Everyone knows that the Messenger of Allah (peace be upon him and his family) did not act based on personal interests, desires, or emotions, nor was he swayed by feelings and emotions in his decisions and actions. Rather, with all his being, he thought only of Allah. Therefore, everything he did was from Allah, and he lived only for the sake of God’s religion and mission. It is impossible for him to take any stance or action that was not in service of God’s religion and the elevation of His Word, no matter how trivial or great the matter was.
This statement does not mean that the Prophet (peace be upon him and his family) did not possess human emotions, or that he did not give room for these emotions to play a positive role in his life, nor did he refrain from using them in permissible ways. Rather, we mean to say:
Whenever the Prophet (peace be upon him and his family) used his emotions and feelings in personal matters, he turned them into acts of worship that empowered him and brought him closer to Allah.
On the other hand, whenever these emotions and feelings became manifest in public stances, and the Prophet (peace be upon him and his family) insisted on expressing them in public, even on the pulpit at times, they had to be in service of his mission and for achieving the high goals set by Allah’s Messenger (peace be upon him and his family). The Holy Qur’an not only makes it obligatory for Muslims to fully obey the sayings and actions of the Prophet (peace be upon him and his family)[1] but also introduces him as a role model for them [2] and calls on Muslims to follow his example.
Thus, according to the perspective of the Qur’an, any declaration of positions by a personality like the Prophet (peace be upon him and his family) creates a responsibility and obligation for Muslims. Therefore, these declarations cannot be made for personal benefits or be solely influenced by feelings.
When we approach the life of the Messenger of Allah (peace be upon him and his family) from this perspective, we come across numerous narrations and reports concerning his love and affection for his grandsons, Imam Hassan and Imam Hussein (peace be upon them). For example, the Prophet (peace be upon him and his family) said about Imam Hassan (peace be upon him): “O Allah, this child is my son, and I love him. Love him, and love those who love him”[3].
He also said: “The most beloved person from my family is Hassan and Hussein”[4]. In another narration, concerning Imam Hassan (peace be upon him), he said: “He is the master of the youth of Paradise and God’s proof among the Ummah. His command is my command, and his speech is my speech. Whoever follows him is from me, and whoever disobeys him is not from me”[5].
Additionally, we observe that the Messenger of Allah (peace be upon him and his family) strived to connect all matters related to Imam Hassan and Imam Hussein (peace be upon them) to his own person, both in doctrinal and legislative terms, and even in emotional and moral terms. Therefore, he said: “I am with your friend a friend, and with your enemy an enemy”[6].
Alongside these statements, there are numerous other narrations that highlight the special status of Imam Hassan and Imam Hussein (peace be upon them) and the descendants of Imam Hussein (peace be upon him).
This distinctive stance of the Messenger of Allah (peace be upon him and his family) toward Imam Hassan and Imam Hussein (peace be upon them) and his unparalleled nurturing of them is undoubtedly filled with important guidance and numerous pointers.
The Messenger of Allah (peace be upon him and his family), through repeated emphases, pursued a goal and consistently highlighted the role that Imam Hassan and his brother Imam Hussein (peace be upon them) would play in the leadership of the Muslim Ummah in the future. He prepared them for significant responsibilities and made considerable efforts to articulate the fundamental principles required to form a correct and complete belief and political vision regarding the future role of Imam Hassan and Imam Hussein (peace be upon them), while also providing sufficient guarantees for the conscience of the Muslim Ummah against any distortion and misinterpretation.
However, after many years, the question still arises: did the Muslim Ummah, after the passing of the Messenger of Allah (peace be upon him and his family), implement his advice to stay united with the Qur’an and the Ahlul Bayt (peace be upon them)? And what duty do Muslims now have in fulfilling the prophetic goals set by their Prophet for the eternal glory of the Islamic community?
Taken from the book “An Analysis of the Political Life of Imam Hassan al-Mujtaba (peace be upon him),” by Allama Sayyid Ja’far Murtada Ameli.
Footnotes:
[1] Surah An-Nisa, Ayah 59
[2] Surah Al-Ahzab, Ayah 21
[3] The Messenger of Allah (peace be upon him and his family) said: “O Allah, this is my son, and I love him, love him, and love those who love him.” (Tareekh Ibn Asakir, Vol. 13, p. 197 – Majma’ al-Zawaa’id, Vol. 9, p. 176 – Kanz al-‘Ummal, Vol. 13, p. 652)
[4] Sahih Tirmidhi, Vol. 5, p. 323 – Tareekh Ibn Asakir, Vol. 14, p. 153 – Siyar A’lam al-Nubala, Vol. 3, p. 252 – Al-Bidayah wa al-Nihayah, Vol. 8, p. 223 – Kanz al-‘Ummal, Vol. 12, p. 116 – Kashf al-Ghama, Vol. 2, p. 143
[5] (Fara’id al-Samtayn, Vol. 2, p. 35 – Amali al-Shaykh al-Saduq, p. 176)
[6] (Sunan al-Tirmidhi, Vol. 5, p. 260 – Sunan Ibn Majah, Vol. 1, p. 52 – Musnad Ahmad ibn Hanbal, Vol. 2, p. 442 – Mu’jam al-Kabeer al-Tabarani, Vol. 3, p. 40 and Vol. 5, p. 184 – Mustadrak al-Hakim al-Nishaburi, Vol. 3, p. 149 – Tareekh Ibn Asakir, Vol. 13, p. 219 and Vol. 14, p. 144 and 158 – Usd al-Ghabah, Vol. 3, p. 11 and Vol. 5, p. 523 – Siyar A’lam al-Nubala, Vol. 2, p. 125 – Al-Bidayah wa al-Nihayah, Vol. 8, p. 40, etc.)