Masters of the Youth of Paradise
Masters of the Youth of Paradise is one of the of epithets that have been commonly used for Imam Hasan and Imam Hussain, according to an authentic hadith which have been transmitted by both Sunnis and Shi‘as from Prophet Muhammad. This honor has not been granted to anyone except these two people.
Hadith
It has been recorded that the Holy Prophet said, “Al-Hasan and al-Hussain are the two masters and leaders of the youths of paradise.” This tradition has reached high fame and reputation and is classified among the firmly established hadith related in successive chains. There are various versions of the hadith that have been recounted:
1. On his own chain of transmission [sanad], Khatib Baghdadi recounts that Amir al-Mu’minin ‘Ali quoted the Holy Prophet saying,
الحسن والحسین سیدا شباب أهل الجنة، وأبوهما خیر منهما.
“Al-Hasan and al-Hussain are the masters of the youths of Paradise and their father is better than these two.”[1]
2. On his own chain of transmission, Muttaqi al-Hindi recounts that Imam ‘Ali narrated that the Holy Prophet said to Fatima,
ألا ترضین أن تکونی سیدة نساء أهل الجنة، وأبناک سیدی شباب اهل الجنة.
“Will you not be pleased that you will be the chief of the women of Paradise and your two children will be the chiefs of the youths of Paradise?”[2]
3. On his own chain of transmission, Ibn ‘Asakir recounts that Ibn ‘Abbas quoted the Holy Prophet saying,
الحسن والحسین سیدا شباب اهل الجنة، من أحبهما فقد أحبّنی ومن أبغضهما فقد أبغضنی.
“Al-Hasan and al-Hussain are both chiefs of the youths of Paradise. Anyone who loves them, surely loves me, and anyone who hates them, surely hates me.”[3]
Others who have narrated and recorded this hadith are listed in the following two groups:
A) The Prophet’s companions
This hadith has been recounted by many of the Prophet’s companions including:
| 1. ‘Ali ibn Abi Talib . | 11. Malik ibn Huwayrith Laythi |
| 2. Souhan bin Omayya al-Abdi | 12. Qurrah ibn Ayas |
| 3. ‘Abd Allah ibn ‘Abbas | 13. Usamah ibn Zayd |
| 4. Abu Bakr ibn Abi Qahafah | 14. Anas ibn Malik |
| 5. ‘Umar ibn Khattab | 15. Abu Hurayrah Dusi |
| 6. ‘Abd Allah ibn ‘Umar | 16. Abu Sa‘id Khudri |
| 7. Jabir ibn ‘Abd Allah Ansari | 17. Bara’ ibn ‘Azib |
| 8. ‘Abd Allah ibn Mas‘ud | 18. ‘Ali Hilali |
| 9. Hudhayfah ibn Yaman | 19. Abu Ramathah |
| 10. Jahm | 20. Buraydah |
B) The Sunni ‘Ulama’
Many Sunni scholars have also recorded and narrated this noble hadith. Among them are the following:
| 1. Khatib Baghdadi[4] | 11. Al-Hakim al-Neyshaburi [5] | 21. Suyuti [6] |
| 2. Ibn ‘Asakir[7] | 12. Ganji Shafi‘i[8] | 22. Daylami[9] |
| 3. Tabarani[10] | 13. Al-Tirmidhi[11] | 23. Ibn Abi Shaybah[12] |
| 4. Muttaqi al-Hindi[13] | 14. Ahmad ibn Hanbal[14] | 24. Nassa’i[15] |
| 5. Muhibb al-Din Tabari[16] | 15. Dhahabi[17] | 25. Ibn Hibban[18] |
| 6. Haythami[19] | 16. Ibn Hajar al-‘Asqalani[20] | 26. Sam‘ani[21] |
| 7. Abu Na‘im Isfahani[22] | 17. Baghawi[23] | 27. Suyuti[24] |
| 8. Ibn Hammad Hanbali[25] | 18. Abu al-Qasim Sahmi[26] | 28. Al-Mannawi[27] |
| 9. Waki‘[28] | 19. Nahbani[29] | 29. Al-Albani[30] |
| 10. Ibn Majah[31] | 20. Ibn Hajar Haythami[32] |
Stipulation of the correctness and authenticity of this hadith
A number of Sunni scholars of hadith have stipulated and confirmed the correctness of this hadith:
1. Hafiz al-Ganji al-Shafi‘i says, “This hadith is healthy [hasan] and founded [thabit]…”[33]
2. Abu al-Qasim Tabarani, the leader of Sunni scholars of hadith, has related the chain of transmission of this hadith in his “Al-Mu‘jam al-Kabir”. At the same time, he comments on the spiritual state and position of Imam al-Hussain. He attributes this hadith to a number of the Prophet’s companions [sahabah] and names all of them… After that, he adds, “The close and strong connection of these chains of transmission to one another is enough to prove the correctness and authenticity of this hadith.”[34]
3. Al-Hakim al-Neyshaburi says, “This hadith, including the part which says ‘and their father is better than these two’, is correct according to the conditions of the two shaykhs (i.e. Bukhari and Muslim), but they did not collect it.”[35] Following this hadith, al-Neyshaburi states, “This is a hadith which can be authenticated in many ways, and I am surprised why these two did not narrate it."[36]
4. Dhahabi says, “This hadith is authentic [sahih].”[37]
5. Al-Tirmidhi says, “This hadith is noble and sound [hasan] but has been isolated and abandoned [gharib].”[38] Al-Tirmidhi also narrated this hadith on a different chain of transmission and adds a footnote at the end saying, “This hadith is sound and correct.”[39]
6. Al-Albani has approved the authentication done by al-Tirmidhi. He says, “The truth of the matter is what has been reported by al-Tirmidhi.”[40]
Al-Tirmidhi says, “The chains of transmission of this hadith are authentic and the people mentioned in the line of transmission are all truthful according to the distinguished and upheld standards of narrating; in addition, Maysarah ibn Habib (one of the narrators of this hadith) is well known for his trustworthiness.”
Al-Albani has also assented to the authentication done by Hakim and Dhahabi.[41]
7. Haythami, in his book entitled, “Majma‘ al-Zawa’id”, assents to the authenticity of the above mentioned hadith through the line of transmission of Abu Sa‘id al-Khudri.[42]
8. Mustafa ibn ‘Aduwwi.[43]
9. Huwayni Athari in his book entitled, “Khasa’is Amir al-Mu’minin” has approved and assented to the authenticity of this hadith.[44]
10. Al-Dani ibn Munir Al Zahawi.[45]
11. Hamzah Ahmad al-Zayn, the renowned and celebrated researcher of the book entitled, “Musnad Ahmad” has categorized this hadith as authentic.[46]
12. Ibn Hibban has reported this hadith in his “Al-Sahih”.[47]
This hadith has been recounted through so many chains of transmission that Suyuti and Sam‘ani consider it to be consecutive [mutawatir].[48]
Source
References
- ↑ Tarikh-e Baghdad, vol. 1, p. 140; Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 167
- ↑ Kanz al-‘Ummal, vol. 16, p. 281
- ↑ Mukhtasar Tarikh Damishq, p. 45
- ↑ Tarikh-e Baghdad, vol. 1, p. 140
- ↑ Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 167
- ↑ Al-Jami‘ al-Saghir, vol. 1, p. 379
- ↑ Mukhtasar Tarikh Damishq, p. 41
- ↑ Al-Kifayat al-Talib, p. 341
- ↑ Firdaws al-Akhbar, vol. 5, p. 76
- ↑ Al-Mu‘jam al-Kabir, vol. 3, pp. 35-36
- ↑ Al-Tirmidhi, Sunan, vol. 5, p. 660
- ↑ Al-Musannaf, vol. 12, p. 96
- ↑ Kanz al-‘Ummal, vol. 13, p. 97
- ↑ Al-Musnad, vol. 5, pp. 391-392
- ↑ Al-Khasa’is, p. 36
- ↑ Dhakha’ir al-‘Uqba, p. 129
- ↑ Tarikh al-Islam (The History of Islam), vol. 2, p. 90; Siyr A‘lam al-Nubala’, vol. 3, p. 168
- ↑ Ibn Hibban, Al-Sahih, vol. 15, p. 413
- ↑ Majma‘ al-Zawa’id, vol. 9, p. 182
- ↑ Al-Isabah, vol. 1, p. 256
- ↑ Al-Ansab, vol. 3, p. 477
- ↑ Hiliat al-Awliya’, vol. 4, p. 139
- ↑ Mu‘jam al-Sahabah, p. 22
- ↑ Al-Jami‘ al-Saghir
- ↑ Shadharat al-Dhahab, vol. 1, p. 85
- ↑ Tarikh Jurjan, p. 395
- ↑ Fayd al-Qadir, vol. 3, p. 550
- ↑ Akhbar al-Qudat, vol. 2, p. 200
- ↑ Al-Fath al-Kabir, vol. 2, p. 80
- ↑ Silsilah al-Ahadith al-Sahihah, vol. 2, p. 424
- ↑ Sunan ibn Majah, vol. 1, p. 44
- ↑ Al-Sawa‘iq al-Muhriqah, p. 114
- ↑ Kifayat al-Talib, p. 341
- ↑ Kifayat al-Talib, as narrated by Tabarani
- ↑ Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 167
- ↑ Ibid
- ↑ Ibid
- ↑ Al-Tirmidhi, Sunan, vol. 5, p. 660
- ↑ Tuhfat al-Ahwadhi, according to the commentary of al-Tirmidhi, vol. 10, p. 272
- ↑ Silsilah al-Ahadith al-Sahihah, vol. 2, pp. 423- 426
- ↑ Silsilah al-Ahadith al-Sahihah, vol. 2, p. 424
- ↑ Majma‘ al-Zawa’id, vol. 9, p. 201
- ↑ Al-Sahih al-Musnad min Fada’il al-Sahabah, p. 257
- ↑ Tahdhib-u Khasa’is al-Imam ‘Ali (as), p. 99, hadith 124
- ↑ Khasa’is Amir al-Mu’minin (as), as researched by Al Zahawi, p. 107, hadith 140
- ↑ Ahmad ibn Hanbal, Al-Musnad, as reseached by Hamzah Ahmad al-Zayn, vol 1, pp. 101, 195, 204, 259
- ↑ Sahih ibn Hibban, vol. 15, p. 413, printed by Mu’assisah al-Risalah
- ↑ Tuhfah al-Ahwadhi, vol. 10, p. 186; Fayd al-Qadir, vol. 3, p. 550; Al-Ansab, vol. 3, p. 477