Imam Al-Hasan bin Ali Al-Askari: His Knowledge and Social Position

Imam Al-Hasan bin Ali (a.s.) was born in the city of Median in 232 H. and died in the city of Samarra in 260 H.

Historians talked thoroughly about his merits, for instance Sheik Al-Mufid said in his book, "Al-Irshad":

"The Imam that succeeded Abu Al-Hasan Ali Bin Muhammad (a.s.), Al-Hadi, was his son Abu Muhammad Al-Hassan Bin Ali, Al-Askari, by virtue of his outstanding merits, and his precedence over the rest of the people of his time in terms of knowledge, asceticism, perfection of reason, infallibility (isma), bravery, nobility and the great number of his works, which brought him close to God, the Most Exalted."

He was called Al-Askari, because he lived in a city called Al-Askar, known nowadays as Samarra (Sorra man raa'); meaning the one who saw became happy. The Abbasids have built this city for the soldiers (Askar) to live in; therefore, the one who used to live there was called "Al-Askari" (the soldier).

Imam Al-Askari (a.s.) stressed the values of Islam that were the Prophet (p.)'s values. That is because the Imams (a.s.) are Allah's trustees with the Message, His caliphs on earth and His plea against His servants… Although he was young, the Imam (a.s.) taught many narrators and scholars, and had a positive impact on his society, to the extent that even his enemies used to recognize his merits.

Although he was the youngest Imam, he was able to gain the trust of all people and he was given preference over the Sheiks of Banu Hashim. The people, too, trusted him and followed his teachings and Imamate.  

In the biography of Imam Al-Askari (a.s.), it is stated that his narrators have reached one hundred and forty nine persons, and this indicates that the cultural community at that time used to be interested in the scientific position of Al-Askari (a.s.). That is because the narrators were not just people who asked questions, but rather they were the teachers of the society in the Islamic culture.

In "Al-Manakib" book, it was stated that his reliable narrators included: Ali Bin Jaa'far, Aba Hachim, Dawood Bin Kasim Al-Jaafar (he was a contemporary of five Imams), Dawood Bin Abi Yazid An-Naysabori, Mohammad Bin Ali Bin Bilal, Abdallah Bin Jaafar Al-Qommi, Aba Omar Othman Bin Seed Al-Omri Az-Zayyat, Ishaq Bin Rabii Al-Kofi, Aba Al-Kasim Jabir Bin Yazid Al-Farisi, Ibrahim Bin Obeid Allah Bin Ibrahim An-Naysabori.

His representatives included: Muhammad Bin Ahmad Bin Jaafar, Jaafar Bin Suhail As-Saqeel… His companions included: Muhammad Bin Al-Hasan As-Saffar, Abdos Al-Attar, Serryou Bin Salama An-Naysabori, Abu Talib Al-Hasan Bin Jaafar Al-Manafai, Abu Al-Bakhtari."

As we said, even his enemies used to recognize his merits, and he was highly respected and admired by all people of different social levels, including ministers, revolutionists and all people of different positions. In this respect, it is stated in Al-Irshad that:

Ahmad b. Ubayd b. Khanqan, a son of one of the Abbasid statesmen in Qom, was in charge of estates and land-tax. While he was in a meeting, the Alawites (i.e. family of Ali) and their beliefs were mentioned. Ahmad was anti-Shiite and used to detest Ahl Al-Beit. He said: "I have not seen or known in Samarra a man from the Alawites like Al-Hasan Bin Ali Bin Muhammad Bin Ali Ar-Rida in his conduct, solemnity, self-restrain, nobility and in his greatness in the eyes of all Ahl el Beit and Banu Hashim, who have given him precedence over those older than him and those of high positions. Leaders, ministers, and the common people also used to admire him. I remember that one day I was standing beside my father – and he was holding a meeting – when his chamberlains came in. They told him that Abu Muhammad (Al-Hasan Al-Askari); the descendant of Ar-Rida was at the door. He said in a loud voice: "Give him permission to enter." I was amazed at what I had heard from them, for they dared to give a man his kunya [i.e. to call him Abu-] in the presence of my father. For in front of him, only a caliph was given his kunya, or a heir-apparent or a man whom the sultan has entitled him to be given his kunya. A man entered. He was young, well-built, and handsome. He had dignity and a fine appearance. When my father looked at him, he rose and walked some steps towards him. I have not seen him doing so to any other member of Banu Hashim or the military commanders. When he was near him, he embraced him and kissed his face and chest. He held his hand and gave him a seat on his prayer-mat which he has been sitting on. He sat beside him facing him and began to speak to him using honorific expressions – "may I be your ransom". I was amazed at what I saw. My father continued to face Abu Muhammad (Al-Askari) until he saw the servants of the court. Then, he said to him: "If you please, may I be your ransom." Then, he said to his chamberlains: "Take him behind the two curtains so that this man does not see him" – pointing at Al-Muwaffaq who came to visit my father. Then he stood up and my father stood up, too, and embraced him and then Abu Muhammad went. I said to my father's chamberlains and servants: "Shame on you, who is this man whom you have called by his kunya in the presence of my father and with whom my father has behaved in this manner?" They said: "This is an Alawite called Al-Hassan Bin Ali, who is known as Ibn Ar-Rida (i.e. a descendant of Ar-Rida). I grew more astonished. I continued, [in a way] which indicated anxiety, to think about this matter and what I had seen, until the night fell. It was my father's custom to say the late night prayer, and then take a seat and consider what plans he needed to make and whom he should raise to [the position of] authority. After he had prayed and sat down, I went and sat before him. No one else was with him and he said to me: "Ahmad, do you want anything?"

"Yes, father," I replied, "if you permit me I will ask you about it."

"You have my permission," he answered.

"Father, who was the man to whom, this morning, I saw you give [so much] respect, honour and glory – using the phrase – may you ransom him with yourself and your parents?"

"My son, that was the Imam of "Rafidites", Al-Hasan Bin Ali who is known as Ibn Ar-Rida," he replied. Then he was silent for a while and I was silent. Then he said: "My son, if the Imamate was to be taken from Banu Abbas, none of the Banu Hashim would be more entitled to it than him, because of his great merits, self-restraint, modesty, asceticism, devotion [to God], high morality, and righteousness. If you had seen his father, you would have seen a good, noble, and pious man."

I grew more anxious and thoughtful at what I heard from my father concerning that man. I had seen his behavior towards him. My sole concern after that was to seek out information about him and to study his affairs. I did not ask anyone from the Banu Hashim, the military commanders, the secretaries, the judges, the religious jurists and the rest of the people, without finding that he was impressed with his eminence, greatness, distinguished position, kind words and precedence over all his house and scholars. His rank was so magnified to, me since I never saw a friend or an enemy of him who did not have good words and praise for him.

Therefore, the man whom both his enemies and followers glorify and praise is the one who can penetrate people's thought and hearts, and elevate their culture, emphasizing good, knowledge, and justice in their lives. That is because people can not agree on admiring and respecting a person unless he is able to impose himself on them with all the scientific, spiritual and moral characteristics that are represented in him. And those were the traits of Imam Al-Askari (a.s.).