Everyone knows that amongst all decisions that Prophet Muhammad (pbuh) made and all positions that he stood for, he never allowed his personal desire or interest to affect them. And he never permitted his emotions to influence his decision on saying or doing something.
Noble Qur'an: "Nor does he (Muhammad) speak of (his own) desire. It is only a Revelation revealed." (An-Najm, 53:3-4)
Prophet Muhammad (pbuh) always thought of Allah (SWT). Thus Prophet Muhammad (pbuh) belonged to Allah (SWT), and he lived to serve the religion of Allah (SWT). Everything Prophet Muhammad (pbuh) did in his life was for the sake of Allah (SWT). In other words, he would not perform the task no matter how small or big it was, if it was not intended to serve the religion of Allah (SWT).
This does not mean that Prophet Muhammad (pbuh) had no natural emotions of any kind like other humans did. It also does not mean that he would purposely ignore and suppress his natural emotions in using them.
Moreover, when Prophet Muhammad (pbuh) expresses emotions in personal matters, without being exposed to public, they are an act of worship that will give him strength and get him closer to Allah (SWT). Yet, when these emotions are expressed in public through different incidents, such as in his lectures, they serve a much more significant matter and fall under the great Prophetic mission. The significance of Prophet Muhammad's (pbuh) words and emotions is evident in Noble Qur'an. Allah (SWT) not only declares obedience to Prophet Muhammad (pbuh) to be mandatory, but also defines him as a perfect role model in the following verses.
"O you who believe! Obey Allah and obey the Messenger and those in authority from among you." (An-Nisa, 4:59)
"Verily, you have in the Prophet of Allah an excellent model, for him who hopes to meet Allah and the Last Day and who remembers Allah much." (Al-Ahzab, 33:21)
Based on the view of Noble Qur'an, when Prophet Muhammad (pbuh) expresses his opinion, it creates an obligation on the followers of Islam (Muslims). Hence, such expression of opinion cannot be used for personal interest and influenced by personal emotions.
When we look into the life of Prophet Muhammad (pbuh) through this point of view, we will come upon many narrations regarding his love toward Imam Hassan and Imam Hussain (pbut). The following are a few examples of these narrations.
Prophet Muhammad (pbuh) has said, "O Allah! This child is my son, and I love him. Love him and love all those who love him."
He (pbuh) also said, "The most beloved of my family are Hassan and Hussain."
In many of his narrations, Prophet Muhammad (pbuh) is trying to relate the issues regarding Imam Hassan and Imam Hussain (pbut) to himself in terms of belief, obligations, emotions and consciousness. For example, in a famous saying, Prophet Muhammad (pbuh) said to Imam Hassan and Imam Hussain, "I am friends with your friends and enemies with your enemies."
Prophet Muhammad (pbuh) has said, "He is the leader of the youth in Paradise and a representative of Allah amongst my community. His command is my command and his sayings are my sayings; whosoever follows him is from me and he who disobeys him is not from me."
Among the countless merits of the Second Imam Hassan (pbuh) was the title granted to him and his brother Imam Hussain: the Leaders of the Youth of Paradise. This epithet was designated to them by Prophet Muhammad (pbuh). According to various traditions from the Shia and Sunni sects, Prophet Muhammad's (pbuh) companions one day noticed him being overjoyed and happy. When they inquired as to why he was so delighted, he replied, "How could I not delight when angel Gabriel (Jibreel) has already come to me and brought me news of Hassan and Hussain being masters of the youths of paradise?" (Silsilat al-Ahadeeth al-Saheeha, ch. 2 p. 444; Tareekh Ibn Asakir, ch. 13 p. 209)
There are more traditions from Prophet Muhammad (pbuh) which portray the unique status of Imam Hassan and Imam Hussain (pbut) and the nine succeeding children of Imam Hussain (pbuh).
Prophet Muhammad's (pbuh) approach on Imam Hassan and Imam Hussain (pbut) and their unique education are filled with many lessons we can learn from.
The excellence of Imam Hassan (pbuh) is found in the many lofty and divine positions awarded to him and deservingly so. He is among the Twelve Imams to whom Allah (SWT) made obedience obligatory and purified from sins. Imam Hassan (pbuh) was among the five people Prophet Muhammad (pbuh) covered with his cloak (Hadith Kisa). He also helps make up one of the two most worthy and praised items Prophet Muhammad (pbuh) left us before he passed away: Noble Qur'an and Ahlul Bayt (Hadith Saqlain).
With his constant reminders, Prophet Muhammad (pbuh) was seeking to prepare Imam Hassan (pbuh) and his brother, Imam Hussain (pbuh), for the important role they had in guiding the Muslim Ummah. Prophet Muhammad (pbuh) saw it necessary to set the correct religious and political foundation of Imam Hassan and Imam Hussain (pbut) for their future role and to be a clear voice for the Muslim Ummah to remember and stand up against all sorts of alterations and wrong interpretations.
Yet, we ask ourselves, despite the many years that have passed, whether the Islamic Society (Muslim Ummah) is successful in obeying the sayings of Prophet Muhammad (pbuh) to not separate Noble Qur'an and his Progeny? What responsibilities do Muslims have in practicing Prophet Muhammad's (pbuh) orders so that the Muslim Ummah will succeed?