Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

for ten years—or as Allah willed—and not a single day passed without my hearing from him something I had never heard before.

Muslim ibn Ibrahim narrated: Sallam ibn Miskin told us, “I saw al-Hasan wearing a cloak that sparkled like gold.”

Ibn ʿUlayyah reported, on the authority of Yunus: In winter al-Hasan would wear a striped coat, a Kurdish mantle, and a black turban; in summer he donned a linen waist-cloth, a shirt, and a striped mantle.

Hawshab transmitted from al-Hasan that he said, “The believer shields his religion with his attire.”

Yunus further related that al-Hasan was counted among the foremost scholars on matters of civil strife, bloodshed, and sexual law (1).

ʿAwf declared, “I have never seen anyone more knowledgeable about the path to Paradise than al-Hasan” (2).

Hammad ibn Zayd, on the authority of Yazid ibn Hazim, said: Al-Hasan rose from the congregational mosque and some people followed him. He turned to them and said, “The patter of sandals around a man rarely lingers except with fools” (3).

Hawshab also narrated from al-Hasan that he said, “O son of Adam, by Allah, if you recite the Quran and then truly believe in it, your sorrow in this world will surely be prolonged, your fear will intensify, and your weeping will become abundant” (4).

Ibrahim ibn ʿIsa al-Yashkuri remarked, “I never saw anyone whose grief lasted longer than al-Hasan’s; whenever I saw him, I thought he had just suffered a calamity” (5).

(1) Ibn Saʿd cites the report (vol. 7, p. 163) but omits the word “al-furuj,” i.e. the frontier garrisons. (2) See al-Maʿrifah wa-l-Tarikh, vol. 2, p. 50. (3) See Ibn Saʿd, vol. 7, p. 168. The verb yalbathu comes from lubth, meaning to stay or to pause. (4) Ahmad, al-Zuhd, p. 259; Abu Nuʿaym, Hilyat al-Awliyaʾ, vol. 2, pp. 133–134. (5) Ahmad, al-Zuhd, p. 259; Abu Nuʿaym, Hilyat al-Awliyaʾ, vol. 2, p. 133.
عَشْرَ سِنِيْنَ أَوْ مَا شَاءَ اللهُ، فَلَيْسَ مِنْ يَوْمٍ إِلاَّ أَسْمَعُ مِنْهُ مَا لَمْ أَسْمَعْ قَبْلَ ذَلِكَ. مُسْلِمُ بنُ إِبْرَاهِيْمَ: حَدَّثَنَا سَلاَّمُ بنُ مِسْكِيْنٍ: رَأَيْتُ عَلَى الحَسَنِ قَبَاءً مِثْلَ الذَّهَبِ يَتَأَلَّقُ. وَقَالَ ابْنُ عُلَيَّةَ: عَنْ يُوْنُسَ: كَانَ الحَسَنُ يَلْبَسُ فِي الشِّتَاءِ: قَبَاءً حِبَرَةً، وَطَيْلَسَاناً كُرْدِيّاً، وَعِمَامَةً سَوْدَاءَ، وَفِي الصِّيفِ: إِزَارَ كَتَّانٍ، وَقَمِيْصاً، وَبُرْداً حِبَرَةً. وَرَوَى: حَوْشَبٌ، عَنِ الحَسَنِ، قَالَ: المُؤْمِنُ يُدَارِي دِيْنَهُ بِالثِّيَابِ. يُوْنُسُ: عَنِ الحَسَنِ: أَنَّهُ كَانَ مِنْ رُؤُوْسِ العُلَمَاءِ فِي الفِتَنِ وَالدِّمَاءِ وَالفُرُوْجِ (١) . وَقَالَ عَوْفٌ: مَا رَأَيْتُ رَجُلاً أَعْلَمَ بِطَرِيْقِ الجَنَّةِ مِنَ الحَسَنِ (٢) . حَمَّادُ بنُ زَيْدٍ: عَنْ يَزِيْدَ بنِ حَازِمٍ، قَالَ: قَامَ الحَسَنُ مِنَ الجَامِعِ، فَاتَّبَعَهُ نَاسٌ، فَالْتَفَتَ إِلَيْهِم، وَقَالَ: إِنَّ خَفْقَ النِّعَالِ حَوْلَ الرِّجَالِ قَلَّمَا يُلْبِثُ الحَمْقَى (٣) . وَرَوَى: حَوْشَبٌ، عَنِ الحَسَنِ، قَالَ: يَا ابْنَ آدَمَ، وَاللهِ إِنْ قَرَأْتَ القُرْآنَ ثُمَّ آمَنْتَ بِهِ، لَيَطُوْلَنَّ فِي الدُّنْيَا حُزْنُكَ، وَلَيَشْتَدَّنَّ فِي الدُّنْيَا خَوْفُكَ، وَلَيَكْثُرَنَّ فِي الدُّنْيَا بُكَاؤُكَ (٤) . وَقَالَ إِبْرَاهِيْمُ بنُ عِيْسَى اليَشْكُرِيُّ: مَا رَأَيْتُ أَحَداً أَطْوَلَ حُزْناً مِنَ الحَسَنِ، مَا رَأَيْتُهُ إِلاَّ حَسِبْتُهُ حَدِيْثَ عَهْدٍ بِمُصِيْبَةٍ (٥) .
(١) أورده ابن سعد ٧ / ١٦٣ بإسقاط " الفروج " وهي الثغور. (٢) انظر المعرفة والتاريخ ٢ / ٥٠. (٣) انظر ابن سعد ٧ / ١٦٨ ويلبث: من اللبث، وهو المكث والتوقف. (٤) الزهد لأحمد ٢٥٩ والحلية ٢ / ١٣٣، ١٣٤. (٥) الزهد لأحمد ٢٥٩ والحلية ٢ / ١٣٣.

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