Imam al-Hasan b. Ali al-Askari (a): Difference between revisions

'''ʾAbū Muḥammad al-Ḥasan b. ʿAlī (a)''' (Arabic:{{iarabic|(ع) أبو محمد الحسن بن علي}}) (b. [[232]]/[[846 CE|846]] - d. [[260]]/[[874 CE|874]]) was the 11th [[Imam]] of [[Twelver Shi'a]] and the father of [[Imam al-Mahdi (a)]]. He was given the title, '''Imam al-Askari'''({{iarabic|امام العسکري}}), because he was forced to reside in [[Samarra]] which was also known as "Askar" (a military camp or town). His other titles include [[Ibn al-Rida]], al-Hadi, al-Naqi, al-Zaki, al-Rafiq and al-Samit.

Abu Muhammad al-Hasan b. [[Ali b. Muhammad al-Hadi (a)|Ali]] b. [[Imam Muhammad b. Ali al-Jawad (a)|Muhammad]] b. [[Imam Ali b. Musa al-Rida (a)|Ali]] b. [[Imam Musa b. Ja'far al-Kazim (a)|Musa]] b. [[Imam Ja'far b. Muhammad al-Sadiq (a)|Ja'far]] b. [[Muhammad b. Ali (a)|Muhammad]] b. [[Ali b. al-Husayn (a)|Ali]] b. [[Husayn b. Ali (a)|al-Husayn]] b. [[Ali b. Abi Talib]]. His mother was a concubine called "[[Hudayth]]" or "Hudaytha".<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 503; Mufīd, ''al-Irshād'', vol. 2, p. 313.</ref> Some other sources report the name of his mother "Susan",<ref>Ibn Ṭalḥa, ''Matālib al-suʾūl'', vol. 2, p. 78; Sibt b. al-Jawzi, ''Tadkhirat al-Khawāṣ'', p. 362.</ref> "Asfan",<ref>Nawbakhtī, ''Firaq al-Shīʿa'', p. 96.</ref> or "Salil".<ref>Ḥusayn b. ʿAbd al-Wahhāb, ''ʿUyūn al-muʿjizāt'', p. 123.</ref> He had a brother called Ja'far who is known to Shi'a as [[Ja'far al-Kadhdhab]]. After Imam al-Askari (a) was martyred, Ja'far claimed [[Imamate]]. He rejected that Imam al-Askari (a) had a son and claimed to be Imam's (a) only heir.<ref>Ṭabasī, ''Ḥayāt al-Imām al-ʿAskarī'', p. 320-324.</ref> [[Muhammad b. al-Imam al-Hadi (a)|Al-Sayyid Muhammad]] and Husayn are his other brothers.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 312-313.</ref>

"Al-Askari" also is a title for both Imam Imam al-Hadi (a) and Imam al-'Askari for they were forced to stay in [[Samarra]]. "Askar" (literally: army) was a less known title for Samarra.<ref>Ibn Khallikān, ''Wafayāt al-aʿyān'', vol. 2, p. 94.</ref> Also he was called "the last Hasan" ({{ia|الحسن الاخیر}}) because he was a namesake of [[Imam al-Hasan (a)]].<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 526.</ref>

Imam al-Askari was martyred on [[Rabi' I 8]], [[260]]/[[January 1]], [[874 CE|874]] during the reign of [[Mu'tamid al-Abbasi]] at the age of 28.<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 503; Mufīd, ''al-Irshād'', vol. 2, p. 314.</ref> There are accounts of his martyrdom in Rabi' II and [[Jumada I]] as well.<ref>Muqaddasī, ''Bāzpazhūhī-yi tārīkh-i wilādat wa shahādat-i maʿṣūmān'', p. 530-531.</ref> According to [[Al-Fadl b. al-Hasan al-Tabrisi|al-Tabrisi]] in ''[[I'lam al-wara]]'', many Imami scholars maintain that Imam al-Askari was martyred by poisoning. They appeal to the hadith, "I swear to God that there is none of us (i.e. the Imams) who is not murdered and martyred."<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 2, p. 131.</ref> Some historical reports imply that the two caliphs before al-Mu'tamid were also seeking to murder the Imam. According to a hadith, [[al-Mu'tazz al-'Abbasi]] ordered his personal security guard to murder the Imam on his way to [[Kufa]], but the plan failed because it was leaked to people.<ref>Ṭūsī, ''al-Ghayba'', p. 208.</ref> According to another report, [[Muhtadi al-Abbasi]] also decided to martyr the Imam in prison, but the plan failed because his reign was over.<ref>Masʿūdī, ''Ithbāt al-waṣīyya'', p. 268; Kulaynī, ''al-Kāfī'', vol. 1, p. 329.</ref> Imam al-Askari is buried in his own house in Samarra, where [[Imam al-Hadi]] had also been buried.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 313.</ref> According to Abd Allah b. Khaqan (one of al-Mu'tamid al-Abbasi's viziers),<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 1, p. 103.</ref> when Imam al-Askari was martyred, bazars were shut down, and [[Banu Hashim]], prominent figures, statesmen, and other people attended his funeral.<ref>Nawbakhtī, ''Firaq al-Shīʿa'', p. 96.</ref>

According to the famous report, Imam al-Askari (a) never married and his lineage continued only through a concubine who was the mother of [[Imam al-Mahdi (a)]].<ref>Pākatchī, "Ḥasan ʿAskarī Imām", p. 618.</ref>

Acording to the majority of shi'a sources the only child of Imam al-Askari (a) is Imam al-Mahdi (a) named "Muhammad".<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 523; Ṭabrisī, ''Tāj al-mawālīd'', p. 57.</ref> Also some sunni scholar such as Ibn Athir, Shablanji and Ibn Sabbaq al-Maliki mentioned "Muhammad" as a child of Imam al-Askari.<ref>Ibn Athīr, ''al-Kāmil fī l-tārīkh'', vol. 7, p. 274; Ibn Ṣabbāgh, ''al-Fuṣūl al-muhimma'', p. 278; Shablanjī, ''Nūr al-abṣār'', p. 183.</ref>

There are other reports about the children of Imam al-'Askari (a) as well. Some have listed three sons and three daughters for him.<ref>Zarandī, ''Maʿārij al-wusūl'', p. 176.</ref> [[Al-Khasibi]] has listed two sisters named "Fatima" and "Dalala" for Imam al-Mahdi (a)<ref>Khaṣībī, ''al-Hidaya al-kubrā'', p. 328.</ref> and Ibn Abi l-Thalj has mentioned a brother called Musa and two sisters called Fatima and 'A'isha (or Umm Musa) for Imam al-Mahdi (a).<ref>Ibn Abī l-Thalj, ''Majmūʾat nafīsa fī tārīkh al-aʾimma'', p. 21-22; Fakhr al-Rāzī, ''al-Shajarat al-mubāraka'', p. 79.</ref> However, in some references of lineage, the above-mentioned names are brothers and sisters of Imam al-Askari<ref>Fakhr al-Rāzī, ''al-Shajarat al-mubāraka'', p. 78.</ref> which may have been mistaken with his children. On the contrary, some Sunni scholars such as Ibn Jarir al-Tabari, Yahya b. Sa'id and Ibn Hazm believed that Imam al-'Askari (a) did not have any children at all.<ref>Ibn Ḥazm, ''Jamharat ansab al-ʿarab'', p. 61; Dhahabī, ''Siyar aʿlām al-nubalāʾ'', vol. 13, p. 122.</ref>

Imam al-Hasan al-Askari (a) lived most of his life in Samara and it is famously said that he (a) was the only Imam who did not go to [[hajj]]; however, in ''[[Uyun akhbar al-Rida (a)]]'' and ''[[Kashf al-ghumma]]'', there is a [[hadith]], the narrator of which says that he heard that hadith from Imam al-Askari (a) in [[Mecca]].<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 2, p. 135; Irbilī, ''Kashf al-ghumma'', vol. 3, p. 198.</ref> Except this trip to Mecca, some sources have also reported his journey to [[Jurjan]] as well.<ref>Irbilī, ''Kashf al-ghumma'', vol. 3, p. 198; Quṭb al-Rāwandī, ''al-Kharāʾij wa l-jarāʾiḥ'', vol. 1, p. 425-426.</ref>

The Imamate of Imam al-Hasan al-'Askari (a) was contemporary with three [[Abbasid]] caliphs: [[al-Mu'tazz al-Abbasi]] (252/866-7 – 255/868-9), [[al-Muhtadi]] (255/868-9 – 256/869-70) and [[al-Mu'tamid]] (256/869-70 – 279/892-3). During the life of Imam al-Askari (a), Abbasid government was turned to a puppet in the hands of rival commanders; when especially Turk military commanders were influential in the government. Perhaps, the first political stance recorded in the life of Imam al-Askari (a) was when he (a) was 20 years old and his father was still alive. He (a) wrote a letter to Abd Allah b. Abd Allah b. Tahir (an influential commander in Abbasid government who was an enemy of al-Musta'in, the then caliph) and called the caliph, a transgressor and asked his downfall from God. It happened some days before al-Musta'in's downfall.<ref>Ibn Athīr, ''al-Kāmil fī l-tārīkh'', vol. 7, p. 151.</ref>

After al-Musta'in was killed, al-Mu'tazz, his enemy reached power and since he knew Imam's (a) stance toward the murdered caliph, he did not show any hostile behavior toward Imam (a) and his father (at least in appearance). After the martyrdom of [[Imam al-Hadi (a)]] and the imamate of Imam al-Askari (a), evidences suggest that with all the restrictions applied about the activities of Imam (a), he (a) had some freedom. Some meetings between Imam (a) and [[Shi'a]] at the beginning of his imamate proves this; however, after one year, the caliph became suspicious about Imam (a) and imprisoned him in 255/868-9. Imam (a) was still in prison until one year after the [[caliphate]] of the next caliph (al-Mu'tamid).

With the beginning of the caliphate of al-Mu'tamid who faced the uprisings of Shi'a, Imam (a) was released from prison and began organizing [[Twelver Shi'a]] socially and financially. This active role of Imam (a) especially in the capital of Abbasids, made the government worried. In the month of [[Safar]], 260/873, Imam (a) was imprisoned by the order of al-Mu'tamid and the caliph followed the news about Imam (a) on a daily basis.<ref>Masʿūdī, ''Ithbāt al-waṣīyya'', p. 268.</ref> One month later, Imam (a) was released from prison but was moved to the house of Hasan b. Sahl ([[Ma'mun]]'s minister) near [[Wasit]].<ref>Masʿūdī, ''Ithbāt al-waṣīyya'', p. 269.</ref>

At the time of Imam al-Hasan al-'Askari (a), there were some protests, some of which were made by Shi'a and some were made in the name of [[Alawis]].

*'''The Uprising of Ali b. Zayd and 'Isa b. Ja'far''': They were both Alawi and descendants of [[Imam Hasan al-Mujtaba (a)]]. They made an uprising in [[Kufa]] in 255/868-9. Al-Mu'tazz sent a great army toward them led by Sa'id b. Salih known as Hajib who suppressed them.<ref>Masʿūdī, ''Ithbāt al-waṣīyya'', 1363 AH, vol. 4, p. 94.</ref>

*'''The Uprising of Ali b. Zayd b. Husayn''': He was among descendants of [[Imam al-Husayn (a)]] and made an uprising in Kufa at the time of Muhtadi Abbasi. Shah b. Mikyal went to fight him with a great army but he was defeated. When al-Mu'tamid al-Abbasi seized the power, he sent Kayjur Turki towards Ali b. Zayd, who was killed in 257/870-1 after some chase and run.<ref>Ibn Athīr, ''al-Kāmil fī l-tārīkh'', vol. 7, p. 239-240.</ref>

*'''The Uprising of Ahmad b. Muhammad b. Abd Allah''': He made an uprising in [[Egypt]], between Cyrenaica and Alexandria, at the time of al-Mu'tamid al-Abbasi and claimed the caliphate. Ahmad b. Tulun, the Turk agent of the caliph in that region, sent an army toward him to disperse his followers. He was killed after some resistance.<ref>Masʿūdī, ''Ithbāt al-waṣīyya'', vol. 4, p. 108.</ref>

*'''The Uprising of Sahib al-Zanj''': Ali b. Muhammad Abd al-Qaysi made an uprising in 255/869 at the time of al-Mu'tamid. Imam al-Hasan al-'Askari (a) clearly stated that Sahib al-Zanj was not from the [[Ahl al-Bayt (a)]].<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 529.</ref>

During the time Imam (a) was living in Samarra, except for the times he (a) was imprisoned, he (a) was living like an ordinary citizen even though he (a) was under surveillance of the [[Abbasids]]. According to historical evidences, it can be said that Imam al-'Askari would choose [[Medina]] for living if he (a) was free like other Imams of Shi'a. Therefore, his long residence in [[Samarra]] was a kind of detention by Abbasid caliphs. This was very important to the caliph and made him worried and fearful because of the existence of a well-ordered network of Shi'a established long ago.

[[Shi'a]] had problem for meeting Imam (a), as once, when the caliph was going to visit the governor of [[Basra]] and was taking Imam (a) with himself, the companions of Imam (a) were preparing themselves to visit him on the way.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 387.</ref> From this report, it can be understood well that in the life of Imam al-'Askari (a), at least there has been a time when meeting him directly was not possible.

Another narrator says, "One day Imam (a) was going to Dar al-Khilafa, we gathered in al-'Askar [military camp] to visit him on the way, but we received a letter with this message, 'No one should ever greet me or point to me, because you are not safe.'"<ref>Quṭb al-Rāwandī, ''al-Kharāʾij wa l-jarāʾiḥ'', vol. 1, p. 429.</ref>

This report shows it well how much the caliphate government had put the connection of Imam with Shi'a under surveillance.<ref>Pākatchī, "Ḥasan ʿAskarī, Imām", p. 626.</ref> However, Imam (a) and his followers met each other in any opportunities and there have been covers for such contacts.

Strict limitations of the caliphs on the life of Imam (a) made him benefit from agents to communicate with Shi'a, among whom was 'Aqid, the special servant of Imam (a) who was raised by Imam (a) and delivered many of his letters to Shi'a.<ref>Ṭūsī, ''al-Ghayba'', p. 272.</ref> Another agent was a person whose teknonym was Gharib Abu l-Adyan who was another servant of Imam (a) and delivered some of the letters.<ref>Ṣadūq, ''Kamāl al-dīn'', p. 475.</ref> However, [[Uthman b. Sa'id]] was a particular person in some [[Twelver Shi'a]] sources who was called [[Bab]] (representative and the connection with Imam (a). Upon entering the age of [[Minor Occultation]] after Imam al-'Askari (a) was martyred, 'Uthman b. Sa'id became the first [[special deputy]] of [[Imam al-Mahdi (a)]].<ref>Pākatchī, Ḥasan ʿAskarī, Imām, p. 626.</ref>

One of the best means of communication between Imam (a) and Shi'a has been correspondences; examples include Imam's (a) letters to [[Ali b. al-Husayn b. Musa b. Babawayh]]<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 527.</ref> and Imam's (a) letter to the people of [[Qom]] and Abe (Ave).<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 526.</ref> Shi'as wrote letters asking their questions and they would receive answers from Imam (a).

According to complexities and ambiguities about the new Imam (a) at that time, it can be seen in the speeches and letters of Imam al-Askari (a) that he mentioned, the earth will not be void of God's Proof<ref>Masʿūdī, ''Ithbāt al-waṣīyya'', p. 271.</ref> and that if [[Imamate]] is cut, there will be problems in the affairs of God on earth.<ref>See: Ṣadūq, ''Kamāl al-dīn'', p. 222.</ref> He (a) also said that God's Proof on earth is a blessing God has granted to the believers and has honored them with this guidance.<ref>Kashshī, ''Rijāl'', p. 541.</ref>

Another teaching, repeatedly seen in the speeches of Imam (a) due to the pressures on [[Shi'a]], is calling them to patience and believing in relief and waiting for it.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 527.</ref> Also, in hadiths from him, there is an especial emphasis on respecting internal relations of Shi'a society and associating with religious brothers.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 526.</ref>

Interpreting the [[Qur'an]] was among the activities Imam al-Hasan al-'Askari (a) cared about so much that an extensive text on the interpretation of the Qur'an (among the oldest exegetical heritage of Shi'a) is attributed to him. Even if this attribution is not correct, it should be noted that Imam's (a) emphasis on exegetical discussions made the grounds for this attribution.

Imam al-Hasan al-Askari (a) took the leadership of Shi'a when some ideological problems had emerged among [[Twelver Shi'a]] decades prior to his time and some emerged at his time. For example, one of the topics of discussions was "rejection of the embodiment of God" which was mentioned since some years ago and there were some disagreements between [[Hisham b. Hakam]] and [[Hisham b. Salim]], two distinguished companions of Imams (a). At the time of Imam al-'Askari (a), this disagreement became so serious that [[Sahl b. Ziyad al-Adami]] wrote a letter to Imam al-Hasan al-'Askari (a) and asked him for a guidance.

:"God is One and Unique; begets not, nor was He begotten and nothing is similar to Him. He is the Creator and not created. Whatever He wants of things or else creates and is not embodied…Nothing is similar to Him and He is Hearing and Seeing."<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 103.</ref>

In [[hadith]] studies, one of the titles mentioned for Imam al-Hasan al-'Askari (a) is "faqih",<ref>See: Ṭurayḥī, ''Jāmiʿ al-maqātil'', p. 185.</ref> with which he (a) was especially known to his companions. Some of his hadiths are about [[jurisprudence]] and its different branches. Since organization of religion regarding jurisprudence was made previously at the time of Imam al-Sadiq (a) and was then developed toward its perfection, Imam al-Hasan al-'Askari (a) mostly discussed about secondary issues which came up or were for some reason critical at his time such as the beginning of the month of [[Ramadan]] and the discussions about [[Khums]].<ref>Pākatchī, "Ḥasan ʿAskarī, Imām", p. 630.</ref>

Even though Imam al-'Askari (a) was very young, he (a) was very famous due to his scientific and moral position, his leadership of [[Shi'a]], their sincere following of him, and unquestioned respect of people. Also, since people knew him and paid attention to him, except for few cases, [[Abbasid]] government showed respect to him in appearance.

[[Sa'd b. 'Abd Allah al-Ash'ari]], among famous Shi'a scholars who probably had met Imam al-'Askari (a) said, "In [[Sha'ban]] of 278/891 – 18 years after demise of Imam al-'Askari (a), we were in a meeting where Ahmad b. 'Ubayd Allah b. Khaqan was there, whose father was a trustworthy minister of Abbasids who was in charge of taking the tax of [[Qom]] and was an enemy of [[descendants of the Prophet (s)]]. The discussion was led to where [[Talibids]] of [[Samarra]], their religion, and their position before the caliph were mentioned. Ahmad said, "I had not seen an [['Alawi]] like al-Hasan b. 'Ali al-'Askari (a) in Samarra who would be known among his relatives with dignity, modesty, intelligence, and honor and would be so honorable before Sultan and [[Banu Hashim]], as they know him superior to the elderly and even commanders, ministers and secretaries. Once I was standing beside my father when he sat to meet with people. One of the doorkeepers came and said, Ibn al-Rida [i.e. Imam al-'Askari (a)] is standing at the door.' My father loudly said, 'Let him in!'. When he (a) entered and my father saw him, went forth to him with some steps -which I had not seen he would ever do even for commanders and princes. When my father reached him [Imam (a)] hanged his hand on his [Imam's (a)] neck and kissed his face and forehead; then, took his hand and placed him in his own seat. My father sat in front of him and began speaking with him. In his speech, he addressed him [Imam (a)] in a manner which implied respect and frequently said, "My father and mother be sacrificed for you…". At night, I went to my father and asked him, 'O father! Who was that man you respected and venerated him so much and even said you would sacrifice your father and mother for?' He said, 'He (a) was Imam of [[Rafidi]]s.' Then, he became silent. After a moment, he continued, 'my son! If one day caliphate goes out of the hands of the [[Abbasids]], among Banu Hashim, there is no one competent to take it except him. He (a) deserves to have the position of caliphate due to his merits, dignity, piety, worship, and good manner. If you saw his father. He (a) was a very noble, wise, benevolent, and meritorious.' Hearing these words, I became so angry; however, I was curious to know him. I asked everyone from [[Banu Hashim]], secretaries, judges, [[jurists]] and even common people about him and found him extremely great, noble and superior to others among the descendants of the [[Prophet (s)]]. Everyone said, 'He (a) is Imam of Rafidis.' Since then, he (a) became more important in my mind because friends and enemies of him admired him well."

This report, by looking to the fact that its narrator is himself one of the old enemies of the [[Ahl al-Bayt (a)]], shows the moral and social positions of Imam (a) among common people and the noble.

The servant of Imam al-'Askari (a) said, "Every once that Imam al-'Askari (a) went to the court of caliph, an unusual excitement and happiness was seen among people. The streets on his way became full of people who were riding their horses. When Imam (a) came, the crowd would become silent at once. He (a) passed through the crowd and entered the court."

As it was mentioned previously, taking [[Imam al-Hadi (a)]] with Imam al-'Askari (a) to [[Samarra]] by the order of [[al-Mutawakkil]], by itself meant detention of these two Imams (a) in that city in order to control them and their contacts with [[Shi'a]]. In some cases of their detention, they were bothered more, especially when certain movements emerged which were considered threats to the government, Imam al-'Askari (a) and some of his companions were imprisoned. There are many reports about detention of Imam al-'Askari (a). In ''[[al-Awsiya']]'', [[al-Saymuri]] has reported that, "I saw the handwriting of Abu Muhammad al-Askari (a) when he (a) was coming out of the prison of al-Mu'tamid and he (a) had written this [[verse]] of the [[Qur'an]],  

[[Al-Shaykh al-Mufid]] narrated from [[Muhammad b. Isma'il al-'Alawi]], "Imam al-Askari (a) was prisoned with Ali b. Awtamash (or Barmash) who was among serious enemies of the [[Ahl al-Bayt (a)]]. He was ordered to be harsh on Imam (a) as much as he could, but later after meeting Imam (a), he departed Imam (a) when he had learned about the greatness of Imam (a) more than anyone else and praised him greatly.

The [[Shrine of the Imam al-'Askari (a)]] and [[Imam al-Hadi (a)]] was destroyed two times by terrorists. The first attack was on [[February 22]], 2006 and the second attack was on [[June 13]], 2007.

In the first attack, terrorists installed 200 kg TNT in the center of the dome and destroyed the dome and a part of the golden minarets of the shrine. In the second attack, the golden minarets were destroyed. After these terrorist attacks, the shrine of the two Imams (a) went under process of reconstruction and renovation.

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*Jaʿfarīyān, Rasūl. ''Hayāt-i Fikrī wa Sīyāsī-yi imāmān-i Shīʿa''. Qom: Intishārāt-i Anṣārīyān, 1381 Sh.

*Kashshī, Muḥammad b. ʿUmar al-. ''Rijāl''. Mashhad: Dānishgāh-i Mashhad, 1348 Sh.

*Khaṣībī, Ḥusayn b. Ḥamdān al-. ''Al-Hidaya al-kubrā''. Beirut: Muʾassisat al-Balāgh, 1419 AH.

*Khazʿalī, Abū l-Qāshim. ''Mawsūʿat al-Imām al-ʿAskarī''. Qom: Muʾassisat Walī ʿAṣr, 1426 AH.

*Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī. Tehran: Dār al-Kutub al-Islāmīyya, 1363 Sh.

*Masʿūdī, ʿAlī b. al-Ḥusayn al-. ''Ithbāt al-waṣīyya''. Beirut: Dār al-Aḍwāʾ, 1409 AH.

*Mufīd, Muḥammad b. Muḥammad al-. ''Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā l-ʿibād''. Qom: Muʾassisat Ahl al-Bayt, 1414 AH.

*Mufīd, Muḥammad b. Muḥammad al-. ''Masār al-Shīʿa''. Edited by Mahdī Najafī. Beirut: Dār al-Mufīd, 1414 AH.

*Muqaddasī, Yad Allah. ''Bāzpazhūhī-yi tārīkh-i wilādat wa shahādat-i maʿṣūmān''. Qom: Pazhūhishgāh-i ʿUlūm wa Farhang-i Islāmī, 1391 Sh.

*Nawbakhtī, Ḥasan b. Mūsā al-. ''Firaq al-Shīʿa''. Edited by Sayyid Muḥammad Ṣādiq Baḥr al-ʿUlūm. Najaf: al-Maktaba al-Murtaḍawīyya, 1355 AH.

*Pākatchī, Aḥmad. 1391 Sh. "Ḥasan ʿAskarī, Imām." ''Dāʾirat al-Maʿārif-i Buzurg-i Islāmī'' 20.

*Quṭb al-Rāwandī, Saʿīd b. ʿAbd Allāh. ''Al-Kharāʾij wa l-jarāʾiḥ''. Qom: Muʾassisat al-Imām al-Mahdī, 1409 AH.

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*Ṣadūq, Muḥammad b. ʿAlī al-. ''Kamāl al-dīn wa tamām al-niʿma''. Edited by ʿAlī Akbar Ghaffārī. Tehran: [n.p], 1390 AH.

*Shablanjī, Muʾmin b. al-Ḥasan al-. ''Nūr al-abṣār fī manāqib Āl bayt al-nabīyy al-mukhtār''. Edited by ʿAbd al-ʿAzīz Sālmān. Cairo: Maktaba al-Tawfīqīyya, [n.d].

*Sibt b. al-Jawzi, ''Tadkhirat al-Khawāṣ''. Najaf: [n.p], 1383 AH.

*Ṭabasī, Muḥammad Jawād. ''Ḥayāt al-Imām al-ʿAskarī''. Third edition. Qom: Būstān-i Kitāb, 1382 Sh.

*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Iʿlām al-warā''. Qom: Āl al-Bayt, 1417 AH.

*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Tāj al-mawālīd''. Qom: [n.p], 1396 AH.

*Ṭurayḥī, Fakhr al-Dīn al-. ''Jāmiʿ al-maqāl''. Tehran: [n.d], 1355 Sh.

*Ṭūsī, Muḥamamd b. al-Ḥasan al-. ''Miṣbāḥ al-mutahajjid'', Beirut: Muʾassisat Fiqh al-Shīʿa, 1411 AH.

*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Ghayba''. Qom: Dār al-Maʿārif al-Islāmīyya, 1411 AH.

*Zarandī, Muḥamamd b. Yūsuf. ''Maʿārij al-wusūl''. Edited by Mājid ʿAṭīyya. Qom: Intishārāt-i ʿĀmirī, [n.d].

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