Translated by: Muhammad hassan heidary
Did imam Hasan [AS] use to divorce a lot?
Recently “Wahhabis” find fault with Imam Hasan [AS] and say, based on some resources, that he would divorce a lot. Probing in to this matter becomes necessary when we find out that not only this matter has been mentioned in their resources but it’s been said in some Shiite famous narrative resources. In this article we’ll present suitable response about this issue using of Shiite narrative resources.
Limited numbers of narratives in Shiite resources show that Imam Hasan [AS] would divorce a lot. Two narratives in the book “Al kafi” written by “Kuleini” , one narrative in “Mahasen” and one narrative in “Da’aem Al Islam” from “Qazi na’man “. Such narratives have been reflected in Sunni resources. Clearly Sunni narratives aren’t acceptable for us, so we’ll just deal with analyzing these narratives in Shiite resources.
Shiite scholars are divided to three parts facing such narratives, many of them say these narratives are fake. The author of the book “Hadaeq” remains silent and doesn’t present any response for such narratives.
Al bahrany, Sheikh Yusuf (d. 1186 AH), Al hadaeq al nazerah , v 25, p 148.
And some other scholars like: “Allameh Majlisi” has described these narratives.
Al majlesy, Muhammad al-Baqir (d. 1111 AH), Mirror of minds, v 21, p 96.
At first we’ll bring the text of these narratives, and after surveying their document we’ll probe into their context.
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ زِيَادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَلِيّاً قَالَ وَ هُوَ عَلَى الْمِنْبَرِ لَا تُزَوِّجُوا الْحَسَنَ فَإِنَّهُ رَجُلٌ مِطْلَاقٌ فَقَامَ رَجُلٌ مِنْ هَمْدَانَ فَقَالَ بَلَى وَ اللَّهِ لَنُزَوِّجَنَّهُ وَ هُوَ ابْنُ رَسُولِ اللَّهِ ص وَ ابْنُ أَمِيرِ الْمُؤْمِنِينَ ع فَإِنْ شَاءَ أَمْسَكَ وَ إِنْ شَاءَ طَلَّقَ.
Imam “Sadegh” said: commander of faithful [AS] said while he was talking on the pulpit: don’t give daughter to my son “Hasan” he divorces a lot. A man from “Hamdan” tribe, said: yes, swear to god, we give daughter to him, he’s the grandson of prophet [PBUH] and the son of commander of faithful [AS], but he keeps his wife if he wants otherwise will divorce.
Narrators of this narrative are four persons: “Hamid ibn ziyad”, “Hasan ibn Muhammad ibn sama’”, “Muhammad ibn issa” and “ Abdu Allah ibn sanan”. Third and fourth narrators are twelve-Imam Shiite and are reliable in the perspective of narrator-knower scholars, first and second narratives, however they’re reliable but in terms of belief they’re “Vaghefi” [a member of Shiite sect that believes in seven Imams not twelve Imams]. “Najashi” says about “Hamid ibn ziyad”:
حميد بن زياد بن حماد ... كان ثقة واقفا وجها فيهم.
He was reliable. He was “Vaghefi” and had position amongst them.
He writes about “Muhammad ibn sama’”:
الحسن بن محمد بن سماعة من شيوخ الواقفة ... ثقة وكان يعاند في الوقف ويتعصب.
He was reliable and “Vaghefi” and prejudice.
Sheikh “Tusi” writes about “Hasan ibn Muhammad ibn sama’”:
الحسن بن محمد بن سماعة واقفي المذهب.
He’s faith is “Vghefi”
Tusi, Sheikh Abu Jaafar, Mohammed ibn Hassan ibn Ali ibn Hassan (died 460 H), Al fehrest, p. 103.
Such narrative is reliable in terms of Hadith science. “Allamah majlesi” writes at the bottom of the narrative:
الحديث الرابع: موثق.
Al majlesy, Muhammad al-Baqir (d. 1111 AH), Mirror of minds, v 21, p 96.
The point is that must be paid attention is that, narratives with non-Shiite narratives in their document are acceptable if their contexts wouldn’t have opponent. Sheikh “Tusi” says in this regard:
وأما إذا كان الراوي من فرق الشيعة مثل الفطحية والواقفة والناووسية وغيرهم نظر فيما يرويه فان كان هناك قرنية تعضده أو خبر آخر من جهة الموثوقين بهم وجب العمل به وان كان هناك خبر آخر يخالفه من طريق الموثوقين وجب اطراح ما اختصوا بروايته والعمل بما رواه الثقة.
Al-Tusi, Muhammad ibn al-Hasan, Al-Istibsar (d. 460 AH), several principles, vol. 1, p. 381.
If the narrator is from one of Shiite sects [Except those who believe in twelve Imams], such as: Fathiyah”, “Vaghefiyah”, and “Navusiyah” and etc.., their narrative is searched about, if a context can strengthen that narrative or there is another narrative about it from reliable guys, living up to that narrative is obligatory, and if there is a narrative against that from reliable guys, their narrative [those who aren’t twelve-Imam Shiite] is discarded and reliable persons’ narrative must be lived up.
Allamah “Helli” writes about “Hamid ibn ziyad’s narratives:
فالوجه عندي قبول روايته إذا خلت عن المعارض.
In my opinion his narratives are acceptable if they don’t have opponent.
Al Helli Al asadi, Jamal al-Din Abu Mansur al-Hasan ibn Yusuf ibn mutahar (died: 726 H) Summary of the words to know the men, p. 129.
In final part, we’ll explain about this narrative’s contradictory with Shiite teachings in detail. Thus; the document of above narrative won’t be valid.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْحَسَنَ بْنَ عَلِيٍّ ع طَلَّقَ خَمْسِينَ امْرَأَةً فَقَامَ عَلِيٌّ ع بِالْكُوفَةِ فَقَالَ يَا مَعَاشِرَ أَهْلِ الْكُوفَةِ لَا تُنْكِحُوا الْحَسَنَ فَإِنَّهُ رَجُلٌ مِطْلَاقٌ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ بَلَى وَ اللَّهِ لَنُنْكِحَنَّهُ فَإِنَّهُ ابْنُ رَسُولِ اللَّهِ ص وَ ابْنُ فَاطِمَةَ ع فَإِنْ أَعْجَبَتْهُ أَمْسَكَ وَ إِنْ كَرِهَ طَلَّق.
Al kuleiny, Abu Ja’far Muhammad ibn ya’qub [died: 328 H] Al-kafi v 6, p 56
Imam “Sadeq” [AS] says: Imam Hasan [AS] divorced 50 wives, commander of faithful [AS] said in “Kufa”: O’ people of “Kufa” don’t give daughter to Hasan, he divorces a lot, someone from “Hamdan” tribe got up and said: yes, swear to god we give him our daughter , indeed, he’s the grandson of prophet [PBUH] and the son of Fatimah [AS], if he wants he’ll keep his wife and if not he’ll divorce.
One of the narrators of this narrative is “Yahya ibn Al ala’ Al razi”. “Ayatollah “Khoei” says: he’s Anonymous. He writes:
يحيى بن أبي العلاء الرازي لم يرد فيه توثيق.
There isn’t narrative that he’s valid. [there is not validity about him]
Al musavi, Al sayyed Abu Al ghasem [died: 1411 H] Mu’jam rejal Al hadith, v 21, p27.
“Allamah “Majlisi” writes at the bottom of the narrative:
الحديث الخامس: مجهول
Al majlesi, Muhammad Bagher, mirror of minds in description of Ahl al bayt news, v 21, p 96.
So, this narrative is unreliable either.
أحمد بن مُحمد بن خالِد البَرقي عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ: أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً عليه السلام فَقَالَ لَهُ جِئْتُكَ مُسْتَشِيراً أَنَّ الْحَسَنَ عليه السلام وَ الْحُسَيْنَ عليه السلام وَ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ خَطَبُوا إِلَيَّ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام الْمُسْتَشَارُ مُؤْتَمَنٌ أَمَّا الْحَسَنُ فَإِنَّهُ مِطْلَاقٌ لِلنِّسَاءِ وَ لَكِنْ زَوِّجْهَا الْحُسَيْنَ فَإِنَّهُ خَيْرٌ لِابْنَتِكَ.
Imam “Sadeq” [AS] says: someone came to commander of faithful [AS]: Hasan and Husain and “Abd Allah Ja’far” proposed to my daughter, I consult with you whom to accept? Ali [AS]: one who is consulted has been trusted, but my son hasan [AS] divorces a lot, give her to Husain, it’s in your daughter’s interest.
Al berqi, Ahmad ibn khaled, Al- mahasen. V 2, P 601
Narrators of this narrative are trustee, so its document is faultless.
قَالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍ عليه السلام قَالَ عَلِيٌّ عليه السلام لِأَهْلِ الْكُوفَةِ لَا تُزَوِّجُوا حَسَناً فَإِنَّهُ رَجُلٌ مِطْلَاقٌ.
Imam Baqer [AS] says: Ali [AS] said to people of “Kufah”: don’t give your daughters to Hasan, he divorces a lot.
Al maqrebi, Al ghazi al na’man [died: 362 H] v 2, P 258,
As you see this narrative is written in the book “Da’em Al Islam” is without document, so it’s not reliable.
Amongst these four narratives in Shiite resources, first narrative quoted by “Vaghefi-faith narrators, is valid, but has opponent, so it’s not acceptable. In Second narrative, “Yhya ibn abi Al ala’” is anonymous [written nowhere about his validity], fourth narrative isn’t reliable. Only third narrative has no fault in terms of document.
Surveying the context
Before studying the text of narrators, we’d better pay attention to the view of late “Kuleiny” to these narratives. He quotes both narratives about Imam Hasan [AS] from “Al kafi” book, chapter of divorcing incompatible wives. While he writes narratives implying the ++ of divorce in this chapter: the abomination of divorcing the good wives. Titles of these chapters show that late “Kulaini” belives that his wives demanded divorcing.
Now we study last four narratives in terms of context, focusing on the word “Metlag” [one who divorces a lot], in these narratives.
It was said in narratives that Imam Hasan [AS] would divorce a lot, whether, refuge to god, it shows his sensuality and sexual diversity or that this act of Imam Hasan [AS] had its particular, in this case we can’t find fault with him.
Followings are reasons and contexts proving that the meaning of “Metlaq” in these narratives isn’t “sensuality and sexual diversity”.
1: the infallibility of Imam Hasan [AS]: the first reason that reveal the intention of commander of faithful [AS], is the infallibility of Imam Hasan [AS]; Ali [AS] knows that Imam Hasan [AS] is infallible based on “Tathir” verse, and doesn’t commit any evil deed [ Haram, Abominable, ethical evil], and he doesn’t even leave the better deed, so fault has no way in such figure; so how is that possible that Ali [AS] intents to dispraise and wants to fault an infallible person.
Allamah “Majlesi” describes these narratives as follow:
ولعل غرضه عليه السلام كان استعلام حالهم ومراتب إيمانهم لا الإنكار على ولده المعصوم المؤيد من الحي القيوم.
Al maajlesy, Muhammad al-Baqir (d. 1111 AH), the mirroe of minds in describing Ahl al bayt news, vol 21, p 96
Perhaps the target of Commander of faithful [AS] was to test people and measure the loyalty and devotion toward infallible Imam [AS] not questioning his child who was confirmed by god.
Based on two narratives from late “Kuleini”, after Ali [AS] said to the people of “Kufa” no to marry his son, some of audiences, knew marring Imam hasan [AS] an instrument of connecting to Prophet’s dynasty and getting honor for themselves.
It’s written In the book “history” from “Ibn Kathir” who’s a Sunni scholar: people said after what Ali [AS] said:
والله يا أمير المؤمنين لو خطب إلينا كل يوم لزوجناه منا من شاء ابتغاء في صهر رسول الله صلى الله عليه وسلم.
Ibn Kathir, Al bedayah and Al nahayah, v 8, p 38.
They said: swear to god, O’ commander of faithful [AS], Imam Hasan [AS] proposes to our daughters every day, we will accept because we want the grandson of prophet [PBUH] to be our groom.
Based on these narratives, Ali [AS] remains silent and didn’t oppose and somehow confirmed what audiences said, because if this matter [what Imam Hasan [AS] would do] was bad and evil, Ali [AS] should have definitely opposed it. So since the confirmation of infallible Imam [AS], from the perspective of Shiite Imam [AS], is proof, we realize that what Imam Hasan [AS] did was absolutely true and Ali [AS] didn’t intend to dispraise Imam Hasan [AS].
The interesting thing is that, “Qazali” a Sunni scholar says that Ali [AS] admired the speaker of this talk.
... قام رجل من همدان فقال والله يا أمير المؤمنين لننكحنه ما شاء فإن أحب امسك وإن شاء ترك فسر ذلك عليا وقال: لو كنت بوابا على باب جنة لقلت لهمدان ادخلي بسلام.
Muhammad ibn Mohammad al-Ghazali Abu Hamid died: 505 H, reviving of religion science, vol. 2, p. 56,
After what Ali [AS] said a man from “Hamdan” tribe got up and said: we give Hasan [AS] our daughters, whether he keeps or divorces. It made Ali [AS] happy and said: if I were the guard of heaven I’d say to “Hamdan” tribe to go in.
Regarding to this issue we can say that Ali’s [AS] target wasn’t to dispraise Imam Hasan [AS] but he might have done it for two reasons:
1: he wanted to show that constant marriages are what they want.
2: to neutralize foes’ plot regarding the fact that Imam Hasan [AS] is lecherous.
On the other hand, some other narratives in Sunni resources prove this result that girls and their family would ask him for marriage.
“Tayrani” a Sunni scholar restates to this issue:
وعن محمد يعني ابن سيرين قال خطب الحسن بن علي إلى منصور بن سيار بن ريان الفزاري ابنته فقال والله اني لأنكحك وإني لاعلم أنك علق طلق ملق غير أنك أكرم العرب بيتا وأكرمه نسبا.
رواه الطبراني ورجاله ثقات.
Ali ibn Abi Bakr al-Haythami died: 807, majmae’ Alzavaed and manba’ al favaed, vol 4, p 335
“Muhammad ibn sirin” says: Imam Hasan [AS] proposed to the daughter of “Mansur ibn yasar”, “Mansoor” said: swear to god, I’ll accept this marriage despite I know you divorce quickly but this marriage is because you’re from the most honorable dynasty of Arab and have the most dignified parentage.
“Heythami” says, after quoting the narrative, that “Tabarany” has quoted it and its all narrators are reliable.
And, based on Sunni scholars’ narrative, Imam Hasan’s [AS] divorced wives were his lover:
وكان لا يفارق امرأة إلا وهي تحبه
Ibn Asaker, Abi Al Qasim Ali ibn Hassan ibn Ali ibn Abdullah Al Shafei, died: 571 H.
So it was them who wanted to have the honor of relationship with revealing dynasty [Ahl al bayt] and they knew marring prophet’s [PBUH] grandson as an instrument to gain this honor, so we can’t find fault with Imam Hasan [AS].
Now assuming that these narratives are valid, we should study about the target of Imam Hasan [AS] of these marriages and divorces.
Imam Hasan’s target of these marriages and divorces
Assuming that he had many marriages, according to our religion teachings we can say that his targets were as follows:
1: fulfilling people’s need about having relationship with Emamat and prophecy dynasty.
2: to make women needless financially.
As it was told, since believers were interested in having relationship with Emamat and prophecy dynasty, they would offer to marry imam hasan [AS] as it was told in two narratives of the book “Kafi” and “tabariny’s narrative, so they wanted to have the honor of making communication with Emamat dynasty via marring Imam Hasan [AS], so, one of Imam Hasan’s [AS] target was to fulfill their needs and he didn’t have any erotically goal.
Another goal which could be said is making women needless economically, as this matter has been ascribed to Imam Hasan [AS] in some narratives. “Raqeb esbahani” one of Sunni scholars, writes:
فقيل له في ذلك فقال إن الله تعالى علق بهما الغنى فقال «وأنكحوا الأيامى منكم والصالحين من عبادكم وإمائكم إن يكونوا فقراء يغنهم الله من فضله» وقال «وإن يتفرقا يغن الله كلا من سعته» فأنا أتزوج للغنى وأطلق للغنى.
Imam Hasan [AS] was asked, what is your target of these marriages and divorces? God has associated two types of needlessness to marriage and divorce, when god says about marriage in holy Quran: Marry those among you who are spouseless and the virtuous among your male and female slaves (thereby freeing them), if they are poor, Allah will enrich them of His bounty; Allah is Embracing, Knowing. And god says in another verse about divorcing: if they get divorce, god will make them needless by his grace+” so I marry and divorce for needlessness
We can claim that Imam hasan’s targets were both cultural [connecting people to Emamat and prophecy dynasty] and economical [making women needless].
Before mentioning reasons that relying on them we reject these narratives, we’d better explain about the text of the narrative of the book “Mahasin” [Benefit].
Late “Barqi” quotes in the book “Mahasin”:
قَالَ: أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً عليه السلام فَقَالَ لَهُ جِئْتُكَ مُسْتَشِيراً أَنَّ الْحَسَنَ عليه السلام وَ الْحُسَيْنَ عليه السلام وَ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ خَطَبُوا إِلَيَّ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ عليه السلام الْمُسْتَشَارُ مُؤْتَمَنٌ أَمَّا الْحَسَنُ فَإِنَّهُ مِطْلَاقٌ لِلنِّسَاءِ وَ لَكِنْ زَوِّجْهَا الْحُسَيْنَ فَإِنَّهُ خَيْرٌ لِابْنَتِكَ.
Al berqy, Ahmad ibn Muhammad ibn Khalid, Mahasin, vol. 2, p 601
Imam “Sadeq” [AS] says: a man went to commander of faithful [AS] and said: Hasan, Hussein and Abdullah ibn Ja’far proposed to my daughter, guide me? Ali [AS] said: one who’s been consulted is honest. But, my son hasan, he divorces a lot. Let Hussein marry your daughter, it’s in her interest.
Describing this narrative is as follow:
Legitimately, Imam Hasan [AS] wasn’t able to have more than four wives, that’s why Ali [AS] said to that person to give your daughter to Hussein [AS], because Ali [AS] knew that man’s target is that his daughter remains the spouse of prophet’s [PBUH] grandson and this event would happen by marring imam Hussein [AS] or Ali [AS] knew that that man’s faith isn’t as much as the men of “Hamdan” tribe, it’d might, in case of divorcing his daughter, his knowledge toward infallible Imam becomes less, that’s why Ali [AS] said to him giving his daughter to Imam Hussein [AS].
The reasons of opponents of these narratives:
Regardless description presented about the context of these narratives, and in case of rejecting above descriptions, there is no choice unless discarding these narratives; because:
1: if someone considers the word “Metlaq” [one who divorces a lot], as sexual diversity and sensuality, these narratives are in contradictory with Imam’s infallibility. Shiites believe that, Imams [AS] are infallible without any lapse. If a narrative is in contradictory with the matter of infallibility, it’ll be invalid from the perspective of Shiite scholars and will be discarded, as our scholars have selected this method in many of theological, juridical issues. For instance: Sheikh “Tusi” rejects a narrative that implies a miscue made by commander of faithful [AS], he writes:
فَهَذَا خَبَرٌ شَاذٌّ مُخَالِفٌ لِلْأَخْبَارِ كُلِّهَا وَ مَا هَذَا حُكْمُهُ لَا يَجُوزُ الْعَمَلُ بِهِ عَلَى أَنَّ فِيهِ مَا يُبْطِلُهُ وَ هُوَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عليه السلام أَدَّى فَرِيضَةً عَلَى غَيْرِ طُهْرٍ سَاهِياً عَنْ ذَلِكَ وَ قَدْ آمَنَنَا مِنْ ذَلِكَ دَلَالَةُ عِصْمَتِهِ عليه السلام.
Al-Tusi, Sheikh Abu Ja 'far Muhammad ibn al-Hasan ibn Ali ibn al-Hasan (d. 460 AH), Refinement of Laws, vol. 3, p 40
This narrative is rare and is against all other narratives, and such narratives, couldn’t be practiced. On the other hand there is an issue in the narratives that implies its nullity and that issue is that Ali [AS] said prayer without “Wudu” unintentionally, while his infallibility doesn’t let us to accept it.
2: these narratives are in contradictory with narratives that reproach lechery. Based on a narrative with valid document that “Kuleiny” has quoted from Imam “Sadeq” [AS], people who marry and divorce a lot because of sexual joy, have been reproached by god.
إِنَّ اللَّهَ يُبْغِضُ الْمِطْلَاقَ الذَّوَّاقَ
Al kuleiny al-Razi, Abu Ja 'far Muhammad ibn Ya 'qub ibn Ishaq (328H), al-Kafi, vol. 6, p. 54,
No Shiite will accept that second Imam [AS] has been reproached by god.
3: these narratives are in contradictory with narratives that show Imam’s traits and sighns. Imam Sadeq [AS] says: since their creation, Shiite Imam [AS] have always been favored by god and never got involved with an unpleasant state. Late “Kuleiny” writes [valid document]:
عَبْدِ اللَّهِ ع فِي خُطْبَةٍ لَهُ يَذْكُرُ فِيهَا حَالَ الْأَئِمَّةِ ع وَ صِفَاتِهِم ... لَمْ يَزَلْ مَرْعِيّاً بِعَيْنِ اللَّهِ يَحْفَظُهُ وَ يَكْلَؤُهُ بِسِتْرِهِ مَطْرُوداً عَنْهُ حَبَائِلُ إِبْلِيسَ وَ جُنُودِهِ ... مَعْصُوماً مِنَ الزَّلَّاتِ مَصُوناً عَنِ الْفَوَاحِشِ كُلِّهَا ...
Al kuleiny al-Razi, Abu Ja 'far Muhammad ibn Ya 'qub ibn Ishaq (died in: 328 H), al-Kafi, vol. 1, p. 204.
In a sermon about Imam’s [AS] traits, Imam Sdeq [AS] said: Imam [AS] has always been guarded under the guardianship of god, he’s away of evil’s traps and his army….. has been protected of any lapse and is safe of all wrong deeds.
Imam “Baqer” [AS] says: one of signs is being away of useless deeds:
عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عليه السلام: مَا عَلَامَةُ الْإِمَامِ الَّذِي بَعْدَ الْإِمَامِ فَقَالَ طَهَارَةُ الْوِلَادَةِ وَ حُسْنُ الْمَنْشَإِ وَ لَا يَلْهُو وَ لَا يَلْعَبُ.
Al kuleiny al-Razi, Abu Ja 'far Muhammad ibn Ya 'qub ibn Ishaq (died in: 328 H), al-Kafi, vol. 1, p. 285.
“Mua’wiyah ibn wahab” asked Imam Baqer [AS] about sign of Imam’s successor, he said: having legitimate birth, appropriate upbringing and being away of idle deeds.
4: according to these narratives, Ali’s [AS] dispraising was in public, this matter has two sides, first: before forbidding his son of this deed, Ali [AS] said to people of “Kufa” that he divorces a lot, and revealed evil deed openly which means: “spreading evil”, while that is a forbidden [Haram] act. Such thing is unacceptable, because everybody knows that, to forbid from the evil we should warn that guy first, personally, and Shiites believe that Imam [AS] never commits sin. Second: Ali [AS] forbade his son of this act but he didn’t listen to his father, and Imam’s opposition with his father’s order is prohibited, and it’s unacceptable that Imam Hasan [AS] has done “Haram” act.
5: the number of Imam Hasan’s [AS] children proves that this issue is wrong.
Explaining fifth reason: it’d been maintained in an invalid-document narrative quoted in the book “Kafi”, Imam Hasan [AS] divorced fifty wives, if he had only one child of each one of them, he would have had fifty children, given that, prophet [PBUH] would admire of having several children:
تَزَوَّجُوا بِكْراً وَلُوداً وَ لَا تَزَوَّجُوا حَسْنَاءَ جَمِيلَةً عَاقِراً فَإِنِّي أُبَاهِي بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ.
Al kuleiny al-Razi, Abu Ja 'far Muhammad ibn Ya 'qub ibn Ishaq [died in: 328 H], al-Kafi, vol. 5, p. 333
Marry maidens who give birth to many kids, and don’t marry beautiful barren women, indeed I’ll be proud of you on the day of resurrection.
Naturally, Imam Hasan [AS] was in priority than others in practicing his grandfather’s order, while number of his children is very less than fifty. Sheikh “Mufid” sais: he had fifteen children, and late “Tabarsi” says, he had sixteen children, “Ibn shar Ashoob” sais, in the book “Ahl al bayt virtues” v 4, p 30, Imam Hasan [AS] had fourteen children.
6: studying about Imam Hasan’s [AS] life will determine his real nature. He was born in the most dignified dynasty, raised by best people, he was perfect in obeying god, to the extent that he had strange mood while performing “Wudu”:
كَانَ إِذَا تَوَضَّأَ ارْتَعَدَتْ مَفَاصِلُهُ وَ اصْفَرَّ لَوْنُه.
While performing ‘Wudu” he would get pale and his body would shake
He would remember resurrection and his mood would change after hearing the name of god. Now, is that possible to accept that such person was sensual and joy-seeker.
Narratives related to this issue that Imam Hasan [AS] would divorce a lot are in both Shiite and Sunni resources, Sunni narratives are unacceptable for us, and three of four narratives in Shiite books have invalid documents, and just one of them has acceptable document, some justifications were told about its context. If we ignore and discard justifications, since this narrative is against Shiite religion teachings such as: Imam’s [AS] infallibility, this narrative is invalid either, thus we discard it.