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AL-HASAN AL-ASKARI (a.s.)

(AL-HASAN IBN ALI)

 

Al-Askari's Lifetime

 

 EVENTS AND HAPPENINGS:

Ø   Birth of Al-Hasan Al-Askari

Ø   Al-Askari's father (Al‑Haadi) takes special care of him

Ø   Imam Al-Haadi tutors his son Al-Askari early

Ø   Al-Askari is well versed in the Quran and Hadith at an early age

Ø   Al-Askari's father Imam Al-Haadi discusses the past

Ø   Al-Askari's personality

Ø   Historical perspective

Ø   At the beginning of Al-Askari's Imamah

Ø   The birth of Al-Mahdi

Ø   Al-Askari's teaching

Ø   Tafseer

Ø   Correcting Al-Kindi the philosopher

Ø   Al-Bukhari and Muslim [of Al-Sihaah Al-Sittah]

Ø   Al-Askari dies at the age of 28 years

Ø   Al-Mahdi is the Imam.

 

BIRTH   go to top of page

Year 232H:         Al-Hasan Al-Askari was born in Medina in the year 232H.  His father Imam Al-Haadi said the Athan in his right ear and the Iqaama in the left, and performed the Aqeeqah as was done to every newborn in the family.

      Al-Askari was the second son to Imam Al-Haadi, the first son was by the name of Syed Muhammad who died before Al-Askari's Imamah.  Al-Haadi was very attached to the young Al-Askari who showed signs of remarkable intellect and exceptional brilliance.  Al-Askari grew up in a pious environment looked up to and revered for its Islamic knowledge, virtue and piety, and he was cared for with love and tender care.

      Al-Askari's lineage came from the line of Ahlul Bayt on the one hand and from a righteous mother on the other hand.  His mother's name was Sowsan, a woman of piety, worship, chastity, and generosity. 

 

Lineage   go to top of page

 

Al-Askari

Parents Al-Haadi Sowsan, Umm Wilid
 
Grandfather Al-Jawaad  

 

AS AL‑ASKARI GROWS UP   go to top of page

      From the beginning Al-Askari grew attached to his father Imam Al-Haadi and the two were very close to each other.  Al-Askari, along with his brother frequently enjoyed going out with their father to various places in Medina, especially to the Prophet's Mosque.  In the Mosque they noticed their father pray devotedly and often say Du'aa which left a lasting impression on them.  Like his predecessors Al-Askari had an investigative mind which was ever thirsty for knowledge.

      Of the many narrations of Traditionists and scholars who asked Imam Al-Haadi about the subsequent Imam after him, Abu Bakr Al-Fahfaki's narration stands out.  He said quoting Imam Al-Haadi's writing to him, “Abu Muhammad, my son [Al-Askari], is the soundest in meritorious qualities and the firmest as a proof.  To him is (the matter of) the Imamah directed.  Whatever you used to ask me about, ask him.  He has what you need.” (Al-Kaafi, Vol. 1, Page 327, Tradition No. 11.)  This is called Nass, meaning that every Imam specifically designates the subsequent one.

 

Year 239H:    At the Age of 7 years:   go to top of page

    Like his forefathers, Al-Askari displayed an exceptional capacity to learn and a photographic memory.  By an early age Al-Askari had already memorized the Holy Quran and learned the meaning of its various parts, the historical background of some Ayahs, and many of the Ayah's intricacies.

    Al-Askari loved to hear his father explain, whether it was Quranic verses, Hadith, or Ah'kaam.  With the passage of time Al-Askari continued to ask increasingly complex questions for his age, and he received the appropriate answers from his father.  “Father!” Al-Askari asked as the two were sitting in a room by themselves, “What do you think of Al-Mutawak'kil and his suspension of Al-Ij'tihaad?” (These conversations are theoretical, but with the intention of bringing out the issues of the time that affected the Muslim Ummah.  These conversations are not to be taken as if they had literally taken place.)

     Not surprised to hear such a question (from Al-Askari) Imam Al-Haadi answered, “Son! Al-Mutawak'kil has been ruling for 7 years, and during the first year of his rule he decided to suspend Al-Ij'tihaad.  As I had told you before, Ij'tihaad is of fundamental importance in Islam which Prophet Muhammad (pbuh) had instituted more than 200 years ago, it is part of the Sunnah.  Ij'tihaad stimulates the religious thoughts in such a way as to apply the Shari'ah to the needs of the time.  It is a form of accommodation of the needs of the time to the Shari'ah.  By suspending Ij'tihaad the public will suffer in the long run, since many new changes will take place in the society, and with these changes many new problems will show up.  These will need the Fiqh solutions which have to come through Ij'tihaad.”

     Al-Askari then commented, “You mean there will be new particulars coming in every age, all needing new Fiqh solutions, thus Ij'tihaad is essential to find solutions to these particulars.”  With an approving smile Imam Al-Haadi answered, “Exactly, that is why Ij'tihaad is a continuous process and should never be stopped.  After all, who is a monarch [Khalifa] to decide to change the course of Islamic process?  Since we (Ahlul Bayt and you are one of them) are the ones who carry the yoke of responsibility of holding on the ideal Islam, Ij'tihaad has to continue to be practiced.”

     After a short pause Al-Askari asked, “Father, I have heard that Baghdad was a wealthy and very pretty town, but Al-Mutawak'kil lives here in Samur'raa, why is that?”  “That is a good question,” replied Imam Al-Haadi then added, “the court of the monarch [the Khalifa] showed tremendous wealth, and with wealth comes self-serving, greedy, and corrupt people, but more than that there will be the power play.”  Al-Haadi paused for a few seconds then continued, “The father of Al-Mutawak'kil [Al-Mu'tasim] was beset with powerful political factions, Benu Abbas on one side, influential Arab aristocracy on another side, Persian aristocracy on the other side and so on.

     Al-Mu'tasim had thousands of slaves, most of them were from the Turkic areas in Caucasus and Central Asia.  Since these slaves had no affiliation or loyalty with any of the existing powers, Al-Mu'tasim decided to depend on them completely.  Trustingly Al-Mu'tasim gave them full powers including the administration and the military.  Upon tasting such (undreamed of) powers the Turkics became almost uncontrollable while in Baghdad, that is why Samur'raa was built and the government had to move there.  That is why Al-Mutawak'kil is now living here and the town is still under much construction.  One more thing, son.”

  “What is that father?” asked Al-Askari.  “Al-Mutawak'kil was in prison when his brother Khalifa Al-Waathiq died, and the Turkic slaves were so influential by then that they installed him as a Khalifa.  Al-Mutawak'kil is a very eccentric person, and we should beware.  His rule will continue to be very cruel and damaging.”  By that time they had a visitor so Al-Askari thanked his father then left. 

 

Year 240H:    At the Age of 8 years:   go to top of page

     It was afternoon and they had finished their Asr Salat.  Both Al-Askari and his father Imam Al-Haadi were alone in the room, and Al-Askari had many things on his mind.  He asked, “Father, I have wondered about what you had told me before, that Al-Mutawak'kil's rule will continue to be very cruel and damaging.”  “Yes that is true,” affirmed Al-Haadi.  “I am curious about how you could foresee so accurately,” inquired Al-Askari.

“Son, as I had told you before, our knowledge comes not only by way of the Corpus of Knowledge but also by way of the Un-Erring Inspiration and by way of Al-Muhad'dith,” answered Al-Haadi.

      Al-Askari commented inquiringly, “Yes, you and I had looked into the books of the Corpus of Knowledge several times, but is it through Al-Muhad'dith that you know?”  With a smile on his face Imam Al-Haadi answered, “I had told you in brief about that when you were younger.  Now I explain about Al-Muhad'dith in more detail.

    Al-Muhad'dith gives us answers to happenings, whether they are future matters of Islamic importance, events, concerns, or situations.  In other words, what I had previously told you about Al-Waathiq and Al-Mutawak'kil was not something from my own, it was by way of Al-Muhad'dith.  Also many of us are given the capacity to see what is in the mind of others, their various concerns and undertakings.  When this is invoked, the people take it as a sign of our Imamah.

    Al-Muhad'dith's information is always accurate, and when you become the Imam you will be empowered, he will not only inform you but may direct you too.  We hear Al-Muhad'dith at various periods but only as needed, yet we cannot invoke him at will, or call upon him as we please.  Al-Muhad'dith cannot be seen, he whispers in our ears, and the answer is also crystal clear. (As narrated by Abdullah Ibn Tawoos.  See Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 414.)

    Al-Muhad'dith is one of three means by whom, we as the Imams, can answer correctly.  This was true during the time of Prophet Muhammad (pbuh), Imam Ali, and other Imams.”  After a pause Imam Al-Haadi continued, “Let me give you examples:  When the Prophet (pbuh) said to Ali that `he would be forced to fight off the Renouncers, the Malicious, and the Deviants,' it came to be true about 30 years later. (The Renouncers were the people who triggered the Jamal Battle; the Malicious were the people who triggered the Siffin Battle; the Deviants were the people who triggered the Nahrawan Battle.  See Al-Haakim, Mustadrak, Vol. 3, Page 139.)  Or when Imam Ali said that `women will command Benu Abbas, and so will the slaves then the black people,' this came to be true more than 200 years later.  The woman in power was Khayzaran, the mother of two Khalifas, and as to the slaves they were the Turkics who in effect are ruling now, but as for the black people, their time will soon come. (Khayzaran was a very powerful woman who had tremendous influence in the administration.  She was the mother of two Khalifas.  It is said that her son deprived her then conspired to kill her.)

     As you see, son, these happenings were not foretold by any personal means, they were foretold through the works of Al-Muhad'dith.  It is an empowerment to the Prophets —and we Ahlul Bayt have the privilege to receive it too.”

     “Does the Un-Erring Inspiration work differently?” asked Al-Askari inquisitively.  “Yes it is different,” answered Al-Haadi then continued, “Son, let me explain in some detail about the Un-Erring Inspiration [the compeller within]:

      As an Imam, Allah inspires you with answers to many Islamic matters, intricacies, or issues, no matter how intricate they are.  As an Imam, the Divine Light will guide you, no matter your age.  It has happened to me all along, had happened to your ancestors, and it will happen to you.  You will deliver as your ancestors had.  People are amazed at this phenomenon, but we are not.  We trust this power of inspiration, it is unerring.  It is not the Revelation, since Revelations are specific to Prophets only and are revealed by way of Jubra'eel. (Al-Saadiq was quoted saying “We have Al-Naq'ru fi Al-Asmaa' and Al-Naqt fi Al-Quloob”, meaning the Muhad'dith and the Un-Erring Inspiration.  See Al-Irshad, Al-Mufeed Page 414.)

      Seeing his father was tired, Al-Askari said, “Thank you so much for your enlightenment.  You have clarified for me the sources of our knowledge.  I feel very good about it by now.  May Allah bless you father and keep you for us and the Ummah.”

 

Year 242H:    At the Age of 10 years:   go to top of page

    Imam Al-Haadi and Al-Askari were sitting in the room alone, the sunshine was warm but the breeze was quite cool.  They had been in Samur'raa for six years by this time, and they had already gone through great hardships caused by Khalifa Al-Mutawak'kil.

      Al-Askari took advantage of the occasion to ask, he said, “Father, what do you think will happen to us in Samur'raa?”  Imam Al-Haadi answered, “Son, Khalifa Al-Mutawak'kil is a very unstable man, erratic and irrational.  He is bizarre.  Al-Mutawak'kil is fully dependant on the emancipated Turkic slaves who had put him on the throne to begin with.  These Turkics are the real power now.  We have been detained by this Khalifa and put under extremely difficult circumstances, but we always trust in Allah.  I think we are going to have more difficult times, especially you.  Benu Abbas are not only frightened by the loyalty of our devotees, but more so by the birth of your son, Al-Mahdi.”

     “Tell me more, father,” requested Al-Askari.  “As you are aware,” continued Imam Al-Haadi, “The Prophet (pbuh) had talked about Al-Mahdi in many Hadiths, and so did every Imam after him.  They said repeatedly that a son would be born to you, who would be called Muhammad Al-Mahdi. (Other people claimed that Al-Mahdi would be born at the end of the world, and will bring justice and remove inequities.  The Imams are quoted differently by the Imamah-Asserters as appears in Section 6 of this book.).   Benu Abbas are petrified of his coming, since the Prophet (pbuh) had said that Al-Mahdi will fill the world with justice [Virtue and Righteousness] as it will have been full of injustice [evil].

      Because Benu Abbas know they had done many evil things, they think the coming of Al-Mahdi will destroy them and wipe them out.  That is why they are besieged with anxiety and seized with fear.  However we know that Al-Mahdi has a far greater assignment, his assignment is for the world.”  Al-Haadi paused for a few seconds then added, “Benu Abbas are fully aware of the Hadiths, and they are very frightened.”  He took a drink of water then continued, “We will continue to have very difficult times in Samur'raa, but I think it will be more difficult for you, son, specifically.  You will take the brunt.”  “Why is that?” asked Al-Askari right away.

    “Because you are going to be the father of Al-Mahdi, Benu Abbas are likely to intern you often in an attempt to prevent the birth of any children through you.  You will have to outsmart them, and when Al-Mahdi is born you should be very careful about his whereabouts.  People should not know that you have a son, otherwise Benu Abbas may arrest, harm, or kill him.”  “This is a very good advice, father, and I will keep it in mind.” answered Al-Askari.

 

Year 246H:    At the Age of 14 years:   go to top of page

    Al-Askari and his father Imam Al-Haadi were tired since they had just returned from their farm.  Both were very interested in this manual work for they regarded it as a form of Ibadah.  When rested Al-Askari asked, “Father, I have been very concerned about what Al-Mutawak'kil has been doing to our loyalists and devotees.  How is your feeling?”

      Very dismayed, Al-Haadi shook his head then answered, “Son, Khalifa Al-Mutawak'kil is a weird and an eccentric man.  Though he is influenced by the thoughts of As'haab Al-Hadith, his extremes in tyranny is devastating.  He had devastated the Mu'tazila, but more so our loyalists, our Shi'a.  It is to such an extent that our devotees could not proclaim their identity, practice their belief in the open, hold Majlis, or carry out the usual obligations as human being.  Their rights are trampled upon by zealots, who are ill educated and uninformed.  Al-Mutawak'kil had put orders to destroy the shrines of Imam Ali and Imam Al-Husain.  The people are extremely distressed and very anguished; they are calling him the Yazid of Benu Abbas.

      “This is what I heard,” answered Al-Askari, then asked, “what do you think will happen?”  Al-Haadi took a sigh then said, “Al-Muhad'dith had told me that it won't be long before Al-Mutawak'kil will be killed.  The Turkic slaves will collaborate with his son, Al-Mun'tasir, and they will kill him.  Our troubles will be relieved to some extent, but only temporarily.  The reign of Benu Abbas will be in fast decline from now on, their Khalifas will be like puppets in the hands of the Turkics.”

     “That is ominous,” answered Al-Askari thoughtfully, then asked, “How about the Muslim Ummah?”  Al-Haadi answered, “Al-Hamdu Lillaah, the Ummah will continue to prosper scientifically and culturally, since people do not depend on the governments for that.  Islam will conquer and continue to do so, as Allah had promised.  There is a lot to learn, and the Ummah will do its best.  We, Ahlul Bayt, are enjoined by a Divine Obligation to direct the Ummah in the ideal Islam, and you will do the same.”

 

Year 254H:    At the Age of 22 years:   go to top of page

    Al-Askari has been married recently but the family kept it top secret to avoid potential trouble from Benu Abbas.  His wife was Narjis, from Anatolia up north [the Turkish area nowadays] who was Christian then converted to Islam.  Al-Askari was sitting with his father Imam Al-Haadi who was contemplating.  Al-Askari asked, “Father, now that the 44 year old Al-Mutawak'kil had been killed by his own son as you had told me, what do you think of the Khalifas who followed him?  What are your views of the Ummah ahead?”

     Al-Haadi answered, “Son, the Khilaafah is in crisis, it is in the hands of inept and insecure child-like men solely interested in their personal pleasures more than at any other time.  As you know, Al-Mun'tasir did not last for more than 6 months when he was killed by the Turkic slaves at the age of 25.  He was followed by Al-Mus'taeen who ruled for a short time then at the age of 33 was killed by the Turkic slaves too.  Al-Mu'tazz is the present Khalifa but he is no better, and within one more year he will meet the same fate as his predecessors.

     One good thing though, these Khalifas had revoked the oppressive and brutal rulings of Al-Mutawak'kil, thus our loyalists are less harassed, and we are only at a relative ease now.  The shrines of Karbala and Najaf will be rebuilt and will resume their spiritual appeal.”

      Al-Haadi took a glass of water then said, “Son, you are going to be the next Imam, I will give you the Corpus of Knowledge, and I advice you to be very patient.  I feel for you, since these Khalifas are anxiety-ridden, insecure, and ignorant; they will harass you very much, they will detain you off and on, and will try their best to take preventive actions, in other words, they will try to arrest and kill your son Al-Mahdi once they know he was born.  Remember, your highest priority is not only to keep his birth secret, but after his birth to keep him completely away from people's eyes.  Allah will facilitate the time of his birth, the occasion for his disappearance, and the time for his coming to deliver.  O Son, your most sacred duty is to keep this in perspective.  Your own son is not conceived yet, but will soon be, Insha' Allah.”  “Thank you father, I will certainly do my best,” answered Al-Askari.

 

AL-ASKARI BECOMES THE IMAM   go to top of page

      It was not too long after the last conversation that Imam Al-Haadi got sick [said of poisoning] and his sickness lasted for 3 days.  He died after having entrusted the Corpus of Knowledge in the hands of Al-Askari, designating him as the subsequent Imam, and giving him his will.  The family mourned his death and missed him very much and so did his devotees and students.

      Thus Al-Askari's Imamah had started when he was 22 years old.

 

AL‑ASKARI'S PERSON:   go to top of page

      Imam Al-Askari was the most meritorious person of his time as well as the greatest erudite and he had distinct qualities, high personal caliber, and a total devotion to Islam..  He was the replica of his father in knowledge, generosity, piety, and all other noble character.

Titles:   Imam Al-Askari was known as:  Al-Zaki: the Pure;  Al-Haadi: the Guide;  Al-Taqi: the Devout;  Al-Khalis: the Upright;  Al-Rafiq: the benefactor;  and Al-Murdhi: the gratifier.

Appearance:  Imam Al-Askari was handsome and well built, swarthy in complexion, who used to walk erect with a commanding poise.

 

Similarities with his forefathers:  Imam Al-Askari loved to frequently perform Salats especially at night.  Al-Askari used to say Du'aas often, not only his own but those of the Prophet (pbuh), Zainul Abideen and other Imams who had preceded him.  Imam Al-Askari used to fast quite often [voluntary fasting] during the year, whether when he was incarcerated by the Khalifa or at home.

      If seen with fine clothes on, he put coarse ones underneath; for the fine clothes were for the public to see but the coarse ones were for Allah and His sake.

Personal Habits:  Imam Al-Askari was a very kind person, known for his compassion.  His courtesy and affection toward friends and distinguished companions were well known to all.  He was ever helpful and generous.  The poor had allowances of charity, and Al-Askari's deputies gave allowances to the needy in various locations of the Ummah.

Generosity:  Imam Al-Askari was uncommonly hospitable and a very generous person, who was well known for helping others in need.  The needy and disadvantaged, and those under financial pressure were gladly assisted. (Usool Al-Kaafi, Vol. 1, Page 499.)  Imam Al-Askari cared for the feeling of others and was most gracious to them.

      Al-Askari advised his loyalists saying,

“If you hear people profaning the Imams you should either move on ignoring those people, or introduce yourselves to them letting them know what you stood for.”

As Described:  Once an adversary (who was Minister of Aw'qaaf) described Al-Askari in the following manner,

“I do not know of anyone who is more distinguished than Al-Hasan Al-Askari.  None can surpass him in dignity, knowledge, piety, and forbearance, nor can anyone match him in points of nobility, majesty, grandeur, humility, and honesty.”

Discourse Capacity:  Learned as well as common people held Imam Al-Askari in high regard and were very attracted by his discussions.  He was well known for answering numerous questions about Sunnah, Fiqh, Al‑Ah'kaam such as Halal and Haram, quoting the Hadith of the Prophet (pbuh), Tafseer, and other Islamic sciences.

The Students:  Despite the difficult circumstances imposed on him by three Khalifas Imam Al-Askari was always ready to counsel, give edicts, enlighten, or quote the Hadith.  Though Al-Askari was severely hindered during his Imamah, he took advantage of whatever relative freedom he had to do his work.  His discourses were dynamic, and he was patiently explaining about many Islamic sciences be it the Sunnah, Tafseer, Hadith, Fiqh, or Ah'kaam such as Halal and Haram.  Al-Askari, as his forefathers before him, understood the Sunnah best and taught it in its pure form.

      Imam Al-Askari was the 11th link in the Golden Chain of Narration.

Ethics and Character:  Imam Al-Askari was the embodiment of high character and virtue.  The outstanding merit (Al‑Fadhl) and perfection of character were gathered in him.  Imam Al-Askari was a very pious man, a man of virtue.  He carried out the Imamah obligation seriously, to educate the Ummah in Islam as Muhammad (pbuh) had taught it, no matter the hurdles or obstacles put in his way, whether the rulers liked it or not.

 

HISTORICAL PERSPECTIVE   go to top of page

    Al-Hasan Al-Askari was born during the reign of Al-Waathiq and lived throughout the reign of 7 Benu Abbas' Rulers.  Al-Askari's life-span coincided with the precipitous deterioration of Benu Abbas' rule.

  

Before his Imamah Al-Askari was contemporary to the following Khalifas:

Al-Waathiq (son of Al-Mu'tasim)

who ruled for 5¾ years.

Al-Mutawak'kil (son of Al-Mu'tasim)

who ruled for 14 years.

Al-Mun'tasir (son of Al-Mutawak'kil)

who ruled for ½ year.

Al-Mus'taeen (son of Al-Mu'tasim)

who ruled for 3¾ years.

During his Imamah Al-Askari was contemporary to the following Khalifas:

Al-Mu'tazz (son of Al-Mutawak'kil)

who ruled for 4 years.

Al-Muh'tadi (son of Al-Waathiq)

who ruled for 1 year.

Al-Mu'tamid (son of Al-Mutawak'kil)

who ruled for 23 years.

     

Al-Mu'tazz:  Al-Mu'tazz killed his uncle (Khalifa Al-Mus'taeen) for the sake of the throne, then killed his own brother also for the sake of the throne.  He did not harass the Shi'a (Imamah-Asserters) at first.  Al-Mu'tazz was forced to abdicate by the Turkics then he was killed by them by the age of 24 years.  Al-Askari was the Imam for one year before Al-Mu'tazz was done away with.

      By this time the Khilaafah was in a precipitous decline, and each Khalifa was scared for his life and more or less a puppet in the hands of the Turkic slaves.

Al-Muh'tadi:  The 37 year old Al-Muh'tadi tried to follow the course of Omar Ibn Abdul Aziz, i.e., to be just, to help the wronged person, institute religious works and be independent of the Turkics.  He instituted the Hall of Justice in which he listened to people's problems in an effort to correct them and bid to what is good.  Al-Muh'tadi banned the evil practices including wine-drinking and loose moralities, using golden plates and utensils, and many other things.  Al-Muh'tadi attended Jumu’ah Salat regularly.  Influential men in the administration did not like his policy; they objected to his ways vehemently and later led an insurrection against him.

      Also during his short rule the Zinj [Blacks] revolted in Iraq, played havoc in Basrah and much of south Iraq, and almost occupied Baghdad. (This was foretold by Imam Ali about 200 years beforehand.)

      While beset with internal power struggle by various factions Al-Muh'tadi sided with the non-Turkic elements, and resisted the Turkics who in particular did not like his religious policy.  This ended in a ferocious battle in which Al-Muh'tadi lost.  Al-Muh'tadi, having escaped to the town of Samur'raa after the battle, was seen roaming the streets in a pathetic condition, and he was killed there at the age of 40 years. (Murooj Al-Dhahab, Al-Mas'oodi, Vol. 4, Page 96.)

      Beset by such circumstances, Al-Muh'tadi held Imam Al-Askari under house arrest for a while during which Al-Askari had very little contact with people.

Al-Mu'tamid:  Extremely worried about his fate and distressed that he might be killed as his predecessors were, Khalifa Al-Mu'tamid appealed to Imam Al-Askari to invoke a Du'aa on his behalf.  Imam Al-Askari asked Allah to give Al-Mu'tamid long life, therefore Al-Mu'tamid lived long enough to rule for 23 years. (Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 489.)  During Al-Mu'tamid's reign grave political fractionation or break up of the Muslim Ummah was taking place.

     Within a short period of his reign Al-Mu'tamid turned against Imam Al-Askari out of fear that Imam Al-Askari might try to undermine the throne.  His fears and phobia were such that he incarcerated Imam Al-Askari in his Royal Palace for a period, and cut off the Khums.  (Khums is the financial undertakings consisting of revenue from the Imamah-Asserters to be distributed to the Syeds, disadvantaged, and needy.)  However this effort did not succeed, since the Imam and his devotees formulated a way to collect the funds and distribute them undetected.

 

AT THE BEGINNING OF AL-ASKARI'S IMAMAH   go to top of page

      At the start of his Imamah Al-Askari was confronted by a few dilemmas.  He had to deal with the following situations:

Erratic Khalifas ruling under turbulent circumstances caused by power struggle within their Khalifa Court.

  1. The fact that Al-Askari's wife, Narjis, was pregnant and he:

    1. had to conceal the information of the anticipated birth of Al-Mahdi from friends, contacts, and even some family members,

    2. had to conceal the information of the anticipated birth of Al-Mahdi from all media of Samur'raa or other areas, so that no one will be the means to inform the Khalifa of his birth, or his existence.

  2. There was fear that word (of Al-Mahdi's birth) would reach the Khalifa who was bent on obliterating the impending arrival of [Al-Mahdi].

  3. There was fear that evidence of Al-Mahdi's birth would intensify Benu Abbas' search for him afterwards when he was a child.

  4. The anticipated internment, house arrest, and even compulsory residence in Samur'raa by the erratic Khalifas.

  5. To carry on his duties as an Imam in guiding, counseling, and teaching people in the true ways of Muhammad (pbuh), be they loyalists or commoners.

True to his expectation and according to what his father had told him before, Imam Al-Askari was put under house arrest or detention more than once.  Much of the frenzy was due to the anticipated birth of Al-Mahdi, whom Benu Abbas knew about it from the Prophet's 38 Hadiths about him.

      Neither Benu Abbas nor others knew that Al-Askari was already married and his wife was pregnant.  They thought that Al-Askari was still single, so they tried to keep him single to prevent the genesis of Al-Mahdi —for such were their fears.

Al-Askari carried on his responsibilities as usual, but went through extremely hard times as his father had foretold.  Imam Al-Askari was detained in his home with limited access to friends, students, or loyalists.  This happened more than once.  During this time Al-Mahdi was born, and only very few people were informed.  Even Al-Mahdi's uncle was not told.  The severe measures of Benu Abbas were such that very elaborate means had to be taken by the Imam to keep the news of the existence of Al-Mahdi from being known.  Al-Askari succeeded, and Benu Abbas failed.

Worse than house arrest or compulsive residence in Samur'raa, Al-Askari was detained in the quarters of the Al-Mu'tamid's Khalifa Palace, imprisoned for no apparent reason other than the personal fears of the anxiety-ridden Khalifa himself.

      During all these detentions, Al-Askari was always seen spending his time in Salats, prolonged Sujoods, saying Du'aas, often in voluntary fasting, and he was never heard complaining, demanding, or talking negatively about anyone.  His perfection of character and his piety stunned his guards (who were scoundrels specifically appointed for the purpose).  The guards were impressed so much that they totally changed to becoming Islamicly sound and proper, then they became his loyalists.  The authorities were also stunned, and finally because of a special favor the Khalifa needed from Imam Al-Askari (to solve an impending social problem), Imam Al-Askari was released from his detention in the Palace.  Even then, Imam Al-Askari refused to be released unless his friends and loyalists were released first.

 

AL-MAHDI'S BIRTH   go to top of page

Year 255H:         It was quite a happy occasion, since the awaited son was born to Imam Al-Askari.  It is said that his father, rather than distribute the meat of one ram as the Aqeeqah, he distributed the meat of 300 rams to the poor and friends. (Ik'maal Al-Deen, Al-Toosi, Vol. 2, Pages 136 and 105.)  In addition he ordered his personal watchman and confidante [Uthman Al-Amri] to buy a large amount of meat and bread and distribute that to members of Benu Hashim.

  Al-Mahdi's birth was kept top secret, the great-aunt (Hakimah) assisted in the delivery and stayed for several days to help.  Al-Mahdi was cared for with utmost gentleness by his family, and raised under the exclusive tutelage of his father.  The awaited Al-Mahdi showed signs of high intelligence early on, and he learned a great deal at the hands of his father.

      Al-Mahdi was born during the Khilaafah of Al-Mu'tazz in 255H.

 

AL-ASKARI'S TEACHING   go to top of page

    Imam Al-Askari's mission was the same as his forefathers', explaining the Sunnah as Ahlul Bayt had understood it, quoting the Hadith of Muhammad (pbuh), the Tafseer of the Holy Quran, the Fiqh and other Islamic sciences of Tradition (I'lm).  Al-Askari was the seat of knowledge and one of the links in the Chain of Golden Narration.

      Although two centuries had passed since the Prophet (pbuh) had died, the Prophet's teachings remained unchanged to illuminate the world of Islam, thanks to the efforts of Ahlul Bayt.  Thus it was the Imams who preserved the ideal Islam over this long period.  This was necessary, because the society (to assimilate authentic Islam) needed a prolonged period to assimilate it.

During much of his Imamah Al-Askari had to communicate with his devotees by writing, since he was under house arrest or detention.  Besides, his devotees were spread all over the Muslim Ummah hundreds and thousands of miles away, and they were in the millions.

      When the circumstances were less harsh, Imam Al-Askari used to receive delegations from all over, be it Qum, Basrah, Kufa, Wasit, Baghdad, Yemen, Egypt, Khurasan, or others.  They came to learn at his hands, to clarify Islamic matters, and hear him talk about the various aspects of the Sunnah of Muhammad (pbuh) as Ahlul Bayt knew it.  These representatives used to come as delegations, visit him at home, bring the funds of Khums and ask questions. (Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 492.)

                                                                             

TAFSEER   go to top of page

      Of all the sciences, Tafseer of the Holy Quran was most significant in the teachings of the Imams.  They left a treasure of explanations of different Ayahs, explained the abrogated from the abrogators, and often explained the inner meaning, outer meaning, and reason for revelation for some of the Ayahs.

      But what Imam Al-Askari specifically did was to leave great works of Tafseer, extant till today.  His was the first of its kind to systematize the writing of the Tafseer.  His works has been emulated by other scholars in that field up to the present time.  Imam Al-Askari took the Surah (chapter), commented on it, then took the Ayahs (verses) of that Surah and commented on the Ayahs, then took each word of that Ayah and gave its several possible meanings.

      It is said that another Tafseer dictated by Al-Askari to one of his students consisted of 1,920 pages.  Unfortunately this one is not in existence any more.

 

WITH AL-KINDI   go to top of page

      Al-Kindi was the first great philosopher of pure Arab blood in the Ummah.  He was renowned for his philosophical views and had a big following of students since at this time philosophy was very popular.  Translations of the Greek philosophy to Arabic had progressed at a fast rate, and many people were taken by it.  Of all the philosophers of the period Al-Kindi was the most outstanding.

      Al-Kindi invested a lot of time in writing a book he described as the contradictions in the Quran.  He cited his book often and taught some of its views to his students.  Imam Al-Askari heard about the effort and was highly disturbed, since some of the deductions and many of the views of Al-Kindi were in grave error.  Al-Askari considered the work of Al-Kindi as potentially damaging to the Muslim Ummah.

      One day some of the students of Al-Kindi attended Imam Al-Askari's discourses.  The Imam asked them to approach Al-Kindi and argue with him about the meaning of certain Quranic verses which carry several meanings.  When they did, Al-Kindi argued about only one line of meaning, but when the students brought about the other meaning [as told by Imam Al-Askari] Al-Kindi was taken aback, he was stunned.  Having been so alerted to his mistake, Al-Kindi said to his students, “What you had argued is far above your expertise; tell me truly who had taught you these points?”  After some insistence the students disclosed the name of Al-Askari.  Al-Kindi answered back,

“Yes, this lofty knowledge belongs to none but to the heritage of Ahlul Bayt.”

     With that, and having been graciously corrected, Al-Kindi burned his book before publishing it.  He knew he was in grave error, and thanks to Imam Al-Askari, it was not too late to stop publishing a harmful [and incorrect] text about the Quran.

 

AL-BUKHARI AND MUSLIM   go to top of page

      Within one year of Al-Askari's Imamah, the 62 year old Al-Bukhari [of Sahih Bukhari] died.  Al-Bukhari was very active working to verify the authenticity of plethora of Hadiths circulating.  There were 600,000 Hadiths in circulation, and only one out of 200 was authentic.  In other words, according to the methodology of Al-Bukhari, and apart from repetition, out of the 600,000 Hadiths Al-Bukhari recognized 2762 Hadiths as authentic. (Introduction to the Hadith, A. Rahman I. Doi, Page 36.)

      Almost simultaneously, Muslim Al-Nishaapori [of Sahih Muslim] was active in pursuing the same aim as Al-Bukhari.  Muslim was the student of Al-Bukhari and 8 years younger than him, but his method of investigation was slightly different. (Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 1, Page 558.)  Muslim claimed that he was aware of 300,000 Hadiths, and only about 4,000 could be certified as authentic.

      A large number of the authentic Hadiths in their books [of Al-Sihaah Al-Sittah] were referenced to the Golden Chain of Narration.

   go to top of page

The Golden Chain of Narration

 

 

The Imamiyah-Shi'a and the Hadith:  Because of their exclusive reliance on Ahlul Bayt's narration, what came to be known as the Golden Chain of Narration, the Imamah-Asserters (Imamiyah-Shi'a) did not suffer from plethora of Hadiths.  Their sources were direct since the Imams were living then and could be quoted with relative ease.

 

AL‑ASKARI DIES   go to top of page

Year 260H:               The 28 year old Al-Askari was sick, he grew weak, and the weakness was progressive, and within 8 days he died. (It is reported that his condition was caused by poisoning during the Khilaafah of Al-Mu'tamid.  See Akhbaar Al-Dowal, Page 117.)  He was buried in the house in which his father was buried.  He left behind his son, Al-Mahdi the awaited one [to bring about] the State of Truth.

     Al-Askari's adversary Ahmad Ibn Khaqaan, the Minister of Aw'qaaf reported, “When Al-Askari got sick, my father [who was Prime Minister] rode to the Khalifa then returned with 5 trusted servants, who were ordered to stay in Al-Askari's house and be informed about his condition.  He sent a number of physicians to supervise him day and night.  After 2-3 days Al-Askari's condition worsened, so the physicians were ordered to stay at his home day and night.  In addition several judges were sent to attend the assembly.......”

      Ahmad Ibn Khaqaan continued to report, “When Al-Askari died the news of his death spread around, Samur'raa became one uproar.  The markets were empty.  Benu Hashim, the military leaders, the secretaries, the judges, and the attestators and the rest of the people (all) rode to his funeral.  On that day Samur'raa seemed like the Day of Judgment........” (Al-Kaafi, I, Pages 503-6, Tradition 1)

      Al-Askari was buried after his son Al-Mahdi had performed a private Janaaza Salat in conjunction with a large number of relatives and Al-Khaassah   Imamiyah-Shi'a attending.

 

Worship is not performing plenty of Salat or Saum, but true worship is plenty of reflection about Allah's Amr [Allah's works of creation].

 

The heart of the fool is in his mouth, while the mouth of the wise is in his heart, [meaning: A foolish person speaks without weighing what he wants to say, while a wise man thinks deeply before he says].

 

What an ugly quality a believer may have, that he desires [something] for which he degrades himself.

 

The love of a pious man for another pious person is a reward for the pious person;  while the love by an impious man for the pious one is distinction for the pious person.  But, the spite of the pious person toward the impious ones is a disgrace on the impious ones.

 

Among qualities which break one's back is a neighbor who when he sees a good deed he conceals it, and when he sees an evil one he broadcasts it.

 

Wicked is the one who has two faces and two tongues:       He praises his brother when face-to-face, but speaks ill of him behind his back.  He envies him when his brother is endowed, and betrays him when  he himself becomes afflicted.

 

Anger is the key to what is vile and base.

 

Of the people the spiteful has the least comfort.

 

The more righteous among people is the one who abstains when being in doubt.  The higher in worship is the one who keeps vigilant toward his ritual obligations.  The more temperate is the one who refrains from the Haram [the unlawful].  And the more diligent in Jihad is the one who avoids sins.

 

When the mighty man acts unjustly he will become lowly.  And when the lowly man acts justly he becomes mighty.

 

A child's audacity —in early age— toward his parents leads to his recalcitrance when he grows up.

 

It is not a good manner to express joy in the presence of a grieved person.

 

The person who admonishes his brother [friend] privately honors him, and the person who admonishes him publicly slights him.

 

The beauty of a picture is in its outside but the beauty of intellect is in the inside.

 

The one who enjoys being with Allah welcomes being afar from people.

 

Evil deeds were gathered in a house whose key was lying.

 

The person who starts with untruth ends in a cycle of sorrow.

 

Let not your secured livelihood distract you from carrying on your religious duties.

 

The one whose piety is his quality, generosity is his nature, and patience is his character, his friends will multiply and so will his praise; thus he will have prevailed in his manners.

 

SAMPLE ADVICE   go to top of page

People are of various categories:

The enlightened ones are the ones who follow a path of salvation, well attached to a branch of the Truth's foundation, with neither doubt nor uncertainty therein, and do not find any other shelter therefrom.

And there are others who do not take the truth from the people thereof [of the truth].  So, they are like those who sail in a surging ocean: they surge when it surges, and become still when it is still.

And there are others whom Sheitan [Satan] controls.  Their focus is to deny the right of the people of the truth by [spreading] falsehood.  They do it because of their envy toward them.

      Therefore abandon those who go right or left.  For when the shepherd wants to gather his sheep he seeks a way with the least effort.

 

      Imam Al-Askari told some of his adherents: 

أُوصيكم بتقوى الله والورع في دينكم وصدق الحديث وأداء الأمانة إلى من ائتمنكم من بار أو فاجر، وطول السجود وحسن الجوار،    فبهذا جاء محمد (ص):   وصَلُّوا في عشائركم وعودوا مرضاكم وأدوا للناس حقوقهم

“I advice you to be heedful of Allah, pious in your Deen, truthful in whatever you say, to render the trust to him who had entrusted you with, whether that person was pious or not, to prolong your Sujoods, and to be good to your neighbors, for this is what Muhammad (pbuh) came out with.  Pray with your people, be present at their funerals, visit the sick, and give people their rights.

 

 

SAMPLE DU'AA   go to top of page

O Allah!

      O my Shelter during my hardship,

      O my help during my distress,

      O my intimate during my loneliness!

Guard me with Thy eye which does not sleep, and surround me with Thy support, O Most Glorious, O Allah.

 

 

SAMPLE DIALOGUE   go to top of page

      By His grace and mercy that Allah had ordered you to perform the ritual duties.  He did not do that for a need from Him but because of His mercy on you. —for there is no deity but He— to distinguish the good ones from the bad; and to test what is in your hearts.  This is so in order you compete for getting Allah's mercy, and so that your station will be of various ranks in His Garden of Bliss (Paradise).  Therefore, Allah ordered you to perform Haj and Omrah, to establish Salat, render Zakat, fast, and give Wilaayah [allegiance] to Ahlul Bayt.

      From his advice to Ibn Babawaih (father of Al-Sheikh Al-Siddooq):  “I advice you to be heedful of Allah, to establish Salat and render Zakat, for the Salat shall not be accepted by Allah without giving the Zakat.  I also advice you to forgive the sins of others, to suppress your anger; to keep contact with your kinsfolk; to comfort [your] brothers in Islam and assist them in the fulfillment of their needs in times of hardship as well as ease; to be patient when others bother you; to seek knowledge of Islam, to be sure of the matter; to keep reading the Quran; to improve your character; and to enjoin the good and forbid the evil.” 

 

 QUESTIONS go to top of page

  1. Name the father and mother of Imam Al-Askari and his lineage.

  2. Describe the educational efforts Imam Al-Haadi furnished to his son Al-Askari.

  3. Discuss what Imam Al-Haadi said about Al-Askari regarding the subsequent Imam after him.

  4. Specify what Al-Askari had learned by the time he was 7 years old.

  5. Discuss the importance of Ij'tihaad, and why it was not suspended by the Imams.

  6. What kind of information does Al-Muhad'dith give the Imams?

  7. Give a detailed information of what the Unerring-Inspiration discloses to the Imams?

  8. Give the difference between the Revelation and Un-erring Inspiration.

  9. Why were Benu Abbas frightened of Al-Mahdi the awaited one?

  10. Discuss Yazid of Benu Abbas (Al-Mutawak'kil).

  11. Describe the crisis that was taking place in the Khilaafah at the time of Imam Al-Askari.

  12. In what manner Imam Al-Askari was similar to his forefathers?

  13. Mention the discourse activities of Imam Al-Askari.

  14. Describe the personal habits of Imam Al-Askari.

  15. Give an account of the ethics and character of Imam Al-Askari.

  16. Give a historical perspective of Imam Al-Askari.

  17. Discuss 6 dilemmas facing Imam Al-Askari at the beginning of his Imamah.

  18. Give the apparent reasons to detain or incarcerate Imam Al-Askari by the Khalifas.

  19. Give a detail of the Al-Mahdi's birth.

  20. Fully discuss Imam Al-Askari's teaching.

  21. Furnish an evaluation of the Tafseer of Imam Al-Askari.

  22. How did Imam Al-Askari correct Al-Kindi, the philosopher?

  23. Discuss Al-Bukhari, Muslim, and the plethora of the Hadiths.

  24. Give 10 specific points about Imam Al-Askari.

  25. Discuss the age, manner of death, and funeral of Imam Al-Askari.

 

 

AGE

                              EVENTS AND HAPPENINGS  

0

Al-Askari is born to Imam Al-Haadi and Sowsan the pure.

4‑10

Al-Askari is tutored by his father Imam Al-Haadi.

7 up

Al-Askari is well versed in the Quran and Hadith early on.

Teen

Al-Haadi informs his son Al-Askari about the awaited Al-Mahdi early on.

4

Al-Askari's father [Al-Haadi] is summoned by Khalifa Al-Mutawak'kil.

5

The family moves to Samur'raa and was soon to be under house arrest.

6

Al-Mutawak'kil persecutes the Imamah-Asserters, prevents visiting Karbala.

6

Al-Mutawak'kil orders the destruction of Karbala and Najaf shrines, but does not succeed.  He postpones the execution of his command.

Teen

Al-Askari suffers as the Imamah-Asserters (Imamiyah-Shi'a) suffered from the tyranny of Khalifa Al-Mutawak'kil.

15

Al-Mutawak'kil puts orders to demolish the shrines of Karbala and Najaf, plough the area, and flood it with Euphrates water.

15

Clashes between the Imamah-Asserters and forces of Al-Mutawak'kil.

15

Al-Mutawak'kil is killed by his own son Al-Mun'tasir.

15

Al-Mun'tasir revokes his father's [Al-Mutawak'kil] tyrannical rulings, returns Aw'qaaf to Benu Talib and Fadak to the progeny of Al-Hasan and Al-Husain.

20

Al-Askari gets married to Narjis (from Anatolia) a Christian who converts to Islam.  Marriage is kept secret.

Twenties

Al-Askari's father, Imam Al-Haadi, dies.

23

Al-Mahdi is born.  His birth is kept secret.

23-28

Al-Mahdi's early childhood is kept secret too, due to fear of Benu Abbas.

23-28

Al-Askari concentrates on tutoring Al-Mahdi.

22

Al-Askari's Imamah begins during very unstable Khilaafah of Benu Abbas.

Twenties

Al-Askari was detained or put under house arrest more than once.

Twenties

Al-Askari was able to carry out his works only interruptedly.

Twenties

Al-Askari is actively teaching, counseling, and receiving delegations.

Twenties

The dominant Turkics install then kill at will: Khalifas Al-Mu'tazz, then Al-Muh'tadi, then Al-Mu'tamid in rapid succession.

28

Al-Askari sick for 8 days, dies, said of poisoning.