The Eleventh Imam Hasan ibn Ali 'Askari
Imam Hasan ibn Ali 'Askari, the son of the tenth Imam, was born in 232/845 and according to some Shi'ite sources was poisoned and killed in 260/872 through the instigation of the Abbasid caliph Mu'tamid.[59] The eleventh Imam gained the imamate, after the death of his noble father, through Divine Command and through the decree of the previous Imams. During the seven years of his imamate, due to untold restrictions placed upon him by the caliphate, he lived in hiding and dissimulation (taqiyah). He did not have any social contact with even the common people among the Shi'ite population. Only the elite of the Shi'ah were able to see him. Even so, he spent most of his time in prison.[60]
There was extreme repression at that time because the Shi'ite population had reached a considerable level in both numbers and power. Everyone knew that the Shi'ah believed in the imamate, and the identity of the Shi'ite Imams was also known. Therefore, the caliphate kept the Imams under its close supervision more than ever before. It tried through every possible means and through secret plans to remove and destroy them. Also, the caliphate had come to know that the elite among the Shi'ah believed that the eleventh Imam, according to traditions cited by him as well as his forefathers, would have a son who was the promised Mahdi. The coming of the Mahdi had been foretold in authenticated hadiths of the Prophet in both Sunni and Shi'ite sources.[61] For this reason the eleventh Imam, more than other Imams, was kept under close watch by the caliphate. The caliph of the time had decided definitely to put an end to the imamate in Shi'ism through every possible means and to close the door to the imamate once and for all.
Therefore, as soon as the news of the illness of the eleventh Imam reached Mu'tamid, he sent a physician and a few of his
trusted agents and judges to the house of the Imam to be with him and observe his condition and the situation within his house at all times. After the death of the Imam, they had the house investigated and all his female slaves examined by the midwife. For two years the secret agents of the caliph searched for the successor of the Imam until they lost all hope.[62] The eleventh Imam was buried in his house in Samarrah next to his noble father.
Here it should be remembered that during their lifetimes the Imams trained many hundreds of scholars or religion and hadith, and it is these scholars who have transmitted to us information about the Imams. In order not to prolong the matter, the list of their names and works and their biographies have not been included here.[63]
The Twelfth Imam Mahdi
The promised Mahdi, who is usually mentioned by his title of Imam-i 'Asr (the Imam of the "Period") and Sahib al-Zaman (the Lord of the Age), is the son of the eleventh Imam. His name is the same as that of the Holy Prophet. He was born in Samarrah in 256/868 and until 260/872 when his father was martyred, lived under his father's care and tutelage. He was hidden from public view and only a few of the elite among the Shi'ah were able to meet him.
After the martyrdom of his father he became Imam and by Divine Command went into occultation (ghaybat). Thereafter he appeared only to his deputies (na'ib) and even then only in exceptional circumstances.[64]
The Imam chose as a special deputy for a time Uthman ibn Sa'id 'Umari, one of the companions of his father and grandfather who was his confidant and trusted friend. Through his deputy the Imam would answer the demands and questions of the Shi'ah. After Uthman ibn Sa'id, his son Muhammad ibn Uthman Umari was appointed the deputy of the Imam. After the death of Muhammad ibn Uthman, Abu'l Qasim Husayn ibn Ruh Nawbakhti was the special deputy, and after his death Ali ibn Muhammad Simmari was chosen for this task.[65]
A few days before the death of Ali ibn Muhammad Simmari in 329/939 an order was issued by the Imam stating that in six days Ali ibn Muhammad Simmari would die. Henceforth the special deputation of the Imam would come to an end and the major occultation (ghaybat-i kubra) would begin and would continue until the day God grants permission to the Imam to manifest himself.
The occultation of the twelfth Imam is, therefore, divided into two parts: the first, the minor occultation (ghaybat-i sughra) which began in 260/872 and ended in 329/939, lasting about seventy years; the second, the major occultation which commenced in 329/939 and will continue as long as God wills it. In a hadith upon whose authenticity everyone agrees, the Holy Prophet has said, "If there were to remain in the life of the world but one day, God would prolong that day until He sends in it a man from my community and my household. His name will be the same as my name. He will fill the earth with equity and justice as it was filled with oppression and tyranny."[66]
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Notes:
1. Editor's note.' As mentioned above in Shi'ite Islam the title Amir al-mu'minin is preserved for Ali and is never used in the case of others.
2. al-Fusul al-muhimmah, p.14; Manaqib of Khwarazmi, p.17.
3. Dhakha'ir aI-'uqba, p.58; Manaqib of Khwarazmi, pp.16-22; Yanabi' al mawaddah, pp.68-72.
4. Irshad of Mufid, p 4; Yanabi' al-mawaddah, p.122.
5. al-Fusul al-muhimmah, pp.28-30; Tadhkirat al-khawass', p.34; Yanabi al-mawaddah, p.105; Manaqib of Khwarazmi; pp.73-74.
6. al-Fusal al-muhimmah, p.34.
7. al-Fusul al-muhimmah, p.20; Tadhkirat al-khawass, pp.20-24; Yanabi' al-mawaddah, pp.63-65.
8. Tadhkirat al-khawass, p.18; al-Fusul al-muhimmah, p.21; Manaqib of Khwarazmi, p.74.
9. Manaqib Al Abi Talib, by Muhammad ibn Ali ibn Shahrashub, Qum, n.d., vol.lll, pp.62 and 218; Ghayat al-maram, p.539; Yanabi' al-mawaddah, p.104.
10. Editor's note: The Khawarij, literally those who stand "outside," refers to a group who opposed both Ali and Mu'awiyah after the Battle of Siffin and later formed an extremist group that disobeyed established authority and was ada mantly opposed to both the Sunnis and the Shi'ites.
11. Manaqib Al Abi Talib, vol. III, p.312; al-Fusul al-muhimmah, pp.113-123; Tadhkirat al-khawass, pp.172-183.
12. Tadhkirat al-khawass, p.27.
13. Ibid., p.27; Manaqib of Khwarazmi, p.71.
14. Manaqib Al Abi Talib, vol.lll, p.221; Manaqib of Khwarazmi, p.92.
15. Nahj al-balaghah, part III, book 24.
16. Manaqib of Ibn Shahrashub, vol. IV, pp.21 and 25; Dhakha'ir al-uqba, pp.67 and 121.
17. Manaqib oflbn Shahrashub, vol. IV, p.28; Dala'il al-imamah, p.60; al-Fusul al-muhimmah, p.133; Tadhkirat at-khawass, p.193: Tarikh-i Ya'qubi, vol.ll, p. 204; Usul-i kafi, vol.l, p.461.
18. Irshad, p.172; Manaqib of Ibn Shahrashub, vol. IV, p.33; al-Fusul al muhimmah, p.144.
19. lrshad, p.172; Manaqib oflbn Shahrashub, vol. IV, p.33; al-Imamah wa'l
siyasah of 'Abdallab ibn Muslim ibn Qutaybab, Cairo, 1327-31, vol. I, p.163; al-Fusul al.muhimmah, p- 145; Tadhkirat al-khawass, p.197.
20. Irshad, p.173; Manaqib of Tbn Shahrashub, vol. IV, p- 35; al-Imtmah wa'l siyasah, vol.l, p.164.
21. Irshad, p.174; Manaqib of Ibn Shahrashub, vol. IV, p.42 a1-Fusul al muhimmah, p. 146; Tadhkirat al-khawass, p.211.
22. Irshad, p.181; Ithbat al-hudat, vol. V, pp- 129 and 134.
23. Irshad, p- 179; ithbat al-hudat, vol. V, pp. 168-212; Ithbat al-wasiyah of Mas'udi, Tehran, 1320, p.125.
24. Irshad, p.182; Tarikh-i Ya'qubi, vol. II, pp.226-228; al-Fusul al-muhimmah, p.163.
25. Manaqib of Ibn Shahrashub, vol. IV, p.88.
26. Ibid., p.88: Irshad, p.182; al-lmamah wa'l-siyasah, vol.l, p.203; Tarikh-i Ya'qubi. vol.ll, p.229; al-Fusul al-muhimmah, p.163; Tadhkirat al-khawass, p.235.
27. lrshad, p.201.
28. Manaqib of Ibo Shahrashub, vol. IV, p.89.
29. Irshad, p.201; al-Fusul al-muhimmah, p.168.
30. Irshad, p.204; a1-Fusul al-muhimmah, p.170; Maqatil al-talibin of Abu'l- Faraj Isfahani, second edition, p.73.
31. Irshad, p.205; a1-Fusul al-muhimmah, p.171; Maqatil al-talibin, p. 73.
32. Manaqib of Ibn Shahrashub, vol. IV, p.98.
33. Ibid.
34. Manaqib of Ibn Shahrashub, vol. IV, p.99; Irshad, p.214.
35. Manaqib of Ibn Shahrashub, vol. IV, p.98; Irshad, p.214.
36. Bihar al-anwar. vol. X, pp.200, 202, 203.
37. Maqatil al-talibin, pp.52 and 59.
38. Tadhkirat al-khawass, p.324: Ithbat al-hudat, vol. V, p.242.
39. Manaqib of Ibn Shahrashub, vol. IV, p.176; Dala'il al-imamah, p.80; al-Fusu1 al-muhimmah, p.190.
40. Irshad, p.246; al-Fusul al-muhimmah, p.193: Manaqib of Ibn Shahrashub, vol. IV, p.197.
41. Usul al-kafi, vol.l, p.469; Irshad, p.245; at-Fusul al-muhimmah, pp.202 and 203: Tarikh-i Ya'qubi, vol.lll, p.63; Tadhkirat at-khawass, p.340; Dala'il al imamah, p.94; Manaqib of Ibn Shahrashub, vol. IV, p.210.
42. Irshad, pp.245-253. See also Kitab rijal al-Kashshi by Muhammad ibn Muhammad ibn 'Abd al-'Aziz Kashshi, Bombay, 1317; Kitab rijal al- Tusi by Muhammad ibn Hasan Tusi, Najaf, 1381; Kitab-i fihrist of Tusi, Calcutta, 1281: and other books of biography.
43. Usul-i kafi, vol.l, p.472; Dala'il al-imamah, p.111; Irshad, p.254; Tarikh-i Ya'qubi, vol.lll, p.119; at-Fusul al-muhimmah, p.212: Tadhkirat al-khawass, p.346; Manaqib of Ibn Shahrashub, vol. IV, p.280.
44. Irshad, p.254: al-Fusul al-muhimmah, p.204; Manaqib of Ibn Shahrashub, vol. IV, p.247.
45. al-Fusul al-muhimmah, p.212; Dala'il al-imamah, p.lll: Ithbat al-wasiyah, p.142.
46. Usul al-kafi, vol.l, p.310.
47. Ibid., p.476; Irshad, p.270; al-Fusul al-muhimmah, pp.214-223; Dala'il al-imamah, pp. 146-148; Tadhkirat al-khawass, pp.348-350; Manaqib of Ibn Shahrashub, vol. IV, p.324; Tarikh-i Ya'qubi, vol.lll, p.150.
48. Irshad, pp.279-283; Dala'il al-imamah, pp.148 and 154; al-Fusul al-muhim mah, p.222; Manaqib oflbn Shahrashub, vol. IV, pp.323 and 327; Tarkh-i Ya'qubi, vol.lll, p.150.
49. Usul al-kafi, vol. I, p.486; Irshad, pp.284-295; Dala'il al-imamah, pp. 175-177: al-Fusul al-muhimmah, pp.225-246: Tarikh-i Ya'qubi, vol.lll. p.188.
50. Usul al-Kafi, vol. I, p 488 al Fusul al-muhimmah, p.237.
51. Dala'il al-imamah, p 197 Manaqib of Ibn Shahrashub, vol. IV, p.363.
52. Usul- kafi. vol. I, p 489 Irshad, p.290: al-Fusul al-muhimmah, p.237; Tadhkirat al-khawass. p.352 Manaqib of Ibn Shahrashub, vol. IV. p.363.
53. Manaqib of Ibo Shahrashub vol IV. p.351; Kitab al-ihtitjaj of Ahmad ibn Ali ibn Abi Tailb al-Tabarsi Najaf 1385, vol.ll, pp.170-237.
54. Irshad. p. 297; Usul al- kafi vol. I, pp. 492-497; Dala'il al-imamah. pp. 201-209: Manaqib of Ibn Shahrashub vol. IV. pp.377-399; al-Fusul al-muhimmah pp. 247- 258. Tadhkirat al-khawass. p.358.
55. Usul-i kafi. vol.l, pp.497-502: Irshad. p.307; Dala'il al-imamah, pp.216-. 222. al- Fusul al-muhimmah, pp.259-265: Tadhkirat al-khawass. p.362; Manaqib of Ibn Shahrashub, vol. IV, pp.401-420.
56. Irshad pp.307-313: Usul-i kafi, vol.l, p.501; al-Fusul al-muhimmmah, p.261: Tadhkirat al- khawass, p.359: Manaqib of Ibn Shahrasbub, vol. IV. p.417: Ithbat al- wasiyah p.176: Tarikh.i ya'qubi. vol.lll, p. 217.
57. Maqatil al-talibin, p.395.
58. Ibid.. pp. 395-396.
59. Irshad, p.315: Dala'il al-imamah. p.223: al-Fusul al-muhimmah, pp.266 272: Manaqib of Ibn Shahrashub, vol. IV, p.422: Usul al-klfi. vol.l, p.503.
60. Irshad, p. 324: USul al- kdfi. vol. I. p.. 512: Manaqib of Ibn Shaliraishub, vol. IV. pp.429-430.
61. Sahih of Tirmidhi. Cairo, 1350-52. vol. IX, chapter "Ma ja a fi'l-huda": Sahih of Abu Da'ud, vol.ll, Kitab al-Mahdi: Sahih oflbn Majah, vol.ll. chapter khurui' al-Mahdi": Yanabi' al-mawaddah: Kitab al-bayan fi akhbar Sahib al zaman of Kanji Shaafi'i, Najaf, 1380; Nur al-absar: Mishkat al-masabih of Muham. mad ibn 'Abdallan al-Khatib. Damascus, 1380; al- Sawa'iq al-muhriqah, Is'af al raghibin of Muhammad al-Sabban, Cairo. 1281: al-Fusul al-muhimmmah; Sahih of Muslim: Kitab al-ghaybah by Muhammad ibn Ibrahim al-Nu'mani, Tehran, 1318; Kamal al-din by Shaykh Saduq. Tehran, 1301; lthbat al-hudat; Bihar al-anwar, vol. LI and LII.
62. Usul-i kafi, vol. I, p.505: Irshad, p.319.
63. See Kitab al-rijal of Kashshi; Rijal ofTusi; Fihrist ofTusi, and other works of biography (rijal).
64. Bihar al-anwar, vol. LI, pp.2-34 and pp. 343--366; Kitab al-ghaybah of Muhammad ibn Hasan Tusi, Tehran. 1324, pp.214-243; Ithbat al-hudat, vol. VI and VII.
65. Bihar al-anwar, vol. LI, pp.360-361; Kitab aI-ghaybah of Tuisi, p.242.
66. This particular version is related from 'Abdallan ibn Mas'ud, al-Fusul al-muhimmah. p.271.
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