Hasan and Hussein (peace be upon them) were the inheritors of the Prophet Muhammad’s (peace and blessings be upon him and his family) intellectual, spiritual, ethical, and physical perfections. [1] The people saw the Prophet in their appearances, behaviors, and manners, and through them, they witnessed his greatness and spirituality. Historical accounts also indicate that the presence of the Messenger of God (peace and blessings be upon him and his family) toward Hasan and Hussein was a center of affection, kindness, care, paternal compassion, and mercy. He loved them, [2] kissed them, [3] carried them on his blessed shoulders, [4] personally tended to them, referred to them as his sons, was distressed by their cries, [5] and laid them on his chest to rest.
Moreover, in the streets, at home, in the mosque, during speeches, and even while in prayer, Hasan and Hussein (peace be upon them) were recipients of the Prophet’s special attention. Narratives in reliable books of both Shia and Sunni traditions reflect this pure affection. In addition to these interactions, his statements further emphasize the Prophet’s special regard for these two Imams.
For instance, according to multiple narrations in authentic sources, Lady Fatimah Zahra (peace be upon her) brought Hasan and Hussein to the Prophet during his illness, which led to his passing, and said: “O Messenger of God! These are your sons; grant them something or bestow upon them a special inheritance.”
The Prophet (peace and blessings be upon him and his family) replied: “To Hasan, I bestow my grandeur and patience, and to Hussein, I grant my generosity and compassion.”
In another narration, he said: “As for Hasan, my awe and leadership are for him. As for Hussein, my generosity and courage are for him.” [6]
These narrations reveal a glimpse of the virtues Imam Hasan and Imam Hussein (peace be upon them) inherited from their noble grandfather. Such unique declarations and actions toward Hasan, Hussein, and Lady Fatimah (peace be upon them) demonstrate the profound paternal emotions of the Prophet toward them. However, it is essential to note that the Prophet’s actions were always measured and balanced. His familial relationships and affection for Hasan and Hussein never led him to exaggerate or utter anything beyond the truth. Therefore, these interactions serve as evidence of the merits, qualifications, and worthiness of Hasan, Hussein, and their honorable mother (peace be upon them).
Furthermore, the basis of the Prophet’s expressions regarding Hasan and Hussein was not merely paternal affection. Instead, it is clear that he saw in them a divine secret.
The purpose of such expressions and similar references may have been to highlight the unique approaches these two great figures would adopt in their leadership. Through his words—sourced solely from divine revelation—the Prophet validated and confirmed their roles so that the people would recognize the divine origins of their missions. The leadership styles of Hasan and Hussein were rooted in the mission of the Prophet and his practices; they were never separate from the Prophet’s legacy. Both were inheritors of all the ethical and intellectual virtues of their grandfather and father. As the Prophet (peace and blessings be upon him and his family) said regarding them:
“These two sons of mine are Imams, whether they rise (in revolt) or sit (in peace).” [7]
In addition, narrations such as the Hadith of Thaqalayn, the Hadith of the Imams, the Hadith of the Ark, and others indicate that Imam Hasan and Imam Hussein (peace be upon them) inherited the Prophet’s knowledge and were the rightful leaders of the Muslim community in their respective times.
An Imam, as the successor to the Prophet, must embody balance and moderation. An Imam serves as a central figure guiding those who have strayed from the straight path. The Imam ensures that the slow-paced do not fall behind and that those who hasten excessively are not led astray. This is the essence of the Prophet’s statement in the context of some authentic versions of the Hadith of Thaqalayn:
“Do not place yourselves ahead of the Qur’an and my family, or you will perish. Do not fall behind them, or you will perish. Do not seek to teach them, for they are more knowledgeable than you.” [8]
Now, truly, how are we in this regard? Often, our actions may lack balance. Yet, in matters where excess and deficiency have no place, balance is universally preferred. But what is the boundary of excess and deficiency, and where is the line of balance in our lives? In practice, what individuals or principles do we consider as the standard for balance in our lives?
(Adapted from the book “A Ray of the Greatness of Imam Hussein (peace be upon him)” by Ayatollah Safi Golpaygani, with slight modifications and abridgment.)
Footnotes:
[1] Sunni sources mentioning the resemblance of Hasan and Hussein to the Prophet include Sahih al-Bukhari, vol. 2, p. 188; Asad al-Ghaba, vol. 2, p. 20, and others.
[2] Al-Isti’ab, vol. 1, p. 367; Nur al-Absar, p. 104; Al-Sirah al-Nabawiyyah, vol. 3, p. 368.
[3] Sunan Ibn Majah, vol. 1, p. 65; Sunan al-Tirmidhi, vol. 13, pp. 195-196; Misbah al-Sunnah, vol. 2, p. 281.
[4] Sunan al-Tirmidhi, vol. 13, pp. 198-199; Al-Sawa’iq al-Muhriqah, p. 135; Nuzum Durar al-Samtayn, p. 212.
[5] Dhakhair al-Uqba, p. 143; Nur al-Absar, p. 114.
[6] Bihar al-Anwar, vol. 44, p. 16.
[7] Al-Sawa’iq al-Muhriqah, p. 148.
[8] Al-Sawa’iq al-Muhriqah, p. 189; Al-Isabah, vol. 4, pp. 316-418; Nuzum Durar al-Samtayn, p. 212; Dhakhair al-Uqba, p. 129; Kifayah al-Talib, p. 227.