Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abu Bakr ibn ʿAyyash narrated, on the authority of ʿAsim, from Zir, from ʿAbd Allah: “I saw the Messenger of Allah ﷺ take the hands of al-Hasan and al-Husayn and say, ‘These two are my sons; whoever loves them has loved me, and whoever detests them has detested me.’ (1)

A similar wording was reported by Abu al-Jahhaf, Salim ibn Abi Hafsah, and others, from Abu Hazim al-Ashjaʿi, from Abu Hurayrah, traced back to the Prophet. (2)

Further reports on this subject come from Usamah, Salman the Persian, Ibn ʿAbbas, and Zayd ibn Arqam. (3)

ʿAbd al-ʿAziz al-Darawardi and others transmitted from ʿAli ibn Abi ʿAli al-Lahabi, from Jaʿfar ibn Muhammad, from his father, who said: “The Messenger of Allah ﷺ was sitting in the place reserved for funeral prayers when al-Hasan and al-Husayn appeared and began to wrestle. The Prophet ﷺ exclaimed, ‘Well done, Hasan!’ ʿAli said, ‘Messenger of Allah, are you favoring Hasan over Husayn?’ He replied, ‘This is Gabriel saying, “Well done, Husayn!”’ (4)

A report of similar purport is also traced back to the Prophet through Abu Hurayrah. (5)

In the mursal narrations of Yazid ibn Abi Ziyad it is related that the Prophet ﷺ heard Husayn crying and said to his mother, ‘Do you not know that his crying pains me?’ (6)

(1) Sound (hasan); its full chain of transmission was cited above, p. 254, note 3. (2) Sound (hasan); the documentation has already been given on p. 277, note 1. (3) See Majma al-zawaid, vol. 9, p. 179 ff. (4) Even apart from the broken chain, the report is extremely weak because of the unreliable narrator Ali b. Abi Ali al-Lahabi—his name was mistakenly written in the source as “al-Laythi.” The expression “eihā” here functions as an exhortation, encouragement, or mark of approval, although its original sense is to call for restraint. (5) Ibn Hajar, Al-isabah, vol. 1, p. 332, attributes the report to Abu Ya la. See also p. 266 of the present volume. (6) Recorded by al-Tabarani, no. 2847. Al-Haythami comments in Majma al-zawaid, 9/201, that its chain is severed (munqati).
أَبُو بَكْرٍ بنُ عَيَّاشٍ: عَنْ عَاصِمٍ، عَنْ زِرٍّ، عَنْ عَبْدِ اللهِ: رَأَيتُ رَسُوْلَ اللهِ ﷺ أَخذَ بِيدِ الحَسَنِ وَالحُسَيْنِ، وَيَقُوْلُ: (هَذَانِ ابْنَايَ؛ فَمَنْ أَحَبَّهُمَا فَقَدْ أَحَبَّنِي، وَمَنْ أَبْغَضَهُمَا فَقَدْ أَبْغَضَنِي (١)) . وَرَوَى مِثْلَهُ: أَبُو الجَحَّافِ، وَسَالِمُ بنُ أَبِي حَفْصَةَ، وَغَيرُهُمَا، عَنْ أَبِي حَازِمٍ الأَشْجَعِيِّ، عَنْ أَبِي هُرَيْرَةَ مَرْفُوعاً (٢) . وَفِي البَابِ: عَنْ أُسَامَةَ، وَسَلْمَانَ الفَارِسِيِّ، وَابْنِ عَبَّاسٍ، وَزَيْدِ بنِ أَرْقَمَ (٣) . عَبْدُ العَزِيْزِ الدَّرَاوَرْدِيُّ، وَغَيْرُهُ: عَنْ عَلِيِّ بنِ أَبِي عَلِيٍّ اللَّهَبِيِّ، عَنْ جَعْفَرِ بنِ مُحَمَّدٍ، عَنْ أَبِيْهِ، قَالَ: قَعدَ رَسُوْلُ اللهِ ﷺ مَوْضِعَ الجَنَائِزِ، فَطَلَعَ الحَسَنُ وَالحُسَيْنُ، فَاعْتَرَكَا، فَقَالَ النَّبِيُّ ﷺ: (إِيْهاً حَسَنُ) . فَقَالَ عَلِيٌّ: يَا رَسُوْلَ اللهِ! أَعَلَى حُسَيْنٍ تُوَالِيهِ؟ فَقَالَ: (هَذَا جِبْرِيْلُ يَقُوْلُ: إِيْهاً حُسَيْنُ (٤)) . وَيُرْوَى عَنْ أَبِي هُرَيْرَةَ مَرْفُوعاً، نَحْوُهُ (٥) . وَفِي مَرَاسِيْلِ يَزِيْدَ بنِ أَبِي زِيَادٍ: أَنَّ النَّبِيَّ ﷺ سَمِعَ حُسَيْناً يَبْكِي، فَقَالَ لأُمِّهِ: (أَلَمْ تَعْلَمِي أَنَّ بُكَاءهُ يُؤْذِيْنِي) (٦) .
(١) حسن، وقد تقدم تخريجه في الصفحة (٢٥٤) ت (٣) . (٢) حسن، وقد تقدم تخريجه في الصفحة (٢٧٧) ت (١) . (٣) انظر " مجمع الزوائد " ٩ / ١٧٩ وما بعدها. (٤) هو على انقطاعه ضعيف جدا لضعف علي بن أبي علي اللهبي، وقد تحرف في الأصل إلى " الليثي ". وقوله: " إيها " معناها هنا: التحريض والت؟ جيع والاستحسان. والأصل فيها أنها للكف. (٥) نسبه الحافظ في " الإصابة " ١ / ٣٣٢ إلى أبي يعلى. وانظر الصفحة (٢٦٦) من هذا الجزء. (٦) أخرجه الطبراني رقم (٢٨٤٧) ، وقال الهيثمي في " المجمع " ٩ / ٢٠١: إسناده منقطع.

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