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Draft:Al-Ḥasan wa al-Ḥusayn Imāmān qāmā aw qaʿadā

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Al-Ḥasan wa al-Ḥusayn Imāmān qāmā aw qaʿadā (Arabic: الحَسَنُ وَ الحُسَینُ إِمَامَانِ قَامَا أَوْ قَعَدَا) is a Prophetic narration (hadith) from Prophet Muhammad (s) declaring the perpetual imamate of Imam al-Hasan (a) and Imam al-Husayn (a), regardless of whether they "rise" or "sit." This tradition is widely recognized as an explicit designation (nass) confirming the spiritual and political leadership of the Hasanyn (a). In Shi'a exegesis, "rising" (qiyam) typically refers to the armed struggle of Imam al-Husayn (a) against tyranny, while "sitting" (qu'ud) denotes the strategic peace treaty Imam al-Hasan (a) concluded with Mu'awiya.

The narration is preserved in the canonical sources of the Imami, Zaydi, and Isma'ili schools through three primary chains of transmission: first, from Imam al-Hasan (a) himself, citing it to elucidate the wisdom behind his peace treaty; second, from Abu Ayyub al-Ansari during the Battle of Jamal, invoking it to affirm the legitimacy of Imam Ali (a)'s cause; and third, from Abu Dharr al-Ghifari, who reported hearing it during the final days of the Prophet's (s) life. Hadith scholars (muhaddithun) classify this tradition as authentic (sahih) and widely transmitted (mashhur), noting that it is corroborated by numerous other reports and accepted by consensus among Muslims.

Different Versions and Significance

The hadith "al-Hasan and al-Husayn are Imams whether they rise or sit" is attributed to Prophet Muhammad (s).[1] It has been recorded in the works of Sheikh al-Saduq,[2] Sheikh al-Mufid,[3] Khazzaz al-Qummi,[4] Ibn 'Uqda al-Kufi,[5] and al-Qadi al-Nu'man al-Maghribi.[6]

According to the report by Sheikh al-Saduq, Imam al-Hasan (a) cited this hadith in response to questioning regarding his peace with Mu'awiya, framing his truce as an instance of "sitting" (qu'ud).[7] In Ibn 'Uqda al-Kufi's report, during the Battle of Jamal, when critics questioned Abu Ayyub al-Ansari for fighting against other Muslims, he recited this hadith as justification.[8] Khazzaz al-Qummi recorded that Abu Dharr al-Ghifari heard this tradition during the Prophet's (s) final illness.[9] In the versions recorded by Ibn 'Uqda, Khazzaz al-Qummi, and al-Qadi al-Nu'man,[10] the phrase "and their father is better than them" (wa abuhuma khayrun minhuma) is appended.

Sheikh al-Mufid recorded the narration as: "These two sons of mine are Imams whether they rise or sit,"[11] interpreting it as a textual designation (nass) confirming the imamate of the Hasanyn (a).[12] Shi'a sources consistently cite this tradition as definitive proof of their divine authority.[13]

Meaning of "Rise" and "Sit"

'Allama al-Majlisi interpreted "rising" (qiyam) in the narration as the active assumption of the duties of Imamate and societal leadership, while "sitting" (qu'ud) refers to refraining from armed uprising due to higher interests or dissimulation.[14] Murtada Mutahhari elucidated "rising" as the revolutionary movement and resistance against oppression exemplified by Imam al-Husayn (a), and "sitting" as the strategic silence and expedient peace enacted by Imam al-Hasan with Mu'awiya.[15] The Shi'a scholar Radi Al-Yasin relied on this narration in his seminal work Sulh al-Hasan (a) to analyze the historical rationale behind the peace treaty.[16]

Evaluation of the Reports

While Sheikh al-Mufid and al-Qadi al-Nu'man did not provide the full chain of transmission (isnad) for the narration,[17] the versions recorded by Sheikh al-Saduq, Ibn 'Uqda al-Kufi, and Khazzaz al-Qummi include complete chains.[18] al-Saduq's narration is transmitted through Abu Sa'id 'Aqisa from Imam al-Hasan (a).

Ibn Abi Jumhur al-Ahsa'i classified this hadith as authentic (sahih).[19] 'Allama al-Majlisi likewise considered it supported by corroborating traditions[20] and widely transmitted (mashhur).[21] Furthermore, according to Ibn Shahrashub, the attribution of this narration to the Prophet is a matter of consensus among the People of the Qibla.[22]

Notes

  1. ↑ Baḥrānī Iṣfahānī, ʿAwālim al-ʿulūm, 1382 Sh, p. 321.
  2. ↑ Al-Shaykh al-Ṣadūq, ʿIlal al-sharāʾiʿ, 1385 Sh, vol. 1, p. 211.
  3. ↑ Al-Shaykh al-Mufīd, Al-Irshād, 1413 AH, vol. 1, p. 30; Al-Shaykh al-Mufīd, Al-Fuṣūl al-mukhtāra, 1413 AH, p. 303.
  4. ↑ Khazzāz Rāzī, Kifāyat al-athar, 1401 AH, pp. 36-38.
  5. ↑ Ibn ʿUqda al-Kūfī, Faḍāʾil Amīr al-Muʾminīn (a), 1424 AH, pp. 166-168.
  6. ↑ Ibn Ḥayyūn, Daʿāʾim al-Islām, 1385 AH, vol. 1, p. 37.
  7. ↑ Al-Shaykh al-Ṣadūq, ʿIlal al-sharāʾiʿ, 1385 Sh, vol. 1, p. 211.
  8. ↑ Ibn ʿUqda al-Kūfī, Faḍāʾil Amīr al-Muʾminīn (a), 1424 AH, pp. 166-168.
  9. ↑ Khazzāz Rāzī, Kifāyat al-athar, 1401 AH, pp. 36-38.
  10. ↑ Ibn Ḥayyūn, Daʿāʾim al-Islām, 1385 AH, vol. 1, p. 37.
  11. ↑ Al-Shaykh al-Mufīd, Al-Irshād, 1413 AH, vol. 1, p. 30; Al-Shaykh al-Mufīd, Al-Fuṣūl al-mukhtāra, 1413 AH, p. 303.
  12. ↑ Al-Shaykh al-Mufīd, Al-Irshād, 1413 AH, vol. 1, p. 30.
  13. ↑ Ṭabarsī, Iʿlām al-warā, 1390 AH, p. 210; Al-Ḥurr al-ʿĀmilī, Ithbāt al-hudāt, 1425 AH, vol. 2, p. 154 & vol. 4, p. 33.
  14. ↑ Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 44, p. 16.
  15. ↑ "Bayānāt dar nishast-i sī-jāniba bā Shahīd Muṭahharī wa Duktur Sharīʿatī", Khamenei.ir.
  16. ↑ Āl Yāsīn, Ṣulḥ al-Ḥasan (a), 1412 AH, pp. 199-200.
  17. ↑ Al-Shaykh al-Mufīd, Al-Irshād, 1413 AH, vol. 1, p. 30; Al-Shaykh al-Mufīd, Al-Fuṣūl al-mukhtāra, 1413 AH, p. 303.
  18. ↑ Al-Shaykh al-Ṣadūq, ʿIlal al-sharāʾiʿ, 1385 Sh, vol. 1, p. 211; Ibn ʿUqda al-Kūfī, Faḍāʾil Amīr al-Muʾminīn (a), 1424 AH, p. 166; Khazzāz Rāzī, Kifāyat al-athar, 1401 AH, p. 36 & p. 114.
  19. ↑ Ibn Abī Jumhūr, ʿAwālī al-laʾālī, 1405 AH, vol. 3, pp. 129-130.
  20. ↑ Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 35, p. 266.
  21. ↑ Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 43, p. 278.
  22. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, 1379 AH, vol. 3, p. 394; Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 43, p. 291.

References

  • Āl Yāsīn, Rāḍī. Ṣulḥ al-Ḥasan (a). Beirut: Al-Aʿlamī li-l-Maṭbūʿāt, 1412 AH.
  • Baḥrānī Iṣfahānī, ʿAbd Allāh b. Nūr Allāh. ʿAwālim al-ʿulūm wa al-maʿārif wa al-aḥwāl: Al-Imām ʿAlī b. Abī Ṭālib (a). Qom: Muʾassisat al-Imām al-Mahdī (aj), 1382 Sh.
  • Ibn Abī Jumhūr, Muḥammad b. Zayn al-Dīn. ʿAwālī al-laʾālī al-ʿazīziyya fī al-aḥādīth al-dīniyya. Qom: Dār Sayyid al-Shuhadāʾ, 1405 AH.
  • Ibn ʿUqda al-Kūfī, Aḥmad b. Muḥammad. Faḍāʾil Amīr al-Muʾminīn (a). Qom: Dalīl-i Mā, 1424 AH.
  • Ibn Ḥayyūn, Al-Nuʿmān b. Muḥammad al-Maghribī. Daʿāʾim al-Islām. Qom: Āl al-Bayt, 1385 AH.
  • Ibn Shahrāshūb, Muḥammad b. ʿAlī. Manāqib Āl Abī Ṭālib. Qom: ʿAllāma, 1379 AH.
  • "Bayānāt dar nishast-i sī-jāniba bā Shahīd Muṭahharī wa Duktur Sharīʿatī". Khamenei.ir. Accessed January 7, 2024.
  • Khazzāz Rāzī, ʿAlī b. Muḥammad. Kifāyat al-athar fī al-naṣṣ ʿalā al-aʾimmat al-ithnā ʿashar. Qom: Bīdār, 1401 AH.
  • Al-Majlisī, Muḥammad Bāqir. Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimmat al-aṭhār. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Al-Ḥurr al-ʿĀmilī, Muḥammad b. Ḥasan. Ithbāt al-hudāt bi-l-nuṣūṣ wa al-muʿjizāt. Beirut: Al-Aʿlamī li-l-Maṭbūʿāt, 1425 AH.
  • Al-Shaykh al-Ṣadūq, Muḥammad b. ʿAlī. ʿIlal al-sharāʾiʿ. Qom: Kitāb-furūshī-yi Dāwarī, 1385 Sh.
  • Al-Shaykh al-Mufīd, Muḥammad b. Muḥammad. Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā al-ʿibād. Qom: Kungri-yi Sheikh Mufid, 1413 AH.
  • Al-Shaykh al-Mufīd, Muḥammad b. Muḥammad. Al-Fuṣūl al-mukhtāra. Qom: Kungri-yi Sheikh Mufid, 1413 AH.
  • Ṭabarsī, Faḍl b. al-Ḥasan. Iʿlām al-warā bi-aʿlām al-hudā. Tehran: Islāmiyya, 1390 AH.

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