Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Al-Thawri narrated from ʿImrān al-Qaṣīr, who said:
“I once asked al-Ḥasan about a certain issue, remarking, ‘The jurists say such-and-such.’ He replied, ‘Have you ever actually laid eyes on a jurist? The true jurist is the one who shuns the world, sees clearly into his religion (1), and persists in the worship of his Lord (2).’

ʿAbd al-Ṣamad ibn ʿAbd al-Wārith related: Muḥammad ibn Dhakwān told us, and Khālid ibn Ṣafwān said:
“I met Maslama ibn ʿAbd al-Malik, who asked, ‘Khālid, tell me about the Ḥasan of Basra.’ I replied, ‘May Allah set you right. I can speak of him with certainty: I am his neighbor, sit with him in his gatherings, and know him better than anyone. Of all people, his private life most resembles his public, and his words most resemble his deeds. If he sits to a task, he sees it through; if he rises for something, he remains steadfast; should he command a matter, he is the most diligent of people in practicing it; and if he forbids something, he is the strictest of people in avoiding it. I have found him independent of people, while the people are in need of him.’ Maslama said, ‘Enough—how could a community go astray when such a man is among them?’ (3)

Hishām ibn Ḥassān reported: I heard al-Ḥasan swear by Allah, ‘No one ever exalts the dirham without Allah humiliating him.’ (4)

Hazm ibn Abī Hazm said: I heard al-Ḥasan say, ‘What wretched companions the dinar and the dirham are; they will not benefit you until they leave you.’

Abū Zurʿah al-Rāzī stated, ‘Everything for which al-Ḥasan says, “The Messenger of Allah ﷺ said …,” you will find resting on a firm foundation—except for four ḥadiths.’

(1) Imam Ahmad’s version in al-Zuhd reads: “the one who is keen-sighted about his own sin.” (2) Al-Hilya, 2/147; see also Ahmad, al-Zuhd, 267 and 279. (3) Al-Hilya, 2/147–148. Al-Fasawi also cites it in Maʿrifa wa-l-Tarikh, 2/51–52, through the chain of Abdullah b. Bukayr al-Sahmi from Muhammad b. Dhakwan, with the wording: “How could a people go astray when this man is among them?”—referring to the followers of Ibn al-Muhallab. (4) Ahmad, al-Zuhd, 270; al-Hilya, 2/152.
الثَّوْرِيُّ: عَنْ عِمْرَانَ القَصِيْرِ، قَالَ: سَأَلْتُ الحَسَن عَنْ شَيْءٍ، فَقُلْتُ: إِنَّ الفُقَهَاءَ يَقُوْلُوْنَ كَذَا وَكَذَا. فَقَالَ: وَهَلْ رَأَيْتَ فَقِيْهاً بِعَيْنِكَ! إِنَّمَا الفَقِيْهُ: الزَّاهِدُ فِي الدُّنْيَا، البَصِيْرُ بِدِيْنِهِ (١) ، المُدَاوِمُ عَلَى عِبَادَةِ رَبِّهِ (٢) . عَبْدُ الصَّمَدِ بنُ عَبْدِ الوَارِثِ: حَدَّثَنَا مُحَمَّدُ بنُ ذَكْوَانَ، حَدَّثَنَا خَالِدُ بنُ صَفْوَانَ، قَالَ: لَقِيْتُ مَسْلَمَةَ بنَ عَبْدِ المَلِكِ، فَقَالَ: يَا خَالِدُ، أَخْبِرْنِي عَنْ حَسَنِ أَهْلِ البَصْرَةِ؟ قُلْتُ: أَصْلَحَكَ اللهُ، أُخْبِرُكَ عَنْهُ بِعِلْمٍ، أَنَا جَارُهُ إِلَى جَنْبِهِ، وَجَلِيْسُهُ فِي مَجْلِسِهِ، وَأَعْلَمُ مَنْ قِبَلِي بِهِ: أَشْبَهُ النَّاسِ سَرِيْرَةً بِعَلاَنِيَةٍ، وَأَشْبَهُهُ قَوْلاً بِفِعْلٍ، إِنْ قَعَدَ عَلَى أَمْرٍ، قَامَ بِهِ، وَإِنْ قَامَ عَلَى أَمْرٍ، قَعَدَ عَلَيْهِ، وَإِنْ أَمَرَ بِأَمْرٍ، كَانَ أَعْمَلَ النَّاسِ بِهِ، وَإِنْ نَهَى عَنْ شَيْءٍ، كَانَ أَتْرَكَ النَّاسِ لَهُ، رَأَيْتُهُ مُسْتَغْنِياً عَنِ النَّاسِ، وَرَأَيْتُ النَّاسَ مُحْتَاجِيْنَ إِلَيْهِ. قَالَ: حَسْبُكَ، كَيْفَ يَضِلُّ قَوْمٌ هَذَا فِيْهِم (٣) ؟ هِشَامُ بنُ حَسَّانٍ: سَمِعْتُ الحَسَنَ يَحْلِفُ بِاللهِ: مَا أَعَزَّ أَحَدٌ الدِّرْهَمَ إِلاَّ أَذَلَّهُ اللهُ (٤) . وَقَالَ حَزْمُ بنُ أَبِي حَزْمٍ: سَمِعْتُ الحَسَنَ يَقُوْلُ: بِئْسَ الرَّفِيْقَانِ: الدِّيْنَارُ وَالدِّرْهَمُ، لاَ يَنْفَعَانِكَ حَتَّى يُفَارِقَاكَ. وَقَالَ أَبُو زُرْعَةَ الرَّازِيُّ: كُلُّ شَيْءٍ: قَالَ الحَسَنُ: قَالَ رَسُوْلُ اللهِ ﷺ وَجَدْتَ لَهُ أَصْلاً ثَابِتاً، مَا خَلاَ أَرْبَعَةِ أَحَادِيْثَ.
(١) لفظ الامام أحمد في الزهد: " البصير بذنبه ". (٢) الحلية ٢ / ١٤٧ وانظر الزهد لأحمد ٢٦٧ و٢٧٩. (٣) الحلية ٢ / ١٤٧، ١٤٨، وأورده الفسوي في " المعرفة والتاريخ " ٢ / ٥١، ٥٢ من طريق عبد الله بن بكير السهمى عن محمد بن ذكوان، ولفظه؟ ؟ "؟ ؟ كيف ضل قوم هذا فيهم - يعني اتباعهم ابن المهلب ". (٤) الزهد لأحمد ٢٧٠ والحلية ٢ / ١٥٢.

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