Alhassanain(p) Network for Heritage and Islamic Thought

The Tenth Imam, ‘Ali Ibn Muhammad (Al-Naqi, Al-Hadi) (as)

Born in Madina 5th Rajab 214 Hijri ( 8.9.829 AD). Died in Samarrah, Iraq 3rd Rajab 254 Hijri (1.7.868) aged 40 years. Period of Imamate 34 years.

The period of Imamate of our 10th Imam coincided with the decline of the power of the Abbasid Empire. They were threatened by the Turks and had to move the Capital from Baghdad to Samarrah. He was only 6 years old when his father Imam Muhammad Taqi (as) was martyred in Baghdad when poisoned by Mu’tasim Billah Abbasi.

Our Imam lived in Madina for the remaining 8 years of the reign of Mu’tasim and 5 years of the reign of Wathiq Billah. It was when Mutawakkil became caliph in 236 Hijiri (847 AD) the Imam was called over to the Abbasid capital Baghdad. Mutawakkil, was the cruelest and deadly enemy of the Ahlul Bayt (as) , who tried to drown the Grave of Imam Husayn (as) in Karbala’ by diverting the waters of the Euphrates River.

But by a miracle the river water encircled the grave and did not go over it in spite of the fact that the surrounding ground was higher. When the Caliph failed in his action of drowning the grave he ordered that the whole area should be turned into farmland but when horses failed to take the plough over the grave, he realized his folly.

Eventually he left the hallowed ground as it was but as long as he lived he forbade any pilgrimage to the Shrine of Imam Husayn (as) History tells us that pilgrims to the grave of Sayyidush Shohada (as) did continue to go in spite of the danger to their lives. Indeed many were killed on their way to the Shrine but the enthusiasm to visit the grave never subsided.

It was during the reign of Mutawakkil that our 10th Imam was brought to the presence of the Caliph from Madina to Baghdad. Yakubi writes in his history of the time that once the raiding party of soldiers found the Imam on his prayer mat and took him away to the caliph in the same state. Mutawakkil was engaged in his nightly drinking and frolics and asked the Imam to join him. Imam declined replying, “A liquor such as that was never yet combined with my flesh and blood”.

The half-drunk caliph asked the Imam to read some poetry. Imam said that he did not indulge in such habits. But when the caliph insisted, the Imam recited the following lines (Ibn Khalikan narrated the story word for word).

“Protected by valiant warriors they passed the night on the summit of their mountains but these mountains did not protect them. After all their power and pomp they had to descend from their lofty fortresses to the custody of the tombs. O’what a dreadful change their graves had hardly received them when a voice heard exclaiming, “Where are the thrones and the crowns and the robes of State?

Where are now the faces of the delicate, which were shaded by veils and protected by curtains. To this the tomb replied. The worms are now reveling upon these faces. Long were these men eating and drinking, but now they are eaten by the worms in their turn.”

Many wept listening to these words uttered by the Imam. Caliph left the Imam alone for a while, but still kept him under house arrest. In the end Mutawakkil died in the hands of his protectors, the Turkish guards, and his son Muntasir became the next caliph.

Mutawakkil died in 250 Hijiri and Muntasir Billah assumed the caliphate. He ruled only 6 months. On his death Musta’een was enthroned. But soon he was also beheaded and succeeded by Mu’ta’z Billah. All this time our 10th Imam was either in Madina, or called by the Caliph to Samarrah where he spent the last days of his life under house arrest.

Hardships Suffered by the Imam During This Period

Caliph Mu’tasim remained preoccupied with war against the Byzantines and also with the troubles created by the Abbasids tribesmen in Baghdad. But he did not harass the Imam who carried his responsibilities peacefully. After Mu’tasim, Wathiq Billah too, treated the Imam fairly. But later when he was succeeded by his brother Mutawakkil, son of Mu’tasim, the period of persecution and tortures began in full scale for the Imam and for all members of his family. This ruler exceeded all his predecessors in bearing animosity towards Ahlul Bayt.

Our 10th Imam’s main occupation in Madina, whenever he was left in peace by the Caliphs in Baghdad, was to impart his knowledge to the people. He attracted pupils in large numbers from the provinces where adherents of Ahlul Bayt were strongest, namely Iraq, Persia and Egypt.

During the Eight years of the Caliphate of Mu’tasim and throughout the period of Wathik we do not hear that the Imam was molested. One of the most famous traditions he is said to have related, that had been written in the Sahifa by the hand of ‘Ali Ibn Abi Talib (as) at the direction of the Apostle of God, and inherited by the Imams from generation to generation is related.

It was that the Prophet had defined faith (Iman) as contained in the hearts of men, and that their works (A’amal) confirm it, whereas surrender (Islam) is what tongue expresses which validates the union. (Masudi,Muruj’l Dhahab.V.vii p 382).

Although the person of the Imam was not touched by the tyrannical caliphs for a while, they were always suspicions about his activities. Masudi narrates one such occasion when our Imam was called by Mutawakkil who was not happy about the methods of teachings in the schools in Madina.

Mutawakkil asked the Imam a question. “What does a descendant of your father have to say in regard to Al-Abbas ibn Abdul Muttalib?” Imam answered, “What would a descendant of my father say O’Amir, in regard to a man whose sons required his people to obey, and who expected his sons to obey God.” Caliph was pleased with this reply and let the Imam go.”

And in the same connection Masudi quotes another incident, which Ibn Khalikan has incorporated in his description of our 10th Imam ‘Ali Al-Hadi (as) “Secret information had been given to Mutawakkil that the Imam had a quantity of arms, books and other objects for the use of his followers concealed in his house, and being induced by malicious reports he was led to believe that the Imam aspired to the Empire.

Once Mutawakkil sent some soldiers of the Turkish guard to break in on him when he least expected such a visit. They found him quite alone, locked

up in his room, clothed in a hair shirt, his head covered with a woolen cloak and his face in the direction of Makka. He was reciting Verses of the Qur’an expressive of God’s promises and threats, and having no other carpet between him and the earth than sand and gravel.

He was carried off in that attire, and brought in the depth of the night, before Mutawakkil. When the caliph asked his captors about the arms and ammunitions found they said, there was nothing in the house which presents a threat to the throne. The caliph was ashamed of his misdeeds and let the Imam go.

During the Sixteen years of the Imamate, Imam ‘Ali Naqi (as) had become famous throughout the Islamic world. Those who loved to learn the teachings of Ahlul Bayt always flocked around him. In the 4th year of Mutawakkil’s reign the Governor of Madina Abdallah ibn Hakim started harassing the Imam. He sent hostile reports against him to Baghdad.

He wrote to the Caliph that the Imam was assembling lot of supporters here which could be a danger to the security of the State. Imam became aware of this animosity and in order to counteract, he wrote a letter to Mutawakkil explaining the personal enmity of the Governor of Madina against him. As a political step Mutawakkil was quick to dismiss the Governor. At the same time he sent a regiment under the command of Yahya ibn Harthama who explained to the Imam in a friendly way that the caliph wished him to stay in Baghdad for a while.

He can then come back to Madina. The Imam knew well the motives behind this request. He realized that the polite invitation meant his banishment from his ancestral city. But to refuse to go was equally impossible for it would have resulted in forcible departure. Leaving the sacred city was painful to him as it had been for his respected forefathers, i.e. the Imam Husayn (as) in 60 Hijri, Imam Musa ibn Ja’far in 170 Hijiri and Imam ‘Ali Al-Ridha’ in 200 Hijri and also of his father Imam Muhammad Taqi in 220 Hijri.

This type of harassment had almost become a heritage. Mutawakkil’s letter was respectful to the Imam and the military detachment which was sent to escort the Imam was actually a deceitful show. So when the Imam reached Samarrah and the Caliph was informed, he neither arranged for any reception no for his stay.

He was ordered to be accommodated in the wilderness of the city with beggars. Although the Ahlul Bayt as the descendants of the Prophet were gladly associated with the poor and the destitute, and they did not covet luxurious living, Mutawakkil meant to insult the Imam. The Caliph him over to the custody of his Secretary Razaqi and prohibited his meeting with others. It was almost a house arrest for the Imam.

It has been seen during the imprisonment of Imam Musa ibn Ja’far (as) that his moral charm had softened the cruel hearted guard’s attitudes towards the Imam. In the same way Razaqi was also impressed by the greatness of the Imam ‘Ali Naqi (as) and began to provide for his comfort.

This leniency could not remain hidden from Mutawakkil who transferred the Imam to the custody of Sa’id, a cruel and ruthless man in whose

imprisonment he spent twelve years. In spite of all the hardships he had to suffer there, the Imam passed his time in Ibadah.

He prayed during the night and fasted during the day. Although confined within the four walls of the house in Samarrah, his fame spread rapidly throughout the Provinces of Iraq. Every household in the city of Samarrah seemed to know the whereabouts of the Imam and somehow they got knowledge of Islam and of Ahlul Bayt from him.

Fadhl ibn Khaqan, a secret follower of Ahlul Bayt , had risen to the post of Minister in the cabinet of Mutawakkil solely by virtue of his intellectual and administrative merits. On his recommendation, Mutawakkil ordered that the Imam’s imprisonment be changed to a house arrest.

He granted him a piece of land and allowed him to build a house and live there. Sa’id was directed to keep a close watch over the activities of the Imam. His house was often searched for subversive activities but nothing was ever found.

During this period too, Imam ‘Ali Naqi (as) set an admirable example of trust in God, ignoring all worldly gains. In spite of permanent residence in Samarrah, the Imam neither made a protest to the Caliph, nor did he ever ask for any favors. The same worshipping and hermit-like life that he led during his imprisonment was passed in this state of house arrest.

The tyrant changed his behavior but the saint had maintained his own. Even in such circumstances he was not allowed to live peacefully. His followers were not allowed to approach him openly to gain the true Islamic knowledge from the Imam. But he endured all hardships for the sake of giving knowledge to all who sought that from him. Mutawakkil knew that and continued with persecuting the followers of the Imam.

Another event of these wretched times was equally painful. Ibn as-Sakkit of Baghdad, the acknowledged scholar of lexicography and syntax, was tutor of Mutawakkkil’s son. One day the cruel ruler asked him: “Are my two sons more respectable than Hasan and Husayn?” Ibn Sakkit was a true follower of Ahlul Bayt. On this question he could not control his feelings and flatly replied, “Not to speak of Hasan and Husayn (as), Imam ‘Ali’s slave Qamber is more respectable than both of your sons”.

Hearing these words Mutawakkil was outraged and ordered that Ibn Sakkit’s tongue should be cut off. The order was carried out immediately leading to the death of the most excellent artist of the time and a true follower of Ahlul Bayt. Imam ‘Ali Naqi, was not himself physically connected with these events, but each of these was a like a blow of the sword not striking the neck but torturing the soul.

Mutawakkil’s cruelties caused common hatred and even his own children set their hearts against him. One of them Al-Muntasir, conspired with his slave Al-Rumi to murder his father while he was asleep using his own sword, thus the world had a sigh of relief. The death of the tyrant and the caliphate of al-Muntasir were proclaimed. After the assuming of power, Al-Mustasir revoked the unjust orders of his father.

The Visiting of the Shrines of Najaf and Karbala were permitted without any restrictions. The tombs received minor repairs. The Caliph’s conduct towards Imam ‘Ali Naqi (as) was also fair. But this Caliph’s life was short

and he died after a brief rule of only six months. After him, Al-Musta’een too displayed no maltreatment towards the Imam.

As stated, Imam ‘Ali Naqi (as) had built a house in Samarrah and did not go back to Madina either of his own free will or under the orders of these rulers. Due to his continued stay there and the lack of interference by the regime, the students, thirsty for knowledge, thronged around him to learn the teachings of Ahlul Bayt.

This alarmed Al-Mu’taz so much that he decided to end the sacred life of the Imam. He arranged through some courtiers to mix poison in his food. The Imam died soon after eating the poisonous food.

Imam ‘Ali Naqi’s conduct and moral excellence were the same as those displayed by each and every member of this sacred house. Whether in Imprisonment, confinement or freedom, in every case these sacred souls were engaged in worship and in helping the poor and the needy.

Totally refraining from desire, greed and worldly ambitions, they lived dignified in misfortune, dealt fairly even with their foes. To help the destitute, were the qualities marking their conduct. The same virtues were reflected in the life of Imam ‘Ali Naqi (as) .

During imprisonment, the Imam had a grave dug up ready by the side of his prayer mat. Some visitors expressed concern or surprise. The Imam explained,  “In order to remember my end I keep the grave before my eyes.”

The Imam died in Sarammara, the funeral was attended only by his son Imam Hasan al Askari who led the funeral prayers and arranged his burial, laying him to rest in his house.

The Eleventh Imam, Hasan ibn ‘Ali (al-Askari) (as)

Born in Madina on the 10th of Rabuil Akhar 232 Hijri ( 6.12.846 AD) Died in Samarrah Iraq on 8th of Rabiul Awwal 260 Hijri (4.1.874) aged 28 years. Period of Imamate 6 years.

Samarra (Surre Mun Ra’) was a garrison town about 60 miles north of Baghdad. River Euphrates flows in the middle of the town, and because of the surrounding hills a cool breeze keeps the area cooler in comparison to Baghdad. The word ‘Asker’ in Arabic is used for army. Our 11th Imam’s title became known as Askari, the one who lived all his life in a garrison town.

There is another story related with this name by many historians. Once the Caliph called him in his palace and ordered his army to march past before him. The Caliph wanted to boast or to impress the Imam of his power or to dissuade the Imam from any thoughts of revolution against the Abbasid Caliphate.

When the march past was over, Imam asked the Caliph to gaze between two of his fingers. What the Caliph saw was a huge army of lancers and swords men marching past, a much bigger crowd than the Caliphs army. He was astonished at this miracle and named him Askari, i.e. the man with a big army.

Imam Hasan al Askari’s (as) life from childhood to adulthood was spent in this house where his father Imam ‘Ali Naqi (as) was to remain under house arrest. But despite this close guard on the Imam, he conducted his duties as Imam from inside the house.

He taught people Qur’an and instructed his followers the true teachings of Islam as taught by the Prophet of Islam and his Ahlul Bayt. In fact Imam Hasan al-Askari wrote a complete Tafseer of the Qur’an which was mentioned by many scholars, historians and exegetes, including Kulaini and Saduq.

Imam’s life in Samarrah was not in peace even under house arrest. From time to time he was taken to Baghdad, questioned and put in prison there. On one such occasion, the Imam was taken by the Turkish guards to Baghdad where he was kept in prison during the short reign of the Caliph al-Muktadi and al-Mu’tamid afterwards.

While he was a prisoner in Baghdad there was a severe draught. Rain had not fallen for some time and crops were drying up. People were facing a famine. They did not know what to do. A Christian priest came to the rescue. He lifted his hands in prayer and rain fell. The Caliph became concerned lest for this reason people would forsake Islam and become Christians.

When the Imam was consulted, he said that when people assembled to see the so called miracle performed by the Christian priest, he would remove their doubts. The Imam was allowed to leave the prison to go where the crowd assembled to see the miracle performed by the priest.

Imam stood there with the crowd and when the priest raised his hands for prayer and rain began to fall, Imam told one of his companions to seize the hands of the priest and bring the piece of bone hidden in his hands.

When this bone was brought before the Imam, he said that it was the bone of a Prophet of God. It was the effect of this holy bone when lifted in prayers to God that brought God's mercy and brought rain to the land. This way the Imam lifted the doubts from the minds of the people. After this the Imam himself spread his prayer mat and performed two Rak’ats of prayers then lifted his bare hands to God for rain to come to the land and wipe out the draught.

The Imam’s prayers were heard by the Almighty and rain fell so much that the land became fertile again and crops began to grow. (Kulaini, Akhbarus Alam)In recognition of this service the Imam was allowed to leave the prison in Baghdad and live in his house in Samarrah, still under house arrest. He was still not allowed to go to Madina.

A detailed account of the marriage of Imam Hasan al-Askari (as) was told by Majlisi in Biharul Anwar. His father Imam ‘Ali Naqi (as) entrusted this important matter to his friend Bashir ibn Sulaiman. First the Imam wrote a letter in the script of ‘Rum’ and sealed it with his own noble seal. He placed the letter in a red purse, with 220 Dinars and then said to his friend, “Take this letter and go to Baghdad. Go to the ferry at the River Tigris when the boats from Syria are being unloaded. Look out for the ship owner whose name is Amr.

Observe when he exhibits a slave girl who would be with two silk garments and a veil to protect her from being seen or handled by the buyers. You will hear her call out in the language of ‘Rum’, ‘even if you have the wealth and glory of Solomon the son of David, I can never have affection for you, so take care lest you waste your money in purchasing me.’

And if a buyer approaches her, she will say, ‘ Cursed be the man who unveils my eyebrow’ Her owner will then protest, ‘But what recourse have I, I am compelled to sell you? You will then hear the slave answer, ‘ Why this haste, let me choose my purchaser, that my heart may accept him in confidence and gratitude.’

 “You are to go then O Bashir, and tell the trader Amr that you have a letter written in the script of Rum by a certain nobleman, and that this letter shows his kindness, appreciation and liberality. You must give this letter to the slave girl to read, that she may agree to be bought by the man who has passed this letter to you.

Bashir reported later,  “When I carried out these instructions and the girl received the letter, she began to cry as she read the letter. Then she said to Amr,  “Sell me to the writer of this letter, for if you refuse I would surely be very unhappy and you will never be able to sell me to anyone else.” I therefore talked over the price with Amr, until we agreed on the 220 Dinars my master had given me. When I paid the money, and received the girl.

She came with me without protest. In fact she was smiling and looking very pleased. In her excitement she took the letter from the Imam ‘Ali Naqi (as) from her pocket and kissed it, put it on her eyes and then put it back into her pocket. I told her I was amazed that she should act this way when as yet she did not know the writer. She answered, “May the descendant of the Prophet dispel your doubts.” Afterwards she gave me the following account of herself.

“I am a princess, the granddaughter of the Emperor of Rum. My mother was a descendant of the disciple Simon, the vicegerent of Jesus. My grandfather the Emperor was anxious to marry me to his nephew. I was 15 years old. At his castle he gathered a great assembly, including 300 monks and hermits, 700 of the nobility and 4000 of the officials of the army.

I had a special throne made for me where I sat with the man I was about to wed. Christian priests were ready to pay us honor. They opened the Injil (Bible), and immediately all the images around us fell to the ground and broke. My cousin also fell down on the ground and fainted.

All the great officials were overcome with fear and said,” O’ king, preserve us from witnessing this ill-fated day, for this sort of thing is a proof of the decline and disappearance of the Christian religion as we know it.” At this my grandfather was very angry and he ordered that all images should be brought back and put in their places.

Once again they all fell down and a great storm blew the lights all around. At this second occurrence people were frightened and left the assembly hall. My grandfather fell himself and the whole occasion was cancelled for some other day.

One night after this I saw a dream, in which Jesus appeared with his disciples at the palace where the throne was erected. Their they built a pulpit of light, and behold, Muhammad, peace be upon him, and his wasi ‘Ali (as) and all his exalted descendants came into the palace. Jesus went forward to embrace Muhammad,(S) who said, O’Spirit of God, I have come to seek the daughter of your Wasi Simon for my son Hasan al-Askari.”

Jesus (as) looked to Simon who was with him and said,  “Nobility and glory has come to you in this chance to unite mercy with that of the family of Muhammad (S).” To this Simon assented and all of them assented to the pulpit of Light while Muhammad (S) conducted the wedding service. After the dream, when I woke up I was afraid and dared not repeat the story to my father or my brothers for fear that they would kill me.

While I kept the secret, love of Hasan al-Askari found its place in my heart and constrained me to give up drinking wine and I did not want to eat. As a result of not eating I grew thin and became ill. All possible treatment was available for me but without success. In the end my father told me,  “O’you who have seen a light, tell me what is wrong with me.

The doors of pleasure are closed for me. A voice replied, " if you set some of your prisoners free, it is possible that Jesus and his mother may help you.” I told my father of this dream and requested that some of the prisoners should be set free. My father granted my request, and after that I took food and felt better.

A few days passed and I had another vision, when Fatima the daughter of the Prophet and Mariam, the mother of Jesus came to me and explained that Hasan al-Askari could not come to me unless I should become a Muslim and declare, that there no God but One God and Muhammad is the last apostle of God. This I accepted and after that I saw Hasan al-Askari in my vision.”

But how did you come to fall among the prisoners? asked Bashir. She replied, “Hasan al-Askari told me that my father was planning to send an

army against the Muslims and that I should disguise myself and some of my women servants and arrange to go along with the army. I did this and before long some of the Muslim army guards captured us, and now you see how it all turned out.”

Bashir related that when they reached Samarrah he went to the Imam ‘Ali Naqi (as) who received the party gladly. The Imam asked the girl if he should give her Ten Thousand Dinars or a bit of good news. When she chose the latter, he informed her that she was to be given to his son Hasan al-Askari as she has seen in her dreams and that she was to be the mother of the one who was to cause justice to reign upon the earth. She was then committed to ‘Ali Naqi’s sister Hakima who was to look after her.

Such is the account of the wedding of Hasan al-Askari to Nargis Khatoon as Majlisi recorded it in such detail in Bihar-al-Anwar.(The same account was found in Shaikh Tusi’s book ) A few days later the wedding took place between Imam Hasan al-Askari and Nargis Khatoon, the granddaughter of the Emperor of Rum.

Imam Hasan al-Askari (as) lived a short life, only Twenty Eight years and in this short life he had to endure great sufferings by the hands of the Abbasid caliphs. But in spite of all that suffering and confinement under house arrest in Samarrah, many students of Islam benefited from his God gifted knowledge and later became scholars in their fields.

He discussed with agnostics of that age many times about the existence of God and the reasons for the necessity of the Prophets and Imams and many atheists changed their minds and converted to Islam. One of those was Ishaq al-kindi who was writing a book about contradictions in Qur’an. Imam invited some of his students and taught them lessons from the Qur’an.

These students of Al-kindi confronted their teacher and rejected his arguments about the contradictions in the Holy Book. Al-Kindi realized that these arguments could not have come from the brains of these young students. He asked them about the secret of their extensive knowledge of the Qur’an. In the end they confessed that Imam Hasan al-Askari taught them.

Kindi himself became the disciple of our Imam, burnt his own writings on atheism and later wrote many treatises on Islam.

Imam Hasan al-Askari (as) also dictated many Traditions of the Holy Prophet and recorded many explanations of the verses of the Holy Qur’an.

One of the famous traditions people learnt from Imam Hasan al-Askari was,  “The wine drinker is like an idolater.” Ibn al Jawzi in his book “Tehrim al Khamr” mentioned this tradition from the Imam from the most reliable narrators of Hadith.

Historians have noted many names of the Imam’s students who became scholars of their time

One of the famous students of the Imam was Abu ‘Ali al-Hasan ibn Khalid who prepared a commentary of the Holy Qur’an which should be considered the work of the Imam himself. The Imam used to dictate its contents to Abu ‘Ali who went on writing the commentary. Scholars indicated that the book consisted of 1920 pages.

In spite of the fact that the Imahad never given any cause for concern to the Caliphs of his time, their guilt in this matter was so great that they did

not leave these pious personalities in peace. If they had no fear of their throne they were afraid of the excellence and knowledge of the Imams.

In the case of Imam Hasan al-Askari, the same type of jealousy led to the poisoning of the Imam to end this life of a saint whose only activity was to teach Qur’an as the Prophet and his Ahlul Bayt taught before him.

During the rule of Al-Mu’tamid poison was given to the Imam mixed in some fruit and he died on 8th Rabi-al-Awwal 260 Hijri. He left only one son, whose name was Muhammad who was only five years old when his father died.

The Caliph Al- Mu’tamid himself attended the funeral prayer. When they all lined up and were ready to commence the prayers, Imam Hasan al-Askari’s brother Jaafar stood in front of the people to lead the prayer. Before he could commence the prayer, a five year old boy came out of the house, went near his uncle.

Shook his mantle and told him, “set aside uncle, only an Imam can lead the funeral prayer of an Imam”. His uncle Jaafar stepped aside and this five year old boy lead the prayers. Immediately after the end of the prayer he went inside his house and was not seen by his pursuers, led by the caliph Mu’tamid himself.

Our Eleventh Imam was buried in the same house where he had died, by the side of his father Imam ‘Ali Naqi (as) By the passage of time, the place was transformed into a great mausoleum and pilgrims from all over the Islamic lands came to pay their homage to the two Imams of Ahlul Bayt who were buried there.