Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (3/272)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and Jabarsa for a single man whose grandfather was a prophet other than my brother and me, you would not find one. We have already given Muʿāwiyah our pledge of allegiance, and we have judged that the preservation of blood is better, for Allah says: “I have no knowledge; perhaps it is a trial for you and an enjoyment for a while.”

He then pointed with his hand toward Muʿāwiyah. Muʿāwiyah became angry, mounted the pulpit after him, delivered a faltering and coarse sermon, and then stepped down.

He said, “What did you intend by your words: ‘a trial for you and an enjoyment’?”

He replied, “I intended by it what Allah intended by it.” (1)

Al-Qāsim ibn al-Faḍl al-Huddānī—on the authority of Yūsuf ibn Māzin—reported: A man accosted al-Hasan and said, “O blackener of the believers’ faces!” Al-Hasan answered, “Do not reproach me. The Messenger of Allah ﷺ was shown them climbing onto his pulpit one after another, so Allah the Exalted revealed: ‘Indeed, We sent it down on the Night of Decree.’ He said, ‘They will hold power for a thousand months after me’—meaning the Umayyads.” Abū Salamah al-Tabūdhakī heard this from him, and its chain is broken. (2)

Fudayl ibn Marzūq related: Mālik ibn Ḍamrah came to al-Hasan (3) and said, “Peace be upon you, O blackener of the believers’ faces!” He replied, “Do not say that…,” and he mentioned some words by way of excuse, may Allah be pleased with him. Another man said to him, “O abaser of the believers!” He answered, “No, but I disliked killing you over the question of dominion.” (4)

ʿĀṣim ibn Bahdalah—on the authority of Abū Razīn—said: Al-Hasan ibn ʿAlī once addressed us wearing black clothes and a black turban.

(1) Its chain of transmission is sound. Hawdha is Ibn Khalifa, and ‘Awf is Ibn Abi Jamila al-A‘rabi. Ibn Kathir cites the report in al-Bidaya, 8/42, and attributes it to Ibn Sa‘d with this same isnad. (2) This is what he states here; but in Mukhtasar al-Mustadrak he adds: “I say: he also narrated from Yusuf—namely Nuh b. Qays—and I am unaware of anyone who criticised him. As for al-Qasim, the critics declared him reliable; he was narrated from by Abu Dawud al-Tayalisi and al-Tabudhaki, yet I do not know where the flaw lies.” The hadith is recorded in Sunan al-Tirmidhi (no. 3408), al-Hakim, 3/170–171, and al-Tabarani (no. 2754). Its wording is objectionable, as Ibn Kathir explained in his Tafsir, 4/530; consult it there. (3) In the printed edition the sentence is corrupted: after omitting the verb “ata” (he came), it now reads “Malik b. Dumra said to al-Hasan…”. (4) See al-Mustadrak, 3/175, where the same report is cited through a different chain.

وَجَابَرْسَ رَجُلاً جَدُّهُ نَبيٌّ غَيرِي وَغَيرَ أَخِي لَمْ تَجِدُوْهُ، وَإِنَّا قَدْ أَعْطَيْنَا مُعَاوِيَةَ بَيْعَتَنَا، وَرَأَينَا أَنَّ حَقْنَ الدِّمَاءِ خَيْرٌ: ﴿وَمَا أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُم وَمَتَاعٌ إِلَى حِيْنٍ﴾ . وَأَشَارَ بِيَدِهِ إِلَى مُعَاوِيَةَ، فغَضِبَ مُعَاوِيَةُ، فَخَطَبَ بَعْدَهُ خُطبَةً عَيِيَّة فَاحِشَةً، ثُمَّ نَزَل. وَقَالَ: مَا أَردتَ بِقَوْلكَ: فِتْنَةٌ لَكُم وَمَتَاعٌ؟ قَالَ: أَردْتُ بِهَا مَا أَرَادَ اللهُ بِهَا (١) . القَاسِمُ بنُ الفَضْلِ الحُدَّانِيُّ: عَنْ يُوْسُفَ بنِ مَازِنٍ، قَالَ: عَرضَ لِلْحَسَنِ رَجُلٌ، فَقَالَ: يَا مُسَوِّدَ وُجُوهِ المُؤْمِنِيْنَ! قَالَ: لاَ تَعْذُلْنِي، فَإِنَّ رَسُوْلَ اللهِ ﷺ أُرِيهِم يَثِبُوْنَ عَلَى مِنْبَرهِ رَجُلاً رَجُلاً، فَأَنْزَلَ اللهُ -تَعَالَى -: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ القَدْرِ﴾ . قَالَ: أَلْفُ شَهْرٍ يَملِكُونَهُ بَعْدِي -يَعْنِي: بَنِي أُمَيَّةَ -. سَمِعَهُ مِنْهُ: أَبُو سَلَمَةَ التَّبُوْذَكِيُّ، وَفِيْهِ انْقطَاعٌ (٢) . وَعَنْ فُضَيْلِ بنِ مَرْزُوْقٍ؛ قَالَ: أَتَى مَالِكُ بنُ ضَمْرَةَ الحَسَنَ (٣) ، فَقَالَ: السَّلاَمُ عَلَيْكَ يَا مُسَخِّمَ وُجُوهِ المُؤْمِنِيْنَ. فَقَالَ: لاَ تَقُلْ هَذَا ... ، وَذَكرَ كَلاَماً يَعتَذِرُ بِهِ ﵁. وَقَالَ لَهُ آخَرُ: يَا مُذِلَّ المُؤْمِنِيْنَ! فَقَالَ: لاَ، وَلَكِنْ كَرِهتُ أَنْ أَقتلَكُم عَلَى المُلْكِ (٤) . عَاصِمُ بنُ بَهْدَلَةَ: عَنْ أَبِي رَزِيْنٍ، قَالَ: خَطَبنَا الحَسَنُ بنُ عَلِيٍّ وَعَلَيْهِ ثِيَابٌ سُودٌ وَعِمَامَةٌ سَوْدَاءُ.

(١) إسناده صحيح، هوذة: هو ابن خليفة، وعوف: هو ابن أبي جميلة الاعرابي، وذكره ابن كثير في " البداية " ٨ / ٤٢، ونسبه لابن سعد بهذا الإسناد. (٢) كذا قال هنا، وقال في " مختصر المستدرك " قلت: وروى عن يوسف نوح بن قيس، وما علمت أن أحدا تكلم فيه، والقاسم وثقوه، رواه عنه أبو داود الطيالسي والتبوذكي، وما أدري آفته من أين. والحديث في " سنن الترمذي " (٣٤٠٨) ، والحاكم ٣ / ١٧٠، ١٧١، والطبراني (٢٧٥٤) ، ومتنه منكر كما أوضحه الحافظ ابن كثير في " تفسيره " ٤ / ٥٣٠. فارجع إليه. (٣) تحرفت الجملة في المطبوع بعد إسقاط " أتى " إلى " قال مالك بن ضمرة للحسن ". (٤) انظر " المستدرك " ٣ / ١٧٥، فقد أورده بنحوه من طريق آخر.