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Imam Hassan bin 'Ali (A.S)

Imam Hassan bin 'Ali (A.S)

Author:
Publisher: www.alhassanain.org/english
English

Stage One: During His Father's Lifetime

Imam Hasan's [a] role, during the lifetime of his father, and especially under his caliphate, was marked by his total obedience to his father, who was his example and leader. He dealt with him, not only as a kind son, but also as an obedient soldier in the deepest sense of the word, with its implications of compliance and discipline. The role of Imam Hasan [a] was expressed, during all the critical days his father, Imam Ali [a], lived through, in total submission to his father, his leader and the source of his inspiration.

Following are some of his deeds during this part of his life:

1. After the camp of Imam Ali [a] was attacked, due to the mutiny of Talha and al-Zubair in the city of Basrah, and after the rising of the deviants under the leadership of Mu'awiyah bin Abu Sufyan, Imam Ali [a] felt he needed the support of the masses of Kufa to protect the right and put down the sedition kindled by some people. For that mission, he chose his elder son, Hasan [a]. He ordered him to encourage the people of Kufa to champion the pure Islamic cause, represented by Imam Ali [a]. Imam Hasan [a] accepted the mission and made for Kufa in the company of Ammar bin Yasir. Imam Hasan [a] was carrying an edict from Imam Ali [a] to his governor in Kufa, Abu-Musa al-Ash'ari, relieving him of his post due to his disgraceful stance in failing Imam Ali [a] and turning his back on the indisputable truth.

As soon as he entered Kufa, the multitudes swelled around Imam Hasan [a] declaring their loyalty and their readiness to help him. He made a speech, in which he blew enthusiasm into their inept souls, and urged the people to hoist the banner of jihad high. Imam Hasan [a] was most successful in accomplishing his mission. He exhorted them to support the right, defend the message and its noble state.[16]

2. The battle of al-Jamal (The Camel) had already ended in Basrah. Mu'awiyah was rapidly gathering Syrian forces, stationing them at Siffin. Imam Ali [a] got wind of the moves of the Ummayad party. He divulged the news to his soldiers, and asked their council. They all announced their readiness to do whatever Imam Ali [a] ordered them.

In the meantime, Imam Hasan [a] was standing amid the masses calling them to rally around the truth. In one of his speeches he said:

"Thanks be to Allah. There is no god other than He. He has no partner. I praise Him and He is praiseworthy. Allah gave you great favours and showered you with His graces which are beyond number. One cannot possibly thank Him for them. Neither a statement nor saying can express them. We are angry only on behalf of Allah. He favoured us with what cannot be given by anyone but Him. We should, therefore, thank Him for His bounties, tribulations and favours. Our praise should ascend to Allah, carrying our satisfaction to Him. It should be truthful. Our praise has to be so true that Allah believes us. It has to make us entitled to receive more of his bounties. Our praise should increase rather than decrease Allah's favours. No group of people gather around some matter without making it firmer, and their beliefs solid. So mobilize yourselves for the fight against your enemy, Mu'awiyah, and his soldiers, because he has advanced against you. And do not discourage one another, for discouragement cuts asunder the heartstrings. Advancing under the spearheads is a sign of bravery and piety, for no people had ever observed jihad without the lifting of malaise from among them by Allah. He would spare them the tribulations of humility, and guide them to the hallmarks of denomination..."[17]

In this speech, Imam Hasan's [a] aim was to solidify the bonds of unity, close the ranks of the people, and rally the people to challenge the party led by Mu'awiyah and a handful of opportunists.

3. The Commander of the Faithful, Imam Ali bin Abi Talib [a], had warned the people against the arbitration during the Battle of Siffin. He knew it was a trick. After the charade of arbitration was over - and it ended with Abu-Musa al-Ash'ari's failing Imam Ali [a] - the camp of Imam Ali [a] was thrown into confusion. Chaos prevailed, and each group of people began to disassociate themselves from the other. They started reviling each other. Imam Ali [a] wanted to explain to the people the situation as it was, and to show that the arbitration was invalid because it was not based on truth and logic. He assigned this task to his son Abu Muhammad Hasan [a].

"Stand up, son, and talk about these two men: Abdullah bin Qais,[18] and Amru bin al-Aas," Imam Ali [a] told his son.

Imam Hasan [a] stood and addressed the people, telling them the real dimensions of the situation. He said:

"O people! You have talked too much about these two men. They were only chosen to judge according to the Book and in the light of its guidance. But, they judged according to their whims and not the Book. This being true, their verdict cannot be called a judgement. Rather, it was an opinion forced upon them. Abdullah bin Qais erred when he named Abdullah bin Umar as the caliph. He made mistakes concerning three points: First, he disagreed with his father who did not rate him as qualified for caliphate, nor did he appoint him as member of the Shura (consultative group). Secondly, he did not consult him on the matter. And thirdly, neither the immigrants nor the Ansar (helpers) rallied around him. These are those who appoint the ruler and establish his reign over the people. As for arbitration, the Messenger of Allah [s] himself had chosen Sa'd bin Ma'ath for this. And he did judge with what pleases Allah. Undoubtedly, if he had deviated, the Messenger of Allah [s] would not have approved of him".[19]

In these words, the grandson of the Holy Prophet [s], Imam Hasan [a], clarified the matter, disclosed the falsity of the arbitration, and proved to the people the mistake of Abu Musa al-Ash'ari, who was elected by the common people among the army of Imam Ali [a], and without thinking it over, they charged him with a task he could not fairly accomplish. The man had bad intentions.

Imam Hasan [a] demonstrated some or Abu Musa's mistakes. Among them was deposing Imam Ali [a] and calling Abdullah bin Umar bin al-Khattab the caliph of Muslims. His judgement involved three errors, not to mention the rest of his arbitration. Imam Hasan [a] was an astute thinker, had a sound foundation in logic and politics. His analysis of Abu Musa's actions in the arbitration process was acute and left no doubt in a reasonable mind that the analysis was without flaw. He said that:

1. When Umar bin al-Khattab appointed a six-man consultative group at his deathbed, he did not appoint his son Abdullah as one of the group. That was because he recognised that his son was not qualified to be a caliph, and a leader of the people. 2. The pledge of allegiance, as was the order of the day, was initiated by the immigrants and Ansar, then, the whole of the ummah followed suit. How could al-Ash'ari do something without consulting them?

3. Al-Ash'ari, when he appointed Abdullah as the caliph of Muslims, did it without seeking the view of the man himself. He could not tell whether Abdullah would consent or refuse. The man was not informed of the question earlier, and he was not asked about this most historically critical matter.

Moreover, Imam Hasan [a] set an example of a just and good arbitration, which is approved of by Allah. He cited the arbitration of S'ad bin Ma'ath, who was chosen by the Messenger of Allah [s], to settle the question of Bani Quraidhah, after their military defeat by the Messenger of Allah [s]. His judgement was firm and sound.

1. Imam Hasan [a] took part in all the wars fought by his father, Imam Ali [a], including those of Basrah, Nahrawan, and Siffin. He played a critical role in them. He fought in those battles and put down those seditions without any motives other than his concern over Islam.

Stage Two: During His Imamate

The second part or stage of the role of Imam Hasan [a] in the life of the Muslims commenced when his father appointed him as the next Imam. In the wake of the cruel attempt on his life by Abdul-Rahman bin Muljim and his cohorts, the dying Imam [a] said his last will to his son, Hasan [a]:

"...my son, the Messenger of Allah [s] ordered me to inform you of my last will, and hand over my books and weapons to you, exactly as he told me his last will and gave me his books and weapons. He ordered me to order you to give them to your brother, Husayn, when death approaches you..."

Then he turned to his son, Husayn, and said:

"And the Messenger of Allah [s] ordered you to hand them to this son of yours."

Thereupon, he took hold of the hand of Ali bin Husayn [a] and said to him:

"And the Messenger of Allah [s] ordered you to give them to your son, Muhammad bin Ali. Remember, the Messenger of Allah [s] and me to him."[20]

Then he named as the witnesses to his last will, Husayn, his son Muhammad, all of his sons, and the chiefs and leading men of his Shi'ites (followers).

The last days of Imam Ali [a] teemed with many of his moral guidelines, which were aimed at establishing the right, and sticking to it. Most of them were addressed to his sons and particularly to Imam Hasan [a]. He emphasized his son's Caliphate and Imamate after him.

Shortly after the passing away of Imam Ali [a], the people of Kufa hurried to the mosque, dumbfounded and shocked at that great adversity. The grandson of the Messenger of Allah [s], Imam Hasan [a], stood amid this multitude, promulgating the first of his communiqués, after the departure of his great leader. He said:

"...this night, a man has died whom the first Muslims did not outrun with good deeds, nor did the last ones catch up with him in pleasing acts. He used to fight by the side of the Messenger of Allah [s], risking his own life for the sake of the Prophet's. The Messenger of Allah [s] would send him as his standard-bearer. Jibra'il would protect him by fighting on his right, and Mika'il on his left. He would not return from the battlefield until Allah had given him victory. He died in this night, on which Isa bin Maryam [a] ascended to heaven, and Yusha' bin Noon, the trustee of Musa [a], passed away. He has left no dirhams or dinars besides the 700 Dirhams which were left over from his pay."[21]

At this point Imam Hasan [a] halted his speech for his tears choked him. The image of the great departing man, with his eternal deeds and stances, loomed before his eyes. The Muslims could not help crying bitterly with him. Then he resumed his speech. He said:

"O people! Who has recognized me, that is that. Who has not, let him know that I am Hasan bin Ali. I am the son of the Holy Prophet. I am the son of the Trustee. I am the son of the bearer of the good news, and the warner. I am the son of the Caller to Allah by His permission. I am the son of the bright lamp. I am from the house at which Jibra'il used to descend to us, and ascend from us, and from the Ahlul Bayt whom Allah kept away from uncleanness and totally purified them. I am from a household whose love Allah made an obligation on every Muslim. Allah, the Blessed and the Most High, said to His Prophet:

'...say: I do not ask of you any reward for it but love for my near relatives;...'"

Holy Qur'an (42:23)

Imam Hasan [a] concluded his speech by saying, 'Doing a good deed means loving us, the Ahlul Bayt.'[22]

In this speech, Imam Hasan [a] spelled out the qualities of the late leader. Also he presented his own qualifications and stature in the Muslim world, and asserted the fact that he, and not any other person, was entitled to be the next leader of the Muslims.

No sooner did Imam Hasan [a] wind up his speech, than Bin Abbas rose to his feet urging the people to give their pledge of allegiance to the new Imam. And that was exactly what the people did.

Imam Hasan [a] received the pledge of allegiance from the people, and was acknowledged as the caliph and the ruler of Kufa, and later of the other Muslim cities. The news of the demise of Imam Ali [a] and the passing of the caliphate to his son, the grandson of the Messenger of Allah [s], soon spread.

Mu'awiyah rejoiced at the death of Ali [a]. His capital witnessed noisy festivals. Happiness flooded it! On the other hand, Mu'awiyah was greatly shaken by the announcement of Imam Hasan [a] as the new caliph, and at the pledge of allegiance which he had received. He sent for his advisors, and his leading men. They got together in an emergency meeting at his palace to discuss the latest developments and draw the policy which they would adopt in challenging Imam Hasan [a]. The participants decided to send spies to the Muslim community, under the rule of Imam Hasan [a] to frighten the people and float rumours against the rule of Ahlul Bayt [a], to the interest of the Syrian sedition.

Meanwhile the Umayyad party was busy winning over the leadership and the influential chiefs, who could influence the course of events in Iraq to the advantage of the Umayyad rule. They were generous in bribery, promising the people good rewards, presenting gifts to them, threatening them...and so on.

Mu'awiyah lost no time in implementing the resolutions of the meeting. He set up a network of spies, and appointed two men to surprise them. One of them was named Humairi. He made for Kufa. The other was called Qeeni. He headed for Basrah...[23]

Imam Hasan's [a] plans of solidifying the government system, and establishing it on a firm ground, were soon effective in unearthing the plots of the Umayyads.[24]

In the wake of that, Imam Hasan [a] sent a letter to Mu'awiyah warning him, and threatening him with war:

"...Mind you. You have sent stealthily men to me. It is as if you like to go to war. I have no doubt about it. Then anticipate it, Allah willing. I have heard that you rejoiced about what the wise men do not gloat over. Your parable is like the one of whom the poet says: "I and the one who had died are like someone who goes home, goes to sleep, to wake up the following day. So, tell him who remains behind that who departs: 'Prepare for something like this. You, too, will be something of the past.'"[25]

Mu'awiyah, in a responding letter, dodged and denied that he had rejoiced at the death of Imam Ali [a], something which we will not discuss in length here. They exchanged letters. The most important of the letters was that which was sent by Imam Hasan [a] in which he called on Mu'awiyah to stop opposing him and submit to him as he was the legitimate leader. Tension heightened between the two parties, so much so, that Mu'awiyah wrote a letter in which he called on Imam Hasan [a] to abdicate and join him, with the promise that the caliphate would be his after Mu'awiyah's death!

Imam Hasan [a] sent a short letter which displayed his insistence and determination:

"Mind you, your letter has arrived. You mention in it what you mention and I did not answer you...I take refuge with Allah from that. Follow the right, you will know that I am its follower. I will be a sinner if I tell a lie. And peace be upon you."[26]

That was the last letter. The situation went from bad to worst. War was declared between the two parties.

Mu'awiyah was the first to declare the state of war. He began to advance his armies towards Iraq. The Muslims communicated the news of Mu'awiyah's move to one another. Imam Hasan [a] took due measures to face the coming enemy.

Imam Hasan [a] announced, in a statement, the next move. He called the ummah to mobolize and prepare for war:

"Mind you, Allah ordained jihad on His creatures, and made it a duty which they receive reluctantly. Then He said to the combatants; 'Be patient, Allah is certainly with the patient.' You, O people, will not win what you love without enduring what you do not like. Go out, may Allah have mercy on you, to your camp at al-Nukhailah, till we think and you think, and see and you see."[27]

It brings excruciating pain to know that the multitudes of people who listened to the statement of Imam Hasan [a] were susceptible to the Umayyad rumours and lies.

Instead of preparing themselves to defend the clear right, they were shocked and flustered. They responded coldly to the statement of their Imam. They did not accept his call to prepare for war and shoulder their responsibilities.

Some of the people were resigned to the status quo and they appeared drawn to life. Others were lured into apathy by Umayyad money. Imam Hasan [a] was disappointed when he saw the true feeling of the masses which he led, and in which he saw the base on which he was depending to ward of the dangers encircling the Islamic message because of the hostile activities of the Umayyad party.

Those listless multitudes were stolid. They lost their vitality because of only a slight shock. It was because of their weak faith. The followers of the Imam [a] were unaware of their historical responsibility to keep the Divine Message intact and keep it safe from sedition. They were oblivious to the line of Imamate represented by Imam Hasan [a], and to the fact that they should obey him and defend him because he was the actual representative of the same Islam which was revealed to the Messenger of Allah [s].

Amid those stunned, defeated lumps of people, the call of the few faithful of Islam and the true committed men who attached themselves to Ahlul Bayt [a], thundered. They expressed their deep loyalty. They reproached those cowardly multitudes, and spoke their minds uncompromisingly and daringly.

At the top of the list of those faithful, pious men were: Uday bin Hatim, Qais bin S'ad bin Ubadah, Ma'qal bin Qais, and Ziyad bin Sa'sa'ah al-Timeemi.[28]

They scolded, reprimanded and urged the people to take on their religious responsibility. At the same time they did not forget their Imam [a]. They took his hand and made a pledge to march forward in support of right and face tyranny and sedition fearlessly until they achieved martyrdom or victory.

Imam Hasan [a] praised them for their true stance, and addressed them in these words:

"You are truthful, may Allah have mercy on you. I still know of your true intention and loyalty, your approval and true love. May Allah reward you the best of rewards."[29]

The committed people hastened to al-Nukhailah and encamped there, in obedience to their Imam [a]. Imam Hasan [a], afterwards, followed them with an army, estimated by some historians, at 4,000 men.[30] The rest of the people were to join him.

Imam Hasan [a] hoped that the people would support the right cause and so come to defend Islam. But their delay in joining him made Imam Hasan [a] return once again to his capital, Kufa, to egg on the people to join him.

He marched on, leading a tremendous army, which was paradoxically in low spirit, eaten away by weakness and disharmony. He arrived in al-Nukhailah, where he organized his army, and set plans for the commanders of the divisions. From there, he headed for Dair Abdul-Rahman. There he decided to send a military force ahead of his army. He elected his cousin Ubaidullah bin al-Abbas as its commander. He said to him:

"...Cousinl I am sending with you twelve thousand men, among whom there are famous horsemen of the Arabs, and the Qur'anic reciters of Kufa. Each one of them is equal to one battalion in courage. March with them, be kind to them, look at them with a smiling face, be humble to them, and consult them. They are the remaining men whom the Commander of the Faithful [a] trusted. Lead them along the bank of Euphrates. Then march till you come face to face with the army of Mu'awiyah. If you meet him, keep him there till I join you. I will go, following you closely behind. Keep me informed of your moves on a daily basis. Consult these two men, Qais bin S'ad and Sa'eed bin Qais. If you meet Mu'awiyah, refrain from engaging him in battle till he fights you. Should he do so, then fight him. If you are injured or killed, Qais bin S'ad will succeed you as the commander of the army, and if he is injured or killed, Sa'eed bin Qais will succeed him."[31]

The vanguard took its position at Maskin, on the banks of al-Dijail river in Iraq. The main army, under the command of Imam Hasan [a], encamped at Madhlam Sabat, near al-Mada'in.

It was not long before all the hitherto hidden ills came to the surface, in the forms of disunity, frailty, sedition, chaos, and conspiracy against the leadership itself. Imam Hasan [a] was pressured to sign a treaty with Mu'awiyah.

Justifications Of The Treaty With Mu'awiyah And Its Terms

All through our studies on the life of Imam Hasan [a], whether during the lifetime of his father or during his own reign, we witnessed his strength of character, his steely determination, and swift action to sort out problems and reach sound, logical solutions. This was something which was matchless. We witnessed all this and lived it, in the light of historical documents which cannot be doubted. We witnessed it in his stirring of the zeal of the people of Kufa to defend Islam in the battle of al-Jamal.

We saw him urging the people to fight against Mu'awiyah in the battle of Siffin. We saw him addressing the camp of his father after the arbitration. When he assumed the office of Imamate, we saw him, as he had been during his father's reign, possessed of determination, resolution, cleverness and skill. He took urgent measures to solidify the foundation of his state. He persisted in challenging the Umayyad falsehoods, and putting down the seditions of Syria, to stabilize the Islamic state.

He faced all the attempts of Mu'awiyah to corner him, before the start of the war, with a lofty, sublime spirit, the spirit which knew nothing but the right and would never lower his head before the forces of falsehood. The prevailing conditions at the time, however, kept him at bay, something which has rarely taken place throughout history.

The army led by Imam Hasan [a] became the prey of disorder. Spies, agents and the bearers of disrupting news found their way into it. Imam Hasan [a] was on the brink of being forced to surrender to his enemy! The ummah, which he was planning a bright and successful future for, and leading its march into history, diverted its course to the advantage of his foe! That was the result of the rumours and luring promises.

These factors caused the tip of balance of power to tilt on behalf of the Umayyad interests.

Following are the most important of the painful events which were inflicted on Imam Hasan [a] as a result of his stand in the face of the incursion or the treacherous Umayyads:

1. His top leader at the front line, Ubaidullah bin al-Abbas, betrayed him and joined Mu'awiyah. He induced two-thirds of the force, which was given the mission of stopping the advancing army, into breaking away with him. The camp of Imam Hasan [a] was thrown into disorder and confusion at the most critical juncture of its manoeuvres. Ubaidullah bin al-Abbas was bribed by Mu'awiyah.

2. The military forces led by Imam Hasan [a] were torn between slogans, desires, interests and ideologies.[32] There were some who were only seeking spoils of war! There were those who held grudges against the Umayyad house, but who, at the same time, concealed their hatred of the Imamate of Imam Hasan [a] and his household...! In the army a great number of people who were sympathisers of the Umayyad party in Syria, cherished the rewards Mu'awiyah had promised them. To make matters worse, boredom began to creep into the camp of the Imam, particularly after the army had fought the three wars of Imam Ali [a], namely: Jamal, Nahrawan, and Siffin. Their memories were still alive in their minds.

Next to these people, there was a group who were loyal to Ahlul Bayt [a]. They were a small number in comparison to the increasing number of the rag-tag, and the intensity of the hostile schemers.

3. Mu'awiyah showered large sums of money on the chieftains and the men who held sway in the Iraqi community, in unparalleled generosity. They were left listless and irresolute. They gave up their earlier plans of going hand in hand with the Imam to fight Mu'awiyah.[33]

Money was a doubled-edged sword. In addition to its sharp effect in changing the balance of power to the interest of Mu'awiyah, it left its most surprising imprints in the hearts of the Iraqis. They flooded Mu'awiyah with their letters declaring their loyalty and obedience to him. They promised to hand Imam Hasan [a] over to him as a prisoner when the fire of war blazed and zero-hour came![34]

Imam Hasan [a] referred to this treachery when he said:

"By Allah, if I had fought Mu'awiyah, they would have taken hold of my neck and handed me peacefully over to him. By Allah, making peace with him with nobility, is more loveable to me than being killed by him as a captive, or set free, which would be a stain for the tribe of Hashim."[35]

4. The grandson of the Messenger of Allah [s] saw to it that no drop of blood should be shed, especially the blood of the faithful.

Following are some of the statements of the Imam which display his noble intentions:

"I feared lest the Muslims should be uprooted from the surface of the earth. I wanted the faith to have men who call to it."

"...I only wanted, by my treaty with Mu'awiyah, to spare you death."

5. The army of his enemy was strong, highly disciplined because of their compliance with the orders of Mu'awiyah, and the non-existence of subversion among its ranks. But in Iraq, disunity prevailed. The various contradictory slogans, views, desires, and interests tore the army of Imam Hasan [a] to shreds and weakened its ability to fight.

6. Imam Hasan [a] enjoyed a first-rate spiritual power - as we have seen elsewhere - as he was purified from uncleanness, which is stated by the Qur'an. He is one pillar of the blessed family of the Messenger of Allah [s], to which fact the Holy Prophet [s] himself had testified. He would nor think of deception and treachery.

This soul, attached to Allah, the Most High, and inspired by Him and His noble shar'iah, made Imam Hasan [a], wherever he was, to keep away from entering into a war in which blood would be unnecessarily shed, and men killed without result. In addition to that, the factors in Islam's view, were not in the least available, as we have witnessed by the character of his unprincipled followers.

This is quite different from Mu'awiyah who would never care how many men were killed, and how much blood was shed, as long as he remained the ruler of the Muslims, to whom the income of taxes were brought. He was the ruler who basked in mundane luxury and fleeting pleasures in the palace of alKhadara'.

7. When Imam Hasan saw that Mu'awiyah succeeded in attracting the people towards him, he wanted to disclose the true colours of Mu'awiyah. It could only be done if Mu'awiyah monopolized power and took the affairs of the ummah into his own hands. The ummah would see the nature of his rule, and discover the wide gulf between it and the ideal image of the rule of the Commander of the Faithful, Imam Ali bin Abi Talib [a].

Those who obeyed Mu'awiyah would bear the responsibility for that historical tragedy in which the ummah lost the leadership of Ahlul Bayt [a] and their pioneering Imamate, not only during their blessed existence, but also after their deaths. The negative impact of that continued smashing the ummah, generation after generation, till the system of Islam, which was expected to prevail and rule, was reduced to a mere historical heritage buried in the books.

8. Historians report that Imam Hasan [a] was the target of three aborted assassination attempts.[36] The first attempt occurred when a man shot him with an arrow, while he was offering his prayer. He did not harm the Imam [a].

The second attempt on the life of Imam Hasan [a] took place when a man jabbed him with a dagger while he was in prayer. Again the Imam [a] was unhurt.

In the third assassination attempt he narrowly escaped death. A mob attacked him, plundering his tent and taking his prayer-rug from under his feet! During the attack al-Jarrah bin Sinan al-Asadi stabbed him with a rapier in his thigh and gravely wounded him.[37] The blade reached the bone.[38]

After that attempt, the Imam was bed-ridden and remained as a guest at the house of Sa'd bin Masood al-Thaqafi, his governer on al-Mada'in.

9. Mu'awiyah made good use of the weapon of propaganda, by causing confusion in the minds of the Iraqis. His spies and supporters appeared from time to time in order to spread vicious rumours. The rabble would be influenced by them, and would behave as they dictated. Here are some examples:

1. They claimed that Imam Hasan [a] corresponded with Mu'awiyah in order to make peace.

2. They rumoured that Qais bin Sa'd had defected to Mu'awiyah.

3. The most effective of their rumours was floated when the Umayyad delegation had come in search of peace. When the Imam [a] refused to make peace with Mu'awiyah, the negotiating delegation went out, and claimed that Imam Hasan [a] had finally agreed to end the hostilities and spare the blood of the Muslims!

The mobs were angered beyond limits and attacked his tent. They condemned the alleged peace, but at the same time they were too indolent to fight.

1. The call to peace by Mu'awiyah had already made its way into the camp of Imam Hasan [a], and was already accepted by them, when the Imam [a] finally agreed to it. That call had an echo in the defeated souls in the camp of the Imam [a]. The followers of Mu'awiyah welcomed it first and preached it. It slid into the camp of the Imam Hasan [a] and the Imam accepted it as a fait accompli.

2. Imam Hasan [a] found the ummah, around him or Mu'awiyah, oblivious to its deviated life, and silent, not wanting to support the right and fight the infidels. Imam Hasan [a] wanted to unmask the callers to sedition, their promises and covenants, their yearning to seize power, whatever the means, and their abusing of the ummah and Islam's teachings.

By clarifying all these sides, Imam Hasan [a] paved the ground actually for the revolution of the Lord of Martyrs, Imam Husayn bin Ali [a].

These are, our dear readers, the most important justifications and causes which prompted Imam Hasan [a] to sign the document of treaty with the treacherous Mu'awiyah.

Would any other ruler or leader, if faced with what Imam Hasan [a] faced, take another course of action?

War, after all, would have been an impossible option. No sane man would have adopted it. Then how could a great man like Imam Hasan bin Ali [a], do it?

Some people would be of the opinion that it was better for Imam Hasan [a], if he had sacrificed all for the sake of his right. If, however, Imam Hasan [a] had fought, he would have surely been killed, along with all of his family. The Umayyads would have succeeded in extinguishing the light of Islam for good. No one could then tell the right from the falsehood. The ummah, would never have realized, as it did afterwards, how deviated were its rulers, and what bondage they were led to.

Imam Hasan's [a] concern for Islam made him sign the document to play his role, afterwards, in explaining the Shari'ah, its laws and dimensions to the ummah of Muhammad [s], during his remaining years, as we will see in this phase of his life.

We deem it suitable to cite the most important items of the document signed by Imam Hasan [a] and Mu'awiyah:[39]

1. Mu'awiyah bin Abu-Sufyan takes the affairs of the ummah into his hands, on condition that he abides by the Book of Allah and the Sunnah of His Messenger [s].

2. Imam Hasan [a] assumes the leadership of the ummah after the death of Mu'awiyah. If Imam Hasan [a] was already dead, Imam Husayn [a] takes his place.

3. People are to enjoy freedom and security, be they Arabs or non-Arabs, Syrians or Iraqis, and they should not be harassed for their previous positions towards the Umayyad rule.

These are the items of importance of the treaty which were accepted by the two parties. As it is clear for the reader, it is of great benefit to the ummah and its noble Message. These terms were the most that Imam Hasan [a] could achieve for the ummah and its mission. If any better could be achieved, he would not have hesitated to take advantage of them.

A number of Muslims objected to the treaty. Imam Hasan [a] explained to them why he had taken this step. He said to Bashir al-Hamadani:

"I am, by no means, humiliating the faithful, but honouring them. By my making peace, I only wanted to spare you death, when I saw my followers lingering and refraining from going to war."

Al-Hamadani was the first one who was too cowardly to fight.

To Malik bin Dhumrah, who talked to him about the document, he said:

"I feared, lest the Muslims should be uprooted from the surface of earth. I wanted the faith to have men who call to it."

He said to Abu-Sa'eed:

"Abu-Sa'eed! The reason why I made peace with Mu'awiyah is the same one which made the Messenger of Allah [s] make peace with the tribe of Banu Dhumrah and Banu-Ashja', and the people of Mecca when he returned from al-Hudaibiyyah."[40]

Imam Muhammad al-Baqir [a] refers to the significance of the treaty, and its positive effects for the benefit of Islam and Muslims, in these words:

"By Allah, what Hasan bin Ali [a] did was better for this ummah than what the sun had shone on."[41]

Post-Treaty Era

After signing the treaty, Imam Hasan [a], the grandson of the Holy Prophet [s], remained in Kufa for a few days. His heart was wrung by pain for what had happened. He prepared to return to Madina, the city of his illustrious grandfather, the Messenger of Allah [s].

When his noble procession set out, all the people of Kufa went out. They were deeply remorseful, with the look of great sorrow on their faces. They were either in tears or sad-looking. And why not? They would be humiliated after Imam Hasan [a] and Ahlul Bayt had departed. The seditionists were by now in control of their lives, they appeared helpless, and disgrace descended upon their city.

Mu'awiyah transferred the caliphate and general command from Kufa to Damascus. The Umayyad military forces entered Kufa, tightening their grip on it, striking fear into the hearts, and spreading their terror. Those who collaborated with the Urnayyads were rewarded, and those who opposed them were put to the sword.

Imam Hasan's [a] caravan set off crossing the desert, while pain was striking at his heart, parting with his capital, and the places which held his memories. It was hard for him to abandon his Shi'ites and elite who supported him with firm determination and resolution, until they arrived at a blind alley. They were besieged and hunted down with the employment of every low and cheap method. The Umayyad clique began their vengeance.

On the other hand, when his caravan approached the holy city of Madina, its people rushed to welcome the Imam and his family [a]. Rapture coloured their faces. Why not?

The blessing of the presence of the Ahlul Bayt [a] had returned to them, and the goodness, all goodness, came to their city.

As soon as he settled, Imam Hasan [a] and his family set about to take up his religious responsibilities, but on a new line.

If he was a ruler before who discharged the affairs of the ummah, and set plans for its future through the office of political Imamate, and steered the ship to the coast of happiness, goodness and guidance; after the signing of the treaty he tread upon a new path.

He established a great ideological school and leadership so as to be a seat of guidance and knowledge by which the ummah would be guided to the straight path of Allah, and His concluding Message.

That school played an effective part in ripening public opinion, correcting its course, and saving it from the deviation of the official bodies led by Mu'awiyah bin Abu-Sufyan.

The school of Imam Hasan [a] gave fruit twofold. It graduated the greatest scholars and traditionalists, like Hasan al-Muthanna, al-Musayyab bin Najbah, Suwaid bin Ghaflah, al-Sha'bi, al-Asbagh bin Nubatah, Abu-Yahya al-Nakha'i, Ishaq bin Yasar, and others...

If Imam Hasan [a] had scored a great and glorious victory for Islam by establishing this school; he obliged the ummah and the Message another great favour. He called the people to uprightness of behaviour and faith, and the following of the Messenger [s] and his family [a], doing their best to spread good manners and fight every evil act.

Apart from this, he paid special attention to his society. He took care of the poor, the helpless and destitute. He looked after the needy. We cited some examples of his care of the poor previously.

Beside his ideological activities, it was only natural that Imam Hasan [a] would plan the future of his ummah, both in social and political spheres. In these fields, he took a good course for the benefit of the Divine Message and the ummah. He created an Islamic current of awareness among the ummah.

It became clear for the ummah that the legitimate Imamate was the right of Ahlul Bayt [a], and particularly Imam Hasan [a]. Mu'awiyah and the likes of him were not fit to rule. Obedience to them was incompatible with the pristine Islamic line. Imam Hasan [a], and the Muslim intellectuals who graduated from his school, succeeded in bringing about an ummah with a sharp political awareness. An ummah which opposed the Umayyad rule, in thought, course of action, and method, and which defended Islam throughout the next generations.

The Umayyad rule was not unaware of these nascent Islamic activities. It was they, as a matter of fact, who were to be reckoned with. That is why the high-ranking officials of the Umayyad government held a meeting to discuss the matter. The meeting was attended by, in addition to Mu'awiyah, Amru bin al-Aas, al-Walid bin Aqabah bin-Mu'eet, Utbah bin Abu-Sufyan and al-Maghirah bin Shu'bah!

They said to Mu'awiyah, in part: "Hasan has certainly animated his father and revived his memory. He talked and he said the truth, gave orders and was obeyed, and was followed by the people. Such thing would raise him to a higher level. Every time we hear from him something which does us harm..."[42]

This report, though brief, was the most dangerous report submitted by the chiefs of the Umayyad house and its leaders, to their chief, Mu'awiyah, about the activities of Imam Hasan [a].

The movement of Imam Hasan [a] gained strength, so much so that he left for Damascus, the capital of the Umayyads.

There he sat down with Mu'awiyah, explained to him the mistakes and schemes of the Umayyad rule, the superficiality of those in charge, and their diversion from the original Islamic line. His discussions there won him a lot of supporters and advocates.[43]

The fresh activities of Imam Hasan [a], and the new, historical mission which he shouldered to preserve the sound Islamic line among the people, made the Umayyad rule lose its head, and forge a hostile policy to get rid of the Imam [a] and his Islamic leadership.

The main ingredients of that policy were:

1. Hunting down the faithful leadership in every Islamic region, and putting them to the sword. Men like Hijr bin Uday and his companions, Rasheed al-Hajari, Amru bin al-Hamq al-Khauza'i and others, were murdered, and persecuted. 2. Cracking down on all of the Shi'ites of Imam Ali [a] by resorting to terror, suppression, making people homeless, cutting off their income, tearing down their houses, and so on.

3. Employing some of the preachers and those loyal to the Umayyads, to tarnish the image of Ahlul Bayt and particularly Imam Ali [a] who was cursed, as a ritual, on the pulpits. Traditions were invented and attributed to the Holy Prophet [s]. They were of great benefit to Mu'awiyah and his party. False beliefs were also made up and unfairly ascribed to Ahlul Bayt [a].

This is one of the most sad and enduring results of the Umayyad rule. So many false ahadith were introduced, first by the Umayyads and later by the Abbasids, that today, we Muslims of the 20th century have become so misguided by the lies which have remained in our ahadith and sunnah of our Prophet [s]. Surprisingly enough, the historians and narrators of hadith have not tried to eliminate and filter through these obvious lies. They continue to propagate them, confuse the ummah and misguide them to their own detriment. This is one of the main reasons that the Muslims of today remain weak and disunited.

4. Handing out money, boundlessly, to the tribal leaderships which posed a threat to the Umayyads in order to bring them under control. For example, Malik bin Hubairah al-Sakooni, who was shocked at the murder of Hijr bin Uday and his companions, planned to lead a military offence against the Umayyad rule. But Mu'awiyah dissuaded him with 100,000 dirhams which he sent to him.[44] He was pleased with this sum and forewent his earlier plans.

Others were hushed by money also. A poet described this phenomenon in these two lines of verse:

"When a tongue criticises you, it is cut with dinars,

And when a conscience rocks you, it is shaken with a good official post."

5. The last item of this unjust, oppressive policy, was the plan to murder Imam Hasan [a] with poison. Mu'awiyah presented it to him through Imam's wife, Ja'dah, the daughter of al-Ash'ath.

Thus, Imam Hasan [a] went to meet his Lord, while standing in the fields of jihad, for the sake of Islam, which was preached by his father, the Commander of the Faithful, Imam Ali [a] and his grandfather, the Great Messenger of Allah [s].

Imam Hasan [a] attained martyrdom on the seventh day of the month of Safar (or the fifth or twentieth of the month of Rabi' al-Awwal in some reports), in the year 50 A.H.

He had asked his family, in his last will, to be buried by the side of his grandfather, the Messenger of Allah [s], but the Umayyads and the governor of Madina refused to allow his burial there.[45]

Ahlul Bayt [a] was thus forced to inter him at al-Baqi', by the side of his mother, Fatimah al-Zahra' [a].

Peace by upon you, Abu-Muhammad Hasan bin Ali, when you were alive, wronged, and dead.

His letters

Some letters of the imam disclose an important side of the religious life which was confused at that age. The following are some of his letters to his adherents:

1. To Isaaq an-Naysaburi

Imam Abu Muhammad (a.s.) sent a letter to Isaaq bin Isma’il an-Naysaburi saying in it,

“May Allah protect us by His protection, and take care of you in all your affairs by His favor. I understood your letter, may Allah have mercy on you. We, praise be to Allah and by His blessing, are people of a house who pity our followers and feel delighted for the succession of the favors of Allah on them, and feel happy for every blessing that Allah the Almighty endows them with. O Isaaq, may Allah endow you with all blessings and endows whoever is like you whom Allah has had mercy on and given insight like yours…and may He determine the Paradise for you…

And I say: praise be to Allah as the best praise He has ever been praised with and forever for His mercy on you, His saving you from perishment, and smoothing your way on the obstacle. By Allah, it is insurmountable, impassable, difficult obstacle with great distresses that had been mentioned in the first Books. At the time of the deceased (Imam al-Hadi), peace be on him, and at my time you had done some things that neither I was satisfied with you nor were you right in them.

O Isaaq, know well that whoever comes out of this world blind will be blind in the afterworld and more astray. O Isaaq, it is not the eyes that become blind but the hearts that are in the chests. Allah says about the unjust,(He shall say: My Lord! why hast Thou raised me blind and I was a seeing one indeed? He will say: Even so, Our revelations came to you but you neglected them; and thus you shall be forsaken this day) .[102] Is there a sign greater than the excuse of Allah on His creation, His trustee in His earth, and His witness on His people…after those who had left from his first fathers the prophets and his last fathers the guardians (peace and blessings of Allah be on them all). So where do you go astray and where do you go like beasts? You deviate from the truth and believe in falsehood and disbelieve in the blessings of Allah. Are you from those who believe in a part of the Book and disbelieve in the other? So what is the reward of him who does that from you and from other than you? It is but meanness in this life and eternal torment in the afterlife. By Allah, it is the great disgrace! When Allah imposed on you, by His favor and mercy, the obligations, He did not impose them on you because He was in need of you, but out of His mercy on You-there is no god but Him-to distinguish the good from the bad, and to try what there was in your chests, and test what there was in your hearts so that you would compete for the mercy of Allah and that your positions in His paradise would be one better than another. He imposed on you hajj, umrah (minor hajj), prayer, zakat, fasting, and the following of the Ahlul Bayt (a.s). He made to you a door by which you open the doors of the other obligations and as a key to His way. Except for Muhammad (blessings of Allah be on him), and the guardians from his progeny you would be confused like beast knowing nothing of the obligations. Is a town entered except from its gate? When Allah favored you by appointing the guardians after your prophet, He said,(This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion) .[103] He imposed on you rights for His guardians and ordered you to carry them out so that your wives, properties, foods, and drinks would be lawful to you. Allah said,(Say: I do not ask of you any reward for it but love for my near relatives) ,[104] and know well that(whoever is niggardly, is niggardly against his own self; and Allah is Self-sufficient and you are the needy) .[105] There is no god but Allah, and my speech became too long on what was for you and what was required from you.

Except for that Allah wanted to complete his favor on you, you would neither see a line from me nor would you hear a word after the leaving of the deceased (Imam al-Hadi), peace be upon him, while you are in inadvertence to your end, and after my appointing Ibrahim bin Abdah to you, and after my book that Muhammad bin Musa an-Naysaburi had brought to you, and Allah is He whose help is sought in any case. Beware to be unmindful towards Allah so that you shall be from the losers! Away with him he who turns his back to the obedience of Allah and does not accept the advice of His guardians! Allah has ordered you to obey Him, to obey His messenger, and to obey those in authority among you. May Allah mercify your weakness and inadvertence, and make you patient with your affair. What has beguiled man from his Lord?! If mountains understood some of that which was in this book, they would crack and split because of the fear of Allah, and turn back to the obedience of Allah.  Do whatever you like(so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did) .[106] Praise be to Allah, the Lord of the worlds, and His blessings be on Muhammad and all his progeny.”[107]

2. His letter to the people of Qum and Aabeh

Imam Abu Muhammad (a.s.) sent a letter, some parts of which were lost, to his Shia from the people of Qum and Abeh (Aveh) saying to them,

“Allah the Almighty with His generosity and kindness has favored His people with His prophet Muhammad (a.s.) as a bearer of good tidings and a warner, and has made you succeed in accepting His religion, granted you with His guidance, and planted into the hearts of your past ancestors (may He have mercy on them) and your living offspring (may He suffice and make them live long) the love of the pure progeny (of the Prophet). They, who had left, left on the way of righteousness, and the path of truth and success, and they went to the place of successors, got the fruits of what they had sowed, and found the result of what they had done before…

Our intention is still firm, and our selves are satisfied with your good thoughts. The fixed relation between us and you are firm. It is a will that our ancestors and your ancestors had recommended, and a covenant that had been entrusted to our youth and your old men. They are still on their faith, and Allah has gathered us in the close relation, and close kinship. The Alim (peace of Allah be on him) said, ‘A faithful is a brother of a faithful from his father and mother…”[108]

3. His letter to Ali bin al-Husayn

Imam Abu Muhammad (a.s.) sent a letter to the famous jurisprudent Abul Hasan Ali bin al-Husayn bin Musa bin Babwayh al-Qummi, the notable of the Shia and prominent personality in Hadith, jurisprudence, and the rest of the Islamic sciences. Imam Abu Muhammad (a.s.) said in his letter,

“Praise be to Allah the Lord of the worlds, and the end is for the righteous, the Paradise is for the monotheists, the Hell is for the atheists, and there should be no hostility except against oppressors, and there is no god but Allah the best of creators, and blessing be on the best of His creation Muhammad and his pure progeny.

O my sheikh, trustee, jurisprudent Abul Hasan Ali bin al-Husayn al-Qummi-may Allah be satisfied with you, and make from your progeny good children- I recommend you to fear Allah, offer prayers, and give zakat because no prayer is accepted from one who does not give zakat. I also recommend you to pardon others, suppress anger, continuously associate with kin, comfort brothers and try to carry out their needs at difficulty and ease, be patient, learn religion, be certain of things, undertake the Qur'an, behave with good morals, enjoin the good, and to forbid the wrong. Allah says,(There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people) .[109] I recommend you to avoid all sins and vices. You are to keep on offering Night Prayer, for the Prophet (a.s) had recommended Ali saying to him, ‘O Ali, you are to keep on the Night Prayer.’ He repeated that three times. Whoever disregards the Night Prayer is not from us. Act according to my recommendation and order my Shia to act due to that. Wait for deliverance, for the Prophet (a.s) said, ‘The best deed of my nation is the waiting for deliverance.’ Our Shia shall be still in sorrow until my son, whom the Prophet (a.s) brought good news about, shall appear. He will fill the earth with justice and fairness after it has been filled with injustice and oppression. O my sheikh, be patient and order all my Shia to be patient;(Surely the earth is Allah's. He gives it as inheritance to whom He will and the end is (best) for the righteous) .[110] Peace, mercy, and blessings of Allah be on you and on all our Shia, and Allah is sufficient for us; the best Protector is He, the best Patron, and the best Helper.”[111]

4. His letter to one of his followers

One of the Shia wrote to Imam Abu Muhammad (a.s.) telling him about the disagreement between the Shia. The imam replied to him in this letter,

“Allah has addressed reasonable people…people concerning me are in different classes; a discerning one is on the way of deliverance, keeping to the truth, clinging to the branch of the origin without being doubtful or suspicious, and finding no resort other than me. There is another class of people who do not take the truth from its owners; they are like a traveler in the sea. They wave whenever the sea waves, and calm whenever the sea calms. Another class of people are those who have been overcome by Satan. They just resist the people of truth, and fight truth by falsehood out of envy. So let alone whoever goes right or left, because when a shepherd wants to gather his sheep, he gathers them with the least effort. Beware of showoff and panting after authority because they lead to perishment…’[112]  

5. His letter to another one of his followers

Imam Abu Muhammad (a.s.) sent a letter to one of his followers expressing his grief from some rabble of the Shia who had deviated from the right path. He said,

“No one of my fathers had been afflicted like what I have been afflicted with the suspicions of this group…if this matter (imamate) was a matter that you had believed in and kept on it until a certain time and then stopped, then suspicion would have certain case, but if it (imamate) is continuous as long as the affairs of Allah are continuous, then what is the meaning of this suspicion?...’[113]

6. His letter to Abdullah al-Bayhaqi

Imam Abu Muhammad (a.s.) sent the following letter to Abdullah bin Hamdwayh al-Bayhaqi:

“I have sent Ibrahim bin Abdah so that the (other) districts and the people of your district pay my dues on you to him and I made him my trust and agent before my followers there. Let them fear Allah and pay the dues and they have no excuse in not doing that or delaying it. May Allah not distress them for disobeying His guardians and may He have mercy on them and on you through my mercifulness to them, and Allah is Ample-giving, Generous.”[114]

7. His letter about Ibrahim

Imam Abu Muhammad al-Askari (a.s.) had appointed Ibrahim bin Abdah as his agent to receive the legal dues and to spend them on religion and on the needy, and given him a letter mentioning in it his reliability and high position. Imam Abu Muhammad (a.s.) was asked whether this letter was written by him or not, and he replied,

“My book that came to Ibrahim bin Abdah on appointing him as my agent to receive my rights from our followers there…yes, it was my book written by my hand to him. I have appointed him to them in their country. It is true and not false. Let him fear Allah as He should be feared, and let them take out my rights and give them to him, for I have permitted him to do with them as required. May Allah give him success and save him from failure.”[115]

8. His letter to his followers

He sent this letter to some of his followers:

“May Allah gift you with asceticism in this life and success as He pleases, assistance for His obedience, protection from disobedience, guidance from deviation, and may He gather for us and for our followers the good of the two abodes (this life and the afterlife).

I was informed of the disagreement of your hearts, and the separation of your desires, and the incitement of Satan until he caused separation among you, disbelief in religion, attempting to destroy what your ancestors had built in the religion of Allah and proved the rights of His guardians. He (Satan) took you to the way of deviation, and away from the path of the truth, and so many of you receded as if you had not read the Book of Allah and not understood any of His commands and prohibitions. I swear that if your fools rely on their delusions and fabricate false traditions, they shall deserve torment, and if you are satisfied with that from them and do not deny it by your hands, tongues, hearts, and intentions, you shall be participants with them in what they have fabricated against Allah, His messenger, and the guardians after him. If it was not so, the people of az-Zabad would not lie in their claim, nor al-Mughirah in their disagreement, nor al-Kaysaniyyah on their man, nor other liars and the deviants who have turned away from us. Indeed, you are worse than them…and most of them were obliged to submit to the command of Allah, except some group that if I want, I shall mention it by the name…Satan has overcome them and made them forget the mention of Allah, and whoever forgets the mention of Allah…Allah will throw him into Fire, and it shall be an evil abode.

My this book is an authority on them, and an authority for your absents on your presents, except one who is informed and carries out his duty. I pray Allah to gather your hearts on guidance, protect you by piety, and make you do what pleases Him, and peace, blessing, and mercy of Allah be on you.’[116]     

9. His letter to one of his adherents

Imam Abu Muhammad (a.s.) said in this letter to one of his followers:

“Every predestined thing would come true. Rely on Allah the Almighty and He will suffice you, and trust in Him and He will not disappoint you! You have complained against your brother. Know well that Allah does not help in the rapture of relations, and Allah is over any oppression of every oppressor. Whoever is oppressed surely Allah will help him, and Allah is Strong, Mighty. You have asked me to pray for you. May Allah the Almighty keep you safe, and be your helper and protector. I pray Allah the Generous, Who has made you know His right and the right of His guardians that others than you were ignorant of, not to remove from you any blessing He has endowed you with, He is Patron worthy of all praise.’[117]

10. His letter to one of his Shia adherents

One of the Shia wrote a letter to the imam complaining against an oppressor who oppressed and did him wrong. Imam Abu Muhammad (a.s.) replied to him:

“We satisfy ourselves with Allah the Almighty this day against every oppressor, wrongdoer, and envier. Woe unto whoever says something that Allah knows its opposite. How terrible is that which he shall meet from the Master of the Day of Judgment! Surely Allah the Almighty is the Helper and Assistant to the oppressed. Trust and rely on Him and He will relieve your distress and save you from the evil of every evildoer. May Allah do that for you and favor us with you, He is powerful over everything. May Allah overcome every oppressor this moment! No one, who wrongs and oppresses, shall be successful. Woe unto whoever is taken by the fingers of the oppressed! Do not be distressed but trust in Allah and rely on Him, and He will bring your deliverance soon.  Surely Allah is with those who are patient and who do good to others.’[118]

Words of light

A good collection of maxims and wonderful words on different social and educational issues were transmitted from Imam Abu Muhammad (a.s.) and considered from the treasures of the Islamic literature. Here we present to readers some of the imam’s wonderful sayings:

The Preference Of The Ahlul Bayt (A.S)

Imam Abu Muhammad (a.s.) said,

“We have ascended the tops of facts by the feet of prophethood and guardianship, and lit the seven ways with the banners of magnanimity. We are lions of battles, sources of generosity. Sword and pen are among us now, and the banner of praise and knowledge later on. Our grandsons are the successors of religion, allies of certainty, lamps of nations, and the keys of generosity. A generous one has put on the garment of choice for loyalty that we have known in him, and the Holy Spirit in the Heavens, and he tasted from our gardens early fruits. Our Shia are the rescued party, and the pure group. They have been as dress and protection for us, and assistance against oppressors…Springs of life will gush out for them after flames of Fire…and all bad years…’

Sheikh al-Majlisi commented on this word by saying, ‘This is absolute wisdom, and an ample blessing that deaf ears can hear and high mountains shake for. Peace and blessings of Allah be on them…’[119]

The imams of the Ahlul Bayt (a.s) had a very high position near Allah Who had endowed them with virtues and knowledge that no one of the human beings other than them had ever been endowed with. Allah had made them the guides to His contentment, and the leaders to His obedience. They all were and are lamps to nations and keys of generosity in this life, and in the afterlife they will be the intercessors and bearers of the banner of Hamd (praise), and Allah has given them the Highest Paradise.

His Recommendation To His Adherents

Imam Abu Muhammad (a.s.) preached and advised his Shia by saying,

“I recommend you to fear Allah, be pious in your religion, strive for Allah, be truthful in speaking, give deposit back to its owner good or bad he is, increase prostration, and to be good to neighbors. By these (principles) Muhammad (a.s.) came with his mission. Associate with your kin, attend their funerals, visit their sick, and carry out their rights, for if anyone of you is pious in his religion, truthful in his speech, he gives deposit back to its owner, and treats people kindly, it shall be said about him: “this is a Shia”, and this shall please me.

Fear Allah, be good and do not be bad! Attract every love to us, and keep any obscenity away from us, because whatever good is said about us we deserve it, and whatever bad is said about us is not in us. We have a right in the Book of Allah, kinship to the messenger of Allah, and purification from Allah that no one other than us claims but a liar. Mention Allah too much and remember death! Recite the Qur'an and send peace and blessings on the Prophet (a.s), because the sending of blessings on the Prophet (a.s) has ten good deeds. Keep in mind what I have recommended you! I pray Allah to protect you (I farewell you), and send peace on you.’[120]

A Valuable Advice

Imam Abu Muhammad (a.s.) said,

“Avoid begging people as long as you can tolerate, for every day has a new goodness. Insisting on asking others deprives one of his gravity except when a door may be opened to you for a good entrance. And how near slapping is to a rash one! Jealousy might be a kind of the manners of Allah the Almighty. Lucks have degrees, so do not hasten towards a fruit that it is not ripe yet because it is got at its time! He, Who manages your affairs, is more aware of the time that is good for you. Trust in His experience in your affairs and do not hurry for your needs at the beginning of your time and then your heart may be distressed and despair may overcome you! Know that coyness has a certain extent and if it exceeds, it shall turn to weakness, generosity has a certain extent and if it exceeds, it shall be wasting, economy has a certain extent and if it exceeds, it shall be stinginess, and courage has a certain extent and if it exceeds, it shall be recklessness…’[121]

Preaching

Imam Abu Muhammad (a.s.) often and always advised his companions, reminded them of the afterlife, and warned them against the sedition and deception of the worldly life. Once, he said,

“You are in short lives, and few days, and death comes unexpectedly. Whoever sows good shall harvest happiness, and whoever sows evil shall harvest regret. Every sower shall get what he has sowed. No slow one is preceded by his luck, and no careful one gets what has not been determined for him. Whoever is given good, Allah has given him that, and whoever is saved from an evil Allah has saved him from it.’[122]

Pondering On Allah

Imam Abu Muhammad (a.s.) said,

“Worship is not the abundant fasting and praying, but worship is the abundant pondering; it is the continuous thinking of Allah.’[123]

In his traditions, the imam established the bases of the faith in Allah, and the most important one of which was the thinking of Allah, and pondering on His wonderful creation because that would lead man to the absolute faith in Allah, the Great Creator.

Wisdom Of Fasting

Imam Abu Muhammad (a.s.) said, ‘Allah has imposed fasting so that the wealthy might suffer hunger and be kind to the poor.’[124]

Dispraising The Hypocrites

Imam Abu Muhammad (a.s.) said, ‘What a bad man he is who has two faces and two tongues! He praises his brother when he is present and eats his flesh (backbites him) when he is absent. He envies him if he is given (becomes in good state), and betrays him if he is afflicted.’[125]  

Pious And Impious

Imam Abu Muhammad (a.s.) said, ‘The love of the pious to the pious is a virtue for the pious, the hatred of the impious towards the pious is a merit for the pious, and the hatred of the pious towards the impious is disgrace for the impious.’[126]

Wonderful Short Maxims

The following are some of the wonderful maxims transmitted from Imam Abu Muhammad al-Askari (a.s.). He said,

1. “If fate is inevitable, then what for is the supplication (of man to other than Allah)?”

2. “A believer is a blessing for a believer and an authority on an unbeliever.”

3. “The heart of a fool is in his mouth, and the mouth of a wise man is in his heart.”

4. “Anger is the key of every evil.”

5. “A spiteful one is the least comfortable.”

6. “The most pious of people is he who refrains before suspicion. The most worshipping of people is he who keeps on obligations. The most ascetic one is he who refrains from unlawful things. The best mujtahid is he who refrains from sins.”

7. “Let no secure livelihood make you busy away from an obligatory deed!’

8. “He, who exceeds in something, is like one who lacks that thing.”

9. “Whenever a mighty one gives up the truth, he becomes low, and whenever a low one keeps to it, he becomes mighty.”

10. “The friend of an ignorant is always tired.”

11. “There are two qualities that no quality is over them; the faith in Allah and the serving of brothers.”

12. “The daring of a child in childhood before father makes him undutiful in adulthood.”

13. “It is not from politeness to show joy before a distressed person.”

14. “Better than life is that which if you lose, you shall hate life, and worse than death is that which if comes to you, you shall love death.”

15. “Taming an ignorant and preventing a habitual from his habits are as a miracle.”

16. “Humbleness is a blessing that is not envied.”

17. “Do not be generous to someone with what may be heavy to him!”[127]

18. “He, who advises his brother secretly, does him good, and he, who advises him openly, does him wrong.”

19. “How bad from a faithful it is when he has a desire that degrades him.”

20 “It suffices you to be polite that you avoid what you hate in others.”

21. “Beware of every silent, intelligent one!”

22. “If all people of this world are intelligent, the world would be ruined.”

23. “The weakest of enemies in cunning, is he who shows his enmity.”

24. “The best of your brothers is he who forgets your wrong against him, and remembers your kindness to him.”

25. “Good figure is apparent beauty, and good mind is hidden beauty.”

26. “He, who is friendly with Allah, feels aversion towards people.”

27. “He, who does not regard people, does not regard Allah.”

28. “Vices have been put in a house whose key is lying.”

29. “When hearts are active, put into them, and when they detest, farewell them!”

30. “Following after one whom you hope is better than remaining with one whom you do not feel safe from his evil.”

31. “Ignorance is an enemy and discernment is authority, and he, whom patience does not make suffer agonies of anger, shall not feel the ease of heart.”

32. “The gift of a generous one makes you beloved to him, and the gift of a mean one makes you low to him.”

33. “Whoever piety is his habit and virtues are his garments shall win on his enemies by good praise, and shall be fortified against defects by good mention.”

34. “He, who praises an undeserving one, becomes as accused.”

35. “No one knows (the reality of) a blessing except the grateful, and no one is grateful to a blessing except the knowing.”

36. “Staying up makes sleep more pleasant, and hunger makes food more delicious.”

37. “Getting to Allah the Almighty is a travel that is not achieved except by riding the night.”[128]

38. “He, who does not know how to prevent, does not know how to give.”

39. He said to al-Mutawakkil, the Abbasid caliph, “Do not expect good will from one whom you have offended, or loyalty from one whom you have betrayed, or sincerity from one whom you have suspected, because the hearts of others towards you are like your heart towards them.”

40. “It is from ignorance to laugh with no reason.”

41. “The speech of Allah has preference to all speech as His preference to His creation, and our speech has preference to the speech of people as our preference to them.”

42. “It is from humbleness to greet everyone you pass by, and to sit in other than the distinctive place in a meeting.”

43. “The worthiest people of (your) love are those who comfort you.”

44. “From the disasters that break one’s back is a neighbor who if sees a good deed, he puts it out and if sees a bad deed, he spreads it.”

45. “(In the name of Allah, the Beneficent, the Merciful) is closer to the greatest Name of Allah than the iris of the eye to its white.”

46. “Do not dispute with others so that your gravity goes away, and do not joke so that it is dared against you.”

47. “Whoever is satisfied to sit in other than the distinctive place in a meeting, Allah and His angels send blessings on him until he leaves the meeting.”

48. “Polytheism in people is hidden more than the creeping of ants on a black cloth in a dark night.”

49. “Hearts have ideas from fancy, while minds shake and get more knowledge out of experiments, and taking lessons leads to reasonability.”

50. “Predominant fates are not resisted by struggle, and determined livelihoods are not gained by greediness and requesting…submit yourself to fates and know that you shall not get except what has been determined for you.”

With the Holy Qur’an

The infallible imams of the Ahlul Bayt (a.s) paid too much attention to the interpretation (tafsir) of the Holy Qur'an. Each one of them had a school of tafsir, and definitely they were the most aware of the contents of the Qur'an and all its sciences. The master of the pure progeny Imam Ali (a.s.) was, among all the Prophet’s companions, the most aware of the facts and minute details of the qur’an, its muhkam (clear) verses and mutashabih (ambiguous) verses, and he knew when and where each verse was revealed.

As for Imam Abu Muhammad al-Hasan al-Askari (a.s.), he was one of the masters of interpreters. A special tafsir known as “tafsir Imam al-Askari” was transmitted from him. Here we mention in brief some holy verses that the imam had interpreted:

1. Abu Hashim al-Ja’fari said, ‘Once, I was with Abu Muhammad (a.s.) and asked him about this saying of Allah:(Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who wrongs himself, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission) .[129] He said, ‘It has been revealed about the progeny of Muhammad (a.s.). One, who wrongs himself, is the one who does not acknowledge the imam, and one who takes a middle course is the one who acknowledges the imam, and one who is foremost in deeds of goodness by Allah’s permission is the imam.’

My eyes shed tears and I thought with myself of what Allah had given to the progeny of Muhammad (a.s.). The imam looked at me and said, ‘How great is that which your self told you about the great importance of the progeny of Muhammad! Thank Allah for He has made you love them! You shall be called with them on the Day of Resurrection when every human being shall be called with his imam. Be delighted Abu Hashim! You are in good.’[130]   

2. Muhammad bin Salih al-Armani asked Imam Abu Muhammad (a.s.) about this verse(Allah effaces and establishes what He pleases, and with Him is the basis of the Book) [131] and he replied, ‘Does Allah efface but what has been established, and does He establish but what has been not existent?...The Almighty is far above all things. He is Aware of all things before their existence, the Creator when there was no creation, the Reckoner.’ Muhammad bin Salih said to the imam, ‘I bear witness that you are the authority of Allah and His guardian, and you are on the true path of Imam Ameerul Mo'minin.’[132]

3. Muhammad bin Salih al-Armani asked Imam Abu Muhammad (a.s.) about this saying of Allah(Allah's is the command before and after) [133] and the imam said, ‘The command is His before He issues it, and the command is His after He commands as He wills.’ I said to myself, ‘This is the saying of Allah(Surely His is the creation and the command; blessed is Allah, the Lord of the worlds) .[134] ’ The imam looked at me, smiled, and then said, ‘(His is the creation and the command; blessed is Allah, the Lord of the worlds) .’[135]

4. Abu Hashim said, ‘I was with Abu Muhammad (a.s.) when ibn Salih al-Armani asked him about this verse,(And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own souls: Am I not your Lord? They said: Yes, we bear witness) .[136] Abu Muhammad (a.s.) said, ‘The knowing was proved and they forgot that situation, but they will remember it, and without that no one would know who his creator and provider is.’

I was astonished with myself at the great favors Allah had endowed His guardian (Imam Abu Muhammad) with and the great task He had entrusted him with. Abu Muhammad turned to me and said, ‘O Abu Hashim, the matter is greater and more astonishing than what you have been astonished at. What you think about some people whom whoever acknowledges, acknowledges Allah, and whoever denies, denies Allah? There is no believer that does not believe in them and is not certain in knowing them.’[137]

5. Sufyan bin Muhammad as-Sayfi said, ‘I wrote to Abu Muhammad (a.s.) asking him about the “waleejah: friend or protector” mentioned in this saying of Allah,(and take none for friends and protectors except Allah, His Messenger, and the believers) .[138] I said with myself: ‘Whom does he think the “believers” are here?’

His reply came to me saying, ‘The “waleejah” is that which is set for the “guardian”. Your self talked to you that who were meant by the “believers” in this verse. They are the imams who believe in Allah, and namely we are those “believers”.’

The Tafsir Ascribed To Him

The tafsir called Tafsir al-Askari was ascribed to Imam Abu Muhammad al-Hasan al-Askari (a.s.) but suspicions were aroused about it; some proved it was his and some others denied that. Here we should have a stop to ponder on it.

Those Who Depended On This Tafsir

Some of the great ulama of the Twelver Shia depended on this tafsir and believed certainly it was Imam Abu Muhammad’s tafsir. The following are the names of some of those ulama:

1. Shaikh as-Saduq[139]  

2. Shaikh at-Tabarsi[140]

3. Al-Muhaqqiq al-Kurki[141]

4. The Second Martyr[142]

5. Muhammad Taqiy al-Majlisi[143]

6. Ibn Shahrashub[144]

7. Al-Muhaqqiq Agha Buzurgh[145]

These great men did not suspect the ascribing of this tafsir to Imam al-Askari and believed it was really his.

The Sanad[146] Of This Tafsir

The sand of this tafsir was mentioned in the beginning of the book (Tafsir al-Askari) as the following:

Muhammad bin Ali bin Muhammad bin Ja’far bin Daqqaq said, “The two jurisprudent sheikhs Abul Hasan Muhammad bin Ahmad bin Ali bin al-Hasan bin Shathan and Abu Muhammad Ja’far bin Muhammad bin Ali al-Qummi told me from Abul Hasan Muhammad bin al-Qassim al-Astrabadi the interpreter and preacher that Abu Ya’qub Yousuf bin Muhammad bin Ziyad and Abul Hasan Ali bin Muhammad bin Sayyar, who were from the Twelver Shia, said, ‘Our parents were Twelver Shia. The Zaydites were prevailing in Astrabad. We were under the rule of al-Hasan bin Zayd al-Alawi called as ad-Da’iy ilal-Haqq.[147] He was the imam of the Zaydites. He often listened to them (the Zaydites) and killed people according to their slanders. We feared for ourselves , and so we resorted with our families to Imam Abu Muhammad al-Hasan bin Ali bin Muhammad the father of al-Qa’im (Imam al-Mahdi) (peace be on him). We asked permission to visit the imam. When he saw us, he said, ‘Welcome to the two comers to us and resorters to our protection. Allah has accepted your efforts, calmed your fear, and relieved you from your enemies. Go (back) and feel safe about yourselves and properties!’ We were astonished at his saying though we did not doubt the truthfulness of his speech. We said, ‘O Imam, what do you order us to do on our way until we get to the country that we had got out of? How shall we enter that country which we had fled from, and the ruler searched for us and his threatening against us was severe?’

He (peace be on him) said, ‘Leave your these two sons with me and I will teach them the knowledge that Allah will honor them with. As for you, do not pay attention to the slanderers nor to the threat of the ruler, because Allah the Almighty will end it with happiness and bring them to your intercession with him whom you had run away from…’

Abu Ya’qub and Abul Hasan said, ‘They (their fathers) obeyed what they were ordered of and left, but they left us there. We often visited him (the imam) and he met us with the kindness of fathers and close relatives. One day, he said to us, ‘If the news of the satisfaction of your fathers and the disgrace of their enemies by Allah comes to you and my promise to them comes true, I shall thank Allah by teaching you the interpretation of the Qur'an and some traditions of Muhammad’s progeny (a.s.) so that Allah will exalt you.’

We became delighted at that and said, ‘O son of the messenger of Allah, then we shall learn all sciences and meanings of the Qur'an.’

 He said, ‘No! (Imam) as-Sadiq taught some of his companions what I want to teach you.’

They became delighted and said, ‘O son of the messenger of Allah, you have had all knowledge of the Qur'an.’

He said, ‘I have had much good, and been granted great virtue, but nevertheless it is less than the least part of the Qur'an’s knowledge. Allah the Almighty says,(Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help) ,[148] and (And if all the trees in the earth were pens, and the sea, with seven more seas to help it, (were ink), the words of Allah could not be exhausted) .[149] This is the knowledge and meanings of the Qur'an and the wonders it has. What amount do you think I have taken from all this Qur'an?’

We said, ‘But even this amount that you have taken, Allah has preferred you by it to all those who do not know like your knowledge and do not understand like your understanding.’

We did not leave him until a messenger came to us from our fathers with a letter saying that al-Hasan bin Zayd al-Alawi killed some man and confiscated his properties after the slander of those Zaydites. Then books came to him from different countries and villages written by the Zaydites scolding and blaming him and saying that the killed man was the best one of the Zaydites in the earth and that those some Zaydites informed against him just because of his virtue and wealth. Al-Hasan bin Zayd thanked those people and ordered to cut the noses and ears of those Zaydites, and some of them were mutilated and others ran away. Al-Hasan bin Zayd felt very sorry and he repented, and paid great monies as charity after he gave back the properties of the killed man to his heirs and gave them much more than the specified blood money. He asked them to pardon him and they said to him, ‘As for the blood money, we exempt you from it, but as for the blood, it is not ours but it is the killed man’s blood and Allah is the Judge.’ Al-Hasan bin Zayd vowed for the sake of Allah that he would not interfere with the beliefs of people.

It was mentioned in the letter of our fathers that al-Hasan bin Zayd sent to us one of his trusted men with his book that was sealed with his seal assuring that we would be safe and that our properties would be given back to us, and that he would recompense the harms and losses we had met. We shall go back to our country according to his promise.

Imam Abu Muhammad (a.s.) said, ‘Allah’s promise is true.’

On the tenth day, a letter came to us from our fathers saying that al-Hasan bin Zayd had carried out all his promises and permitted us to keep to the great-blessed imam whose promise was true. When the imam knew that, he said, ‘This is the time to carry out my promise of teaching you the interpretation of the Qur'an. I have prepared something everyday for you to write down. Keep to me and be careful to the good lucks of happiness Allah has given you.’

The first thing he dictated to us was traditions about the preference of the Qur'an and of its people, and then he dictated to us the tafsir. We wrote down throughout the period of our staying with him. It was seven years, and every day we wrote down as possible as we could…’

Defects

This tafsir was criticized that it had some defects:

First, it was accused that it was weak in its sanad. From the chain of narrators, there was Muhammad bin al-Qassim al-Mufassir al-Astrabadi who was weak. Ibn al-Ghadha’iri said, ‘Muhammad bin al-Qassim al-Mufassir al-Astrabadi was weak and a liar. Abu Ja’far bin Babwayh narrated from him. A tafsir was transmitted from him that he had narrated from two unknown men one called Yousuf bin Muhammad bin Ziyad and the other was Ali bin Muhammad bin Yasar from their father from Abul Hasan the Third (Imam al-Hadi) (a.s.), and the tafsir was written down by Sahl ad-Dibaji from his father.[150]

What was mentioned by al-Ghadha’iri can be refuted in some ways: first, he mentioned that this tafsir was narrated by Yousuf bin Muhammad bin Ziyad and Ali bin Muhammad bin Yasar from their father. This is a mistake because they did not narrate it from their father, but they narrated it without an intermediary from Imam Abu Muhammad (a.s.). Second, Ibn al-Ghadha’iry ascribed this tafsir to Abul Hasan the Third (a.s.) whereas it was ascribed to Imam Abu Muhammad al-Askari (a.s.). Third, He said that this tafsir was authored by Sahl ad-Dibaji from his father. This is very odd because Sahl was not mentioned among the chain of narrators of this tafsir. Anyhow, what al-Ghadha’iry mentioned in weakening this man cannot be depended on.

Sayyid al-Khoei said, ‘No one of the past scholars mentioned the reliability of Muhammad bin al-Qassim even Sheikh as-Saduq who mentioned many traditions from him without an intermediary, and also he did not mention that he was weak…The right thing is that this man was unknown whose neither reliability nor weakness were proved,[151] and therefore one cannot depend on his narrations.

In addition, al-Mufassir al-Astrabadi narrated this tafsir from Yousuf bin Muhammad bin Ziyad and Ali bin Muhammad bin Yasar who both were unknown and unreliable in their narrations from Imam Abu Muhammad (a.s.) as Sayyid al-Khoei says.[152]

Second, this tafsir is weak and full of defects which means that it is not true to ascribe it to Imam al-Askari (a.s.), and whoever looks into it thinks with no doubt that it was falsely ascribed to the imam as Sayyid al-Khoei says.

Third, Imam Abu Muhammad (a.s.) was surrounded by a big number of intelligencers, security forces, and policemen of the Abbasid government that prevented the Shia from associating with him, so how could these two persons frequented to him throughout seven years without being prevented from visiting him?

Fourth, the care of the imam for these two men and his asking their fathers to leave them with him to teach them the knowledge that Allah would honor them with, as mentioned in the beginning of the book, though they were unknown, would be doubted somehow. Would it not be better for the imam to favor the great ulama and jurisprudents of his Shia with this honor?

Anyhow, it is certain that this tafsir was not Imam Abu Muhammad’s but it was fabricated and ascribed to him. In addition to the defects it has, it is not eloquent in many of its chapters, and of course, this does not fit the imam who had been endowed with wisdom and eloquence, and he was the most eloquent man in his time. So how could this tafsir, which had no any feature of eloquence, ascribed to this great imam? Besides that, it has some traditions that have excessiveness as I think, and this was too far from the imam (a.s.).

His letters

Some letters of the imam disclose an important side of the religious life which was confused at that age. The following are some of his letters to his adherents:

1. To Isaaq an-Naysaburi

Imam Abu Muhammad (a.s.) sent a letter to Isaaq bin Isma’il an-Naysaburi saying in it,

“May Allah protect us by His protection, and take care of you in all your affairs by His favor. I understood your letter, may Allah have mercy on you. We, praise be to Allah and by His blessing, are people of a house who pity our followers and feel delighted for the succession of the favors of Allah on them, and feel happy for every blessing that Allah the Almighty endows them with. O Isaaq, may Allah endow you with all blessings and endows whoever is like you whom Allah has had mercy on and given insight like yours…and may He determine the Paradise for you…

And I say: praise be to Allah as the best praise He has ever been praised with and forever for His mercy on you, His saving you from perishment, and smoothing your way on the obstacle. By Allah, it is insurmountable, impassable, difficult obstacle with great distresses that had been mentioned in the first Books. At the time of the deceased (Imam al-Hadi), peace be on him, and at my time you had done some things that neither I was satisfied with you nor were you right in them.

O Isaaq, know well that whoever comes out of this world blind will be blind in the afterworld and more astray. O Isaaq, it is not the eyes that become blind but the hearts that are in the chests. Allah says about the unjust,(He shall say: My Lord! why hast Thou raised me blind and I was a seeing one indeed? He will say: Even so, Our revelations came to you but you neglected them; and thus you shall be forsaken this day) .[102] Is there a sign greater than the excuse of Allah on His creation, His trustee in His earth, and His witness on His people…after those who had left from his first fathers the prophets and his last fathers the guardians (peace and blessings of Allah be on them all). So where do you go astray and where do you go like beasts? You deviate from the truth and believe in falsehood and disbelieve in the blessings of Allah. Are you from those who believe in a part of the Book and disbelieve in the other? So what is the reward of him who does that from you and from other than you? It is but meanness in this life and eternal torment in the afterlife. By Allah, it is the great disgrace! When Allah imposed on you, by His favor and mercy, the obligations, He did not impose them on you because He was in need of you, but out of His mercy on You-there is no god but Him-to distinguish the good from the bad, and to try what there was in your chests, and test what there was in your hearts so that you would compete for the mercy of Allah and that your positions in His paradise would be one better than another. He imposed on you hajj, umrah (minor hajj), prayer, zakat, fasting, and the following of the Ahlul Bayt (a.s). He made to you a door by which you open the doors of the other obligations and as a key to His way. Except for Muhammad (blessings of Allah be on him), and the guardians from his progeny you would be confused like beast knowing nothing of the obligations. Is a town entered except from its gate? When Allah favored you by appointing the guardians after your prophet, He said,(This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion) .[103] He imposed on you rights for His guardians and ordered you to carry them out so that your wives, properties, foods, and drinks would be lawful to you. Allah said,(Say: I do not ask of you any reward for it but love for my near relatives) ,[104] and know well that(whoever is niggardly, is niggardly against his own self; and Allah is Self-sufficient and you are the needy) .[105] There is no god but Allah, and my speech became too long on what was for you and what was required from you.

Except for that Allah wanted to complete his favor on you, you would neither see a line from me nor would you hear a word after the leaving of the deceased (Imam al-Hadi), peace be upon him, while you are in inadvertence to your end, and after my appointing Ibrahim bin Abdah to you, and after my book that Muhammad bin Musa an-Naysaburi had brought to you, and Allah is He whose help is sought in any case. Beware to be unmindful towards Allah so that you shall be from the losers! Away with him he who turns his back to the obedience of Allah and does not accept the advice of His guardians! Allah has ordered you to obey Him, to obey His messenger, and to obey those in authority among you. May Allah mercify your weakness and inadvertence, and make you patient with your affair. What has beguiled man from his Lord?! If mountains understood some of that which was in this book, they would crack and split because of the fear of Allah, and turn back to the obedience of Allah.  Do whatever you like(so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did) .[106] Praise be to Allah, the Lord of the worlds, and His blessings be on Muhammad and all his progeny.”[107]

2. His letter to the people of Qum and Aabeh

Imam Abu Muhammad (a.s.) sent a letter, some parts of which were lost, to his Shia from the people of Qum and Abeh (Aveh) saying to them,

“Allah the Almighty with His generosity and kindness has favored His people with His prophet Muhammad (a.s.) as a bearer of good tidings and a warner, and has made you succeed in accepting His religion, granted you with His guidance, and planted into the hearts of your past ancestors (may He have mercy on them) and your living offspring (may He suffice and make them live long) the love of the pure progeny (of the Prophet). They, who had left, left on the way of righteousness, and the path of truth and success, and they went to the place of successors, got the fruits of what they had sowed, and found the result of what they had done before…

Our intention is still firm, and our selves are satisfied with your good thoughts. The fixed relation between us and you are firm. It is a will that our ancestors and your ancestors had recommended, and a covenant that had been entrusted to our youth and your old men. They are still on their faith, and Allah has gathered us in the close relation, and close kinship. The Alim (peace of Allah be on him) said, ‘A faithful is a brother of a faithful from his father and mother…”[108]

3. His letter to Ali bin al-Husayn

Imam Abu Muhammad (a.s.) sent a letter to the famous jurisprudent Abul Hasan Ali bin al-Husayn bin Musa bin Babwayh al-Qummi, the notable of the Shia and prominent personality in Hadith, jurisprudence, and the rest of the Islamic sciences. Imam Abu Muhammad (a.s.) said in his letter,

“Praise be to Allah the Lord of the worlds, and the end is for the righteous, the Paradise is for the monotheists, the Hell is for the atheists, and there should be no hostility except against oppressors, and there is no god but Allah the best of creators, and blessing be on the best of His creation Muhammad and his pure progeny.

O my sheikh, trustee, jurisprudent Abul Hasan Ali bin al-Husayn al-Qummi-may Allah be satisfied with you, and make from your progeny good children- I recommend you to fear Allah, offer prayers, and give zakat because no prayer is accepted from one who does not give zakat. I also recommend you to pardon others, suppress anger, continuously associate with kin, comfort brothers and try to carry out their needs at difficulty and ease, be patient, learn religion, be certain of things, undertake the Qur'an, behave with good morals, enjoin the good, and to forbid the wrong. Allah says,(There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people) .[109] I recommend you to avoid all sins and vices. You are to keep on offering Night Prayer, for the Prophet (a.s) had recommended Ali saying to him, ‘O Ali, you are to keep on the Night Prayer.’ He repeated that three times. Whoever disregards the Night Prayer is not from us. Act according to my recommendation and order my Shia to act due to that. Wait for deliverance, for the Prophet (a.s) said, ‘The best deed of my nation is the waiting for deliverance.’ Our Shia shall be still in sorrow until my son, whom the Prophet (a.s) brought good news about, shall appear. He will fill the earth with justice and fairness after it has been filled with injustice and oppression. O my sheikh, be patient and order all my Shia to be patient;(Surely the earth is Allah's. He gives it as inheritance to whom He will and the end is (best) for the righteous) .[110] Peace, mercy, and blessings of Allah be on you and on all our Shia, and Allah is sufficient for us; the best Protector is He, the best Patron, and the best Helper.”[111]

4. His letter to one of his followers

One of the Shia wrote to Imam Abu Muhammad (a.s.) telling him about the disagreement between the Shia. The imam replied to him in this letter,

“Allah has addressed reasonable people…people concerning me are in different classes; a discerning one is on the way of deliverance, keeping to the truth, clinging to the branch of the origin without being doubtful or suspicious, and finding no resort other than me. There is another class of people who do not take the truth from its owners; they are like a traveler in the sea. They wave whenever the sea waves, and calm whenever the sea calms. Another class of people are those who have been overcome by Satan. They just resist the people of truth, and fight truth by falsehood out of envy. So let alone whoever goes right or left, because when a shepherd wants to gather his sheep, he gathers them with the least effort. Beware of showoff and panting after authority because they lead to perishment…’[112]  

5. His letter to another one of his followers

Imam Abu Muhammad (a.s.) sent a letter to one of his followers expressing his grief from some rabble of the Shia who had deviated from the right path. He said,

“No one of my fathers had been afflicted like what I have been afflicted with the suspicions of this group…if this matter (imamate) was a matter that you had believed in and kept on it until a certain time and then stopped, then suspicion would have certain case, but if it (imamate) is continuous as long as the affairs of Allah are continuous, then what is the meaning of this suspicion?...’[113]

6. His letter to Abdullah al-Bayhaqi

Imam Abu Muhammad (a.s.) sent the following letter to Abdullah bin Hamdwayh al-Bayhaqi:

“I have sent Ibrahim bin Abdah so that the (other) districts and the people of your district pay my dues on you to him and I made him my trust and agent before my followers there. Let them fear Allah and pay the dues and they have no excuse in not doing that or delaying it. May Allah not distress them for disobeying His guardians and may He have mercy on them and on you through my mercifulness to them, and Allah is Ample-giving, Generous.”[114]

7. His letter about Ibrahim

Imam Abu Muhammad al-Askari (a.s.) had appointed Ibrahim bin Abdah as his agent to receive the legal dues and to spend them on religion and on the needy, and given him a letter mentioning in it his reliability and high position. Imam Abu Muhammad (a.s.) was asked whether this letter was written by him or not, and he replied,

“My book that came to Ibrahim bin Abdah on appointing him as my agent to receive my rights from our followers there…yes, it was my book written by my hand to him. I have appointed him to them in their country. It is true and not false. Let him fear Allah as He should be feared, and let them take out my rights and give them to him, for I have permitted him to do with them as required. May Allah give him success and save him from failure.”[115]

8. His letter to his followers

He sent this letter to some of his followers:

“May Allah gift you with asceticism in this life and success as He pleases, assistance for His obedience, protection from disobedience, guidance from deviation, and may He gather for us and for our followers the good of the two abodes (this life and the afterlife).

I was informed of the disagreement of your hearts, and the separation of your desires, and the incitement of Satan until he caused separation among you, disbelief in religion, attempting to destroy what your ancestors had built in the religion of Allah and proved the rights of His guardians. He (Satan) took you to the way of deviation, and away from the path of the truth, and so many of you receded as if you had not read the Book of Allah and not understood any of His commands and prohibitions. I swear that if your fools rely on their delusions and fabricate false traditions, they shall deserve torment, and if you are satisfied with that from them and do not deny it by your hands, tongues, hearts, and intentions, you shall be participants with them in what they have fabricated against Allah, His messenger, and the guardians after him. If it was not so, the people of az-Zabad would not lie in their claim, nor al-Mughirah in their disagreement, nor al-Kaysaniyyah on their man, nor other liars and the deviants who have turned away from us. Indeed, you are worse than them…and most of them were obliged to submit to the command of Allah, except some group that if I want, I shall mention it by the name…Satan has overcome them and made them forget the mention of Allah, and whoever forgets the mention of Allah…Allah will throw him into Fire, and it shall be an evil abode.

My this book is an authority on them, and an authority for your absents on your presents, except one who is informed and carries out his duty. I pray Allah to gather your hearts on guidance, protect you by piety, and make you do what pleases Him, and peace, blessing, and mercy of Allah be on you.’[116]     

9. His letter to one of his adherents

Imam Abu Muhammad (a.s.) said in this letter to one of his followers:

“Every predestined thing would come true. Rely on Allah the Almighty and He will suffice you, and trust in Him and He will not disappoint you! You have complained against your brother. Know well that Allah does not help in the rapture of relations, and Allah is over any oppression of every oppressor. Whoever is oppressed surely Allah will help him, and Allah is Strong, Mighty. You have asked me to pray for you. May Allah the Almighty keep you safe, and be your helper and protector. I pray Allah the Generous, Who has made you know His right and the right of His guardians that others than you were ignorant of, not to remove from you any blessing He has endowed you with, He is Patron worthy of all praise.’[117]

10. His letter to one of his Shia adherents

One of the Shia wrote a letter to the imam complaining against an oppressor who oppressed and did him wrong. Imam Abu Muhammad (a.s.) replied to him:

“We satisfy ourselves with Allah the Almighty this day against every oppressor, wrongdoer, and envier. Woe unto whoever says something that Allah knows its opposite. How terrible is that which he shall meet from the Master of the Day of Judgment! Surely Allah the Almighty is the Helper and Assistant to the oppressed. Trust and rely on Him and He will relieve your distress and save you from the evil of every evildoer. May Allah do that for you and favor us with you, He is powerful over everything. May Allah overcome every oppressor this moment! No one, who wrongs and oppresses, shall be successful. Woe unto whoever is taken by the fingers of the oppressed! Do not be distressed but trust in Allah and rely on Him, and He will bring your deliverance soon.  Surely Allah is with those who are patient and who do good to others.’[118]

Words of light

A good collection of maxims and wonderful words on different social and educational issues were transmitted from Imam Abu Muhammad (a.s.) and considered from the treasures of the Islamic literature. Here we present to readers some of the imam’s wonderful sayings:

The Preference Of The Ahlul Bayt (A.S)

Imam Abu Muhammad (a.s.) said,

“We have ascended the tops of facts by the feet of prophethood and guardianship, and lit the seven ways with the banners of magnanimity. We are lions of battles, sources of generosity. Sword and pen are among us now, and the banner of praise and knowledge later on. Our grandsons are the successors of religion, allies of certainty, lamps of nations, and the keys of generosity. A generous one has put on the garment of choice for loyalty that we have known in him, and the Holy Spirit in the Heavens, and he tasted from our gardens early fruits. Our Shia are the rescued party, and the pure group. They have been as dress and protection for us, and assistance against oppressors…Springs of life will gush out for them after flames of Fire…and all bad years…’

Sheikh al-Majlisi commented on this word by saying, ‘This is absolute wisdom, and an ample blessing that deaf ears can hear and high mountains shake for. Peace and blessings of Allah be on them…’[119]

The imams of the Ahlul Bayt (a.s) had a very high position near Allah Who had endowed them with virtues and knowledge that no one of the human beings other than them had ever been endowed with. Allah had made them the guides to His contentment, and the leaders to His obedience. They all were and are lamps to nations and keys of generosity in this life, and in the afterlife they will be the intercessors and bearers of the banner of Hamd (praise), and Allah has given them the Highest Paradise.

His Recommendation To His Adherents

Imam Abu Muhammad (a.s.) preached and advised his Shia by saying,

“I recommend you to fear Allah, be pious in your religion, strive for Allah, be truthful in speaking, give deposit back to its owner good or bad he is, increase prostration, and to be good to neighbors. By these (principles) Muhammad (a.s.) came with his mission. Associate with your kin, attend their funerals, visit their sick, and carry out their rights, for if anyone of you is pious in his religion, truthful in his speech, he gives deposit back to its owner, and treats people kindly, it shall be said about him: “this is a Shia”, and this shall please me.

Fear Allah, be good and do not be bad! Attract every love to us, and keep any obscenity away from us, because whatever good is said about us we deserve it, and whatever bad is said about us is not in us. We have a right in the Book of Allah, kinship to the messenger of Allah, and purification from Allah that no one other than us claims but a liar. Mention Allah too much and remember death! Recite the Qur'an and send peace and blessings on the Prophet (a.s), because the sending of blessings on the Prophet (a.s) has ten good deeds. Keep in mind what I have recommended you! I pray Allah to protect you (I farewell you), and send peace on you.’[120]

A Valuable Advice

Imam Abu Muhammad (a.s.) said,

“Avoid begging people as long as you can tolerate, for every day has a new goodness. Insisting on asking others deprives one of his gravity except when a door may be opened to you for a good entrance. And how near slapping is to a rash one! Jealousy might be a kind of the manners of Allah the Almighty. Lucks have degrees, so do not hasten towards a fruit that it is not ripe yet because it is got at its time! He, Who manages your affairs, is more aware of the time that is good for you. Trust in His experience in your affairs and do not hurry for your needs at the beginning of your time and then your heart may be distressed and despair may overcome you! Know that coyness has a certain extent and if it exceeds, it shall turn to weakness, generosity has a certain extent and if it exceeds, it shall be wasting, economy has a certain extent and if it exceeds, it shall be stinginess, and courage has a certain extent and if it exceeds, it shall be recklessness…’[121]

Preaching

Imam Abu Muhammad (a.s.) often and always advised his companions, reminded them of the afterlife, and warned them against the sedition and deception of the worldly life. Once, he said,

“You are in short lives, and few days, and death comes unexpectedly. Whoever sows good shall harvest happiness, and whoever sows evil shall harvest regret. Every sower shall get what he has sowed. No slow one is preceded by his luck, and no careful one gets what has not been determined for him. Whoever is given good, Allah has given him that, and whoever is saved from an evil Allah has saved him from it.’[122]

Pondering On Allah

Imam Abu Muhammad (a.s.) said,

“Worship is not the abundant fasting and praying, but worship is the abundant pondering; it is the continuous thinking of Allah.’[123]

In his traditions, the imam established the bases of the faith in Allah, and the most important one of which was the thinking of Allah, and pondering on His wonderful creation because that would lead man to the absolute faith in Allah, the Great Creator.

Wisdom Of Fasting

Imam Abu Muhammad (a.s.) said, ‘Allah has imposed fasting so that the wealthy might suffer hunger and be kind to the poor.’[124]

Dispraising The Hypocrites

Imam Abu Muhammad (a.s.) said, ‘What a bad man he is who has two faces and two tongues! He praises his brother when he is present and eats his flesh (backbites him) when he is absent. He envies him if he is given (becomes in good state), and betrays him if he is afflicted.’[125]  

Pious And Impious

Imam Abu Muhammad (a.s.) said, ‘The love of the pious to the pious is a virtue for the pious, the hatred of the impious towards the pious is a merit for the pious, and the hatred of the pious towards the impious is disgrace for the impious.’[126]

Wonderful Short Maxims

The following are some of the wonderful maxims transmitted from Imam Abu Muhammad al-Askari (a.s.). He said,

1. “If fate is inevitable, then what for is the supplication (of man to other than Allah)?”

2. “A believer is a blessing for a believer and an authority on an unbeliever.”

3. “The heart of a fool is in his mouth, and the mouth of a wise man is in his heart.”

4. “Anger is the key of every evil.”

5. “A spiteful one is the least comfortable.”

6. “The most pious of people is he who refrains before suspicion. The most worshipping of people is he who keeps on obligations. The most ascetic one is he who refrains from unlawful things. The best mujtahid is he who refrains from sins.”

7. “Let no secure livelihood make you busy away from an obligatory deed!’

8. “He, who exceeds in something, is like one who lacks that thing.”

9. “Whenever a mighty one gives up the truth, he becomes low, and whenever a low one keeps to it, he becomes mighty.”

10. “The friend of an ignorant is always tired.”

11. “There are two qualities that no quality is over them; the faith in Allah and the serving of brothers.”

12. “The daring of a child in childhood before father makes him undutiful in adulthood.”

13. “It is not from politeness to show joy before a distressed person.”

14. “Better than life is that which if you lose, you shall hate life, and worse than death is that which if comes to you, you shall love death.”

15. “Taming an ignorant and preventing a habitual from his habits are as a miracle.”

16. “Humbleness is a blessing that is not envied.”

17. “Do not be generous to someone with what may be heavy to him!”[127]

18. “He, who advises his brother secretly, does him good, and he, who advises him openly, does him wrong.”

19. “How bad from a faithful it is when he has a desire that degrades him.”

20 “It suffices you to be polite that you avoid what you hate in others.”

21. “Beware of every silent, intelligent one!”

22. “If all people of this world are intelligent, the world would be ruined.”

23. “The weakest of enemies in cunning, is he who shows his enmity.”

24. “The best of your brothers is he who forgets your wrong against him, and remembers your kindness to him.”

25. “Good figure is apparent beauty, and good mind is hidden beauty.”

26. “He, who is friendly with Allah, feels aversion towards people.”

27. “He, who does not regard people, does not regard Allah.”

28. “Vices have been put in a house whose key is lying.”

29. “When hearts are active, put into them, and when they detest, farewell them!”

30. “Following after one whom you hope is better than remaining with one whom you do not feel safe from his evil.”

31. “Ignorance is an enemy and discernment is authority, and he, whom patience does not make suffer agonies of anger, shall not feel the ease of heart.”

32. “The gift of a generous one makes you beloved to him, and the gift of a mean one makes you low to him.”

33. “Whoever piety is his habit and virtues are his garments shall win on his enemies by good praise, and shall be fortified against defects by good mention.”

34. “He, who praises an undeserving one, becomes as accused.”

35. “No one knows (the reality of) a blessing except the grateful, and no one is grateful to a blessing except the knowing.”

36. “Staying up makes sleep more pleasant, and hunger makes food more delicious.”

37. “Getting to Allah the Almighty is a travel that is not achieved except by riding the night.”[128]

38. “He, who does not know how to prevent, does not know how to give.”

39. He said to al-Mutawakkil, the Abbasid caliph, “Do not expect good will from one whom you have offended, or loyalty from one whom you have betrayed, or sincerity from one whom you have suspected, because the hearts of others towards you are like your heart towards them.”

40. “It is from ignorance to laugh with no reason.”

41. “The speech of Allah has preference to all speech as His preference to His creation, and our speech has preference to the speech of people as our preference to them.”

42. “It is from humbleness to greet everyone you pass by, and to sit in other than the distinctive place in a meeting.”

43. “The worthiest people of (your) love are those who comfort you.”

44. “From the disasters that break one’s back is a neighbor who if sees a good deed, he puts it out and if sees a bad deed, he spreads it.”

45. “(In the name of Allah, the Beneficent, the Merciful) is closer to the greatest Name of Allah than the iris of the eye to its white.”

46. “Do not dispute with others so that your gravity goes away, and do not joke so that it is dared against you.”

47. “Whoever is satisfied to sit in other than the distinctive place in a meeting, Allah and His angels send blessings on him until he leaves the meeting.”

48. “Polytheism in people is hidden more than the creeping of ants on a black cloth in a dark night.”

49. “Hearts have ideas from fancy, while minds shake and get more knowledge out of experiments, and taking lessons leads to reasonability.”

50. “Predominant fates are not resisted by struggle, and determined livelihoods are not gained by greediness and requesting…submit yourself to fates and know that you shall not get except what has been determined for you.”

With the Holy Qur’an

The infallible imams of the Ahlul Bayt (a.s) paid too much attention to the interpretation (tafsir) of the Holy Qur'an. Each one of them had a school of tafsir, and definitely they were the most aware of the contents of the Qur'an and all its sciences. The master of the pure progeny Imam Ali (a.s.) was, among all the Prophet’s companions, the most aware of the facts and minute details of the qur’an, its muhkam (clear) verses and mutashabih (ambiguous) verses, and he knew when and where each verse was revealed.

As for Imam Abu Muhammad al-Hasan al-Askari (a.s.), he was one of the masters of interpreters. A special tafsir known as “tafsir Imam al-Askari” was transmitted from him. Here we mention in brief some holy verses that the imam had interpreted:

1. Abu Hashim al-Ja’fari said, ‘Once, I was with Abu Muhammad (a.s.) and asked him about this saying of Allah:(Then We gave the Book for an inheritance to those whom We chose from among Our servants; but of them is he who wrongs himself, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission) .[129] He said, ‘It has been revealed about the progeny of Muhammad (a.s.). One, who wrongs himself, is the one who does not acknowledge the imam, and one who takes a middle course is the one who acknowledges the imam, and one who is foremost in deeds of goodness by Allah’s permission is the imam.’

My eyes shed tears and I thought with myself of what Allah had given to the progeny of Muhammad (a.s.). The imam looked at me and said, ‘How great is that which your self told you about the great importance of the progeny of Muhammad! Thank Allah for He has made you love them! You shall be called with them on the Day of Resurrection when every human being shall be called with his imam. Be delighted Abu Hashim! You are in good.’[130]   

2. Muhammad bin Salih al-Armani asked Imam Abu Muhammad (a.s.) about this verse(Allah effaces and establishes what He pleases, and with Him is the basis of the Book) [131] and he replied, ‘Does Allah efface but what has been established, and does He establish but what has been not existent?...The Almighty is far above all things. He is Aware of all things before their existence, the Creator when there was no creation, the Reckoner.’ Muhammad bin Salih said to the imam, ‘I bear witness that you are the authority of Allah and His guardian, and you are on the true path of Imam Ameerul Mo'minin.’[132]

3. Muhammad bin Salih al-Armani asked Imam Abu Muhammad (a.s.) about this saying of Allah(Allah's is the command before and after) [133] and the imam said, ‘The command is His before He issues it, and the command is His after He commands as He wills.’ I said to myself, ‘This is the saying of Allah(Surely His is the creation and the command; blessed is Allah, the Lord of the worlds) .[134] ’ The imam looked at me, smiled, and then said, ‘(His is the creation and the command; blessed is Allah, the Lord of the worlds) .’[135]

4. Abu Hashim said, ‘I was with Abu Muhammad (a.s.) when ibn Salih al-Armani asked him about this verse,(And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own souls: Am I not your Lord? They said: Yes, we bear witness) .[136] Abu Muhammad (a.s.) said, ‘The knowing was proved and they forgot that situation, but they will remember it, and without that no one would know who his creator and provider is.’

I was astonished with myself at the great favors Allah had endowed His guardian (Imam Abu Muhammad) with and the great task He had entrusted him with. Abu Muhammad turned to me and said, ‘O Abu Hashim, the matter is greater and more astonishing than what you have been astonished at. What you think about some people whom whoever acknowledges, acknowledges Allah, and whoever denies, denies Allah? There is no believer that does not believe in them and is not certain in knowing them.’[137]

5. Sufyan bin Muhammad as-Sayfi said, ‘I wrote to Abu Muhammad (a.s.) asking him about the “waleejah: friend or protector” mentioned in this saying of Allah,(and take none for friends and protectors except Allah, His Messenger, and the believers) .[138] I said with myself: ‘Whom does he think the “believers” are here?’

His reply came to me saying, ‘The “waleejah” is that which is set for the “guardian”. Your self talked to you that who were meant by the “believers” in this verse. They are the imams who believe in Allah, and namely we are those “believers”.’

The Tafsir Ascribed To Him

The tafsir called Tafsir al-Askari was ascribed to Imam Abu Muhammad al-Hasan al-Askari (a.s.) but suspicions were aroused about it; some proved it was his and some others denied that. Here we should have a stop to ponder on it.

Those Who Depended On This Tafsir

Some of the great ulama of the Twelver Shia depended on this tafsir and believed certainly it was Imam Abu Muhammad’s tafsir. The following are the names of some of those ulama:

1. Shaikh as-Saduq[139]  

2. Shaikh at-Tabarsi[140]

3. Al-Muhaqqiq al-Kurki[141]

4. The Second Martyr[142]

5. Muhammad Taqiy al-Majlisi[143]

6. Ibn Shahrashub[144]

7. Al-Muhaqqiq Agha Buzurgh[145]

These great men did not suspect the ascribing of this tafsir to Imam al-Askari and believed it was really his.

The Sanad[146] Of This Tafsir

The sand of this tafsir was mentioned in the beginning of the book (Tafsir al-Askari) as the following:

Muhammad bin Ali bin Muhammad bin Ja’far bin Daqqaq said, “The two jurisprudent sheikhs Abul Hasan Muhammad bin Ahmad bin Ali bin al-Hasan bin Shathan and Abu Muhammad Ja’far bin Muhammad bin Ali al-Qummi told me from Abul Hasan Muhammad bin al-Qassim al-Astrabadi the interpreter and preacher that Abu Ya’qub Yousuf bin Muhammad bin Ziyad and Abul Hasan Ali bin Muhammad bin Sayyar, who were from the Twelver Shia, said, ‘Our parents were Twelver Shia. The Zaydites were prevailing in Astrabad. We were under the rule of al-Hasan bin Zayd al-Alawi called as ad-Da’iy ilal-Haqq.[147] He was the imam of the Zaydites. He often listened to them (the Zaydites) and killed people according to their slanders. We feared for ourselves , and so we resorted with our families to Imam Abu Muhammad al-Hasan bin Ali bin Muhammad the father of al-Qa’im (Imam al-Mahdi) (peace be on him). We asked permission to visit the imam. When he saw us, he said, ‘Welcome to the two comers to us and resorters to our protection. Allah has accepted your efforts, calmed your fear, and relieved you from your enemies. Go (back) and feel safe about yourselves and properties!’ We were astonished at his saying though we did not doubt the truthfulness of his speech. We said, ‘O Imam, what do you order us to do on our way until we get to the country that we had got out of? How shall we enter that country which we had fled from, and the ruler searched for us and his threatening against us was severe?’

He (peace be on him) said, ‘Leave your these two sons with me and I will teach them the knowledge that Allah will honor them with. As for you, do not pay attention to the slanderers nor to the threat of the ruler, because Allah the Almighty will end it with happiness and bring them to your intercession with him whom you had run away from…’

Abu Ya’qub and Abul Hasan said, ‘They (their fathers) obeyed what they were ordered of and left, but they left us there. We often visited him (the imam) and he met us with the kindness of fathers and close relatives. One day, he said to us, ‘If the news of the satisfaction of your fathers and the disgrace of their enemies by Allah comes to you and my promise to them comes true, I shall thank Allah by teaching you the interpretation of the Qur'an and some traditions of Muhammad’s progeny (a.s.) so that Allah will exalt you.’

We became delighted at that and said, ‘O son of the messenger of Allah, then we shall learn all sciences and meanings of the Qur'an.’

 He said, ‘No! (Imam) as-Sadiq taught some of his companions what I want to teach you.’

They became delighted and said, ‘O son of the messenger of Allah, you have had all knowledge of the Qur'an.’

He said, ‘I have had much good, and been granted great virtue, but nevertheless it is less than the least part of the Qur'an’s knowledge. Allah the Almighty says,(Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help) ,[148] and (And if all the trees in the earth were pens, and the sea, with seven more seas to help it, (were ink), the words of Allah could not be exhausted) .[149] This is the knowledge and meanings of the Qur'an and the wonders it has. What amount do you think I have taken from all this Qur'an?’

We said, ‘But even this amount that you have taken, Allah has preferred you by it to all those who do not know like your knowledge and do not understand like your understanding.’

We did not leave him until a messenger came to us from our fathers with a letter saying that al-Hasan bin Zayd al-Alawi killed some man and confiscated his properties after the slander of those Zaydites. Then books came to him from different countries and villages written by the Zaydites scolding and blaming him and saying that the killed man was the best one of the Zaydites in the earth and that those some Zaydites informed against him just because of his virtue and wealth. Al-Hasan bin Zayd thanked those people and ordered to cut the noses and ears of those Zaydites, and some of them were mutilated and others ran away. Al-Hasan bin Zayd felt very sorry and he repented, and paid great monies as charity after he gave back the properties of the killed man to his heirs and gave them much more than the specified blood money. He asked them to pardon him and they said to him, ‘As for the blood money, we exempt you from it, but as for the blood, it is not ours but it is the killed man’s blood and Allah is the Judge.’ Al-Hasan bin Zayd vowed for the sake of Allah that he would not interfere with the beliefs of people.

It was mentioned in the letter of our fathers that al-Hasan bin Zayd sent to us one of his trusted men with his book that was sealed with his seal assuring that we would be safe and that our properties would be given back to us, and that he would recompense the harms and losses we had met. We shall go back to our country according to his promise.

Imam Abu Muhammad (a.s.) said, ‘Allah’s promise is true.’

On the tenth day, a letter came to us from our fathers saying that al-Hasan bin Zayd had carried out all his promises and permitted us to keep to the great-blessed imam whose promise was true. When the imam knew that, he said, ‘This is the time to carry out my promise of teaching you the interpretation of the Qur'an. I have prepared something everyday for you to write down. Keep to me and be careful to the good lucks of happiness Allah has given you.’

The first thing he dictated to us was traditions about the preference of the Qur'an and of its people, and then he dictated to us the tafsir. We wrote down throughout the period of our staying with him. It was seven years, and every day we wrote down as possible as we could…’

Defects

This tafsir was criticized that it had some defects:

First, it was accused that it was weak in its sanad. From the chain of narrators, there was Muhammad bin al-Qassim al-Mufassir al-Astrabadi who was weak. Ibn al-Ghadha’iri said, ‘Muhammad bin al-Qassim al-Mufassir al-Astrabadi was weak and a liar. Abu Ja’far bin Babwayh narrated from him. A tafsir was transmitted from him that he had narrated from two unknown men one called Yousuf bin Muhammad bin Ziyad and the other was Ali bin Muhammad bin Yasar from their father from Abul Hasan the Third (Imam al-Hadi) (a.s.), and the tafsir was written down by Sahl ad-Dibaji from his father.[150]

What was mentioned by al-Ghadha’iri can be refuted in some ways: first, he mentioned that this tafsir was narrated by Yousuf bin Muhammad bin Ziyad and Ali bin Muhammad bin Yasar from their father. This is a mistake because they did not narrate it from their father, but they narrated it without an intermediary from Imam Abu Muhammad (a.s.). Second, Ibn al-Ghadha’iry ascribed this tafsir to Abul Hasan the Third (a.s.) whereas it was ascribed to Imam Abu Muhammad al-Askari (a.s.). Third, He said that this tafsir was authored by Sahl ad-Dibaji from his father. This is very odd because Sahl was not mentioned among the chain of narrators of this tafsir. Anyhow, what al-Ghadha’iry mentioned in weakening this man cannot be depended on.

Sayyid al-Khoei said, ‘No one of the past scholars mentioned the reliability of Muhammad bin al-Qassim even Sheikh as-Saduq who mentioned many traditions from him without an intermediary, and also he did not mention that he was weak…The right thing is that this man was unknown whose neither reliability nor weakness were proved,[151] and therefore one cannot depend on his narrations.

In addition, al-Mufassir al-Astrabadi narrated this tafsir from Yousuf bin Muhammad bin Ziyad and Ali bin Muhammad bin Yasar who both were unknown and unreliable in their narrations from Imam Abu Muhammad (a.s.) as Sayyid al-Khoei says.[152]

Second, this tafsir is weak and full of defects which means that it is not true to ascribe it to Imam al-Askari (a.s.), and whoever looks into it thinks with no doubt that it was falsely ascribed to the imam as Sayyid al-Khoei says.

Third, Imam Abu Muhammad (a.s.) was surrounded by a big number of intelligencers, security forces, and policemen of the Abbasid government that prevented the Shia from associating with him, so how could these two persons frequented to him throughout seven years without being prevented from visiting him?

Fourth, the care of the imam for these two men and his asking their fathers to leave them with him to teach them the knowledge that Allah would honor them with, as mentioned in the beginning of the book, though they were unknown, would be doubted somehow. Would it not be better for the imam to favor the great ulama and jurisprudents of his Shia with this honor?

Anyhow, it is certain that this tafsir was not Imam Abu Muhammad’s but it was fabricated and ascribed to him. In addition to the defects it has, it is not eloquent in many of its chapters, and of course, this does not fit the imam who had been endowed with wisdom and eloquence, and he was the most eloquent man in his time. So how could this tafsir, which had no any feature of eloquence, ascribed to this great imam? Besides that, it has some traditions that have excessiveness as I think, and this was too far from the imam (a.s.).