Sayyid ‘Abd Al-’Azim Al-Hasani — part 2/2

Sahib bin ‘Abbad said: “I was asked about the genealogy of ‘Abd al-’Azim al-Hasani who is buried near the tree and who is the owner of that place too (may Allah sanctify his soul) and about his state and beliefs and the level of his knowledge and piety. Hence, here I mention all that in brief and with Allah lies success.

He is Abu al-Qasim, ‘Abd al-Azim bin ‘Abdillah bin ‘Ali bin al-Hasan bin Zayd bin al-Hasan bin ‘Ali bin Abi Talib (may the blessings of Allah be upon him and his forefathers). He was a pious and religious man, a devout worshipper; reliable, trustworthy and truthful. He was learned in matters of the faith and a proponent of the belief in the transcendence of God and His Justice as well as prolific in hadith transmission. He narrated from Abu Ja’far Muhammad bin ‘Ali bin Musa ³⁴ and from his son Abu al-Hasan, ³⁵ the one who resided in al-’Askar. There are letters from them both addressed to him. He also narrates from a group of the companions of Musa bin Ja’far ³⁶ and ‘Ali bin Musa ³⁷ (‘a). He had a book by the title “Kitab Yawm wa al-Layla.”

As for those who narrated from him are such as; Ahmad bin Abi Abdillah al-Barqi and Abu Turab al-Ruyani. Fearing for his life, he wandered about in the cities and towns till he arrived at Ray. There he stayed in a cellar in the house of a Shi’ite man in a lane known as the ‘lane of the Muwali’. He used to worship Allah in that cellar, fasting during the days and spending the nights standing in prayer.

He would come out at night in secret and visit the grave that is now opposite his grave and between the two graves runs a road. He used to say that the grave was of a man from the sons of Imam Musa bin Ja’far (‘a). News of his identity soon spread among the Shi’ites till many knew of him. Subsequently a man from the Shi’ites saw the Prophet (s) in his dream who informed him that: “a man from my progeny will be carried away tomorrow from the ‘lane of the Muwali’ and be buried near an apple tree in the garden of (a certain) ‘Abd al-Jabbar bin ‘Abd al-Wahhab”.

Thus this man went to the owner of the garden in order to purchase the tree. The owner of the garden had also seen the dream and so he endowed the place where the tree was located along with the entire garden to the noble people and the Shi’ites began burying their dead there. Sometime later, ‘Abd al-Azim fell sick and passed away. He was then carried to and buried where his grave now lies.

What Is Narrated From Him Regarding Monotheism

‘Abdullah bin Musa al-Ruyani narrates from Sayyid ‘Abd al-’Azim from Ibrahim bin Abi Mahmud who said:

‘I asked al-Ridha’ (‘a), “What is your opinion about the tradition which people narrate that:

إن الله ينزل إلى السماء الدنيا

‘Allah descends to the lower heaven?” ³⁸

He replied,

“May Allah curse those who displace statements from their correct positions. By Allah! The Prophet (s) never said that. Rather what he said was:

إن الله عز وجل ينزل ملكا إلى السماء الدنيا ليلة الجمعة فينادي هل من سائل فأعطيه ؟

‘Allah, Glorified and Exalted, sends an angel to the lower heaven on Thursday night who calls out, “is there anyone who seeks so that I may grant him?” In this manner, the Imam corrected and explained this prophetic tradition. ³⁹

And it is narrated through the same chain that Imam al-Ridha’ (‘a) said regarding the (Qur’anic) verse:

وجوه يومئذ ناضرة ،

On that day (i.e. the Day of Judgement) faces will be radiant, (75:22)

الى ربها ناظرة

looking towards their Lord. (75: 23).

The Imam said: (It means)

مشرقة ، منتظرة ثواب ربها عز و جل

“Faces (on that day) will be radiant, expectantly looking forward to the rewards of the Lord Mighty and Glorified.”

What Is Narrated From Him Regarding The Justice Of God

‘Ali bin al-Husayn al-Baghdadi narrates from Ahmad bin Abi ‘Abdillah al-Barqi from ‘Abd al-Azim al-Hasani from ‘Ali bin Muhammad al-Naqi (‘a) from his father Muhammad bin ‘Ali al-Hadi (‘a), from his father Imam ‘Ali bin Musa al-Ridha’ (‘a), who said:

‘One day as Abu Hanifa (d 150 AH/767 AD) was leaving from a meeting with Imam al-Sadiq (‘a) (d 148 AH/765 AD), he met Musa bin Ja’far (‘a) and asked him:

“O young man, who is responsible for evil acts?”

Imam Musa replied:

“There are only three possibilities regarding this issue.

Either the evil acts ensue from Allah and not from the human being, in which case it would not behove the Munificent (i.e. Allah) to punish His servant for what he was not responsible.

Or that both God and the human being are equally responsible for the evil acts, however then it would not behove a stronger partner to punish the weaker partner.

The third possibility would be that the evil acts ensue solely from the human being and he alone is responsible for it, in which case if Allah was to punish him then that would be due to the human being’s fault and if Allah were to forgive him then that would be due to His (Allah’s) magnanimity and generosity.” ⁴⁰

‘Abdullah bin Musa narrates from ‘Abd al-Azim al-Hasani, from Ibrahim bin Abi Mahmud who said that Imam al-Ridha’ (‘a) said:

‘Eight things never occur save by means of the destiny and decree of Allah. They are: sleep and wakefulness, strength and weakness, health and sickness, life and death. May Allah confirm us with steadfastness and place us among the friends of Muhammad and his progeny, and may the blessings of Allah be upon our Master and His (i.e. Allah’s) Prophet, Muhammad and his progeny all together.’ ⁴¹

What Is Narrated From Him Regarding The Great Sins

Sayyid ‘Abd al-Azim al-Hasani narrates from the ninth Imam Abu Ja’far (‘a), who narrates from his father al-Ridha’ (‘a) that he said:

‘I heard my father Musa bin Ja’far (‘a) say that: ‘Amr bin ‘Ubayd al-Basri ⁴² visited Abu ‘Abdillah al-Sadiq (‘a). After greeting him, he sat down and recited the following verse of the Qur’an “And those who shun the great sins and indecencies…” (Sura al-Shura, 42:37). He then remained silent. So Abu ‘Abdillah al-Sadiq (‘a) said ‘Why did you become quiet?’ He replied ‘I would like to know the great sins from the Book of God, the Exalted’. Al-Sadiq (‘a) replied ‘yes indeed’.

The Imam began to speak: ‘the greatest sin is to associate something with Allah. Allah, Glorified and Exalted says “Surely Allah does not forgive that anything should be associated with Him…” (Sura al-Nisa’, 4:47 and 4:115).

And He also says “Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust.” (Sura al-Ma’ida, 5:72).

After that is the sin of hopelessness and despair from the mercy of Allah, for Allah says, “Surely none despairs of Allah’s mercy except the unbelieving people.” (Sura Yusuf, 12:87).

Next in evil consequence is the sin of feeling secure from the punishment and stratagem of Allah, for Allah says “But none feels secure from Allah’s plan except the people who shall perish”. (Sura al-A’raf, 7:97).

Thereafter is the sin of being ungrateful and disobedient to the parents. This is because Allah has described the one who is disobedient to his parents as insolent, oppressive and wretched. Allah reports the following words of Jesus in the Qur’an: “And He has made me dutiful to my mother, and He has not made me insolent, unblessed.” (Sura Maryam, 19:32).

Then comes the sin of murdering a believer, which Allah has prohibited, except that it be in the cause of justice, for Allah says “And whoever kills a believer intentionally, his punishment is hell; he shall abide in it for eternity…” (Sura al-Nisa’, 4:93).

Thereafter is the sin of slandering chaste, believing women for Allah, Glorified and Exalted says: ‘Those who slander honourable but unwary believing women are rejected by God, in this life and in the next.’ (Sura al-Nur, 24: 23).

Then is the sin of usurping the property of orphans, for Allah the Glorified says: ‘Those who consume the property of orphans unjustly are actually swallowing fire into their own bellies: they will burn in the blazing fire.’ (Sura al-Nisa’, 4:10).

Deserting the battlefield is also a great sin, for Allah, the Glorified, says: ‘Believers, when you meet the disbelievers in battle, never turn your backs on them: if anyone does so on such a day – unless manoeuvring to fight or to join a fighting group – he incurs the wrath of God and Hell will be his home, a wretched destination.’ (Sura al-Anfal, 8: 15-16).

Then is the sin of consuming interest. This is because Allah, the Most High says: ‘But those who take usury will rise up on the Day of Judgment like someone tormented by Satan’s touch.’ (Sura al-Baqara, 2: 275).

And Allah says: ‘You who believe, beware of God: give up any outstanding dues from usury, if you are true believers. If you do not, then be warned of war from God and His Messenger.’ (Sura al-Baqara, 2: 278-279).

Then comes the sin of indulging in magic as Allah, the Mighty the Majestic says: ‘They (the disbelievers) taught people witchcraft ... they learned what harmed them, not what benefited them, knowing full well that whoever gained this knowledge would lose any share in the hereafter.’ (Sura al-Baqara, 2:102).

Thereafter there is the sin of committing adultery, for Allah, the Mighty the Majestic says: ‘... nor commit adultery, for whoever does this will face the penalties; their torment will be doubled on the Day of Judgment and they will remain in torment, disgraced, except those who repent, believe, and do good deeds ...’ (Sura al-Furqan, 25: 68-70).

Perjury or swearing falsely is also a great sin, for Allah, the Mighty the Majestic says: ‘But those who sell out God’s covenant and their own oaths for a small price will have no share in the life to come.’ (Sura Ali ‘Imran, 3:77).

Next is the sin of fraud and untrustworthiness. Allah, the Most High says: ‘Anyone who fraudulently takes something will carry it with him on the day of Judgment.’ (Sura Ali ‘Imran, 3:161).

Then is the sin of prohibiting the payment of the obligatory zakat. Allah, the Mighty the Majestic says: ‘On the day when it (their wealth) is heated up in hell’s fire and used to brand their foreheads, sides and backs, they will be told, “this is what you hoarded up for yourselves! Now feel the pain of what you hoarded!” (Sura al-Tawba, 9:32).

Thereafter is the crime of false testimony ⁴³ and withholding evidence. This is because Allah, the Mighty the Majestic, says: ‘Do not conceal evidence: anyone who does so has a sinful heart, and God is fully aware of everything you do.’ (Sura al-Baqara, 2:283).

Then is the sin of drinking intoxicants, because Allah, the Mighty the Majestic has equated it to the worshipping of idols.

Abandoning the ritual prayers purposely or anything that has been made obligatory by Allah is also a great sin, for the Prophet of God (saw) said: ‘Whoever purposely abandons the ritual prayer has been released from the protection and security of Allah, the Mighty, the Majestic and that of the Messenger of Allah (saw)’.

Violating promises and cutting off ties of kinship are also great sins, for Allah the Mighty the Majestic says: ‘But there will be rejection for those who break their confirmed agreements made in God’s name, who break apart what God has commanded to be joined ...theirs is the dreadful home.’ (Sura al-Ra’d, 13:25).

(Here it seems the meeting came to an end for it is reported that): The Imam (Musa bin Ja’far) said:

‘Amr bin ‘Ubayd left whilst he was shrieking and crying and saying “Indeed anyone who says anything on the basis of his conjecture is destroyed as also one who contends with you (all) ⁴⁴ in (divine) favours and knowledge”. ⁴⁵

The Harsh Circumstances Of His Time

Ma’mun ascended the throne after having defeated and killed his brother Amin. The prevailing atmosphere in the royal court during his reign was that of relative freedom for the Shi’ites and the Mu’tazilites, ⁴⁶ who were those who championed the ideas of divine transcendent monotheism and divine justice (اهل التوحيد والعدل).

When Ma’mun died in the year 218 AH/833 AD, al-Mu’tasim gained the pledge of allegiance for the caliphate and the royal court became a centre for intellectuals and theologians who would engage in polemical debates with each other. When he died in 227 AH/841 AD, it was Wathiq who took over the reins of the caliphate and he continued with the tradition of intellectual and religious freedom that he had inherited from his predecessors.

Thus it was due to and during the reign of these caliphs that the fortunes of the proponents of divine justice (اهل العدل) shone luminously and polemical gatherings between adherents of different faiths and sects took place.

However, when Wathiq billah died and Mutawakkil assumed the throne from the year 232 AH/846 AD to 247 AH/861 AD, he promulgated a particularly harsh policy against the Shi’ites and the Mu ‘tazilites but a very favourable one with respect to the Hashawiyya. ⁴⁷ He encouraged the dissemination of ideas favouring divine anthropomorphism and the doctrine of the physical manifestation of God as well as hatred and enmity towards the Ahlul Bayt to such an extent that the people of Baghdad cursed him, the poets satirised him and the following poem was found written on a wall of the city of Baghdad.

بالله إن كانت أمية قد اتت قتل ابن بنت نبيها مظلوما

فلقد أتاه بنو أبيه بمثله هذا لعمري قبره مهدوما

أسفوا على أن لا يكونوا شاركوا في قتله فتتبعوه رميما

By Allah! When the Umayyads came to power, the son of the daughter of their Prophet was murdered treacherously,

Then the sons of his (i.e. Mutawakkil’s) father ⁴⁸ came forward with a similar treatment; this, by my life, is his (Husayn’s) grave desecrated,

(It seems) as if they (i.e. the ‘Abbasids) were sorry that they had not been able to participate in his (Husayn’s) murder, so they decided to imitate them (the Umayyads) by desecrating his remains.

It is sufficient to cite the following anecdote as an example of his hatred and enmity towards the Ahlul Bayt. He had charged Ya’qub bin al-Sikkit, ⁴⁹ an authority in the Arabic language, with the responsibility of tutoring his two sons al-Mu’taz and al-Mu ‘ayyad. One day he was looking at his two sons and suddenly asked Ibn al-Sikkit: ‘who is more beloved to you, my (two) sons or al-Hasan and al-Husayn?’ Ibn al-Sikkit replied: ‘Qambar, the client of ‘Ali is better than them both!’ Outraged he ordered Ibn al-Sikkit’s tongue to be pulled out!

Historical records do not identify the year in which Sayyid ‘Abd al-Azim al-Hasani migrated to Ray and sought refuge there, nor do they inform us of the year in which he migrated from the Hijaz or ‘Iraq to Ray. However, some have imagined that he may have migrated to Fars with the purpose of visiting Imam ‘Ali bin Musa al-Ridha’ (‘a) and thereafter remained there throughout his remaining life till his death in approximately 252 AH/866 AD. But this supposition is difficult to accept.

This is because Imam al-Ridha’ arrived in Tus in the year 199 AH/814 AD due to the persistence of Ma ‘mun [and passed away in 203 AH/818 AD], thus to suppose that Sayyid ‘Abd al-Azim stayed in Fars from approximately that time till the year 252 AH/866 AD is difficult to accept especially when it is known that the prevailing circumstances during the reigns of the three caliphs mentioned above were favourable and positive for the Shi’ites.

Therefore I think that Sayyid ‘Abd al-Azim fled the Hijaz or ‘Iraq during the reign of Mutawakkil when the circumstances had changed and become particularly difficult for the Ahlul Bayt.

This is because Mutawakkil had embarked upon promoting two corrupt ideas.

1. Spreading hatred, rancour and enmity of the Ahlul Bayt and the destruction of the grave of Imam al-Husayn [and related infrastructure] as well as stopping pilgrims from visiting his grave.

2. Spreading the idea of divine anthropomorphism and exploiting the traditionsits in fabricating and transmitting traditions which gave credence to that idea.

Thus in those difficult and harsh circumstances against the Shi’ites and their scholars, Sayyid ‘Abd al-Azim fled to Ray and remained there far from the eyes of the people.

Al-Dhahabi writes:

‘Mutawakkil despatched jurists and traditionists, commanding them to sit with the people and to narrate to them traditions which refuted the teachings of the Mu ‘tazilites and the Jahmiyya ⁵⁰ and to narrate to them traditions which supported the idea of the physical manifestation of God. Among these jurists and traditionists were Mus’ab Zubayri, Ishaq bin Abi Isra ‘il, Ibrahim bin ‘Abdullah al-Harawi, ‘Abdullah and ‘Uthman the two sons of Muhammad bin Abi Shayba. He would distribute rewards and positions among them and bestow them with luxuries and gifts.

Thus ‘Uthman bin Muhammad bin Abi Shayba would sit in Baghdad, a pulpit would be placed for him and thirty thousand people would gather around to listen to him. And Abu Bakr bin Abi Shayba would sit in the mosque of Rasafa and he used to be even more extreme than his brother ‘Uthman. Thirty thousand men would gather to listen to him. ⁵¹

Thus it becomes clear now why Sayyid ‘Abd al-Azim emphasised the transcendent attributes of God by his statement;

“I maintain that Allah, Blessed and Exalted is one. There is nothing like Him. He is beyond the two limits, the limit of negation and annulment (of attributes) and the limit of anthropomorphism. And that He has neither a body nor a form, nor dimension nor a material core. Rather He is the One who creates bodies and gives forms, the Creator of dimensions and matter.” ⁵²

He did this because some of the traditionists of his time were spreading ideas of anthropomorphism! It is due to this very same reason that he corrected the Prophetic tradition that was being misquoted and explained its meaning to be the descent of an angel and not the Being of God.

Ja’far al-Subhani Qum – Mu ‘assasatu al-Imam al-Sadiq (as). 3rd Rabi’ al-Thani 1424 AH/2003 AD.