In addition to the above panegyric, Hassan composed numerous poems in
praise of our master, Ameerul Momineen (a.s.). It is from here that we conclude
that some hands have distorted his collection and committed dishonesty. They
altered his poems and same is the case of books, collected works and other
collections comprising praises and excellence of Ahle Bayt (a.s.) and mention of
their merits and extolling of Shia are removed from them.
The collected works of Hassan was also altered. Same was the case of
Qasida Maimiya of Farazdaq, which he composed about our master, Imam Zainul
Abideen (a.s.); in spite of its fame they omitted it from his collection, in spite of
the fact that the publisher has hinted to it in the preface to commentary on the
collection of Farazdaq and other books and collections are teeming with the
mention of this poem.
They committed the same act with the collection of Kumayt and distorted
some couplets and added some verses, and the collection of the chief of the poets,
Abu Faras also met the same fate. Same is the case of the collection of Kashajim,
from which they omitted an important part of elegies in honor of Imam Husain
(a.s.).
Look at the book of Maarif by Ibne Qutaibah: How the selfish motives
played with it. They added whatever was in accordance to their motives and
whatever did not match their attitude was expunged. This matter is known
through books written after it and which have quoted from it. The position in a
large number of books is same; that every time it was republished or copied, it
was made a target of distortion.
Couplets expunged from Hassan’s collection
Here we hint at some verses from the collection of Hassan, which were
subsequently deleted or expunged. However, like Qasida Yaiya, some trusted and
important sources regard it to be composed by Hassan.
It is mentioned in Tarikh Yaqubi1 and Sharh Ibne Abi Hadeed2 and other
books that: Ansar gathered around Hassan and requested him to only mention the
name of Imam Ali (a.s.) and recite couplets about him,3 and he recited as follows:
1. May Almighty Allah, Who has the discretion for rewarding the deeds,
give a good reward to Abul Hasan Ali from our side, and who is like Abul
Hasan? 2. O Ali, with the excellence, which you deserved and commanded,
through which you got precedence over Quraish, then your breast expanded and your heart is tested. 3. You protected the Messenger of Allah (s.a.w.a.)
among us, and were loyal to the oath, which he entrusted you. And who can
be worthier of this oath than you? Who? Were you not brother of the
Messenger of Allah (s.a.w.a.) in guidance of mankind, and his successor and
most knowledgeable regarding Quran and Sunnah?
His statements: “then your breast expanded” hints at the following verse of Quran:
أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ
“What! is he whose heart Allah has opened for Islam…”4
This verse is revealed about Imam Ali (a.s.) and Hamza. This point is
mentioned by Hafiz Mohibuddin Tabari in the book of Riyazun Nazara.5
His words: “Your heart is tested” hints at the following tradition of Prophet
that he said regarding Ameerul Momineen (a.s.):
“Indeed, Almighty Allah has tested his heart for faith.”6
Some Ahle Sunnat Huffaz and scholars have narrated this statement
including Nasai in Khasais, Tirmizi in Saheeh, Suyuti in Jamaul Jawame, and
also Ali Muttaqi Hindi in Kanzul Ummal.7
His statement “Were you not brother of the Messenger of Allah (s.a.w.a.) in
guidance of mankind, and his successor” hints at the tradition of brotherhood of
Ali (a.s.) with the Holy Prophet (s.a.w.a.); and the tradition of successorship of
His Eminence.
These two traditions are so famous and widely narrated that researchers find
them in majority of collections of Huffaz and great scholars.
His statement: “The most knowledgeable of men regarding the Quran and
Sunnah,” implies the traditional report regarding knowledge of Ameerul
Momineen Ali (a.s.) about Quran and Sunnah.
Hafiz scholars have narrated a tradition from the Messenger of Allah
(s.a.w.a.), in which he addressed Lady Fatima Zahra (s.a.) as follows:
“I married you to the best of my relatives; he is the most learned and most
forbearing, and foremost of them in accepting Islam.”
In another traditional report, he says:
“The wisest in the Ummah after me, is Ali Ibne Abi Talib (a.s.).”
In the third tradition, he says:
“Ali is the most knowledgeable regarding God and human beings.”
He says in another tradition:
“O Ali, you have seven qualities; then he listed them; one of them is that:
You are the wisest of people in dispensing justice.”8
Mohibuddin Tabari has narrated from Ayesha in Riyazun Nazara that:9
“Ali (a.s.) is the most learned of men with regard to the Sunnah of Prophet.”
Ganji says in Kifayatut Talib:10It is narrated from Abu Amama from the
Holy Prophet (s.a.w.a.) that he said:
“The most knowledgeable from my followers regarding the Sunnah and
dispensing of justice after me is Ali Ibne Abi Talib (a.s.).”
In Manaqib,11 Khwarizmi has narrated from Salman from the Messenger of
Allah (s.a.w.a.) that he said:
“The wisest from my Ummah after me is Ali Ibne Abi Talib (a.s.).”
Scholars and tradition narrators have narrated from Ameerul Momineen
(a.s.) that he said:
“By God, no verse was revealed, but that I know regarding what it was
revealed and regarding whom it was revealed. My Lord bestowed me with a
contemplative heart and a vocal tongue.”12
In the same way, it is narrated from the Holy Prophet (s.a.w.a.) that:
“Wisdom had ten parts: nine parts were bestowed to Ali (a.s.) and one part
distributed among the rest of mankind.”13
Abu Tufail says:
“I saw Ali (a.s.) delivering a sermon, in which he said: ‘Ask me14 whatever
you want from the book of Allah. By God, there is no verse, but that I know
whether it was revealed during the night, whether it was revealed on the plains or
on mountain. And if I want I can write for you seventy camel loads on the
exegesis of Surah Fatiha.’”
Ibne Abbas says: “Knowledge of the Messenger of Allah (s.a.w.a.) is
sourced from the knowledge of Allah, the Mighty and the High and knowledge of
Ali (a.s.) is sourced from knowledge of Holy Prophet (s.a.w.a.) and my
knowledge is from knowledge of Ali and my knowledge and knowledge of all
companions of Muhammad (s.a.w.a.) in relation to the knowledge of Ali (a.s.), is like a drop of water with relation to the seven seas.”
It is said that Abdullah bin Abbas lamented so much on the passing away of
Ali (a.s.) that he lost his eye sight and Umar bin Khattab sought the refuge of
Allah from a difficulty to solve which, Abul Hasan (Ali) was not present.15