THE BIOGRAPHY OF IMAM HASAN AL-ASKARI (AS)

[Taqavi]

What is the biography of Imam Hasan al-‘Askari (AS) like?

 

Imam Hasan al-‘Askari (AS), the eleventh leader of the Imami Shi‘a, was born in the year 232 AH and was martyred in 260 AH. He was the son of Imam al-Hadi (AS) and a noble lady named Salil,[1] she was a freed slave (umm walad), whose name is given as Hudayth.

From the Shi‘a perspective, Imam al-‘Askari (AS) is the father of Imam al-Mahdi (AJTF), the final divine proof and the awaited savior. [2] He spent most of his life in the city of Samerra, under the close surveillance of the Abbasid government, in conditions of restriction and strict monitoring. For this reason, he was given the title “al-‘Askari,” derived from the place of his residence. In addition, titles such as “Hadi,” “Naqi,” “Zaki,” “Rafiq,” and “Samit” were also used to describe his moral and spiritual qualities. [3]

Imam Hasan al-‘Askari (AS), the eleventh Imam of the Shi‘a, had a brother named Ja‘far who, after the Imam’s martyrdom, claimed the Imamate and became known in history as “Ja‘far al-Kadhdhāb.” [4] The Imam spent most of his life under Abbasid surveillance in Samerra and was ultimately martyred at the age of twenty-eight. According to many scholars of the Imami tradition, the cause of his martyrdom was poisoning. [5]

The pure body of Imam Hasan al-‘Askari (AS) was buried in his personal residence in Samerra after his martyrdom. [6] His lineage continued through a noble lady named Narjis Khātūn, who was the mother of Imam al-Mahdi (AJTF). [7] In his childhood, the Imam was taken to Iraq along with his noble father, Imam al-Hadi (AS), and from that time until the end of his life, he lived in Samerra under the restricted and closely monitored conditions imposed by the Abbasid government. [8]

Among the main proofs of Imam Hasan al-‘Askari’s (AS) Imamate are the texts and narrations left by the previous Imams, which directly or indirectly point to his Imamate. Imam al-Hadi (AS), his father, explicitly and repeatedly confirmed the Imamate of his son. Likewise, in a narration from Imam al-Rida (AS) addressed to Di‘bil al-Khuzā‘ī, it is stated: “After me, my son Muhammad is the Imam; after him, his son ‘Ali; then the son of ‘Ali, Hasan; and after him, the son of Hasan, who is the Imam al-Qā’im (AJTF).” [9]

In another narration from Imam al-Jawād (AS), it is clearly stated: “The Imam after me is my son ‘Ali; his command is my command, obedience to him is obedience to me, and his word is my word. After him, his son Hasan is the Imam; his speech, command, and obedience are all a continuation of his father’s path.” [10]

Among the proofs of Imam Hasan al-‘Askari’s (AS) Imamate is also the testament made by Imam al-Hadi (AS) in the presence of a group of Shi‘a, thereby providing clear testimony to the Imamate of his son. In one narration, ‘Ali ibn ‘Umar al-Nawfalī relates: “One day I saw Muhammad, another son of Imam al-Hadi (AS), in his house, and I asked the Imam: ‘Is he the Imam after you?’ The Imam replied: ‘No, the Imam and your leader after me is my son Hasan.’” [11]

The circumstances of Imam Hasan al-‘Askari’s (AS) life: 

Imam Hasan al-‘Askari (AS) lived during one of the most turbulent periods of the Abbasid caliphate. In the heavy and oppressive atmosphere of Abbasid rule, Imam Hasan al-‘Askari (AS), in order to protect his own life and that of the Shi‘a, managed the affairs of the Shi‘a community secretly and discreetly, observing the principle of taqiyya. His communications with close companions were conducted in complete secrecy.

One historical example of this prudence is narrated by Dawūd ibn Aswad, who says: “Imam al-‘Askari (AS) summoned me and gave me a piece of wood, like a doorpost, the size of a palm, and said: ‘Deliver this wood to ‘Umari, one of his special companions.’ On the way, while passing through a street, a water-carrier’s mule blocked the path. The water-carrier shouted for me to move, and I lifted the wood to strike the mule. The wood broke, and I noticed letters hidden inside it at the point of breakage. I immediately concealed them in my sleeve. The water-carrier then loudly cursed me and the Imam.” [12]

Muhammad ibn ‘Abd al-‘Azīz al-Balkhī narrates: “One day I was in the street and saw Imam Hasan al-‘Askari (AS) leaving his house, heading toward the public hall. Upon seeing him, I thought to cry out: ‘O people, this is the proof of God, recognize him!’ But then I feared that I might be killed for such a cry. When the Imam approached me, he placed his index finger on his lips, signaling that I should remain silent. That night, I saw the Imam in a dream, and he said: ‘In this path, one must either practice secrecy or be ready for martyrdom; therefore, fear God for your own protection.’” [13]

Despite all measures of secrecy and taqiyya, the political atmosphere of the time was so harsh and tense that Imam Hasan al-‘Askari (AS) was subjected to severe anger and pressure from the Abbasid regime, especially from al-Mu‘tamid. He spent parts of his noble life in prison, and all his actions and communications were regularly reported to the caliph. Nevertheless, at one point, for specific reasons, al-Mu‘tamid ordered his release. [14]

One of the most important factors behind this oppressive atmosphere was the widespread rumors and narrations concerning the imminent appearance of the “Imam al-Qā’im” and the “Avenger,” concepts that the Abbasid government considered a serious threat. For this reason, Imam al-‘Askari (AS) ensured the birth of his son, Imam al-Mahdi (AJTF), was carried out in utmost secrecy and protection.[15]

Because the birth of Imam al-Mahdi (AJTF) was concealed, after the martyrdom of Imam Hasan al-‘Askari (AS), his brother Ja‘far claimed ownership of the inheritance and entered into conflict with the Imam’s close companions. He sought to deny the succession of Imam al-Mahdi (AJTF). This conflict led to Ja‘far being referred to in Shi‘a sources as “Ja‘far al-Kadhdhāb.

 

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[1] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 7.

[2] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 3, p. 523.

[3] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 9.

[4] . Al‑Imām al‑Ḥasan al‑ʿAskarī  (AS), Sīrah wa Tārīkh, al‑Kaʿbī, ʿAlī Mūsā, p. 106.

[5] . Aʿlām al‑warā bi aʿlām al‑hudā, al‑Shaykh al‑Ṭabrisī, vol. 2, p. 131.

[6] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 2, p. 313.

[7] . Aʿyān al‑Shīʿah, al‑Amīn, al‑Sayyid Muḥsin, vol. 6, p. 217.

[8] . Wafayāt al‑Aʿyān, Ibn Khallikān, vol. 2, p. 94.

[9] . Al‑Imām al‑Ḥasan al‑ʿAskarī (AS), Sīrah wa Tārīkh, al‑Kaʿbī, ʿAlī Mūsā, p. 112.

[10] . Ibid., p. 112.

[11] . Al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 325.

[12] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 5, p. 283.

[13] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 29.

[14] . Ithbāt al‑Waṣīyah, al‑Masʿūdī, ʿAlī ibn al‑Ḥusayn, p. 253.

[15] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 2, p. 336.