tahu tetapi orang-orang bodoh Kufah akan cuba melantik kamu sebagai khalifah dan mengusir kamu. Saya telah bertanya kepada cA'ishah, semoga Allah meredainya, bahawa saya hendaklah dikebumikan bersama Rasulullah ﷺ, dan dia berkata, 'Ya.' Apabila saya mati, tanyakanlah kepadanya tentang itu, tetapi saya hanya menjangkakan bahawa orang ramai akan cuba menghalang kamu. Jika mereka berbuat demikian, jangan bertekak dengan mereka." Apabila dia meninggal dunia, al-Hussein pergi kepada Ummul Mukminin, cA'ishah, semoga Allah meredainya, dan dia berkata, "Ya, dan itu satu kehormatan," tetapi Marwan menghalang mereka. Kemudian al-Hussein dan mereka yang bersamanya menghunus pedang mereka, sehingga Abu Hurairah menghalang mereka, lalu dia dikebumikan di al-Baqi' di sisi ibunya, semoga Allah meredainya.