Alhassanain(p) Network for Heritage and Islamic Thought

The kings in the age of the imam

We should have a short stop to talk -in brief- about the kings whom Imam Abu Muhammad (a.s.) was contemporary with, and give a picture about their conducts and the misfortunes and distresses the imam suffered under their reigns.

Al-Mutawakkil

Al-Mutawakkil son al-Mu’tasim assumed the rule in 232 AH.[424] In the same year Imam Abu Muhammad (a.s.) was born.[425] When al-Mutawakkil assumed the rule, people were afflicted with a natural disaster that they had never seen before. A simoom blew in Iraq, and destroyed the plants of Basra, Kufa, and Baghdad and killed many travelers. It lasted for fifty days and reached Hamadan, Mosul, and Sanjar. It destroyed plants and cattle, prevented people from dealing in markets and walking in streets, and killed a big number of people.[426] It might be an alarm from the Heavens on the evil omen of the reign of this king.

When al-Mutawakkil was paid homage as king, Ubaydillah bin Tahir gave him as a present four hundred bondmaids at the head of whom was Mahbubah whom al-Mutawakkil became very fond of.[427]

His Characteristics

Al-Mutawakkil lived a life of play with no tendency to seriousness. His life was full of amusement and joking. Historians say, ‘No play, joking, or clowning appeared in the meetings of the Abbasid caliphs before al-Mutawakkil. When al-Mutawakkil assumed the rule, he brought all that to his meeting and then most of the upper class imitated him in that.[428] He brought imitators, who imitated the gestures and voices of some people and did comic acts, in his meeting.[429]  

He was very interested in pleasures and drinking.[430] Banan and Zanam were two boy servants of his. They were skilled in playing and singing. One played the lute and the other blew the pipe. He did not drink except with their playing.[431]

His retinue curried favor with him by giving him as a present beautiful bondmaids and matured wines because he was too much fond of both. Once, al-Fat~h bin Khaqan gave him, after he recovered from illness, a very beautiful bondmaid, a gold cup, a crystal vat full of wine, and a piece of paper written in it some verses of poetry.

Al-Mutawakkil admired that. Youhannah bin Maswayh, his special physician, said to him, ‘O Ameerul Mo'minin, by Allah, al-Fat~h is more curative than me. Do not oppose what he advised you of!’[432]

He was preoccupied with sexual life. Historians say that he had five thousand concubines and that he had slept with all of them. Abd said, ‘By Allah, if al-Mutawakkil was not killed, he would not live more because of the plenty of his sexual intercourses.’[433]

He was very fond of beautiful bondmaids and of talking with them. He loved a bondmaid called Qabihah. He said to Ali bin al-Jahm, ‘One day, I went to Qabiha and saw that she had written my name with the ghaliyah (a kind of perfume) on her cheek. By Allah, I have not seen a thing more beautiful than the black of that ghaliyah on the white of that cheek. Would you please compose some verses on that?’

Once, he became angry at his bondmaid Mahbubah and left her alone for some time. He saw in sleep that she made peace with him. He sent one of his servants to see what the matter with her was. The servant came back telling him that she was sitting singing. He and his servant went to listen to her singing. She was singing some verses of poetry which pleased him. When she felt him, she came and told him that she saw in sleep that he came and made peace with her and so she recited this poetry. Al-Mutawakkil and his bondmaid went together to drink. He gave his companions good presents on the occasion.[434]

Al-Mutawakkil committed vices openly and he did not feel shy before people. Once, he played backgammon with his vizier al-Fat~h bin Khaqan. Judge Ahmad bin Dawud asked permission to come in to al-Mutawakkil. Al-Fat~h wanted to hide the backgammon but al-Mutawakkil prevented him and said, ‘Do I do something before Allah and conceal it from His people?’[435]

He was reckless and did not fear Allah. His companions played chess before him,[436] and if they knew that it displeased him, they would not dare to do that.

His recklessness and committing vices were known to all people. He asked his wife Reetah bint al-Anbas to unveil herself and to braid her hair like boys did, and when she refused, he divorced her.[437] All people talked about that, but he was indifferent to any criticism.

From his other characteristics were haughtiness and pride especially on his last days when his rule became constant and firm. He was despotic, proud, and haughty towards people.[438] He despised al-Buhturi, the emir of poets at that time, who praised him in his poems. Al-Mutawakkil incited Abul Anbas to harm and disgrace al-Buhturi who ran away saying, ‘Knowledge has been lost and literature has perished.’[439]

His Enmity Towards The Alawids

Al-Mutawakkil’s heart was full of enmity and spite against the Prophet’s progeny. He tried his best to exhaust them. They met many misfortunes and distresses during his reign that they did not met from the unjust rulers before him. He imposed on them economical blockade and officially prohibited any help to them. Whenever he was informed that someone helped them, he severely punished him and imposed a heavy fine on him.[440] People refrained from helping or associating with the Alawids for fear of the severe punishment of this tyrant.

The economical blockade harmed the Alawids and exhausted them to a degree that one dress was used by some women of them. One of them wore it and offered the prayer and then another one and so on. They always patched it. They sat at their spindle semi naked with unveiled heads,[441] whereas the tyrant al-Mutawakkil spent on his red nights millions of dinars, and donated, without measure, thousands to singers, drinking companions, and effeminates, but prevented the progeny of the messenger of Allah (a.s.) from receiving their rights and legal dues until he made them poor and wretched.

Besides, he made all the media in his government defame and degrade the Alawids. Mercenary poets, like Marwan bin Abul Janub, dispraised the Alawids and preferred the oppressive and tyrants to them. Al-Mutawakkil gifted those poets with gold and silver to go further in defaming the Alawids thinking that these procedures would take Muslims away from the progeny of their prophet (a.s.). He was too mistaken in that, for that made people believe more that the Ahlul Bayt (a.s) were the real leaders of the nation. All classes of people glorified and highly regarded them. They preferred them to all other people.

Al-Mutawakkil bore hatred and spite against Imam Ali (a.s.). He denied him and declared his hatred and despise towards him openly. He made one of his effeminate servants dance and compare himself to Imam Ali (a.s.). This ugly doing provoked al-Muntasir, al-Mutawakkil’s son, and made him kill his father.

Al-Mutawakkil was full of rage whenever he heard or saw crowds of people visit the shrine of Imam al-Husayn (a.s.) the master of the youth of Paradise, whereas the graves of his (al-Mutawakkil’s) fathers and their cousins the Umayyads turned into dunghills in dark, dreary places which became as resorts for beasts. Those graves, with their misery and gloominess, told the oppression and violence of their inhabitants against Muslims.

Historians say that the reason, which made al-Mutawakkil destroy the holy shrine, was that some songstress sent him her maids before he assumed the rule to sing for him when he drank, and when he became the caliph, he sent for her to send him a songstress but she was not there. It was said to him that she had gone to visit the holy tomb of Imam al-Husayn (a.s.). She was informed of that while she was in Kerbala. She hurried back to Baghdad and sent al-Mutawakkil one of her maids. He asked the maid where they were and she said, ‘My lady went to perform the hajj (pilgrimage) and took us with her.’ It was the month of Sha’ban. Al-Mutawakkil was astonished and said to her, ‘Where did you perform the hajj in Sha’ban?’ She said, ‘To the tomb of al-Husayn.’

The tyrant was alarmed and angry when he heard that the pilgrimage was to the holy tomb of Imam al-Husayn (a.s.). He arrested the lady of the maid and confiscated all her wealth, and ordered his officials to destroy the tomb. They refused insistently to destroy the tomb of the grandson of their Prophet. Then, al-Mutawakkil asked some Jews, headed by ad-Dayzaj, to destroy the tomb. They responded to him and destroyed the holy tomb in 237 AH,[442] and destroyed all buildings around the tomb. They plowed the land around the tomb and made water flow over the land,[443] but water turned around the tomb without reaching to it; therefore, it was called al-Ha’ir. A pleasant smell was emitted from the tomb that people had never smelt like it.[444]

A nomad from bani Asad got the honor of visiting the holy tomb after it had been destroyed. He began smelling the earth so that it might guide him to the holy tomb. When he took a handful of earth, smelt it, and found it emitting a very pleasant smell. He cried and addressed Imam al-Husayn (a.s.) saying, ‘May my father and mother die for you! How fine you are! How fine your tomb is, and how fine your earth is!’ Then he recited the following verse,

“They wanted to hide his tomb from his companion,

but the fine smell of the tomb’s earth guided to the tomb.”

Muslims complained of al-Mutawakkil and abused him in their societies and meetings, and prayed Allah against him in their prayers. They wrote the cursing against him on mosques and walls. The following verses, which were composed by a poet who concealed his name for fear of the government, though it was ascribed to ibn as-Sikkit or al-Bastami,[445] were memorized by people and spread among all classes of society:

“By Allah, if the Umayyads had killed the son[446] of the Prophet unjustly,

his cousins[447] did the same; here is his tomb destroyed!

They felt sorry that they did not participate in killing him,

So they chased him in the grave.’[448]

Kingdoms come and go, but al-Husayn (a.s.) with his mention and shrine remains as a shining star in the sky of the Arabs and Muslims for he has occupied the hearts of Muslims and his love flowed in their veins, whereas al-Mutawakkil and his likes are chased by the curse, wrath, and punishment of Allah.

Imam Abu Muhammad (a.s.) was in the prime of youth and he heard about the unjust decision that al-Mutawakkil had taken against the shrine of his grandfather, and about the severe punishments the visitors of the shrine faced from al-Mutawakkil. Surely these procedures caused him pains and distresses.

With Imam Al-Hadi  

Imam al-Hadi (a.s.) was the master of the Ahlul Bayt (a.s) at that age. All the nation regarded, glorified, and preferred him, due to his knowledge, piety, and virtues, to all others, besides that a part of the nation believed in his imamate. Al-Mutawakkil could not bear to see a great personality from his enemies, the Alawids, in the Muslim nation that all people talked about and all meetings mentioned his talents and geniuses. Mercenaries, opportunists, and the government agents began informing against the imam saying that great monies were sent to him, and that he had determined to revolt against the Abbasid rule. Al-Mutawakkil became so upset and angry. He ordered his men to bring Imam al-Hadi (a.s.) to Samarra’ the capital of the Abbasid state at that time. Imam al-Hadi (a.s.) and his family were brought from Medina to Samarra’. Al-Mutawakkil imposed house arrest on the imam and did not let him leave Samrra’ after surrounding his house with detectives and policemen to watch all his activities, and to prevent the Shia from contacting with him.

After some time, al-Mutawakkil imposed an economical blockade on the imam and his family that no money came to him from his followers except after hard efforts. The Shia followed all ways and means to take money to the imam. One of those means was that they pretended to sell oil, and inside the bottles of oil they sold to the Imam they put money.

Some villain went to al-Mutawakkil and informed him against Imam al-Hadi (a.s.) claiming that he had books, arms, and monies and that he might revolt against the government of al-Mutawakkil, who became worried and terrified when hearing that. Al-Mutawakkil ordered some of his Turk policemen to attack the house of Imam al-Hadi (a.s.) in the night and arrest him. They attacked Imam al-Hadi (a.s.) unexpectedly and found him in a simple house wearing a garment of wool and there was nothing between him and the ground save a carpet of sand and pebbles while facing the qibla and reciting this saying of Allah,(Nay! do those who have wrought evil deeds think that We will make them like those who believe and do good that their life and their death shall be equal? Bad it is that they judge) .[449] They took him to al-Mutawakkil while he was in that state[450] that represented the asceticism of prophets and spirituality of apostles. Al-Mutawakkil was drunk at the table of wine. When he saw Imam al-Hadi (a.s.), he offered him a glass of wine, but Imam al-Hadi (a.s.) shouted at him, ‘By Allah, it has never mixed with my blood and flesh at all.’

Al-Mutawakkil asked the imam, ‘Recite me some poetry!’

Imam al-Hadi (a.s.) said, ‘I seldom recite poetry.’

Al-Mutawakkil insisted on him saying, ‘You must recite me some poetry!’

Imam al-Hadi (a.s.) found himself obliged to recite some poetry, and so he recited the following verses that changed the ecstasy of al-Mutawakkil into sorrow and weeping,

“They were on the tops of mountains,

guarded by strong, brave men, but those tops sufficed them not.

After glory, they were taken down from their positions,

and put into holes. How bad abode they dwelt in!

A crier called them after been buried:

Where are the thrones, crowns, and treasures?

Where are the faces that were at ease and luxury,

that curtains and screens were put before them?

The grave showed those faces where worms were fighting on them.

How long they ate and drank!

But after that long eating, they were eaten!” 

Al-Mutawakkil was shaken and intoxication flew from his head. He began terribly crying. The attendants in the meeting feared for Imam al-Hadi (a.s.) that al-Mutawakkil might assault him and they thought that al-Mutawakkil would revenge on him.

Al-Mutawakkil ordered his men to take the glasses of wine away from the meeting. He turned to the pure Imam (a.s.) and said to him reverently, ‘O Abul Hasan, are you in debt?’

Imam al-Hadi (a.s.) said, ‘Yes, four thousand dinars.’

Al-Mutawakkil ordered four thousand dinars to be given to Imam al-Hadi (a.s.). He returned him back to his house with respect and honor.[451]

This event showed the jihad of Imam al-Hadi (a.s.) and his fixed situation towards that tyrant. He did not care for his rule and power. He preached and warned him from the punishment of Allah and said to him (through poetry) that he would die and neither his armies nor his authority would save him from death, and that his delicate body would be food for worms in the grave. Certainly, al-Mutawakkil had never heard such preaches before. Instead, he filled his ears with the voices of songsters and songstresses. Finally, death came to him while he was between musicians and cups of wine.

Anyhow, Imam Abu Muhammad (a.s.) saw what happened to his father from al-Mutawakkil.

The Death Of Al-Mutawakkil

Al-Mutawakkil and his vizier al-Fat~h bin Khaqan were killed after a plot concluded by al-Mutawakkil’s son al-Muntasir, Waseef, and Bugha the Turks. They attacked him in the night and cut him and his vizier by their swords into pieces that his flesh could not be distinguished from his vizier’s.

Al-Mutawakkil was killed and a black page of debauchery, diversion, corruption, and oppression was folded, and people could breathe freely for a short time.

The Reign Of Al-Muntasir

Al-Muntasir assumed the rule after the coup he led against his father. The Shia felt delight and joy after the nightmare of oppression disappeared.

Al-Muntasir followed a rightly, fair policy towards the Alawids and the Shia. From the good achievements he did to the Alawids were that he returned Fadak[452] to the Alawids, cancelled the interdict on the entails of the Alawids and gave them back to them, deposed the wali of Yathrib Salih bin Ali, who treated the Alawids badly, and appointed Ali bin al-Hasan instead of him. He ordered him to treat the Alawids kindly and do them good. He gave him some money to distribute it among the Alawids and among his family according to their ranks. Al-Muntasir permitted Muslims to visit the tomb of Imam al-Husayn (a.s.) after al-Mutawakkil had forbidden that and decreed severe penalties against whoever visited that holy tomb.

Poets praised al-Muntasir in their poems and people appreciated his favors and good situations towards the Alawids.

This noble man, who refreshed the hearts of the Alawids, did not live long. Death came over him in the beginning of his rule. Most of historians said he did not die a natural death but he was poisoned. The Turks assassinated him fearing that he might kill them and do away with their influence and domination over the Islamic nation.

The Turks bribed his physician ibn Tayfur by giving him thirty thousand dinars to assassinate him. Al-Muntasir was ill and the physician advised to bleed him. He bled him with a poisoned blade and he died soon.[453] He died on Saturday, the fourth of Rabee’ ath-Thani,[454] 248 AH and was buried in al-Jawsaq.[455] By his death, people lost much. It was he who destroyed his father’s throne, which was based on oppression and tyranny, and enmity towards the infallible imams of the Ahlul Bayt (a.s).

The books of history at hand did not mention any meeting or event that took place between Imam Abu Muhammad (a.s.) and al-Muntasir. The certain thing is that the Imam (a.s.) was delighted for al-Muntasir’s procedures towards the Alawids that returned to them safety and settlement which they missed during the reign of al-Mutawakkil. People, especially the Shia, refreshed during his reign though it was very short.

The Reign Of Al-Musta’een

After the death of al-Muntasir, al-Musta’een assumed the rule on Sunday, the fifth of Rabee’ ath-Thani in the year 248 AH. He was as a tool run by the Turks. He had no political influence over the body of his government. One of the poets said on that,

“A caliph in a cage between Waseef and Bugha,

he says what they both say to him as a parrot does.”[456]

Al-Musta’een before the Turks was as a dead in a washer’s hands. He had no power or authority. The state was run by the Turks while he was busy with lusts, pleasures, drinking, and listening to singing.

His Spite Towards The Imam

Al-Musta’een bitterly hated Imam Abu Muhammad (a.s.). The following are some of the reasons that were behind his grudge towards the imam:

First, people, in their meetings, always talked about the imam’s high position, talents, and geniuses, besides that a good part of the nation believed in his imamate and followed him, whereas al-Musta’een, though he was the caliph, had no respect or value near Muslims.

Second, mercenaries and agents of the government often flattered the rulers by informing against the imam claiming that great monies came to him from the Shia and that he might rise in a violent revolt against the Abbasid rule. This made al-Musta’een fear the imam.

Third, from the reasons that made al-Muta’een bear a grudge against Imam Abu Muhammad (a.s.) was his fear from his son the awaited imam (a.s.) whom the Prophet (a.s) had brought good news about. Many true traditions said that it was he who would repair religion, do away with injustice and oppression, and relieve the oppressed and the wronged. The hearts of the Abbasids were full of fear from him thinking that he would do away with their rule, and therefore they bore a grudge against Imam Abu Muhammad (a.s.). They put him under strict observation and sent women to spy on the birth of the awaited imam in order to arrest him.

Arresting The Imam

Al-Musta’een gave his order to his policemen to arrest Imam Abu Muhammad (a.s.). He was arrested and put into the prison of Ali bin Awtamish who was from the bitterest enemies of the progeny of Abu Talib. The authority insisted on this jailer to harm and press the imam, but he was affected by the imam. He changed and his grudge towards the imam was removed from his heart. He put his cheek on the ground out of humbleness to the imam, and did not raise his eyes before the imam out of glorification and respect. He turned to be one of the best people in thought and faith towards the imam.[457]

Eessa bin al-Fat~h was in prison with Imam Abu Muhammad (a.s.). Imam Abu Muhammad (a.s.) said to him, ‘O Eessa, you are sixty-five years and a month and two days old.’

Eessa was astonished. He reviewed his birth date in a book with him and found it was as the imam told.

Then the imam asked Eessa if he had a son and he said he had not.

Imam Abu Muhammad (a.s.) prayed Allah for him saying, ‘O Allah, give him a son to be a support for him. The best of support a son is…’

Eessa said, ‘O my master, and you? Do you have a son?’

Imam Abu Muhammad (a.s.) said, ‘By Allah, I shall have a son who will fill the earth with justice and fairness, but not now.’[458]

Fright Of The Shia

The frightening news of the imprisonment of Imam Abu Muhammad (a.s.) reached all milieus of Muslims that made a reaction of sorrow and revenge against the Abbasids. The Twelver Shia, who believed in the imamate of Abu Muhammad (a.s.), were shocked after they were informed that al-Musta’een had determined to kill their imam by ordering his chamberlain Sa’eed to take the imam to Kufa and assassinate him in the way.

Muhammad bin Abdullah and al-Haytham bin Subabah wrote a letter to Imam Abu Muhammad (a.s.) saying, ‘May we die for you! We have heard a news that worried and distressed us…’

Imam Abu Muhammad (a.s.) calmed them down and told them that no fear should be on him and that his oppressive enemy (al-Musta’een) would be deposed after three days. It was as he said.[459]

Amr bin Muhammad bin Rayyan said, ‘Once, I went to Abu Ahmad bin Abdullah bin Tahir and found in his hand the letter of Abu Muhammad (a.s.) written in it: “I prayed Allah against this tyrant (al-Musta’een) to take him after three (days).’ On the third day, the Turks deposed him.[460]

The Deposition Of Al-Musta’een

The Turks snubbed al-Musta’een and feared him. One day, he set out towards Baghdad. The Turks sent for him asking him to return to Samarra’. He refused and went on to Baghdad. They deposed him and took al-Mu’tazz out of prison and paid him homage as the caliph. They prepared a great army to occupy Baghdad. The two armies met and both sides suffered great losses but the war continued. At last, they agreed on that al-Musta’een should announce his resigning and give the caliphate to al-Mu’tazz on some conditions that they agreed on.

Al-Musta’een handed the caliphate over to al-Mu’tazz who did not observe the conditions required from him and he put al-Musta’een in the prison of Wasit. He remained for nine months in that prison. The Turks felt fear of al-Musta’een although he was in prison. They took him out of prison and brought him to Samarra’. Al-Mu’tazz asked his chamberlain Sa’eed to kill him and he did.[461] The author of al-Fakhri said he was weak in mind, reason, and administration, and that many seditions happened during his reign and his state was full of troubles and confusion.[462]

The Reign Of Al-Mu’tazz

He was az-Zubayr son of Ja’far al-Mutakkil. He assumed the rule while he was in the prime of youth. He was experienced neither in politics nor in administration. The Turks appointed him as king to be as bridge for them to pass across it in order to achieve their aims and wishes. He had no will or option.

He inherited from his fathers that enmity towards the Ahlul Bayt (a.s). He hated Imam Abu Muhammad (a.s.). Once, he tried to kill him but he failed. He asked Sa’eed the chamberlain to take the imam to the palace of ibn Hubayrah and assassinate him there, but Allah saved the imam[463] after some events took place that made them busy away from the imam.

Al-Mu’tazz ordered his men to arrest the imam and put him into prison, for he could not bear to hear all people talk about his virtues, vast knowledge, and piety, besides that the imam was the father of the awaited imam who would remove oppression and injustice and do away with the governments of the oppressive.

Imam Abu Muhammad (a.s.) became unable to bear the oppression of al-Mu’tazz any more, and so he prayed Allah to save him from the evils of this tyrant, and Allah responded to him after no long. Imam Abu Muhammad (a.s.) had told his followers about the deposition of al-Mu’tazz before it took place. He replied to Abul Haytham bin Subabah saying, ‘After three (days) deliverance shall come to you.’ On the third day, al-Mu’tazz was deposed.[464]

The Deposition Of Al-Mu’tazz

After the prayer of Imam Abu Muhammad (a.s.), Allah revenged on al-Mu’tazz. Some Turk leaders asked al-Mu’tazz to give them their salaries, but there was nothing in the treasury. Al-Mu’tazz went to his mother, who was so wealthy of millions of dinars, but she refused to give him any. When the Turks became desperate of getting their salaries, they attacked al-Mu’tazz. They drew him by his leg, stung him with pins, and stood him under the sun on a very hot summer day saying to him, ‘Depose yourself!’ Then, they brought the judge of Baghdad and some prominent men and announced his deposition. Five nights after his deposition, the Turks took him to the bathroom. After washing, he felt thirsty. They did not give him water for a period, and then they gave him icy water and he died.[465]

The men of Salih bin Waseef followed after Qabihah, mother of al-Mu’tazz, and took her money that was about five hundred thousand dinars. They found wardrobes of her under the ground having big amounts. They found one million and three hundred thousand dinars in an underground room. They found a quantity of emerald in a basket, big pearls in another, and ruby in a third one. All this wealth was taken to Salih bin Waseef. He abused her and said, ‘She exposed her son to killing for fifty thousand dinars while she had all this wealth!’[466]

The Reign Of Al-Muhtadi

After the deposition of al-Mu’tazz by the Turks, al-Muhtadi, who was thirty-seven years, assumed the rule.[467] He, like his fathers, bore a grudge towards Imam Abu Muhammad (a.s.) and afflicted him with distresses and pains.

He ordered his men to arrest the imam and put him into prison. He determined to kill him as he determined to annihilate all the Shia. Imam Abu Muhammad (a.s.) remained for some days in prison where Abu Hashim was with him. He said to Abu Hashim, ‘O Abu Hashim, this tyrant wanted to kill me this night, but Allah has cut his old. I have no son but Allah will give me a son.’[468]

Some of the imam’s followers wrote to him, “We have been informed that he (al-Muhtadi) threatens your Shia and says, ‘By Allah, I will remove them from the face of the earth.’

Imam Abu Muhammad replied, ‘That is beyond his life. Count, from this day, five days and he shall be killed in the sixth day after disgrace, meanness, and lowness befall him.’ It was as the imam said.[469]

The Turks became displeased with al-Muhtadi. They attacked him with daggers and killed him.[470]

The Reign Of Al-Mu’tamid

The caliphate came to al-Mu’tamid while he was twenty-five years old.[471] Historians say, ‘He was dissolute, and interested in lusts and amusements. He was busy with music and singing paying no attention to his subjects. He committed sins that made people hate him.’[472]

In his reign, Imam Abu Muhammad (a.s.) died after meeting distresses and misfortunes from him.

He ordered his men to arrest Imam Abu Muhammad (a.s.) and his brother Ja’far and put them into prison. He instructed the jailer Ali bin Jurayn to inform him of his news and his talks at all time. The jailer told the caliph that the imam did not do anything that might oppose the Abbasid policy, and that he turned his back to this world and turned to Allah the Almighty. He fasted the day and spent the night in worships. Another time, the caliph asked the jailer to inform him about everything the imam did or said, and he answered with the same. He ordered him to set the imam free, send him his greeting, and apologize to him. The jailer hurried to the imam and found him ready to get out. He had put on his clothes and shoes. The jailer wondered at that. He informed the imam of the decision of al-Mu’tamid. Imam Abu Muhammad (a.s.) rode on his horse but did not move. The jailer asked him why and he said, ‘Until Ja’far comes.’

The jailer said, ‘But he ordered me to set you free alone without him.’

The imam said, ‘Go and tell him that I and he were taken together from the house. If I go back alone, there will be something that you know!’

The jailer went and told al-Mu’tamid what the imam said. He ordered him to set Ja’far free too. Imam Abu Muhammad (a.s.) left the prison while reciting,(They intend to put out the light of Allah with their mouths but Allah will perfect His light, though the unbelievers may be averse) [473] . [474]

Imam Abu Muhammad (a.s.) suffered different kinds of harms and distresses from al-Mu’tamid. He surrounded the imam with detectives and policemen to watch him and to chase anyone of jurisprudents, ulama, or the Shia who tried to meet him. He remained under watch until he was assassinated with poison by the order of al-Mu’tamid.

Imam Abu Muhammad (a.s.) was contemporary with these Abbasid kings, who oppressed him, threw him into prison, and tried to do away with him, but Allah protected him from that by afflicting those kings with important events like rebellions or the domination of the Turks over them.

To the better world

Imam Abu Muhammad (a.s.) spent his short life in sufferings and distresses. The Abbasid kings spared no effort in oppressing him. They moved him from a prison to another. They subjected him to confinement and imposed on him economical blockade. They prevented him from meeting with his followers as they prevented ulama and scholars from contacting with him to take from the fountains of his sciences. And this, as I think, was the worst distress the imam suffered. They tried more than one time to assassinate him but Allah protected him from their plots.

There were some reasons that made the Abbasids bear a grudge against Imam Abu Muhammad (a.s.). Here are some of them:

First, the Abbasids feared from the Awaited Imam whom the Prophet (a.s) had brought good news about and told that he would be the greatest reformer that mankind had never seen like him throughout all stages of history. The Prophet (a.s) told that the Awaited Imam (a.s.) would spread political, social justice allover the world, would do away with all kinds of injustice and oppression, and defeat all tyrants and oppressive powers in the world. He would do away with polytheism and atheism, and raise the banner of faith and truth. He would revive the annulled laws of Allah. Therefore, the Abbasids tried to kill Imam Abu Muhammad (a.s.) to be sure he would not leave offspring. Imam Abu Muhammad said about that, ‘They claimed that they wanted to kill me in order to cut off my offspring, but Allah falsified their saying, and praise be to Allah.’[475]

Second, the Abbasids bore envy towards Imam Abu Muhammad (a.s.) for his popularity and the great respect that all classes of society showed him, whereas the authority was in the hand of the Abbasids who received nothing of respect or honoring from people. therefore, they plotted day and night to do away with him.

Third, the Alawids rose in many revolts against the Abbasid rule since its beginning aiming at achieving the political justice of Islam and applying its economical and social programs in life. Those revolts were supported by great masses of people in the different Muslim communities that harmed the dignity of the rule and shook its throne and were about to overthrow it.

Those revolts filled the hearts of the Abbasids with hatred and grudge against the Alawids, and so they ordered their policemen to chase every Alawid. It was naturally that Imam Abu Muhammad (a.s.) suffered the bitterest distresses from the Abbasids because he was the master and chief of the Alawids and the imam of Muslim at that time.

Now, let us come back to the last days of Imam Abu Muhammad (a.s.).

Appointing IMAM Al-Mehdi As The Next Imam

Imam al-Mehdi (a.s.) is the hope not only for Muslims but for all oppressed human beings who suffer slavery, oppression, and subjection. He is the Savior who will free the will of man and save peoples and nations from the oppression of the corruptive regimes who have turned this world into unbearable hell.

Imam al-Mehdi (a.s.) was and is a great miracle in Islam. Allah concealed his birth, as he had concealed the birth of Prophet Moses (a.s.), because the Abbasid government looked for him…and in his remaining alive (in occultation) throughout the long stages of life is also a miracle for Islam, and in his reappearance and announcing the pure principles of Islam is another miracle too.

The following are some of the traditions transmitted from Imam Abu Muhammad al-Hasan al-Askari (a.s.) concerning the Imamate of his son al-Mehdi (a.s.).

1. Ahmad bin Isaaq bin Sa’eed al-Ash’ari said, “Once, I went to Abu Muhammad al-Hasan bin Ali (a.s.) intending to ask him about the successor after him. He said to me before I asked him, ‘O Ahmad bin Isaaq, Allah the Almighty did not deprive the earth since He created Adam and He does not deprive it until the Day of Resurrection of an authority over His people. By him (the authority) distresses are pushed away from the people of the earth, by him rain falls down, and by him the blessings of the earth are emitted.’

I said to him, ‘O son of the messenger of Allah, who is the imam and successor after you?’ He got up hastily and went in the house. Then, he came out holding a three-year-old boy, whose face was like a full moon, on his shoulder and said, ‘O Ahmad, were it not for your honor near Allah the Almighty and near His authorities, I would not show you my this son. He was named and surnamed like the messenger of Allah (a.s.). He will fill the earth with justice and fairness after it has been filled with injustice and oppression. O Ahmad, he, in this nation, is like al-Khidhr (Elijah) and Thul Qarnayn. By Allah, he will hide in an occultation, during which no one shall be saved except one whom Allah fixes on the believing in his imamate and supplicating Allah to hasten his deliverance.’ I said, ‘Is there any sign so that I may be sure?’ The young boy said, ‘I am the representative of Allah in His earth and the avenger on His enemies. Do not look for a sign after a proof!’

I left delightedly. On the following day, I came back to him and said, ‘O son of the messenger of Allah, my delight was so great for what you favored me with. Would you please tell me what norm with al-Khidr and Thul Qarnayn was?’

He said, ‘Long occultation.’

I said, ‘O son of the messenger of Allah, shall his (Imam al-Mehdi’s) occultation last long?’

Imam Abu Muhammad (a.s.) said, ‘Yes, by my Lord, until many of those, who believe in this matter (occultation and reappearance), shall apostatize, and no one shall remain (believing) except those whom Allah has taken from them a covenant on our guardianship, fixed faith in their hearts, and supported them with a mercy from Him. O Ahmad, this is a command from Allah, a secret from the secrets of Allah, and an unseen matter from the unseen of Allah. Take what I told you, and be from the grateful, you shall be with us in Illiyin.[476] ”[477]

2. Muhammad bin Uthman al-Umari narrated that his father said, “Once, I was with Abu Muhammad al-Hasan bin Ali (al-Askari) when he was asked about the tradition transmitted from his father that the earth would not be empty from an authority from Allah over His people until the Day of Resurrection, and that whoever died without knowing the imam of his age would die as an unbeliever. He said, ‘This is true as day is true.’

Someone asked him, ‘O son of the messenger of Allah, then, who shall be the authority and imam after you?’

He said, ‘My son Muhammad is the imam and the authority after me. Whoever dies without knowing (acknowledging) him shall dies as an unbeliever. He will be in an occultation where the ignorant will be confused, deniers will perish, and daters[478] will tell lies. Then, he will reappear, and as if I see white flags fluttering over his head at the hill of Kufa.’”[479]

3. Imam Abu Muhammad (a.s.) said, ‘Praise be to Allah Who did not take me out of this life until He made me see the successor after me. He is the most similar in shape and morals to the messenger of Allah (a.s.). Allah will protect him in his occultation and make him reappear to fill the earth with justice and fairness after it will be filled with injustice and oppression.’[480]

4. Musa bin Ja’far al-Baghdadi narrated that he had heard Imam Abu Muhammad al-Hasan bin Ali al-Askari (a.s.) saying, ‘As if I see that you will disagree after me on my successor. Surely, he, who believes in the imams after the messenger of Allah (a.s.) but denies my son, is like one, who believes in all prophets and messengers of Allah but denies the prophethood of the messenger of Allah (Muhammad) (a.s.), because the obedience of the last of us is like the obedience of the first of us, and one, who denies the last of us, is like one who denies the first of us. My son will have an occultation where people will be in doubt about it except those whom Allah preserves.’[481]

The Imam Comforts Himself

Imam Abu Muhammad (a.s.) perceived from behind the unseen that he would leave this life and go near his Lord. He said to his mother, ‘In the year two hundred and sixty I shall suffer bad fever from which I shall be afflicted…’

She was distressed, and sorrow overcame her. She began crying. Imam Abu Muhammad (a.s.) calmed her down saying, ‘The fate of Allah must take place. Do not worry…!’

In the year two hundred and sixty, he died as he had predicted.[482]

Assassinating The Imam

Al-Mu’tamid, the Abbasid tyrant, could not bear Imam Abu Muhammad (a.s.) any longer, for he saw and heard people everywhen and everywhere glorify the imam and prefer him to all the Alawids and the Abbasids. Finally, he made his mind to do away with the imam. He assassinated him by inserting fatal poison to him.[483] Poison reacted on his body, and he began suffering bitter and severe pains, while being patient, resorting to Allah.

His Worship

Imam Abu Muhammad al-Askari (a.s.) was the best worshipper among all people of his time. He spent the night with praying, prostrating, and reciting the Book. Muhammad ash-Shakiri said, ‘The imam sat in the mihrab and prostrated. I slept and awoke while he was still in prostration.’[40]

His Prayer

In his prayer, he turned with all his heart and feelings towards Allah the Creator of the universe and the Giver of life. He felt or paid attention to nothing of the affairs of this life while he was in prayer. His soul clung to Allah devotedly and totally.

His Qunut[41]

In his prayer, Imam Abu Muhammad (a.s.) recited this du’a,

“O You, Whose light covers darkness, O You, by Whose holiness rugged mountain passes are lit, O You, to Whom all the inhabitants of the earth and the heavens submit, O You, to Whom every insolent tyrant surrender with obedience, O You the Aware of hidden consciences, You are Merciful to everything and Aware of everything, forgive those who repent and follow Your path, protect them from the torment of Fire, give them soon Your victory that You have promised them of and You do not fail the promise! Devastate the people of evil and take them to the worst abode in the worst punishment and the ugliest retreat.

O Allah, You know the secrets of creatures, and are aware of their consciences. You are in need of nothing except that You carry out what You have promised of. You do not uncover the hidden secrets of Your people. O my Lord, You know what I conceal and what I show of my behaviors, movements, and all my emotions. O my Lord, You see the sufferings of the people of Your obedience and what they meet from Your enemies, and You are generous and not stingy in Your blessings, and the more efforts require more reward. You have ordered Your people of supplication if they turn to You sincerely and this requires the more of Your favors.

These forelocks and necks are submissive to You subserviently acknowledging Your deity, invoking on You with their hearts, and looking forward to Your prompt rewarding, and what You willed took place and what You will shall take place. You are the called upon, the hoped for, and the asked that no taker whatever great he is shall decrease You(r favors), and no asker whatever he insists and invokes shall weary You. Your kingdom shall not come to an end, and Your eternal glory shall remain forever, and nothing in the ages is out of Your will a bit. You are Allah, there is no god but You the Merciful, the Mighty. O Allah, assist us by Your assistance, suffice us with Your protection, and give us what You give those who hold fast by Your rope, who shade themselves under Your shade…’[42]

His Du’a In The Morning

“O You, the greater than every great, Who have no partner and no vizier, O You, the Creator of the sun and the lighting moon, the shelter to the resorting fearful, the Liberator of tied captives, the nourisher of young babies, the setter of broken bones, the Merciful to the old, the light of light, the Manager of affairs, the Resurrector of those in graves, the Healer of chests, the Maker of shadow and hot, the Aware of all in chests, the Revealer of the Book, light, the great Qur'an, and the Book of Psalms, O You, Whom angels glorify in the morning and night, O You, the Permanent and Eternal, the Bringer forth of plants in the early morning and afternoon, the Enlivener of the dead, the Resurrector of decayed bones, the Hearer of sounds, the Everlasting, the Dresser of bones that decay after death! O You, Whom nothing distracts from any other thing, Who do not change from a state to another, Who do not need to move or advance, Whom no affair prevents from any other affair, Who cancel for charity and supplication what has been determined and affirmed in the Heaven of bad judgment, Whom no place can include or encompass, Who put remedy in what You like of things, Who keep alive from serious disease with the least of nourishment, Who remove by the least of remedy the worst of diseases, O You, Who if promise, carry out, if threaten, pardon, O You, Who possess the needs of requesters, Who know what is there inside the consciences of the silent, O You, the Most Magnificent, the Generous in pardoning, O You, Who have a face that does never become old, Who have infinite sovereignty, Who have inextinguishable light, Whose throne is over everything, Whose authority is over the land and the sea, Whose wrath is in the Hell, Whose mercy is in the Paradise, Whose promises are true, Whose favors are uncountable, Whose mercy is wide, O You, the Helper of the callers for help, the Responder to the call of the compelled, O You, Who are in the high view and Your creation is in the low view, O You, the Lord of the mortal souls, the Lord of the worn bodies, the most perceptive of seers, the most hearing of hearers, the promptest of accounters, the wisest of judges, the Most Merciful of the merciful, the Giver of gifts, the Releaser of captives, the Lord of glory, the One of piety and forgiveness, O You, Whose limit cannot be perceived, Whose number cannot be counted, Whose aid does not cease, I bear witness, and the witness to me is honor and supply, and from me obedience and submission, and by which I hope deliverance on the day of sigh and regret, that You are Allah; there is no god but You alone with no partner, and that Muhammad is Your slave and messenger, Your blessing be on him and on his progeny, and that he has informed and carried out on behalf of You what was his duty to You, and that You always create, provide with livelihood, give, deny, exalt, humble, enrich, impoverish, disappoint, help, pardon, show mercy, forgive, overlook what You know, do not wrong, straiten, enlarge, omit, fix, initiate, reproduce, enliven and make die; have mercy on Muhammad and the progeny of Muhammad and guide me from You, give me from Your favor, spread on me from Your mercy, and send down to me from Your blessings, for You often have accustomed me to good and favor, given me too much, and uncovered my ugly deeds.

O Allah, have blessings on Muhammad and the progeny of Muhammad and hasten my deliverance, forgive my slips, pity my loneliness, take me to the best of Your worships, gift me with healthiness from my illness, plenty of my supplies, inclusive soundness in my body, insight in my religion, and help me to ask you for forgiveness before death comes and hoping stops, and help me bear death and its distress, grave and its loneliness, the scales and their lightness, the sirat[43] and its slip, the Day of Resurrection and its terror. I ask You for the acceptance of deeds before death, and ask You for strength in my hearing and sight for the doing of the best of that You have taught and made me understand. You are the lofty Lord, and I am the humble slave, and how great difference there is between us! O You, Compassionate, Benefactor, of Glory and Honor, have blessings on Muhammad and the progeny of Muhammad the good, the pure!”[44]

His Ideals

He was ideal in faith, morals, and psychology. He inherited all the perfections of his fathers who had been created for virtue and honor. We refer here to some of his perfections:

His Knowledge

Historians unanimously mentioned that Imam Abu Muhammad al-Askari (a.s.) was the most knowledgeable and the best of the people of his age, not only in the religious affairs and laws but in all fields of knowledge. Bakhtshou’ the Christian physician said to his disciple Batriq about the imam, ‘…and he is the most knowledgeable of all those under the sky in our day.’[45]

If the Abbasid tyrants had given way to the imams of the Ahlul Bayt (a.s) and not subjected them to strict chase and confinement, they would have filled the world with their knowledge and sciences, and humanity would have got kinds of knowledge and intellectual development that it had never got throughout all ages and times.

The Abbasids perceived that if they did not prevent the people of knowledge and intellect from associating with the infallible imams, they (the imams) would spread powers of knowledge and culture and open new horizons not only in the fields of sciences but also in the political and social fields which would show to people the ignorance of the Abbasids and their being away from the Islamic values. Of course, this would shake their thrones, and therefore they tried their best to separate between the nation and its real leaders.

His Patience

Imam al-Askari (a.s.) was from the most patient people. He always suppressed his anger and treated whoever did him wrong with kindness and forgiveness.

The Abbasid government arrested and put him into prison while he was patient saying nothing. He did not complain to anyone about what he suffered, but he entrusted his case to Allah the Almighty. This was from the signs of his patience.

His Strong Will

Imam Abu Muhammad (a.s.) was distinguished by his strong will. The Abbasid rulers tried to involve him into the government body and spared no effort to subject him to their desires, but they failed. The imam (a.s.) insisted on his independency and keeping away from them. The Abbasids considered him as the only representative of the opposition against their policies that were based on subjugation and oppression.

He resisted all the seductions that the Abbasid government offered to bring him into its way. He preferred the obedience of Allah and the satisfaction of his conscience to everything else.

His Generosity

No one was more generous than him among all people of his time. He appointed agents in most of the Muslim countries, and entrusted them to receive the legal dues and spend them on the poor and the deprived, to reconcile between people, and in other ways of the general welfare.

From that which historians mentioned about his generosity was that Muhammad bin Ali bin Ibrahim bin Imam Musa bin Ja’far al-Kadhim said, “We were in utmost need. My father said, ‘Let us go to this man (Imam Abu Muhammad). It is said he is generous.’

I said, ‘Do you know him?’

He said, ‘No, and I have never seen him at all.’

We went to him. On our way, my father said, ‘How much we need that he may order to give us five hundred dirhams; two hundred for clothes, two hundred for flour, and one hundred for spending!’

I said with myself, ‘Would that he order to give me three hundred dirhams; one hundred to buy a donkey, one hundred for spending, and one hundred for clothes so that I can go to the mountain!’

When we stopped at his (Imam Abu Muhammad’s) door, his servant came out and said, ‘Let Ali bin Ibrahim and his son Muhammad come in!’

When we came in and greeted him, he said to my father, ‘O Ali, what made you not visit us all this time?’

My father said, ‘I felt shy to meet you in this case.’

They (Ali and his son) stayed with the imam for some time and then came out. The servant of the imam came, gave Ali bin Ibrahim a pouch of money and said, ‘These are five hundred dirhams; two hundred for clothes, two hundred for flour, and one hundred for spending.’ He gave Muhammad a pouch of three hundred dirhams and said to him, ‘Make one hundred for buying a donkey, one hundred for clothes, and one hundred for spending, and do not go to the mountain but go to Sawra!’ Muhammad went to Sawra and became one of the wealthy Alawids.[46]  

Abu Hashim al-Ja’fari said, ‘Once, I complained to Abu Muhammad the distress of imprisonment and the pains of ties. He wrote to me, ‘You shall offer the Dhuhr (noon) Prayer in your house today.’ I was set free (from prison) at noon and I offered the prayer in my house as the imam said. I was in need and I wanted to ask him for help (but I did not) in the letter I had sent to him. When I arrived in my house, he sent one hundred dinars to me and wrote to me, ‘If you need something, do not feel shy or refrain from asking. Ask and you shall get what you like inshallah.’[47]

Historians mention many stories on his generosity showing his love and kindness to the poor and the deprived.

High Morals

Imam Abu Muhammad (a.s.) was nonesuch in his very high morals. He met friends and enemies with his noble character. He inherited this nature from his great grandfather the Prophet (a.s) whose high morals included all people.

His high morals affected his enemies and opponents, and they turned to be his loyal lovers. Historians say that he was imprisoned during the reign of al-Mutawakkil who was the bitterest enemy to the Ahlul Bayt (a.s) and the progeny of Imam Ali (a.s.). The caliph ordered the imam to be punished too severely, but when he communicated with the imam and saw his high morality and piety, he turned upside down. After that, he did not raise his eyes before the imam as a kind of respect and glorifying. When the imam left him, he praised the imam with the best words.[48]

Infallibility

The Twelver Shia consider infallibility as a condition in their imams. They mean by infallibility that it is impossible for an imam to mistake whether intentionally or unintentionally. Because of this, the opponents of the Shia waged violent attacks against them claiming that there was no difference between the imams and the rest of people in committing sins and disobediences. However, this claim has no any bit of reality. The serious studies on the lives of the imams of the Ahlul Bayt (a.s) give us the result that they were infallible and no one of them had ever erred or committed a mistake since birth until the last breath. Imam Ali (a.s.) said, ‘By Allah, if I am given the seven districts with all that under their skies to disobey Allah in a bran of a grain of barley that I deprive it of a mouth of a locust, I will never do.’ Is this not infallibility?!

The truth in its brightest pictures and aspects appeared in the lives of the imams of the Ahlul Bayt (a.s). Whoever reads their biographies can find a slip neither in their doings nor in their sayings, but he only finds true faith, piety, and high morality. And we do not mean by infallibility except these meanings.

His Imamate

Imamate is the firm base of political and social development in Islam. It is one of the most important pillars on which the civilization, safety, and ease of man, and the equality in opportunities among the members of society are built. It provides the noble life that people can live at ease under its shade. Under imamate, there are no racial or natural differences, but the criterion in Islam is as much as the services man offers to the nation and as much as what takes him closer to Allah.

Imamate is a kindness from Allah and a gift from His mercy. The Shia have believed in the imams of the Ahlul Bayt (a.s) and considered that as a part of their doctrinal life depending on many reasons such as:

First, the Prophetic traditions in which the Prophet (a.s) made it obligatory on Muslims to follow the Ahlul Bayt (a.s) whom the Prophet (a.s) had made as the equal to the Holy Book. He said, “I leave to you what if you keep to, you shall not go astray after me. One of them is greater than the other; the Book of Allah which is a rope extended from the heaven to the earth, and my household. They shall not separate until they shall come to me at the pond (in Paradise). See how you will obey me through them.”[49]

This tradition shows clearly that imamate would be limited to the Ahlul Bayt (a.s) and shows that they were infallible because the Prophet (a.s) compared them with the Book of Allah, and of course, every error from them would take them away from the Book whereas the Prophet (a.s) announced that they would not separate from the Qur'an until they would come to him at the pond in Paradise.

 The Prophet (a.s) also said, ‘The example of my household for you is like the example of the Noah’s Ark which whoever rode on was rescued and whoever lagged behind drowned, and the example of my household for you is like the example of the gate of Hittah (repentance) for the Israelites that whoever entered through it would be forgiven.’[50]

Imam Sharafuddeen al-Aamily said when talking about this tradition, ‘You know that the purpose behind comparing them (the Ahlul Bayt) to the “Ark of Noah” is that whoever resorts to them in religion and takes its bases and branches from them shall be safe from the torment of Fire, and whoever turns his back to them is like one who betook himself (on the day of the great flood) to some mountain which might save him from the command of Allah, but he drowned in water and would be in the Hell. The purpose behind comparing them to the “gate of Hittah” is that Allah the Almighty has made that gate as a matter of humbleness to Allah and submission to His commands, and therefore it was a cause for forgiveness. This is the point of comparison. Ibn Hajar said, after he mentioned these traditions and others like them, about the cause of comparing them (the Ahlul Bayt) to the “Ark of Noah” that whoever loved and glorified them out of gratefulness to the blessing of their honor, and followed the guidance of their ulama would be safe from the darkness of disagreements, and whoever lagged behind that would drown in the sea of ungratefulness to blessings and would perish in the wilderness of oppression…until he said, ‘and comparing them to the “gate of Hittah” is that Allah has made the entrance through this gate, which was the Gate of Ariha or Jerusalem, with humbleness and with asking for forgiveness, as a cause for forgiveness, and He has made the love to the Ahlul Bayt (a.s) as a cause for this nation to be forgiven…’[51]        

Second, the Shia believed and followed the imams of the Ahlul Bayt (a.s) because the represented honor and dignity that there were and there will be no likes to them throughout the history of humanity. No one in the whole Muslim world was like them in their guidance, conducts, devotedness, and adherence to Islam.

The faith of the Shia in the Ahlul Bayt (a.s) was not out of emotion or fancy, but it was due to the reality and situations of the Ahlul Bayt (a.s).

Third, the Shia did not believe in the imamate of the Umayyad and the Abbasid kings because they were naked of moral and humane values. During their reigns, the nation suffered terrible kinds of oppression and cruelty. They extorted the wealth of the nation and spent it on their pleasures and amusement. They encouraged debauchery and corruption among Muslims. Therefore, the Shia and other than the Shia rose in armed revolts against those rulers in order to establish justice among people.

The Traditions On His Imamate

The following are some of the traditions that were transmitted from Imam al-Hadi (a.s.) concerning the appointing of his son Abu Muhammad al-Hasan as the imam after him.

1. Yahya bin Yasar al-Anbari said, ‘Abul Hasan Ali bin Muhammad (al-Hadi) entrusted his son Abu Muhammad al-Hasan with the matter (imamate) four months before his death and made me and some of his mawali (adherents) bear witness to that.’[52]

2. Ali bin Umar an-Nawfali said, “Once, I was with Abul Hasan (al-Hadi) (a.s.) in the yard of his house when his son Muhammad (Abu Ja’far) passed by us. I said to him, ‘May I die for you! Is this our man (the imam) after you?’ He said to me, ‘Your man after me is al-Hasan.”[53]

3. Shahwayh bin Abdullah al-Jallab said, “Abul Hasan wrote a letter to me saying in it: ‘You wanted to ask about the successor after Abu Ja’far and you were worried about that. Do not worry because(Allah will not mislead a people after He has guided them) .[54] Your man (the imam) after me will be my son Muhammad. He has all what you shall need. Allah advances what He wills and delays what He wills;(Whatever verse We abrogate or cause to be forgotten, We bring one better than it or like it) .[55] I have written what has a clear proof for one of an awake mind.”[56]

4. Dawud bin al-Qassim said, “I heard Abul Hasan (a.s.) saying, ‘The successor after me will be al-Hasan. How will you deal with the successor after this successor?’ I said, ‘Why? May I die for you!’ He said, ‘You shall not see him and it will be not permissible for you to mention him by his name.’ I said, ‘How shall we mention him then?’ He said, ‘You say: al-Hujjah (the authority) from the progeny of Muhammad (peace be on them).’[57]

5. Abu Bakr al-Fahfaki said, “Abul Hasan (peace be upon him) wrote to me saying, ‘My son Abu Muhammad is the best of the progeny of Muhammad in nature and the most trustworthy in authority. He is the eldest of my children, and he is my successor and to him imamate and our verdicts get. Whatever you asked me about, you can ask him about for he has all that which people need.’[58]

6. As-Saqr bin Dulaf said, “I heard Ali bin Muhammad bin Ali ar-Redha (Imam al-Hadi) saying, ‘The imam after me will be al-Hasan and after al-Hasan will be his son al-Qa’im (Imam al-Mahdi) who will fill the earth with justice and fairness as it has been filled with injustice and oppression.’[59]

7. Abdul Adheem al-Hasani narrated that Imam Ali bin Muhammad al-Hadi (a.s.) said, ‘The imam after me will be my son al-Hasan, but how will people deal with the successor after him?!’[60]

8. Ali bin Mahziyar said, ‘One day, I said to Abul Hasan, ‘If something happens[61] -God forbid!-then to whom the imamate will be?’ He said, ‘To the eldest of my sons. (He meant al-Hasan).’[62]

9. Abdullah bin Muhammad al-Isfahani said, “Abul Hasan said, ‘Your man after me is the one who will offer the prayer on me (after death).’ We did not know Abu Muhammad before that, and when Abul Hasan (a.s.) died, Abu Muhammad came out and offered the prayer (of the dead) on him.’[63]

These are some traditions narrated by reliable narrators from Imam al-Hadi (a.s.) about the appointing of his son Abu Muhammad al-Hasan (a.s.) as the next imam besides other traditions transmitted from Imam al-Jawad (a.s.). As-Saqr bin Dulaf said, “I heard Abu Ja’far Muhammad bin Ali ar-Redha (Imam al-Jawad) saying, ‘The imam after me is my son Ali. His command is my command, his saying is my saying, and obedience to him is obedience to me. And the imam after him will be his son al-Hasan.’[64]

There are other traditions that were narrated from the Prophet (a.s) concerning the appointing of the guardians and caliphs after him among whom was Imam Abu Muhammad al-Askari (a.s.). These traditions were mentioned in the famous reference books of Hadith and history.

From The Signs Of His Imamate

Allah had provided the prophets and their guardians with miracles that ordinary people were unable to do in order to be as true proofs on the missions of these prophets and guardians, otherwise they would fail in achieving their missions, and none of people would believe them. Allah had made them know what there was inside the inners of people and what events would take place. Allah had granted that to the infallible imams of the Ahlul Bayt (a.s) and one of them was Imam al-Hasan al-Askari (a.s.). Here we mention some narrations concerning this matter:

1. Al-Hasan an-Naseebi said, ‘It came to my mind that whether the sweat of a junub[65] was pure or not. I went to the house of Abu Muhammad al-Hasan to ask him about that. It was night and so I slept. At dawn, he came out and found me sleeping. He waked me and said, ‘If it is lawful, it is pure, and if it is from unlawful thing, it is not.’[66]  

2. Isma’il bin Muhammad al-Abbasi said, ‘One day, I complained to Abu Muhammad about my neediness and I swore to him that I did not have even one dirham.’ He said to me, ‘Do you swear by Allah falsely while you have buried two hundred dinars? My saying to you does not mean that I do not gift you. O servant, give him what there is with you!’ The servant gave me one hundred dinars. Then he (the imam) said to me, ‘You make the dinars that you have buried unlawful while you are in utmost need to them.’ I searched for the money but I could not find it. I found that one of my children knew about this money, and so he stole them and ran away.’

3. Muhammad bin Hujr complained to the imam at the oppression he received from Abdul Aziz and from Yazid bin Eesa. The imam (a.s.) said to him, ‘As for Abdul Aziz, I have relieved you from him, but as for Yazid, you and he shall have a situation before Allah the Almighty.’ After a few days, Abdul Aziz died, but Yazid killed Muhammad bin Hujr and he shall have a situation (be punished) before Allah (on the Day of Resurrection).’[67]

4. Abu Hashim said, ‘Once, I complained to Abu Muhammad of the distress of imprisonment and the pains of ties. He wrote to me, ‘You shall offer the Dhuhr (noon) Prayer in your house today.’ I was set free (from prison) at noon and I offered the prayer in my house as the imam had said.’[68]

5. Abu Hashim said, ‘I was in need and I wanted to ask Imam Abu Muhammad (a.s.) but I felt shy to do that. When I arrived in my house, he sent one hundred dinars to me and a letter saying, ‘If you need something, do not feel shy or refrain from asking. Ask and you shall get what you like inshallah.’[69]

6. Abu Hashim said, “I heard Abu Muhammad (a.s.) saying, ‘In the paradise there is a gate called al-Ma’ruf (good deed). No one will come through it except the people of good deeds.’ I thanked Allah with myself and felt delighted for I often satisfied the needs of people. Abu Muhammad looked at me and said, ‘Yes, I knew what you were thinking of. The people of good deeds in this life will be the people of good deeds in the afterlife. May Allah make you from them, O Abu Hashim, and have mercy on you.’”[70]

7. Muhammad bin Hamza ad-Duri said, ‘I wrote to Imam Abu Muhammad (a.s.) asking him to pray Allah for me to make me rich after I had become poor and I feared to be exposed. His reply came to me saying: “Be delighted! Wealth has come to you from Allah the Almighty. Your cousin Yahya bin Hamza died and left for you one hundred thousand dirhams. He had no inheritor except you. The money shall come to you soon. Thank Allah, be economical, and beware of wasting!” The money and the news of the death of my cousin came to me a few days later. My poverty disappeared. I paid the rights of Allah, helped my brothers, and became economical after I had been wasteful.’[71]

8. Muhammad bin al-Hasan bin Maymun said, ‘I wrote to my master al-Hasan al-Askari (a.s.) complaining of poverty, and then I said to myself: has Abu Abdullah (Imam as-Sadiq) (a.s.) not said, ‘Poverty with us (the Ahlul Bayt) is better than wealth with our enemy, and being killed with us is better than living with our enemy.’? The reply to my letter came saying, ‘Allah the Almighty tries our followers, when their sins increase, by poverty, and He may forgive many (of sins). It is as your self said to you: poverty with us is better than wealth with our enemy. We are a shelter for whoever resorts to us a light for whoever seeks light, and preservation for whoever turns to us. Whoever loves us will be with us in the highest position, and whoever deviates from us will be in Fire.’[72]

9. Abu Ja’far al-Hashimi said, ‘I was with some men in prison when Abu Muhammad and his brother Ja’far were brought to prison. We hurried to him. I kissed him on the face, and seated him on a mat that was under me. Ja’far sat near to him. The guard of the prison was Salih bin Waseef. There was a man with us in the prison claiming that he was Alawid. Abu Muhammad turned to us and said, ‘If some one, who is not from you, was not with you, I would tell you when Allah will deliver you…’ Imam Abu Muhammad (a.s.) beckoned to that man and said, ‘This man is not from you. Beware of him! There is a book in his clothes in which he writes to the ruler all what you say.’ One of the prisoners searched him and found with him a book in which he accused us of great accusations and claimed that we wanted to pierce the prison and escape from it.’[73]

10. Ahmad bin Muhammad said, “I wrote a letter to Abu Muhammad (a.s.) when al-Muhtadi, the Abbasid caliph, began killing the Shia and said to him, ‘O my master, praise be to Allah Who has made him (the caliph) busy away from you for I have heard that he threatened you and said: ‘by Allah, I will dispel them again.’ Abu Muhammad wrote with his handwriting: ‘This makes his life shorter. You count from this day five days and he shall be killed in the sixth day after meeting meanness and disgrace.’ And it was as the imam said.’[74]  

11. Abu Hashim narrated, ‘Once, al-Fahfaki asked Imam Abu Muhammad (a.s.) about the reason that makes man take two shares while woman takes one share in the inheritance. The imam (a.s.) answered: ‘For neither jihad, nor expenditure, nor guarding (in castles) are required from woman.’ It came to my mind that this question was the same question that ibn Abul Awja’ had asked Imam as-Sadiq (a.s.) and Imam as-Sadiq (a.s.) answered with the same answer. Imam Abu Muhammad turned towards me and said, ‘Yes, this is the question of ibn Abul Aw’aj and the answer is the same from us. If the meaning of the question is the same, the answer of the last one of us will be like the answer of the first one of us. The first and the last of us are the same in knowledge and imamate, and the messenger of Allah and Ameerul Mo’mineen (the blessings of Allah be on them) have the preference to them.’[75]

12. Abu Hashim narrated, ‘One of the Shia wrote to Abu Muhammad (a.s.) asking him for some supplication. The imam replied, ‘Pray Allah with this du’a: “O You the most Hearing of hearers, the most Perceptive of seers, the best of lookers, the promptest of accounters, the Most Merciful of the merciful, the Wisest of judges, have blessing on Muhammad and on the progeny of Muhammad, and increase my livelihood, prolong my old, favor me with Your mercy, make me from those who defend Your religion, and do not replace me by other than me…!” I (Abu Hashim) said with myself: ‘O Allah, make me from Your party and Your group!’ Abu Muhammad turned to me and said, ‘you are in His party and in His group if you have faith in Allah and believe His messenger.’[76]

13. Shahwayh bin Abd Rabbih said, ‘My brother Salih was in prison. I wrote to my master Abu Muhammad (a.s.) asking him about some things and he answered by writing to me: ‘Your brother Salih shall be set free from prison on the day when my this book shall come to you. You wanted to ask me about him but you had forgotten.’ While I was reading his book, some one came and told me that my brother was set free. I received him and read this book to him.’[77]

14. Abu Hashim narrated, ‘It came to my mind whether the Qur'an was created or not. Imam Abu Muhammad (a.s.) looked at me and said, ‘O Abu Hashim, Allah is the Creator of everything, and everything other than Him is created.’[78]

15. Abu Hashim said, ‘Once, I went to Abu Muhammad (a.s.) and wanted to ask him for a stone that I wanted to make a ring from to bless myself with it. When I sat with him, I forgot what I had come for. When I said farewell and wanted to leave, he gave me a ring, smiled, and said, ‘You wanted a stone and we gave you a ring, and so you won the stone. May Allah delight you by it!’ I was astonished at that and said, ‘O my master, you are the guardian of Allah and my imam by whose favor and obedience I serve Allah.’ He said to me, ‘May Allah pardon you, Abu Hashim!’[79]

16. Abu Hashim said, “Once, I heard Abu Muhammad saying, ‘On the Day of Resurrection, Allah will forgive with forgiveness that cannot be even imagined by people, until polytheists shall say: by Allah, we were not polytheists.’ I remembered with myself a tradition narrated to me by a man from our companions from the people of Mecca that the messenger of Allah (a.s.) recited:(Despair not of the Mercy of Allah, for Allah forgives all sins) ,[80] and some man said, ‘even polytheists.’ I denied that and hid it into my heart. While I was thinking of that with myself, Abu Muhammad turned to me and recited,(Surely Allah does not forgive that anything is associated with Him, and He forgives all save that to whom He pleases) .[81] How bad what that man said was and how bad what he narrated was!’[82]

Historians mentioned many examples on the imam’s knowledge of what people concealed inside themselves, and on his predicting of different events and occurrences. All those were signs on his imamate, for other than the imams had no knowledge about that. Abu Hashim, who was one of the best, reliable scholars, and who was a close companion to Imam Abul Hasan al-Hadi (a.s.) and Imam Abu Muhammad al-Askari (a.s.), narrated most of the traditions that talked about the signs of these two imams (a.s.). He said, ‘Whenever I went to Abul Hasan and Abu Muhammad (peace be upon them), I saw a proof and evidence (on their imamate).’[83]

Impressions about him

The scholars and men of intellect, who were contemporary with Imam al-Hasan al-Askari (a.s.), glorified him, and acknowledged his virtue and preference to all others for his talents, geniuses, vast knowledge, and piety. Here we quote some words said by some of those men about him:

1. Imam Al-Hadi

Imam al-Hadi (a.s.) praised the high position of his son Abu Muhammad (a.s.) by saying, ‘My son Abu Muhammad is the best of the progeny of Muhammad in nature, and the most trustworthy in authority. He is the eldest of my children, and he is my successor and to him imamate and our verdicts get…’[84]

2. Abu Hashim al-Ja’fari

Abu Hashim associated closely with Imam al-Hadi (a.s.) and Imam al-Hasan al-Askari (a.s.). He loved them too much and composed many poems on praising them. He said in one of his poems:

“He (Allah) gave him all signs of imamate,

like Moses, and the cleaving of the sea, the hand, and the staff.”[85]

3. Bakhtshu’ the physician

He was the most famous physician at the age of Imam al-Askari (a.s.) and he was the special physician of the royal family. One day, the imam needed a physician to phlebotomize him, and so he asked Bakhtshu’ to send him one of his disciples. Bakhtshu’ sent for his disciple Batriq and ordered him to go to treat the imam. He said to him, ‘The son of ar-Redha asked me to send him someone to phlebotomize him. You go to him. He is more knowledgeable than every one under the sky. Beware not to object to him in all what he orders you of…’[86]

4. Ahmad bin Ubaydillah Bin Khaqan

He was one of the famous statesmen and politicians at the time of Imam Abu Muhammad (a.s.). He said about the imam,

‘I have neither seen nor known in Surra Man Ra’a a man from the Alawids like al-Hasan bin Ali bin Muhammad bin ar-Redha, nor have I heard of like his guidance, faith, chastity, nobility, and generosity near his family and near the rulers among all the Hashimites who preferred him to their important and old men, and also near the leaders, viziers, clerks, and all classes of people…’[87]

5. Ubayd bin Khaqan

He was one of the important politicians at that time. He said about Imam Abu Muhammad (a.s.),

‘If the caliphate is removed from the Abbasids, no one from the Hashimites will deserve it except this man (he meant al-Hasan bin Ali al-Askari). He deserves it by his virtue, chastity, guidance, gravity, asceticism, worshiping, good morals, and righteousness…’[88]  

Ubayd did not believe in imamate. In fact, he was contrary to that, but the bright reality of Imam Abu Muhammad (a.s.) made him declare that the imam was the worthiest of the caliphate for the high qualities he had.

6. Sheikh al-Mufid

Sheikh al-Mufid said, ‘The imam after Abul Hasan Ali bin Muhammad (al-Hadi) was his son Abu Muhammad al-Hasan bin Ali for he had all high qualities and virtues and he was preferred to all people of his age. He deserved imamate and leadership for his incomparable knowledge, asceticism, perfect mind, infallibility, courage, generosity, and the many good deeds that took him close to Allah…’[89]

7. Ibn as-Sabbagh

Ali bin Muhammad al-Maliki known as ibn as-Sabbagh said, ‘The qualities of our sire Abu Muhammad al-Hasan al-Askari show that he is a master and a son of a master that no one ever doubts or suspect his imamate. Know that if a good quality was sold, the seller was other than him and he was the buyer…He was the unique of his time with no equal, and he was sole with no like. He was the master of the people of his time and the imam of the people of his age. His sayings were true and his deeds were praiseworthy. If the good people of his time were as a poem, he would be the main verse of that poem, and if they were organized as a necklace, he was the unique, middle pearl. He was the knight of knowledge that was not possible to keep pace with him, and he was the explainer of mysteries that it was not possible to argue with him. He was the uncoverer of facts by his true thinking, and the discloser of minutes by his sharp reason. He was the informed in secrecy of the unseen. He was the highborn, of high soul and high essence…’[90]  

8. Bin Shaharshub as-Sarawi

Abu Ja’far Rasheedudeen Muhammad bin Ali bin Shahrashub as-Sarawi said about the imam, ‘He was al-Hasan bin Ali the guide, the subjugator of difficulties…He was pure, free from any fault, trustee with the unseen. He was the essence of gravity with no blemish, humble with liberal hand, modest, true to his word…of little food, of much smiling, patient, the father of the (awaited) successor…’[91]

9. Ibn Shadqam

Ibn Shadqam, the genealogist, said, ‘Al-Hasan al-Askari was a guiding imam, exalted master, and a pure guardian.’[92]

10. Ibn al-Jawzi

Ibn al-Jawzi said, ‘The highest feature and characteristic that Allah had distinguished him (Imam al-Askari) with, and made unique to him, and as eternal aspect that time would not wear out and tongues would not forget reciting and repeating was that Muhammad al-Mahdi (peace be on him) was his offspring that was created from him, and his son that was ascribed to him…’[93]

11. Ruknuddeen al-Husayni

Ruknuddeen al-Husayni al-Musili said, ‘Imam Abu Muhammad al-Askari…his virtues, qualities, and charismata were uncountable…the highest quality that Allah had distinguished him with was that al-Mahdi (peace be upon him) was his son…’[94]  

12. Al-Yafi’iy

Al-Yafi’iy said, ‘Sharif al-Askari Abu Muhammad al-Hasan bin Ali bin Muhammad bin Ali bin Musa bin Ja’far as-Sadiq was one of the twelve imams as the Shia believed and he was the father of the awaited imam (peace be on him)…’[95]  

13. Yousuf an-Nabahani

Yousuf bin Isma’eel an-Nabahani said, ‘Al-Hasan al-Askari was one of the imams of our masters the great Ahlul Bayt (a.s) and one of their noble chiefs (may Allah be pleased with them). Ash-Shabrawi mentioned him in his book “al-Ittihaf Bihubil Ashraf” but he abbreviated his biography and mentioned no charisma to him. However, I myself saw a charisma to him. In the year 1296 AH I traveled to Baghdad from Kooy Sanjaq, one of the Kurd villages, where I was a judge there but I left it before I completed the specified period because of the high costs and rainlessness which prevailed in Iraq in that year. I traveled by a kalak which was a means of water transportation. When the kalak reached Samarra’, which was the capital of the Abbasid caliphs, we liked to visit (the shrine of) Imam al-Hasan al-Askari. When I came to his holy tomb, something spiritual happened to me that nothing like it had ever happened to me…it was a charisma to him. Then I recited, as possible as I could, verses from the Qur'an, supplicated Allah with some du’as, and left.’[96]  

14. Al-Arbali

Allama Ali bin Eesa al-Arbali said about the imam, ‘He was the knight of knowledge that was not possible to keep pace with him, and he was the explainer of mysteries that it was not possible to argue with him. He was the uncoverer of facts by his true viewing, the discloser of minutes by his piercing insight, the knower-by the will of Allah-of the secrets of creatures, the informer-by the will of Allah-about the unseen, the told-by Allah-about what had happened and what would happen, the inspired with the unseen matters, the noble in origin and soul and essence, the man of proofs, signs, and miracles…the interpreter of verses, the confirmer of traditions, the heir of the good masters, the son of the imams, and the father of the awaited one. So look at the branch and the origin and think again and be sure that they were more brilliant than the sun, and brighter than the moon. If branches are good, surely the fruit will be good. Their (the imams’) features and traditions are the eyes of history, and the headlines of conducts.

By Allah, I swear that whoever deems Muhammad as grandfather, Ali as father, Fatima as mother, the imams as fathers, and al-Mahdi as son is worthier of reaching the heaven with his highness and honor…How can I count his virtues and news whereas my tongue is short and my eloquence is tired? So my tongue and eloquence come back tired from his high rank, and dwindle because of failure and inability…’[97]

15. Al-Bustani

Al-Bustani said, ‘Al-Hasan al-Khalis bin Ali al-Hadi…they mentioned about him many characteristics that were well-known in the people of this house of the Talibites[98] … perceiving and wisdom appeared in him since his early childhood…’[99]

16. Khayruddeen az-Zarkali

He said, ‘Al-Hasan bin Ali al-Hadi bin Muhammad al-Jawad al-Hashimi: Abu Muhammad the eleventh imam to the Twelver Shia…he was paid homage as the imam after the death of his father. He was like his good ancestors in piety, asceticism, worshipping…’[100]  

17. Al-Abbas bin Nooruddeen

Al-Abbas bin Nooruddeen al-Mekki said, ‘Imam Abu Muhammad al-Hasan al-Askari…his lineage is more famous than the moon in the fourteenth night. He and his father are known as al-Askari. As for his virtues, tongues cannot count…’[101]