The excellent preparation which was provided for the grandson of the Holy Prophet [s], helped his spiritual entity to sublimate. His closeness to Allah, and his chment to Him was a source of awe and respect.
Following are a few narratives which shed light on this side of his character:
Imam al-Sadiq [a] said:
“Hasan bin Ali [a] was certainly the most true worshipper, ascetic and merited man among the people of his time.”
Rawdhat al-Waideen (Orchard of the Preachers) mentions that whenever “Hasan would do his ablution, he would tremble and his face would turn pale. He was asked about it, and he replied: ‘It is only natural that one who stands in the presence of the Lord of the Throne turns ashen, and trembles…””
Imam al-Sadiq [a] is also reported to have said:
“Hasan bin Ali [a] had certainly gone to Hajj twenty-five times on foot. He shared his property with Allah twice…or three times.”
Ali bin Jadh’an, and Abu Na’im report in Hulyat al-Awaliya (Ornament of the Saints) and Tabaqat bin Sa’d (Castes of bin Sa’d) that Imam Hasan had given all his money to the needy twice, seeking Allah’s pleasure, and had given half his money to the needy three times. He would even give a single shoe and retain the other, and give a single sandal and retain the other. When he approached the door of the mosque, he would say: ‘O Lord! Your guest is at Your gate. O Generous! The transgressor has come to You. Forgive me my ugly deeds with Your Generosity. O Generous!’
When he remembered death he wept. When he thought of the grave he wept. When he thought of the Resurrection and Day of Judgement he gasped so deeply and painfully that he fainted because of it.
When he recited the Qur’an and came across a verse addressing the faithful by these words: ‘O you who believe…,’ he said: ‘Here I am, my Lord, here I am…’
There are many such traditions that are contradictory to one another. Considering the contradictons, the correctness of the tradition under review is questionable. Another valid reason is that the narrators too are not dependable. From the first tradition it appears that the Verse was revealed six years after the demise of Abu Talib, because the Battle of Ohod was fought in the year 3 H. and he had expired three years prior to the Hijra. Hazrat Ayesha’s version suggests that the Verse was revealed around three to four years after the death of Abu Talib because she was married in 1H which was the period about three or four years after the demise of Abu Talib. In this event the Verse cannot concern Abu Talib since, at the time of its revelation, he was no more in the world. And, after a person’s death, neither there is need of guidance for him nor any reason for his refusing to take advice! And, if it is presumed that the Verse was revealed on many occasions, it cannot be accepted till there is a positive proof of the events.
Fourthly, even if the Verse is accepted to have been revealed concerning Abu Talib, no doubt can be cast as to his Faith because the manner is the same as the Verse “Maa ramaita iz ramait walakinallahrami” O Prophet! When you threw the arrow, it was not you, but Allah has thrown it. In this verse there is contradiction of rami with the words maa ramait and with iz ramait there is affirmation. Affirmation because the event was performed at the hands of the Prophet (s.a.), and contradiction because in actual fact the act emanated from Allah.. So, in the Verse there is affirmation of the guidance and contradiction as well. It means that apparently the guidance was through the Prophet (s.a.)’s preaching and instructions, but in reality it was the result of Allah’s help and support. The reason is that Allah is the fountainhead of Guidance. If His consent is not available, none can achieve the state of guidance! The Prophet, in this process of guidance is only the medium. Now, the Verse doesn’t mean that the Prophet (s.a.) cannot guide those whom he considers his friends, or he cannot influence them with his guidance. The meaning is that those whom the Prophet holds friends too are guided by Allah to the path of Faith. This view is supported by other verses of the Holy Quran, like:
“Laisa alaika hadahum wa lakin Allah yahdi main yasha
O Prophet (s.a)! Responsibility of guiding these people
is not on you, Allah gives guidance to those He wants to.
This illustrates that the guidance of Abu Talib to the path of Virtue was not only because of The Prophet (s.a.)’s guidance, but Allah’s Wish was there. This Verse adds confirmation to Abu Talib’s Faith rather than contradicting it. The services that he rendered to Islam are a positive proof of his Faith, and Allah’s Wish has been his motivating factor in all these efforts!
The fifth point is that if the Verse is accepted to have been revealed concerning Abu Talib, then it is confirmed that The Prophet (s.a) held him in great regard as a friend, which fact is a part of history. The Prophet (s.a.) expressed affection for Aqeel ibne Abu Talib because of the love for his father:
“I consider you a friend on two counts. Firstly because of my relationship with you. Secondly because of the love for Abu Talib who had affection
for you. “”
Tareeq e Islam Zahbi, Vol 2, Page 233
This love for Abu Talib is a positive proof of his Faith.because the Prophet (s.a.) couldn’t possibly have befriended or loved any infidel or hypocrite. Therefore Allah says:
“Those who believe in Allah and the Day of Judgement,
You will not find them befiriending the enemies of Allah and His Prophet, Even if they are their fathers, sons, brothers or men of their Tribe.
When Muslims are asked not to brfriend the infidels and polytheists, even when they are their own kin, how is it possible that the Prophet (s.a.) kept extremely friendly and affectionate relations with Abu Talib! An infidel and polytheist is an enemy of Allah. How could an enemy of Allah be a friend of the Prophet (s.a.), whom Allah Himself has called a Habeeb or Dear Friend! When the love and affection between the Prophet (s.a.) and Abu Talib is irrefutable, there remains no doubt about the Faith of the latter.
Sixthly, it doesn’t stand to reason, according to Darayat (or the discipline of higher knowledge), that how could a person be an infidel who, all his life, stood like a wall in the support of the Prophet (s.a.), openly supported the cause of Islam, announced in crowds of the Qureish that Mohammed (s.a.)’s Faith was the best, acknowledged Mohammed (.s.a) like the prophets of yore and was never intimidated by any force while taking sides with the Prophet (s.a.)
The third tradition in this series is that a person heard Ibne Abbas say that the Verse, “wa hum yanhauna anhu wa yaoona anhu” is revealed about Abu Talib, and to ascribe it to him the meaning of the Verse is taken that “although he prevented the Prophet (s.a.) from the infidels harming him, he
“”
himself maintained a distance from the prophet (s.a.)” In his view the condition of Abu Talib with regard to the Prophet (s.a.) was the same that he did protect Mohammed( s.a.) from his enemies, didn’t profess the Faith himself! This tradition too is weak and not worth acceptance.
First of all there is no continuity of the narrators of this tradition. The name of the person who was the medium between Ibne Abbas and the narrator Habib ibne Abi Thabit has not been mentioned. When the narrator himself had not heard it directly from Ibne Abbas, nor has he mentioned the name of the first person who had heard and communicated to him, how could the narrative be accepted as concerning Abu Talib. The narrative is doubtful because the narrator, Habib ibne Thabit, is a cheat andexaggerator according to scholars of Ilm al Rijal. Secondly, the place and time of revelation of the Verse is indicative that it is about a group of infidels and polytheists that attributed the Quran to “Asateer al Awwaleen- Stories of people of Old Times” Therefore the author of “Kashaf” and Allama Baidawi have written that Abu Sufian, Walid, Otba, Shaiba, Abu Jahl, Nazr Ibne Harith and some other persons heard the Prophet (s.a) recite the verses of the Quran, they asked Nazr bin Harith as to what Mohammed was reciting? He replied that it was Asateer al Awwaleen. This is mentioned in the first part of the Verse, “wa yaqool allazeena kafaru an hial asateer al awwaleen-the infidels say that these are stories of people gone by and nothing else” In the last part of the Verse it is mentioned that they will be destroyed because of their waywardness and misdeeds—“wa an yahlekoona illa anfusahum wamaa yashooroon- they expose themselves to destruction and have no sense.” Between these two parts of the Verse there is “wa hum yanhoona anhu wa yanaoona anhu”. If the meaning of Yanhoona anhu is taken as ‘they prevent the Prophet (s.a.) from harms way, the entire Verse becomes disconnected and its continuity becomes disturbed. The verse talks about things that are shameful and deserving of condemnation and because of them their destruction is definite. But protecting the Prophet (s.a.) from harm is a virtuous act and has no connection with the first and last parts of the Verse, Therefore the translation of “wa hum yanhoona anhu” as “they prevent people from following the Prophet (s.a.) and listening to the recitation of the Quran” will be correct and meaningfully coordinated with the first and last part of the Verse.
Therefore Ibne Kathir and Fakhr ud Deen Razi have preferred the same meaning of the Verse and have written that this Verse is revealed about the polytheists who used to stop people following the Prophet (s.a.) and obstruct them from hearing the recitation of the Quran. Therefore, as long as it is not confirmed that Abu Talib came in the way of people following the teachings of the Prophet (s.a.) and hearing the readings of the Quran, his being the subject of the Verse cannot be established. The fact has been accepted by all, friend and foe, that Abu Talib had never asked anyone not to listen to the recitation of the Book nor even suggested to the people not to follow the Prophet(s.a)’s teachings. In fact he never differed with the ideas and teacings of Mohammed (s.a.) He spent his entire life in the protection and promotion of the Prophet’s Creed. In view of this, they will be dishonest, who do Tahreef Manawi (Misinterpret the Meaning) of the Verse to http://www.alhassanain.org/english
discredit Abu Talib. They try to break the earlier and latter part of the Verse and make a futile effort to try to prove that Abu Talib was an infidel and that he strived to maintain a distance from the Prophet. When did Abu Talib ever turn away from the Prophet (s.a) and abstain from helping and defending him?!
The fourth tradition is the one that is narrated by Abbas ibne Abd al Mutallib. He told to the Prophet (s.a.) that Abu Talib was busy in supporting and helping him. Will he get any reward for these efforts or all his troubles would go in vain? The Prophet (s.a.) said that Abu Talib is up to his knees in the Hell and that if he (the Prophet (s.a.) had not interceded, he would be in the lower echelons of the Hell!
This tradition too is concocted and false.
Firstly this tradition is attributed to Abbas, who is also credited with the tradition that Abu Talib, at the instance of The Prophet (s.a.) recited the Kalima of Unity of Allah and departed from this world. Will there be any weight in the traditions of contradictory nature narrated by one person and also concerning only one individual!
Furthur, there is a marked difference in the meaning of this and other tradiotions of this genere. In one tradition it is said that intercession has been made by the Prophet (s.a.) on behalf of Abu Talib and he is in the upper echelon of the Hell and in another tradition it is said that intercession will be made on the Day of Reckoning and in yet another tradition it is recorded that there is diminution of retribution but there is no mention of the Prophet (s.a.)’s intercession.. With this handling of the traditions, they become doubtful and unacceptable.
Thirdly, the narrators of these traditions were liars, unreliable and scheming. Therefore, Dahbi writes in Meezan al Aitadal about the narrators, and says about Sufian that he– Yaktab anil kaazabeen – copies traditions from liars. He writes about Abdul Malik ibne Omair that —saii al hifz—his memory is not good. Similarly he makes such negative remarks on some other narrators who are Majhool al Haal and not dependable according to Ulema e Rijaal. Depending on such narrators, neither can one draw any conclusion about the Faith or infidelity of any person, nor can a surmise be made whether the person will be Hell-bound or deserve the Reward of the Heaven!
Fourthly, this tradition mentions that in view of Abu Talib’s unstinted support to the cause of Islam the Prophet (s.a.) made intercession on his behalf and his retribution was reduced, while in regard to the infidels and polytheists there is no question of either any intercession or reduction of retribution! Therefore Allah says:
“We shall chase the sinners to the Hell like the thirsty animals And seeking intercession at that time will not be in their Choice but of those who have borne witness to Allah’s Unity (Tawheed)” At another place Allah says: “Those who became infidels for them there is Hellfire. They will neither end nor will they die. There won’t be any diminution in their Retribution.”
هر که زین بر مرکب تن تنگ بست * چون نمین بر خاتم دولت نشست
Herki Zeen Ber Markabe tan Tang Bast, Chun Nageen Ber Khatame Doulat Nashest
Everyone who over powers his material desires becomes the King of all the wealth and shines like rug over the treasures., It is an established proposition that whoever eschews the Love for this material world reaches the height of human glory.
COUPLET 18
یر پاش اینجا شکوه خیبر است * دست او آنجا قسیم کوثر است Zaire Pash Eenja shikohi Khayber Ast, Daste-Oo Anja Qaseem-e-Kouser Ast
Allama Iqbal says “The greatest kingdom of this world is under the feet of Hazrat Ali while in the hereafter Hazrat Ali is the distributor of the cups of wine in paradise. The Prophet (s.a.w.) has said “Ali is the master of Kauser” (a canal of sweet water in paradise) and History tells that it was Hazrat Ali whose sword won the all battles which Muslims fought against the unbelievers in the the time of the Prophet (s.a.w.) and proved most fruitful in spreading Islam.
COUPLET 19
از خود آگاهی یداللهی کند « از یداللهی شهنشاهی کند Az Khud Agahi Yadullahi Kunad, As Yadullahi Shahanshahi Kunad There is a saying of Hazrat Ali (a.s.) “who comprehends his own “self” comprehends God”. Thie implies that seeking one’s ownself leads to God. Iqbal in this couplet says Hazrat Ali (a.s.) has comprehended his ownself and has obtained knowledge of realties of life and by dint of this knowledge he ruled over the universe as if he was the hand of God the Almighty.
COUPLET 20
ذات او دروازه ی شهر علوم * زیر فرمانش حجاز و چین و روم
Hazrat Ali (a.s.) is the gate of the city of knowledge and the countries of Arabia, China and Rome are under his sway. The historian Tirmizi and Hakam say that the Holy Prophet (s.a.w.) said “I am the City of knowledge and learning and Ali is its gate”. Hazrat Ali was in fact the Shahinshah (spiritual ruler) of the whole world.
The above couplet refers to the tradition.
COUPLET 21
ران باید شدن بر خاک خویش * تا می روشن خوری از تاک خویش
Hukum ran Bayad Shudan Ber Khake Khaish, Tamai Roshan Khuri Aztake Khaish
A man should over power his material deeiree so that he may raise himself to the lofty position of humanity. Hazrat Ali dominated his worldly ambitions and achieved the zenith of nobility.
COUPLET 22
خاک گشتن مذهب پروانگیست * خاک را اب شوسه این مردانگیست
Khuk Gashtan Mazhabi Parwangi Ast, Khaka Ra ab Show Ki Eeen Mardangi Ast
According to Iqbal those who give up relation with this world and become monks are not brave men. The brave is one who keeps his link with the society yet does not beeome a slave to his material desires. He pays tributes to Hazrat Ali (a.s.) since he besides being most pious man was active member of society and paid his liabilities which he owed to his God and the members of the society with full justice.
COUPLET 23
سنگ شو ای همچو گل نازک بدن * تا شوی بنیاد دیوار چمن Sang Show Aye Hamcho Gub Nazuk Badan, Tashawi Bunyaad e-Diwar-e-Chaman
COUPLET 24
از گل خود آدمی تعمیر کن * آدمی را عالمی تعمیر کن
Az giley Khud Adamey famir Kun, Adamey ra aalamey Tamir Kun
COUPLET 25
گر بنا سازی نه دیوار و دری * خشت از خاک تو بند د دیگری
Gar bina Sazi na diwar o darey,
Khist as Khakay too bandad deegarery
COUPLET 26
Ai ze Jaurey CharKh-e-na Hanfar Tang, Jamey too faryadiey bedade Sang ای ز جور چرخ ناهنجار تنگ * جام تو فریادی بیداد سنگ
COUPLET 27
نامه و فریاد و ماتم تا کجا * سینه کو بیهای پیچیم تا کجا Nala-o-faryad o matom Ta Kuja, Seena Kobe Haye paiham ta Kuja
Iqbal advises all the Muslims to become as strong as stone so that petty events of this world may not harm them. According to him a Muslim should be hard working, resolute in mind and loyal to his religion. He should not lament over what has been lost but should continue to strive for gaining more and more as lamentation does not compensate.
COUPLET 28
در عمل پوشیده مضمون حیات * لذت تخلیق قانون حیات
Dar amal poshida Mazmoon-e-Hayat, Lazzatey takhliq qanoon-e-Hayat
COUPLET 29
خیز و خلاق جهان تازه شو * شعله در بر کن خلیل آوازه شو
Khez-o-Khallaqe Jahan-e-Taza Shau, Shola dar bar kun Khaleel awaza shau
COUPLET 30
با جهان نامساعد ساختن * هست در میدان سپر انداختن
Bajahan-e-na musaid Saakhtim, Hast dar Maidan sipar andakhtan
COUPLET 31
مرد خودداری که باشد پخته کار * با مزاج او بسازد روزگار
Mardey Khud darey Ki bashad Pukhta Kar, Ba mizajey oo besazad rozgar
COUPLET 32
گر نسازد با مزاج او جهان * می شود جنگ آزما با آسان Gar na sazed ba mizaje oo Jahan, Mee showed Jang azma ba aasman
COUPLET 33
بر کند بنیاد موجودات را * می دهد ترکیب نو ذرات را
Bar Kanad Bunyade manjudaat ra, Mee dehad tarkeeb-e-nau zarrat ra
COUPLET 34
گردش ایام را برهم زند * چرخ نیلی فام را برهم زند
Gardishe ayyaam ra barham zanad, Charkh-e-neali faam ra barham zanad
COUPLET 35
می کند از قوت خود آشکار * روزگار نوسه باشد سازگار *
Mee Kunad az quwwate Khud aashkar, Rozgarey nau Ki baasbad Sazgar
Our Saint said a true and sincere disciple is one who regards the spiritual Pir’s place as free from blemishes. He also said, “Whoever has no spiritual guide, he has no faith”. A disciple’s success depends on his guide’s favour.
A disciple who has mere devotion towards his guide than his beliefs, his guide protects him in absence. A disciple should desire that, for which his guide has give a signal. A disciple is like a bedridden sick person, and the guide is his doctor.
It is obvious that a sick person who abides by his doctor’s instructions is cured soon. A disciple is one who regards a guide’s services more than his father’s. A guide is one who should be more affectionate to his heart’s children and than his own children. A disciple should make his guide the centre of his affection and submission, if he swerves from it he would suffer and would not be successful. A disciple who makes his guide the object of his desire would be successful.
The first condition of a disciple is he should not over step the boundaries fixed by his guide. A true disciple is one who forgets everything in the presence of his guide. A disciple should meet his spiritual guide like a drop joins an ocean, if he does not join, tell then he is a mere drop but one he merges he becomes an ocean.
GOD APPEARS IN THE FACE OF A SPIRITUAL GUIDE
A disciple’s intention and sincerity if in accordance with the guide, he is merged with his spiritual guide.
The above mentioned collective sayings may be regarded as rules of procedure for disciples and the later sayings are comprehensive benefits for the devotees. Our Saint in simple words has referred to that sublime issue which is the moral code of mystics in the most exalted attitude which is specially the name and highest goal of lovers. Amongst mystics complete isolation from the world and mergence with Truth (God) is called FANA (Annihilation).
DISCUSSION ABOUT THE DIFFERENT STAGES OF ANNIHILATION BETWEEN SARKAR WARIS AND BABA AUGHA T SHAH
Once, Haji Aughat Shah Sahib stated before our Saint that from the mystic sayings and from their unanimous opinion that annihilation is divided into three stages. First a stage is with their Pir, second with the Prophet and third with God. Every stage is superior to the proceeding one. The mystics complete one after the other and the last stage they regard as complete and final. It is apparent that the literal meaning of annihilation is completeobliteration, so how is it possible for him to accomplish other stages when his self if merged in spiritual Saint’s existence.
Our Saint smilingly said that one the disciple merges with the Pir and with the same face the Pir he crosses the second and the third stage. The annihilation is riot a physical death. The Mystics assume conventional terms i.e. it is an unconscious state.
The disciple is so absorbed in carrying our instructions of his Pir that he forgets the worldly ties, their connections and forgets his very existence.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 