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

'''ʾAbū Muḥammad al-Ḥasan b. ʿAli (a)''' (Arabic:{{iarabic|أبو محمد الحسن بن علي}}) (b. [[232]]/846 - d. [[260]]/874) was the 11th [[Imam]] of [[Twelver Shi'a]] and the father of [[Imam al-Mahdi (a)]]. He was known as '''Imam al-'Askari'''({{iarabic|امام العسکري}}), born in [[Medina]]. "'Askar" means a military camp or town. [[Samarra]] is known with this name and Imam's (a) title as "al-'Askari" was because of his inescapable living in that town.

Many [[hadith]]s have been narrated from Imam al-'Askari (a) on different topics such as [[tafsir]] of the [[Qur'an]], [[ethics]], [[fiqh]], Islamic beliefs, [[supplication]]s, and [[Ziyarah]]s.

He only had one 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 the heritage of Imam (a) as his only heir.

"Al-'Askari" is a title for both Imam Imam al-Hadi (a) and Imam al-'Askari for they have forced to stay in [[Samarra]]. "Askar" (literally: army) was a non-famous title for Samarra.<ref>Ibn Khalakan, ''Wafayat al-a'yan'', vol. 2, p. 94</ref> Also he was called "the last Hasan" ({{ia|الحسن الاخیر}}) because of the unity between his name and the name of Imam al-Hasan (a).<ref>Ibn Shahrashub, ''Manaqib al Abi Talib'', vol. 3, p. 526</ref>

Ahmad b. 'Ubayd Allah b. Khaqan described the appearance of Imam al-'Askari (a) as a person who "had black eyes, was handsome, had a beautiful face and a good shape of body."

Imam al-Hasan al-'Askari (a) was born in in [[Medina]]<ref>Mas'udi, ''Ithbat al-easiyya'', p. 258, 266; al-Shaykh al-Mufid, al-Irshad'', 1414AH, vol. 2, p. 313</ref> in [[Rabi' II]],<ref>Nubakhti, ''Firaq al-Shi'a'', p. 96; al-Shaykh al-Mufid, ''al-Irshad'', 1414AH, vol. 2, p. 313; Ibn Rustam Tabari, ''Dala'il al-Imama'', p. 423</ref> 8<ref>Ibn Shahrashub, ''Manaqib al Abi Talib'', vol. 3, p. 523; Kulayni, ''al-Kafi'', vol. 1, p. 503</ref> or 10,<ref>al-Shaykh al-Mufid, ''Masar al-Shi'a'', p. 52; See: Ibn Tawus, ''al-Iqbal'', vol. 3, p. 149; al-Shaykh al-Tusi, ''Misbah al-mujahid'', p. 792</ref> [[232]]/846<ref>Kulayni, ''al-Kafi'', vol. 1, p. 503; al-Shaykh al-Mufid, al-Irshad'', 1414AH, vol. 2, p. 313; Nubakhti, ''Firaq al-Shi'a'', p. 95</ref> and lived for 28 years. Some reported his birth in [[231]]/845.<ref>Ibn Abi al-Thalij', ''Majmu'at nafisa fi tarikh al-'aiymma'', p. 14; Mas'udi, ''Ithbat al-easiyya'', p. 258</ref>

There are other reports about the children of Imam al-'Askari (a) as well. Some have listed 3 sons and 3 daughters for him.<ref>Zarandi, ''Ma'arij al-wusul'', p. 176</ref> Al-Khasibi has listed two sisters named Fatima and Dalala for Imam al-Mahdi (a)<ref>Khasibi, ''al-Hidayat al-kubra'', p. 328</ref> and Ibn Abi l-Thalaj has mentioned a brother called Musa and two sisters called Fatima and 'A'isha (or Umm Musa) for Imam al-Mahdi (a).<ref>Ibn Abi al-Thalij', ''Majmu'at nafisa fi tarikh al-'aiymma'', p. 21-22; Razi, ''al-Shajarat al-Mubaraka'', p. 79</ref> However, in some references of lineage, the above-mentioned names are brothers and sisters of Imam al-'Askari<ref>Razi, ''al-Shajarat al-Mubaraka'', 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 Hazm, ''Jamharat ansab al-'arab'', p. 61; Dhahabi, ''Siyar a'lam al-nubala''', vol. 13, p. 122</ref>

[[Al-Shaykh al-Mufid]] believed that due to having all necessary virtues, his superiority over all his contemporary people in issues related to [[imamate]] and also regarding the [[hadith]]s narrated from [[Imam al-Hadi (a)]], after Imam al-Hadi (a), his son, al-Hasan b. 'Ali (Imam al-'Askari (a) was the 11th Imam of [[Shi'a]].<ref>al-Shaykh al-Tusi, ''al-Ghayba'', Maktaba al-Niynawa, p. 120-122; Irbili, ''Kashf al-ghumma'', 1381AH, vol, 2. p. 404-407</ref> In one of the hadiths from Imam al-Hadi (a), [['Ali b. 'Umar al-Nufayli]] says, "I was with Imam al-Hadi (a) in his house and his son, [[Muhammad b. 'Ali al-Hadi (a)|Muhammad]] –Abu Ja'far– passed by. I told Imam al-Hadi (a), 'May I be sacrificed for you! Will that be our Imam after you?' He (a) said, 'After me, al-Hasan will be Imam."

The Imamate of Imam al-Hasan al-'Askari (a) was contemporary with three [[Abbasid]] caliphs: Mu'tazz Abbasi (252/866 – 255/869), Muhtadi (255/869 – 256/870) and Mu'tamid (256/870 – 279/892). 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 Musta'in, the caliph) and called the caliph, a transgressor and asked his downfall from God. It happened some days before Musta'in's downfall.

After Musta'in was killed, Mu'tazz, Musta'in's 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 practice). 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 255/869. Imam (a) was still in prison until one year after the [[caliphate]] of the next caliph (Mu'tamid).

With the beginning of the caliphate of 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 Mu'tamid and the caliph followed the news about Imam (a) everyday. 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]].

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

They were both Alawi and descendants of [[Imam Hasan al-Mujtaba (a)]]. They made an uprising in [[Kufa]] in 255/869. Mu'tazz sent a great army toward them led by Sa'id b. Salih known as Hajib who suppressed them.

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 Mu'tamid Abbasi reached the power, sent Kayjur Turki towards Ali b. Zayd, who was killed in 257/871 after some chase and run.

He made an uprising in [[Egypt]], between Cyrenaica and Alexandria, at the time of Mu'tamid Abbasi and claimed the caliphate. Ahmad b. Tulun, the Turk agent of the caliph in that region, sent an army toward him until his followers abandoned him and he was killed after some resistance.

Ali b. Muhammad 'Abd al-Qaysi made an uprising in 255/869 at the time of Mu'tamid. Imam al-Hasan al-'Askari (a) clearly said that Sahib Zanj was not from the [[Ahl al-Bayt (a)]].

During the time Imam (a) was living in Samarra, except for some 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 for seeing him on the way.<ref>al-Shaykh al-Mufid, ''al-Irshad'', 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] for seeing him on the way, but we received a letter with this message, 'No one should ever greet me or points to me, because you are not safe.'"<ref>Qutb al-Din Rawandi, ''al-Khara'ij wa al-jara'ih'', vol. 1, p. 439</ref>

This report shows it well how much the caliphate government had put the connection of Imam with Shi'a under surveillance. However, Imam (a) and his followers met each other in any opportunities and there have been covers for such contacts. One of the best means of communication between Imam (a) and Shi'a has been correspondences, cases of which have been frequently mentioned in different sources.

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 and that if [[Imamate]] is cut, there will be problems in the affairs of God on earth. He (a) also said that God's Proof on earth is a blessing God has given to the believers and has honored them with this guidance.

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 Shi'a heritage) 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.

=== Regarding Theology and Beliefs ===

Imam al-Hasan al-Askari (a) took the leadership of Shi'a when some ideological problems had emerged among [[Twelver Shi'a]] 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.

=== Regarding Fiqh ===

In [[hadith]] studies, one of the titles mentioned for Imam al-Hasan al-'Askari (a) is "faqih", with which he (a) was especially known to his companions. Some of his hadiths are about [[fiqh]] and its different branches. Since organization of religion regarding fiqh 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]].

[[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, scholars of [[fiqh]] and even common people about him and found him extremely great, noble and superior to others among the descendants of the [[Prophet (s)]] among them. 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."

Naturally, most of the people would be [[Shi'a]] who came to Samarra from around and far places to see Imam (a), although the love of other people towards the Ahl al-Bayt (a) made them excited to see Imam (a) more and made the crowd more massive.

* Ibn Abi l-Thalaj. ''Majmu'at nafisa fi tarikh al-'aiymma''. Qom, 1396AH.