Introduction

Hassan Ibn Thabit (Ra) was a very dear companion of our beloved prophet (P.B.U.H). He
was the first and most notable poet who used his beautiful poetry to praise the prophet
(P.B.U.H) Hassan Ibn Thabit (Ra) became Islam's earliest poetic defender. His Writings
in defense of prophet (P.B.U.H.) Contain reference to contemporary events that have
been useful in documenting the period. He was also Islam's first religious poet, using
many phrases from the Quran in his verses. The work Hassan Ibn Thabit (Ra) was
instrumental in spreading the message of the prophet (S.A.W), as the Arabs were great
poets and this formed a large part of the culture. The work and words of Hassan are still
regarded as the beloved messenger (P.B.U.H), and confirm how Islam Permits the use of
different talents and abilities.
When the enemies of Islam would use their poets to defame Rasool Allah the
messenger of Allah would send forward his dear Hassan b. Sabit who would in his most
beautiful words defend the honor of his beloved.
Hazrat Hssan Ibn Sabit was on of the eldest companions, accepting Islam in his
60's. He went on to live till the age of about 120. The prophet (P.B.U.H) had so much
love for Hazrat Hassan b. saabit that he ordered for a mimbar to be established his poetry.
The holy prophet for him, so he could stand upon it when delivering his poetry. The holy
prophet prayed for him saying that the angle Gabriel (as) will support you as long as you
defend Allah and his prophet (P.B.U.H.) we read many poems and listen to many nasheed
reciters, but Hassan b Saabit was the first of them all. The holy prophet (P.B.U.H.) used
to ask them to say verses in his presence.
He was one of the best and most famous naat khwaan at the time of Nabi
Sallallahu ali wa Sallum . Who use to recite naat verses in front of the prophet
(P.B.U.H).The prophet (P.B.U.H) use to put his chaadar mubarik on the floor and used to
say Hazrat Hassan Sit on it." Many times Nabi (P.B.U.H)used to say to hazrat Hassan".
Hassan Sit on that mimbar where prophet (P.B.U.H) used to Sit Prophet (P.B.U.H) used
to recite this dua for Hazrat Hassan b Sabit (R.A).
Chapter – I
His Life
Unlike the poets so far considered who lived for the most part of their lives in
desert environments. Hassan was a town poet. He was born and brought up at yathrib
(madina) and belonged to a respectable family of the south- Arabian tribe khazraj which,
along with the sister tribe aus, had had the distinction of protecting and helping the
prophet against the persecution of the Quraish and was destined, under the title of the
Ansar (the helpers), to attain great prosperity net only to that of the Quraish, the clan of
the prophet (P.B.U.H.)
Hassan lived, According to the most prevalent view, for one hundred and twenty
years. Very little is known about the first half (sixty years) of his life which he is said to
have passed before A few reports establish his Connection with the Ghassanid princess of
the Syrian border, particularly all - Harith Ibn AbiShamir ,Amr bin Al-Harith and the last
if the line Jabala b. Al Aiham a few others refer to the role of arbiter and peace- maker
which his father played in tribal disputes.
Hassan Lived by Poetry His chief petron were the Ghassanid Princes, whom he
regularly visited with panegyric. It is Said that he composed many Splendid odes in their
honour, but except for a few fragment and a Short elegy upon Al-Harith ,they are not to
be found in his diwan (Egyption Edition). His extant poetry is, however, enough to
establish his position as a great poet and his fame as an ardent champion of the cause of
Islam and defender of the honor of the prophet (P.B.U.H) and his companions.
Diplomatic and military success of the prophet (P.B.U.H) led the quraish to launch a
campaign of satire against the former and his companions. This campaign was led by four
influential men AbuSufiyan b. al Harith b. Abu muttalib a cousin of the prophet
(P.B.U.H). As the Situation become intolerable the prophet(P.B.U.H) in consulation with
his friends decided after the battle of al-khandaq in 5/626 to pay the satirist in their own
coins . Three Men Voluntreered to do the job Hassan b Thabit . Abdullah b Rawaha, kaab
b. Malik .Hassan and kaab refuted the charges of the satirist and paraded their defeat and
weak point. Abdullah b. Rawaha took the line of condemning their superstition and
Corrupt religious beliefs.
 Hassan had great confidence in his poetic Power. "If I were to put my tongue", he
would say with an air of vanity , on hair, it would split it".It is said that the Prophet now
and then asked Hassan to climb up the pulpit at the congregational mosque and recite his
poetry in demonization of the Quraish and malign those who maligned the prophet.
Though very brave in poetic exchanges and an excellent celebrator of velour in poetry,
Hassan is said to have never participated in any war of the prophet (P.B.U.H.) because of
his faint heartedness, according to another. Though he lived till the middle of the first
century of the hijra.
In his youth he traveled to Al- Hira and Damascus. Then Settled in madina were
the advent of Mohammad (P.B.U.H.) he accepted Islam and wrote poems in defense of
him. He was one of the best poets of the time who would often win poetry competition
and the like he was a prime example of how early muslims were able to use their pre-
Islamic talent for the cause of Islam.
Mohammad gave Hassan his slave sirin , the sister o f Mohammad's wife maria al
- Qibtiyya. The Sisters of Egyptian Coptic sent as gifts to Muhammad by Muqawqis a
ruler of Egypt, in around 628 sirin bore Hassan a son " Abdul -Rahman b Hassan.
Chapter – II
HASSAN IN THE ISLAMIC PERIOD

In 622, the Prophet Muhammad and his followers migrated to Yathrib (Madina) to
escape persecution in Mecca, and within a short period of lime a number of the residents
of Madina convened to Islam, Hassan's brother Aws is listed among the early converts in
Madina, hut Hassan may have been a more reluctant convert. He does not appear on any
of the lists of early converts, nor was he assigned an immigrant brother despite his
ownership of a large fortress. Hassan's strong sense of tribal loyally and his devotion to a
life of pleasure may have initially been obstacles to his embrace of Islam. Darwish has
interpreted Hassan's absence from these early events and his apparent lack of interest in
the new religion in this way:

As we mentioned. Hassan was preoccupied with the existing haired

between Aws and Khazraj, and he was distracted by the life of
pleasure and hedonism to which he was addicted. He was in a
beautiful dream-lute slumber. In this dream, he conjured up his rich
past in al-Sham in the castles of the Ghassanids, That distant past
whispered lo him that life was fakhr and splendor, enjoyment and
pleasure. Love of that life saturated Hassan's heart to the point that
he saw it as the real world. He believed that spoiling it by thinking
about the unknown and seeking out trouble by taking part in a
conflict, which did not concern him or his tribe, between an old and a
new religion wrestling each other was a type of foolishness that people
who did not understand fell into. So, he turned his back on them all
and kept to himself and to that life.

Hassan did eventually embrace Islam and began to employ his poetic skills in the
service of the new religion. Following the siege of Madina, a full-scale war of words
broke out between the pagan poets of Mecca and the Muslim poets of Madina. Along
directed at the enemies of the Prophet. These poems which were hurled back and forth
between the opposing sides were an integral aspect of the military conflict between the
Muslims and the pagans. The Prophet recognized the power of Hassan's hija and is
reported to have exclaimed. "What he recited on them [the Meccans] is worse than falling
arrows!"''
Hassan's high status as the "poet of the Prophet of God" (sahir rasul Allah) was
directly linked to his poetic prowess in composing hija. He drew on the skills he had
honed during the pre-lslamic period and generally relied on jahili techniques, such as
insulting an individual or tribe's behavior in past battles, impure lineage, or even the
adulterous ways of the opponent's mother. In contrast, his fellow Muslim poet "And Allah
ibn Rawaha focused on religious insults, such as accusing the pagans of unbelief (Kufr).

According to the classical sources, these theological attacks did not have a significant
impact at the time, whereas Hassan's approach was highly effective." Not only did
Muhammad approve of and encourage Hassan's defense of Islam, he explicitly told
Hassan that the angel Gabriel (Jibril would be with him as he composed, implying that
even the inspiration for Hassan's poetry was divine. According to a hadith narrated on the
authority of Abu Hurayra, a companion of the Prophet named al-Bara ibn have
expressed his frustrations and complained explicitly about the Qurashi "tramps"
who had become numerous and powerful." The exact wording of Ibn Ubayy's
complaint is echoed m a poem composed by Hassan in which he lashes out at the
recent arrivals in Madina, especially those from the tribe of Quraysh. The opening
line of poem 138 is as follows:

The tramps have become powerful and numerous

And the son of al-Furay'a [Hassan) has become insignificant in
the town

Notes in the scholia of the manuscripts explicitly make clear that the somewhat
ambiguous term juiabih, in some readings jalabis, refers to the newcomers or
strangers in Madina. This poem directly links Hassan to lbn Ubayy and the
growing sentiment of discontent and resentment among the ansar.
Chapter – III
Themes of his poetry...
About two thousand and fifty verses of Hassan are available in a diwan published at
Cairo 133/1912. They belong mainly to the period of sixty years or half his life which he
is said to have lived as a muslim and do not contain with few exception, the considerable
poetry which he is said to have composed before Islam, specially about the princes of the
Ghassanland. His poetry is devoted to five important themes:
Satire
Elegy
Praise
Glorification Love and revel.

Satire:
The majority of his over two thousand verses relate to Satire and elegy. They are
numerous short poems ranging from three to twenty verses in which he satirizes the
leader of the Quraish and other unfriendly tribes. The chief targets of his satires are: Abu
Sufyan b. Harith Ibn Al Zibara ,Amr b Al-Aas, Umayya b Khalaf ,Al-Haris b Hisham and
Abu-Jahl. Among the tribe we may mention the muzaina the Asad the Sagif and the
Hawazin. He accuses them of treachery and dishonesty, reminds them of their defeats and
the destruction of their leaders in wars against the prophet while extolling the military
efficiency of the muslims and more particularly that of his tribes, the khazraj and the Aus.
He castigates them for their low origin and depravity including that of their fathers and
mothers, comparing them to monkeys, goats , bucks and foxes.

Elegy:
He elegizes the martyrs of each of these wars in several separate pieces also. His
elegies are general and particular. In the former ,he elegizes the Muslims who fell in the
wars at Badr (2/623) Uhud (3/624) al-Raji (3/624) and Bir mauna (4/625).
He elegizes the martyrs of each of these wars in several separate pieces also.
Particular elegies relate to the prophet (P.B.U.H) and noted muslims, such as Umar
,Uthman and Hamza b Abul Muttalib ,uncle of the prophet (P.B.U.H).
 There is a fine elegy of forty-nine lines,the longest of the prophet besides shorter
ones and as many as six on Uthman. In one of these, he vehemently denounces the Ansar
and the Muhajirs for abandoning the caliph to the rebels, in another he condemns those
who rose against and killed him.

Praise:
There is a number of Short but very ardent poems in praise of the prophet
(P.B.U.H) and his noble conduct. In a magnificent poem of twenty-eight lines, he glories
in the many sided qualities, including noble ancestry of his tribe and himself .On this
theme, there are several other shorter poems .While celebrating the merits of his tribe, he
refers, with particular zest and emphasis to the protection and help they had given to the
prophet, whom the Quraish wanted to kill and whom no other tribe dared to protect.
His writings in defense of the prophet (P.B.U.H) contain references to
contemporary events that have been useful in documenting the period. He was also
Islam's first religious poet. The work of Hassan was instrumental in spreading the
message of prophet (P.B.U.H). The words of praise are still regarded as the most beautiful
in praise of Mohammad.

Love Poetry:
In love Poetry, he gives quite pleasing description of feminine beauty and there is
a number of pieces entirely devoted to this topic. A number of fine poems tell of the
happy time he had passed among genial friends, drinking wine and listening to the
rapturous tunes of singing girls.
Hassan lived by poetry. His Chief Patrons were the Ghassanid Princes, whom he
regularly visited with panegyric. It is said that he composed many splendid odes in their
honor.
Chapter – IV
Some of his Poems......................................................

 His unbeatable description of the Perfection of the Prophet

(P.B.U.H).
Wa ahsanu mink lam tara qattu aini
Wa ajmalu minka lam talidin nissau
Khuliqta Mubarraan min kulli aibin
Ka-anna-ka qad khuliqta kama tashaau

TRANSLATION

And more excellent then you, My eye has never seen,

And more beautiful than you, No women ever gave birth to,
You were created free from any flaw whatsoever,
As though you were created Just the way you wanted.

 His deep love, total devotion and complete reverence for the
Prophet (P.B.U.H.)

The morning light is by your countenance,

And the splendor of the night by your plaits,
The master is a treasure of grace,
A treasure of mercy
and he is the guide of the entire nation,
with the sacred law.
On the command of your finger,
trees walked, stones spoke
and the moon split into two upon a single gesture of your finger.

 It was Hassan b Thabit who, according to Sahi hadith asked the

prophet (P.B.U.H) proclaimed him as his moula for the faith full (man
kunty moula fahaza al- moulahu). The Six verses rhyming in ya are indeed
a versification of prophet's utterance and an explanation of his order to obey
'Ali and aid him as an imam and guid. The profit ( P.B.U.h) after listening
to this verses ,gave his blessing to Hassan praying that he might be aided by
the Holy sprit.

Man Kunto Moula

Fa haza Ai- un Moula
Whoever I am master to,
Ali is his marster too.
Enter in to the heart
Met there in
You and me
Sing inside in sweet melody

TRANSLATION

My heart, my body and soul is for Ali fulfilment for me the un fulfilled , is
Ali oh ye who seek fait on faith hear me The secret faith is this, that all
faith is Ali.Ali my master, my lord Ali .
A Haidari a mystic drowned in devotion am I , Nothing more than a
Humble servant of Ali-e-Murtaza, am I , ang yet the foremost amongst all
mystics am I, for a dog laying in the street of my lord Ali am I,

Hassan after the Death of the Prophet.

The death of Muhammad in 632 was a crushing blow for Hassan that
inspired him to compose the following mournful lines of lament (ritha):
By God no woman has conceived and born
One like the apostle, the prophet of mercy and the guide
Nor has there walked on the surface of the earth
 One more faithful to the protection of a neighbor or to a
promise
Then he who was the light that shone on us
Blessed in his deeds, just, and rightly guided

One consequence of Hassan's impressive skill in composing hija" and of his close

relationship with the Prophet is [hat a number of forgeries were ascribed to him after his

death. This is especially true of the hija poems allegedly dating from the Islamic period,

and many of the lampoons included in the tfiw dn betray evidence of later composition

dates. Despite the possibility that some of these verses may not be authentic much can be

learned about Hassan" personality based on the many targets of his hija one of which will

be examined here. Hind bint 'Ijtba was the wife of Abu Sufyan, the leader of the Quraysh

and [he Prophet's main opponent at ihe lime of the battle of UhutL As was expected of a

woman of [he Meccan aristocracy. Hind participated in the early battles between the

Meecans and the Muslims by reciting inflammatory poetry Uahnif) which urged the

Meecans to rememher their fallen tribesmen anJ to avenge them. Hind also engaged in

ritualistic corpse mutilation on the hattlefield at Uhud, These activities are descrthed in

graphic detail in the later accounts of Muslim scholars as atrocities representing the

excess and ignorance of the jahiliya. Hassan did eventually embrace Islam and began to

employ his poetic skills in the service of the new religion. Following the siege of
Madina, a full-scale war of words broke ojt between the pagan poets of Mecca and
the Muslim poets of Madina. Along with two other Madinan poets, Ka'b ibn Malik
and Abd Allah ibn Rawaha Hassan defended the Prophet against the verbal aitacks
made against him by composing hijd" directed at the enemies of the Prophet.
These poems which were hurled back and forth between the opposing sides were
an integral aspect of the military conflict between the Muslims and the pagans.
Chapter – V
Hassan as the Prophet's Poet
 The kuffar of Quraish paid the poet Hassan ibn habit, before he embraced Islam in
order to insult the prophet (P.B.U.H) . So Hassan Stood on a hill, awaiting the arrival of
the prophet (S.A.W) to find something in him that he can insult the prophet (P.B.U.H)
passed by the one with beautiful character the light of darkness. When Hassan saw the
prophet (P.B.U.H), he shone with his beautiful appearance and his radiant light. Allah
(SWT) cast light (guidance) into his heart. His chest was opened to guidance and his face
was enlightened. He went back to the people and returned their money. He said, "as for
this money, I have no need for it" and as for the one that you wanted me to ridicule ,I call
upon you O Allah to bear witness that I bear witness that he is the messenger of Allah.
They said what has gotten into you? It was not for this reason that we sent you so he
replied with his poem.
His laud on meeting the prophet (P.B.U.H) for the first time:
When I saw his light shining forth,
In fear I covered my eyes with my palms,
Afraid my Sight because of the beauty of his form
So I was scarcely able to look at him at all
The lights from his light are drowned in his light
And his face shines out like the sun and moon in one
A Spirit of light lodged in a body like the moon
A mantle made up brilliant Shining stars
I bore it until I could bear it no longer
I found the taste of Patience to be like bitter aloes.
I could find no remedy to bring my relief
Other than delighting in the sight of the one I Love. Even if he
had not brought any clear sign with him. The sight with him,
the sight of him would Dispense with the need for them.
Mohammad is a human being but no like other human being
Rather he is Flawless diamond and the rest of mankind is just stone.
Blessing be on him so that perhaps Allah may have mercy on us
On that burning day when the fire is roaring forth its spark.
These words have been translated from Arabic and as in all attempted
translations, meaning and often the actual beauty can be lost. However these words do
help us to understand the love of the companions for our prophet (P.B.U.H.).
One day when Hazrat Abu Sufyan (R.A) was not a muslim yet, said blasphemous
verse against Nabi Sallallahu ali wa Sallum. When prophet (P.B.U.H) got to know about
those verses, He called Hassan b saabit to Masjide Nabawi, prophet Muhammad
(P.B.U.H) Stood up from his mimbar as asked Hassan b Sabit to Sit on the mimbar of the
holy prophet (P.B.U.H) and reply to the defamatory Poetry. Prophet Muhammed
(P.B.U.H) sat on the floor while Hazrat Hassan b Saabit responded to the defamatory
poetry against our Holy Prophet (P.B.U.H) .
The verses Hassan b. Saabit Said at that occasion are known an Qasseda-e-
Hassan b Saabit (R.A) The era between "Jahilia" and Islam was a critical era because
poetry was seen as unethical action that the muslim can do because poets in "Jahilia"
were known by drinking wine and obscene description of what the Islam Prohibited So, it
was a critical time which changed the topics to the pride of belonging to a tribe,
motivation to participate in wars and promotion of the Islam and prophet Muhammad
(P.B.U.H) .
After Hassan joined Islam, he changed totally the topic of its poems to the life of
the prophet (P.B.U.H).In Islam it is prohibited to drink alcohol and description of
feminine beauty or describing wine and its effects. In addition to his temper and strong
sense of pride Hassan seems to have enjoyed taking pleasure in life.
His poetry has an important role in parrying the molestations directed to the
Prophet (P.B.U.H.) and believers around him. As a result of his poems the moral
advantage passed to Muslim's side. Therefore the Prophet (P.B.U.H.) praised him. He
enlightened the history of his time because he composed the poetry about majority of
events that happened in his Islamic life.
The poetry of Hazrat Hassan bin Thabit has become renown and loved throughout
the Muslim world, memorized by thousand young and old and echoed from home to
home, still spreading the love and defending the honour of the beloved Prophet
(P.B.U.H.) 1400 years on.
The seventh century Madina poet Hassan-Ibn-Thabit is the best known for his role
as poet laureate of the Prophet Mohammed (P.B.U.H.).His poetry composed in defense of
Mohammed and the nascent religious of Islam has been widely studied and it is in this
context that Hassan appears in Arabic literary history. This dissertation argues that in
addition to his role as an exemplar of poetry in the service of Islam Hassan can be viewed
as a true Mukhadram. The mukhadramun (singular Mukhadram) were a class of poets
whose lives spanned both the pre Islamic and the Islamic periods. To appreciate Hassan's
identity as a transitional figure, the poet's pre Islamic composition must be examined in
greater depth. Prior to the rise of Islam, Hassan served as the primary to the Ghassanids, a
sedentary Christian kingdom located in modern day Syria & Jordan. The study reveals
Hassan to be a pioneer in the urbanization of Arabic poetry.
Of the poem which make up the Diwan of Hassan Bin Thabit poem number one deserves
a special notice. It is perhaps the most quoted of all, mainly on account of the lines where
the poet professes to have taken up the task of defending Mohammed & also on account
of the poems supposed connection with the conquest of Makkah in the year 8 AH.
It is usual and natural for human being to express their loved once. Especially if this
loved one has attributes of grandness and is a uniquely exemplary human being. Praising
this person with words of admiration and love assumes a value of different kind. Hassan
was blessed with finest skills of writing and rhetoric wrote poem of praise for the Prophet
(P.B.U.H).Some of these works of praise for our Prophet (P.B.U.H) who is a mercy to the
world, were recited in his high presence and some were written after he passed away into
the world of eternity. Finding this a much more proper description for their poems, poet
of elegy, addressed their beloved Prophet (P.B.U.H) as though he was alive with thoughts
of his immortality and his deep, unending connection to this life on earth.
Hassan Bin Thabit praised the glory of the Prophet (P.B.U.H) through many attributes
like beauty, grace, pleasantness and good morals. The following two couplets by him
people's hearts for centuries and become everybody's favorite.
Hassan's poetry can be judged in two periods: Of Jahiliya and Islamic period Pre-Islamic
period is generally called Ayyam al-Jahiliya. The pre-Islamic era concern the political,
economic, social and cultural development of the Islamic civilization. The pre-Islamic
poetry is the mirror of the intellectual and social condition of the Arabs, through it they
expressed their sentiments and opinion. The poet was not only their historian .He was
also their minstrel as he gave them songs. He was also their mouthpiece in important
tribal matters. At the time of attack he defended their honour.
The pre-Islamic poetry is realistic we do not find any artificiality either of expression or
idea. It's not very deep or philosophical it is very valuable and give us a true and fairly
clear picture of the social, moral and intellectual life of the Arabs.
The Arab had developed two facilities namely memory and poetry. Strong memory
helped them to retain the contents which poetry supplied. Memory and poetry meant what
book and journals mean to us.
Poetry held an important position in pre-Islamic society. Poetry has been a major tool to
express the state of community. Arab poetry played a great role in establishing,
maintaining and destroying political system in Middle East. It was promote sultan,
religion and government .Because it had a magical effect on people. They listen to it so it
can easily stick in their heart and mind.
An important feature of Hassan's poems is their bearing on the Quran and the
history of early Islam. We meet in his verses quite a number of Quranic phrases.
Considering that later on Muslim theologians discountenance the employment of phrases
of Quran in poetry. The insertion of such phrases shows unmistakably that at the time
when Hassan composed his poem the text of Quran had not yet been canonized. Hassan
had his share in the appointment of the word Mohammed (P.B.U.H) as the Prophets
official appellation.
Hassan's verses are also illustrative of other passage in the Quran. The curse
uttered by Mohammed (P.B.U.H) against his uncle Abu Lahab is reechoed in his poem.
When a Mecca scoffer approached Mohammed with a rotten bone, inquiring whether it
would be revived on the day of resurrection. The same incident forms the burden of the
poem.
At the time of the Hijra Hassan was already advanced in years. He did not join
Islam immediately although traditionists endeavor to create the impression of his early
conversation by attaching a note to poem. The effect that it was "the first he composed in
Islam." The poem in question is merely a rebuke administered to an individual of the
Quraish who had ill-treated a member of Hassan's tribe, but otherwise quite free from any
religious tendency. He probably did not become an outspoken followers of the
Mohammed (P.B.U.H) till after the victory of Badr when the prophet's political power
was in the ascendancy. Then Hassan composed a number of poem deriding the
vanquished enemy. Not all those, however, bearing his name seem to be authentic. His
motive was personal rather than religious. He bewail fallen friend and tribesman and
gloats over death of foes. His personal relations Mohammed (P.B.U.H) do not appear to
have become intimate till after the slander affair of Aisha the prophets favorite wife. The
incident took place in the year 6 H. Aisha had been accused of faithlessness to her
husband. And Hassan was said to have sneered at her reputation. The result was a
castigation received at the hand of the supposed lover who considered himself further
insulted by a satire against his kinsmen.
Hassan recited the poem which not only expressed Aisha's virtue but also accurse
with a slight variegation in an elegy on the death of his own daughter. He composed
sometime after Mohammed (P.B.U.H)'s death when Aisha was a person of political
influence with whom he desired to be on good term.
In any case Hassan drew upon himself the attention of prophet Mohammed
(P.B.U.H) who be gain to appreciate his powerful satire, though he probably evinced less
admiration for his poetic talent. Hassan extolled prophet (P.B.U.H) in a poem in which he
proclaimed his belief in his messengership. He praised the Ansar for assisting prophet
(P.B.U.H).But look care to include himself among their number, although he fought for
Islam not with his sword but with words only. But this he did very effectively. His verses
illustrated great and small incidents. He sang the Muslim victories and mourned for the
loss of the martyrs among whom was his brother Aws.
There was however, another reason for the friendship which existed between Mohammed
(P.B.U.H) and Hassan. Although the former disliked and feared poets in general he
favored Hassan because in his poems especially in Nos he not only condoned but actually
extolled as well merited punishments. The following acts the assassination of several
people's inimical to Mohammed's (P.B.U.H) cause, the expulsion of two Jewish tribes
from the neighborhood of Medina in spite of ancient rights and treaties and the massacre
of a third.
Hassan not only survival prophet (P.B.U.H) but also the Caliphs Abu Bakr, Umar and
Usman (R .A.).The demise of first two is mourned in two suitable poems but on the death
of Usman (R.A.) the Diwan contains not less than seven elegies. They may not all be
authentic, although there was good reason for Hassan's personal attachment to Usman
(R.A.).When Mohammed (P.B.U.H) had entered Madina he showed real statesmanship
by pairing the Makkah with member of Madina Usman (R.A.) found shelter in the house
of Aws. Hassan's brother and for this reason he bewailed his death.
 "I steal not form poets: nay, their song equals not mine." These are the modest
words in which our poet describes his talent. We need not take this proud boast too
seriously as it only expresses the spirit of the age which recognized fakhr i.e. self-praised
as a legitimate subject of poetry. The literature were not however, influence by Hassan's
good opinion of himself and style him "The greatest citizen poet" however will meant
this is not an unqualified praise as they do not rank him among the great singers of the
desert. The merely as aesthetic enjoyment in the study of his poems is moderate. Yet this
lyrics are not without merit and several of them belong to the best he ever composed. The
memories of the happy days he had spent in the house Ghassanide princes at Jiliq (near
Damascus) form the burden of a really fine song. Grateful recollections of benefits
received at the hand of these princes are also expressed in the elegies on Harith b Abi
shimr and Jabala b al Aiham to these may be added several lively drinking .Songs which
are not without a certain charm and one of moral reflection.
No element is so strongly represented in Hassan verses as fakhr and it even
permeates poem composed in honour of Mohammed and his heroes. He praise his
ancestors, tribe, family, faithfulness and liberality and particularly his sword which never
left its Scabbard. His power of Satire has been allude to before . When attacking and
enemy he did not mince words, but indulged in the grossest and most offensive terms.
His verse are a true mirror of his character as well as the condition under which lived
whenever he speaks of his war like deeds we must take it with a large grain of salt, but
when he
Chapter – VI
Prophetic Narration:
Narrated Hassan b. thabit Al Ansari: I asked Abu Huraira "By Allah! Tell me the
truth whether you heard Prophet (P.B.U.H.) saying O Hassan! Reply on behalf of Allha;s
Apostle . O Allah help him with the holy Spirit". Abu Huraira said "yes"- Volume 1 ,
Book 8. Number 444: ( sahih Bukhari)
Narrated lady 'Aisha: once Hassan b. Thabit asked the permission of the prophet
to lampoon (i.e compose satirical poetry defaming) the infidels. The prophet said "what
about the fact that I have common decent with them," Hassan replied" I shall take you out
of them as a hair is taken out of them as a hair is taken out of dough". Volume: 4 Book
No: 56 hadith number 731(sahih Bukhari).
Narrated Urwa : I started Abusing Hassan in front of 'Aisha, where upon she said"
Don't abuse him, for he used to defend the prophet (P.B.U.H.) with his poetry.( Sahih
Bukhari).
Once a stone hit the fingers of prophet (P.B.U.H.) and injured them. They became
covered in blood. The Prophet (P.B.U.H.) recited: 'you are but a finger, no damage
overcomes you, be sides covering you in blood.

This is not fruitless, for reward has been obtained in the path of Allah..
Conclusion:
In all these themes, Hassan has fared well. He has a vigorous poetic talent and a
powerful and effective style. Though it may not be possible to agree with the view of
early critics that he was the best town- poet or the best of Al-Madina . It is certain that he
was the best town. His expression on the whole is clear, dignified, even elegant. In some
of his poems, especially those belonging to the Pre - Islamic period his language often
becomes hard, bristling with unfamiliar and curious words. His ideas, though of the
traditional patterns, sometimes breathe pleasant freshness.
His poetic career seems to have ended with the death of the prophet (P.B.U.H.) as
his extant Diwan shows no evidence excepting a few elegies.
His Poetry has an important role in parrying the molestations direction to the
prophet (P.B.U.H.) and believers around him. As a result of his Poems the moral
advantage passed to Muslim Side. Therefore the Prophet praised him. He enlightened the
history of his time because he composed the poetry about majority of events that
happened in his Islamic life.
The poetry of Hazrat Hassan b. Thabit has become renown and loved throughout
the Muslim world, memorized by thousand young and old and echoed from home to
home, still spreading the love and defending the honors of the beloved prophet (P.B.U.H.)
1400 years on.