Hasan ibn Ali ibn Muhammad better known as Hassan al-Askari was a descendant of the Prophet Muhammad. He is the eleventh of the Twelve Imams, those whom Allah had kept uncleanness away from and purified a thorough purifying[1], and also made their affection obligatory on the entire Muslims[2].
His Lineage
The father of Imam Hassan Askari was Imam Ali al-Hadi (PBUT), the tenth Imam from the pure Prophetic Household (Ahl al-Bayt). He was the most knowledgeable, pious, and virtuous of all people of his time.
His mother was the best of women at her time in her chastity, purity, and piety. According to a report, Imam al-Hadi (PBUH) praised her by saying, ‘Saleel’ (her name) was purified from error, defect, and impurity.[3]’ It is pertinent to mention that historians disagreed on her name. Some of them said her name was Saleel, which is the most valid assertion according to the previous tradition of Imam al-Hadi (PBUH) while others considered her name to be ‘Sawsan’[4]. Others said her name was Hadithah[5], and others said Hareebah.
His Birth
According to the majority of sources, Imam Hasan Askari was born in Medina[6], but other sources suggest that he was born in Samarra[7]. Based on the majority of early Imami sources, he was born in Rabi’ al-Thani, 232/December 846[8]. In the opinion of al-Shaykh al-Mufid, he believes that Imam Askari was born on Rabi’ al-Thani 10, 232 AH (December 4, 846)[9]. However, this account was dismissed in the 6th/12th century when the majority of the Imamiyya believed that he was born on Rabi’ al-Thani 8, 232/December 2, 846[10].
His Titles and Teknonyms
According to reliable reports, Al-Hadi (the guide), al-Naqi (the pure), al-Zaki (the chaste, the righteous), Al-Askari[11] (of the military), al-Rafiq (Comrade), and al-Samit (the one who remain silent) are among the titles of Imam Askari. Some historians have also mentioned, “al-Khalis” (the pure).
Imam’s teknonym was “Abu Muhammad”. In some resources, he was also referred to as “Abu l-Hasan”; “Abu l-Hujja”; and “Abu l-Qā’im”.
His Upbringing
Imam Al-Askari (PBUH) grew up in the house of guidance and the centre of Imamate and general authority of Muslims. He (PBUH) obtained the best scenes of the purest education for his father. He grew up in a house that Allah had purified and exalted; the house that raised the Word of Allah high in the Earth and offered dear sacrifices for the sake of Islam.
Indeed, Imam al-Askari (PBUH), like his noble ancestors, was a prominent scholar and a divine leader (Imam) whom none of his own period could ignore. He (PBUH) was chief of religious scholars, an ideal of worshippers, a leader of politics and opposition, and towards whom the hearts of people adhered with love and respect inspire of the existence of brutal terrorism, and political hostility to the Prophet’s Household (Ahl al-Bayt).
His Distinguished Features
One of the distinguished features of Imam al-Hasan al-Askari (PBUH) was the fear of Allah. He was God-fearing since his early years. Historians mentioned that one day some man passed by Imam Abu Muhammad (PBUH) and saw him cry while he was with his fellow children. The man thought that this child cried for the toys in the children’s hands and that he could not participate in their playing. The man told the child that he would buy him what he might play with. The child said: ‘No! We have not been created for play.’ The man was astonished and said, ‘Then, what for we have been created?’ The child said, ‘For knowledge and worship.’ The man asked the child, ‘Where have you got this from?’ The child said, ‘From this saying of Allah »What! Did you then think that We had created you in vain« (Qur’an 23: 115)
Imam Abu Muhammad al-Askari (PBUH) was the best worshipper among all people of his time. He spent the night praying, prostrating, and reciting the Holy Book (Qur’an). Muhammad ash-Shakiri said, ‘The Imam sat in the mihrab and prostrated. I slept and awoke while he was still in prostration.[12]’
Historians unanimously mentioned that Imam Abu Muhammad al-Askari (PBUH) was the most knowledgeable and the best of the people of his age, not only in religious affairs and laws but in all fields of knowledge.
In terms of 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 for the general welfare.
Imam Abu Muhammad (PBUH) 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 (PBUHH) whose high morals included all people equally. His high morals affected his enemies and opponents, and they turned out to be his loyal lovers.
Imam al-Askari (PBUH) was from the most patient people. He always suppressed his anger and treated whoever wronged him with kindness and forgiveness. The Abbasid Caliphate arrested and put him in 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.
Similarly, Imam Abu Muhammad (PBUH) was distinguished by his strong will. The Abbasid rulers tried to involve him in the government body and spared no effort to subject him to their desires, but they failed. The Imam (PBUH) insisted on his independence and keeping away from them. The Abbasids considered him the only representative of the opposition against their policies that were based on subjugation and oppression. Imam Askari resisted all the seductions that the Abbasid government offered to bring him its way. He preferred the obedience of Allah and the satisfaction of his conscience to everything else.
His Imamate
After the martyrdom of his father, Imam Ali al-Hadi in 868, the majority of his followers acknowledged his son, al-Askari, as their next Imam. Other traditions were narrated from the Prophet (PBUHH) concerning the appointing of guardians and caliphs after him among whom was Imam Abu Muhammad al-Askari. These traditions were mentioned in the famous reference books of Hadith and history. Al-Askari’s contact with the Shia population was restricted by the caliphs and instead, he communicated with his followers through a network of representatives.
Hadiths on his Imamate
The following are a few of the hadiths that were transmitted from Imam al-Hadi (PBUH) concerning the appointing of his son, Abu Muhammad al-Hasan as the Imam after him.
Yahya ibn Yasar al-Anbari said, ‘Abul Hasan Ali ibn Muhammad al-Hadi entrusted his son Abu Muhammad al-Hasan with the matter (Imamate) four months before his martyrdom and made me and some of his adherents bear witness to that.[13]’
Ali ibn 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.[14]”
These are some traditions narrated by reliable narrators from Imam al-Hadi (PBUH) about the appointing of his son Abu Muhammad al-Hasan (PBUH) as the next Imam, besides other traditions transmitted from Imam al-Jawad (PBUH). As-Saqr ibn Dulaf said, “I heard Abu Ja’far Muhammad ibn Ali ar-Ridha (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[15].’
His Martyrdom
Imam al-Askari was martyred on Rabi’ al-Awwal 8, 260/January 1, 874 during the reign of Mu’tamid al-Abbasi at the age of 28[16]. He left behind his son- The Awaited One, who is to bring about the state of truth. His birth was not disclosed because of the difficulties of the time and circumstances[17].
He was therefore buried in the same house in Sammara where his father was buried. The place later developed into al-Askari Shrine, a major centre for Shia pilgrimage. Meanwhile, the Shrine of the Imam al-‘Askari and Imam al-Hadi (PBUT) was destroyed two times by terrorists. The first attack was on February 22, 2006, and the second attack was on June 13, 2007. In the first attack, terrorists installed 200 kg of TNT in the centre of the dome and destroyed the dome and a part of the golden minarets of the shrine. In the second attack, the golden minarets were destroyed.
Conclusion
Imam Hassan al-Askari (RA), the eleventh Shi’a Imam, was born in Medina, the son of Imam Ali al-Hadi and grandson of Imam Muhammad al-Jawad. His title “al-Askari” refers to his residence in the military quarter of Samarra, Iraq, where he lived under the repressive regime of the Abbasid Caliphate, facing house arrest and restricted movement due to the authorities’ fear of his influence. Despite these challenges, he was renowned for his deep knowledge, piety, and leadership, focusing on preserving Islamic teachings and guiding his followers. He had one son, Imam Muhammad al-Mahdi (PBUH), the twelfth Imam, believed by Shi’a Muslims to be the awaited Mahdi. Imam al-Askari passed away in 874 CE (260 AH) at a young age under mysterious circumstances, leaving a lasting legacy as a symbol of integrity, faith, and resilience for millions of Muslims, particularly within the Shi’a community.
References
[1] . cf. Qur’an 33: 33.
[2] . cf. Qur’an 42: 23.
[3] . Al-Sayyid Muhsin al-Amin, A’yan ash-Shi’a, vol.3, p.289.
[4] . Majlisi, Bihar al-Anwar, vol.50, p. 37.
[5] . Sheikh Mufid, Kitab Al-Irshad, vol. 2, p.315.
[6] . Sheikh Mufīd, Kitab al-Irshād, vol. 2, p. 313.
[7] . Ibn Ḥātam, al-Durr al-naẓīm, p. 737
[8] . cf: Nawbakhtī, Firaq al-Shīʿa, p. 95; Mufīd, al-Irshād, vol. 2, p. 313.
[9] . Sheikh Mufīd, Masār al-Shīʿa, p. 52; Ṭūsī, Miṣbāḥ al-Mutahajjid, p. 792.
[10] . Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 3, p. 523; Ṭabrisī, Tāj al-mawālīd, p. 57.
[11] . He was called Askari because Imam was forced to live in Samarra’ where there was a military camp.
[12] . Dalā’il al-Imama, p. 227.
[13] . cf: Ibn as-Sabbagh, Al-Fusūl al-Muhimmah, p.66; Al-Kāfī, vol.1 p. 325.
[14] . Kulayni, Al-Kāfī, vol.1, p. 324.
[15] . al-Shaykh al-Saduq, Ikmāl ad-Dīn, vol.2, p.50
[16] . Kulaynī, al-Kāfī, vol. 1, p. 503; Mufīd, al-Irshād, vol. 2, p. 314.
[17] . Kitab-al-Irshad, Shaikh Mufid. P. 523.
