The Fourth Infallible, Second Imam: Imam Hassan Mujtaba (as) and his Twenty discourses
Fourth Infallible: Imam Hassan (as)
Name: Imam Hassan (as)
Renowned Titles: Mujtaba.
Sub title: Abu Mohammed.
Father and Mother: Ali (as) & Fatima (sa)
Time & Place of Birth: Mid of Ramadan Third year of Hijrah in Medina.
Time & Place of martyrdom: 28th of Safar 50th Hijrah, at the age of approximately 47 years.
Was poisoned & martyred by order of Moawiyah through his wife Judaah, in Medina.
Grave: In the graveyard of Baqi situated in Medina.
Duration of life: Three parts
I. The age of Prophet (S) (nearly 8 years)
2. At the service of his father (37 year approx.)
3. The period of Imamate 10 years.
Twenty Traditions from Imam Hassan Mujtaba (as)
1. Praise is for Allah who hears the conversation of who so ever talks and if he remains silent (then) He knows whatever is there in his interior (soul). And who ever lives, his sustenance is upon Allah & who so ever dies his resurrection is with Allah. (Bihar ul-Anwar, Vol. 78, P 112)
اَلحَمدُ لِلّهِ الَّذی مَن تَکَلَّمَ سَمِعَ کَلامَهُ، وَمَن سَکَتَ عَلِمَ ما في نَفسِهِ، وَمَن عاشَ فَعَلَيهِ رِزقُهُ، وَمَن ماتَ فإِلَيهِ معادُهُ... (بحارالانوار ج78 ص112)
Praise is for Allah who hears the conversation of who so ever talks and if he remains silent (then) He knows whatever is there in his interior (soul). And who ever lives, his sustenance is upon Allah & who so ever dies his resurrection is with Allah.
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2. The most sighting eye is the one which penetrates (views) into the blessings & beneficences, and the most auditory ear is the one which takes in (comprehends & retains) admonition, & gets benefitted by it. The healthiest of hearts is the heart which is pure from doubts. (Tuhaf al-Uqul, P 225)
اِنَّ اَبصَرَ الأَبصارِ ما نَفَذَ فیِ الخَيرِ مَذُهَبُهُ وَاَسمَعَ الأَسماعِ ما وَعَی التَّذکيرَ وَانتفَع بِهِ، اَسلَمُ القُلُوبِ ما طَهُرَ مِنَ الشُّبَهاتِ. (تحف العقول ص235)
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3. Do not make haste in punishing the sinner for his sin & let a way (passage) between the two (fault & punishment) to apology. (Bihar ul-Anwar Vol. 78, P 113)
لا تُعاجِلِ الذَّنبِ بِالعُقُوبَةِ وَاجعَل بَينَهُما لِلاعِتذارِ طَريقاً. (بحارالانوار ج78 ص113)
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4. All the beneficences of both the worlds come to the hand & can be achieved through the mind (wits). (Bihar ul-Anwar Vol. 78, P. 111)
بِالعَقلِ تُدرَکُ الدّارانِ جَميعاً. (بحارالانوار ج78 ص111)
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There is no poverty like ignorance.
5. There is no poverty like ignorance. (Bihar ul-Anwar, vol. 78, p. 111)
لا فَقرَ مِثلُ الجَهلِ. (بحارالانوار ج78 ص111)
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6. Teach others your knowledge & learn the knowledge of others so you will bring your knowledge to perfection and learn something which you did not know. (Bihar ul-Anwar Vol. 78. P. 111)
عَلَّمِ النّاسَ عِلمَکَ وَ تَعَلَّمَ عِلمَ غَيرِکَ فَتَکُونَ قَد اَتقَنتَ عِلمَکَ اَو عَلِمتَ ما لَم تَعلَم. (بحارالانوار ج78 ص111)
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A person asked him, 'What is magnanimity' He replied, 'To secure & protect the religion, & respecting one's soul, (self-respect) and softness of conduct (gentleness in behavior) & permanency of favor, & the discharging of rights.
7. A person asked him, 'What is magnanimity' He replied, 'To secure & protect the religion, & respecting one's soul, (self-respect) and softness of conduct (gentleness in behavior) & permanency of favor, & the discharging of rights. (Bihar ul-Anwar Vol. 78. P 102)
قيلَ فَما المُرُوَّةُ؟ قالَ حِفظُ الدّينِ، وَاِعزازُ النَّفسِ وَلينُ الکَنَفِ، وَتَعُهُّدُ الصَّنيعَةِ،وَاَداءُ الحُقُوقِ. (بحارالانوار ج78 ص102)
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8. I have not seen a cruel one more similar to an oppressed one than the jealous. (Bihar ul-Anwar Vol. 78, P. 111)
مارَايت ظالِماً اَشبَه بِمَظلُومٍ مِن حاسِدٍ. (بحارالانوار ج78 ص111)
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9. Brotherhood is loyalty in hardship & comfort. (Bihar ul-Anwar Vol. 78, P. 111)
اَلاخاءُ الوَفاءُ فِی شِّدَّةِ وَالرَّخاءِ. (بحارالانوار ج78 ص114)
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10. A man asked him, 'what is generosity?' He replied, 'to begin with granting before being asked for.' (Tuhaf al-Uqul, P 225)
قَيل فما الکَرَمُ؟ قال اَلإبتِداءُ بِالعَطِيَّةِ قَبل المَسأَلَةِ. (تحف العقول ص225)
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11. There is a distance of four fingers between the right & falsehood (eyes & ears). What you saw with your eyes, that is right. And you have heard plenty number of false & untrue things through your ears. (Tuhaf al-Uqul, P 229)
بَين الحَقَّ وَالباطِلِ اَربَعُ اَلصابعَ، ما رَأَيتَ بِعَينَيکَ فَهوُ الحَقَّ وَقَد تَسمَعُ بِأُذُنَيکَ باطِلاً کَثيراً. (تحف العقول ص229)
There is a distance of four fingers between the right & falsehood (eyes & ears). What you saw with your eyes, that is right. And you have heard plenty number of false & untrue things through your ears.
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12. Whoever loves the world (material) the fear of the Hereafter gets out (finishes) from his heart? (Lyal Al Ekhbari Vol. 1, P 51)
مَن اَحَبَّ الدُّنيا ذَهَبَ خَوفُ الآخِرَةِ عَن قَلبِهِ... (لثالی الخبار ج1 ص51)
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13. The annihilation of people lies in three things Arrogance, & greed & jealousy. (Bihar ul-Anwar Vol. 78, P. 111)
هَلاکُ الناسِ فِي ثَلاثَ: اَلکبِرُ والحِرصُ والحَسَدُ. (بحارالانوارج78 ص111)
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14. Arrogance is the cause of destruction of religion & Satan was cursed due to it. And greed is the enemy of soul & Adam was expelled by it from the paradise & jealousy is the guide to wickedness for the same reason Qabil (Cain) killed Abel. (Bihar ul-Anwar Vol. 78, P.111)
الکِبرُ هَلاکُ الدّينِ وَبِهِ لُعِنَ اِبليسُ،وَالحِرصُ عَدُوُّ النَّفسِ وَبِهِ اُخرِجَ آدَمُ مِنَ الجَنَّةِ، وَالحَسَدُ رائِدُ السُّوءِ وَمِنهُ قَتَلَ قابيلُ هابيلَ. (بحارالانوارج78 ص111)
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The best wealth is self-contentment & the worst poverty is humility (before the rich ones).
15. The best wealth is self-contentment & the worst poverty is humility (before the rich ones). (Bihar ul-Anwar Vol. 78. P 113)
خَيرُ الغِنی اَلقُنُوعُ وَشَرُّ الفَقرِ الخُضُوعُ. (بحارالانوار ج78 ص113)
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16. Associate with people in a way as you like to get associated by them. (Bihar ul-Anwar Vol. 78, P 116)
صاحِبِ النّاسَ مِثلَ ما تُحِبُّ اَن يُصاحِبُوکَ بِهِ. (بحار الانوار ج78 ص116)
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17. I am surprised over the person who thinks about the things he eats (so that those are hygienic & clean) how does he not think & ponder about his spiritual (matters) so he avoids the harmful foods to enter his stomach but his heart (mind) becomes the rendezvous of deviational, low meanings. (Safina Tul Bihar Vol. 2, P 84)
عَجِبتُ لِمَن يَتَفَکَّرُ فیِ مَأ کُولهِ کَيفَ لا يَتَفَکَّرُ فِي مَعقُولِهِ فَيُجَنَّبُ بَطنَهُ ما يؤذِيهِ، وَيُؤدِعُ صَدرَهُ ما يُرديهِ. (سفينة البحار ج2 ص84)
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And know it that indeed whoever fears Allah (adopts piety) Allah paves his way of salvation out of the inequities. And makes him firm in his affair. And provides him (the path of) guidance. And makes his proof & arguments successful & enlightens his face and grants him what he desires. He is with those upon whom Allah has bestowed His beneficences & boons from among the Prophets & the truthful & the martyrs & pious ones.
18. And know it that indeed whoever fears Allah (adopts piety) Allah paves his way of salvation out of the inequities. And makes him firm in his affair. And provides him (the path of) guidance. And makes his proof & arguments successful & enlightens his face and grants him what he desires. He is with those upon whom Allah has bestowed His beneficences & boons from among the Prophets & the truthful & the martyrs & pious ones. (Tuhaf al-Uqul P 232)
وَاعلَمُوا أَنَّهُ مَن يَتَّقِ اللهَ يَجعَل لَهُ مَخرَجاً مِنَ الِفتَنِ وَيُسَدِّدهُ فی اَمرِهِ وَيُهَيَّئ لَهُ رُشدَهُ وَيُفلِجه بِحُجَّتِهِ وَيُبَيَّض وَجهَهُ وَيُعطِهِ رَغبَتَهُ مَعَ الَّذِينَ اَنعَمَ الله عَلَيهِم مِنَ النَّبيَّينَ وَالصِّدِّقينَ وَالشُّهَداءِ وَالصّالِِحِينَ... (تحف العقول ص232)
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19. When the recommended (mustahab) services harm the obligatory services, abandon them. (Bihar ul-Anwar Vol. 78, P 109)
اِذا اَضَرَّتِ النَّوافِل بِالفَريضَةِ فَارفُضُوها. (بحار الانوار ج78 ص109)
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20. The one who does not have wits & intelligence does not have decency & the one who lacks fortitude, does not have magnanimity & the one who does not possess shame & modesty, does not have religion. (Kashrul Ghumma print of Beirut Vol. 2. P 197)
لا اَدَبَ لِمَن لا عَقلَ لَهُ، وَلا مُرُوَّةَ لِمَن لا هِمَّةَ لَهُ وَلا حَياءَ لِمَن لا دِينَ لَهُ.
(کشف الغمة ( (طبع بيروت))ج2 ص197)
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