1st Question:

An innovator made the claim that there were scholars among the followers of the Imams (a.) who declared the series of the Imams after Imam Al-Askari (a.) to be over and thus denied the existence of the twelfth successor (a.). Al-Ghaibah by At-Tusi on page 135 and Al-Maqalat by Al-Qummi on page 108 were given as sources. Can this actually be found there?

Response:

The servant of Umar lied!

Muhammad ibn Al-Hasan At-Tusi writes: “As for those who speak in favor of the leadership of Al-Hasan (a.) and say: “The leadership has been ended, just as the Prophethood has been ended.” So their word is invalid in accordance with, what we have proved and that is, that the time does not overcome the Imam according to the understanding and the legislation and we have already explained it that the Imams are twelve and we are clarifying, that the birth of the Riser (Al-Mahdi) after him is correct. Therefore, their word has failed from every point of view and they have failed thanks be to God.” [Al-Ghaibah, page 135]

قال محمد بن الحسن الطوسي رضي الله عنه: وأما من قال بإمامة الحسن عليه السلام وقالوا: انقطعت الإمامة كما انقطعت النبوة فقولهم باطل بما دللنا عليه من أن الزمان لا يخلو عن إمام عقلا وشرعا وبما بيناه من أن الأئمة اثنا عشر، وسنبين صحة ولادة القائم عليه السلام بعده، فسقط قولهم من كل وجه، على أن هؤلاء قد انقرضوا بحمد الله

Sa’d Ibn Abdillah Al-Ash’ari Al-Qummi writes: “The fourth group said: “The death of Al-Hasan Ibn Ali is just as correct, as the death of his fathers before him, in accordance with the reports, whose rejection is not allowed and many witnessed his death and it was reported several times by his followers and enemies, wherein there must be no doubt and for the same reasons it is correct, that he did not leave any successor, as both points of view have been confirmed as correct with us, that no one is Imam after Al-Hasan Ibn Ali and that the leadership has ended and that it is permissible by reason and analogy and familiarity, just as it is permissible, that the Prophethood has ended after Muhammad (s. ).” And this group did not see any necessity in the rising of the Riser (Qa’im) and the appearance of a Rightly guided (Mahdi) and it goes in the direction of some interpretations at the beginning.” [Al-Maqalat Wa Al-Firaq, page 108]

قال سعد بن عبد الله الأشعري القمي رضي الله عنه: وقالت الفرقة الرابعة ان الحسن بن علي قد صحت وفاته كما صحت وفاة آبائه بتواطؤ الاخبار التي لا يجوز تكذيب مثلها ، وكثرة المشاهدين لموته وتواتر ذلك عن الموالي له والعدو، وهذا ما لا يجب الارتياب فيه، وصح بمثل هذه الاسباب انه لاخلف له ، فلما صح عندنا الوجهان ثبت انه لا امام بعد الحسن بن علي ، وان الامامة انقطعت وذلك جائز في المعقول والقياس والتعارف ، كما جاز ان تنقطع النبوة بعد محمد صلى الله عليه وآله وهذه الفرقة لا توجب قيام القائم ولا خروج مهدي، وتذهب في ذلك الى بعض معاني البداء

Sa’d Ibn Abdillah Al-Ash’ari Al-Qummi writes: “Among the groups, the one that is known by its following of the Imams (a.) is the one that says: “God possesses a proof for His servants on the earth and a successor for His lands after the death of Al-Hasan Ibn Ali. Someone who rises by His command and is from the progeny of Al-Hasan Ibn Ali Ibn Muhammad Ibn Ali Ar-Rida (a.).” [Al-Maqalat Wa Al-Firaq, page 103]

قال سعد بن عبد الله الأشعري القمي رضي الله عنه: ففرقة منها وهي المعروفة بالامامية قالت لله في ارضه بعد مضي الحسن بن علي حجة على عباده وخليفة في بلاده ، قائم بامره من ولد الحسن بن علي بن محمد بن علي الرضا

2nd question:

The innovator added that according to the scholar of Islam, Al-Mufid (r.), the followers of Imam Al-Askari (a.) split into 15 groups after his death and this was a proof that all of them were wrong. Al-Fusul-ul-Mukhtarah on page 258 was given as the source. Which statement can actually be found there?

Response:

Abu Abdillah Al-Mufid writes: “According to the narration of Al-Hasan Ibn Musa An-Nawbakhti (r.), when the father of Muhammad, Imam Al-Hasan Ibn Ali Ibn Muhammad (a.), died, his companions after him split into 15 groups and the majority of them spoke in favor of the leadership of his son, the Awaited and the Riser and they confirmed his birth.” [Al-Fusul-ul-Mukharah, page 258]

قال شيخ الإسلام أبو عبد الله المفيد رضي الله عنه: ولما توفي أبو محمد الحسن بن علي بن محمد – عليهم السلام – افترق أصحابه بعده على ما حكاه أبو محمد الحسن بن موسى النوبختي رضي الله عنه أربع عشرة فرقة: فقال الجمهور منهم بإمامة ابنه القائم المنتظر – عليه السلام – وأثبتوا ولادته

Abu Khalid Al-Kabuli reported, that Imam Muhammad Al-Baqir (a.) said: “God gives as a parable a man who belongs, to the Lords, who are at strife with each other and a man who belongs to only one Lord. Are the two in the parable the same? Praise be to God! But most of them do not know.” – 39:29 – And he said: “As for the one, who belongs to the Lords, who are at strife with each other, it is the first (Abu Bakr). He brought together those who were divided into groups upon his guardianship and therefore some cursed each other and some of them renounced each other. As for the man (Ali) who belongs to only one Lord, he and his followers have more right.” Then he said: “The Jews split into 71 groups after Moses (a.). One group of them is in Paradise and 70 groups are in the Fire. The Nazarenes split into 72 groups after Jesus (a.). One group of them is in paradise and 71 are in the fire. This community divided into 73 groups after our Prophet (s.), of which 72 groups are in the fire and one group is in paradise. Out of 73 groups, 13 groups claim that they are holding onto our guardianship and deep love for us, but 12 groups of them are in the Fire and one group is in Paradise and the 60 groups of the rest of the people are in the Fire.” Muhammad Baqir Al-Majlisi writes: “Good (Hasan).” [Al-Kafi by Al-Kulaini, Volume 8 page 224 Hadith 283; Mir’at-ul-Uqul by Al-Majlisi, Volume 26 page 153]

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن محبوب، عن جميل بن صالح، عن أبي خالد الكابلي عن أبي جعفر عليه السلام قال: ضرب الله مثلا رجلا فيه شركاء متشاكسون ورجلا سلما لرجل هل يستويان مثلا قال: أما الذي فيه شركاء متشاكسون فلان الأول يجمع المتفرقون ولايته وهم في ذلك يلعن بعضهم بعضا ويبرأ بعضهم من بعض فأما رجل سلم رجل فإنه الأول حقا وشيعته ثم قال: إن اليهود تفرقوا من بعد موسى عليه السلام على إحدى وسبعين فرقة منها فرقة في الجنة و وسبعون فرقة في النار وتفرقت النصارى بعد عيسى عليه السلام على اثنين وسبعين فرقة، فرقة منها في الجنة وإحدى وسبعون في النار وتفرقت هذه الأمة بعد نبيها صلى الله عليه وآله على ثلاث وسبعين فرقة اثنتان وسبعون فرقة في النار وفرقة في الجنة ومن الثلاث وسبعين فرقة ثلاث عشرة فرقة تنتحل ولايتنا ومودتنا اثنتا عشرة فرقة منها في النار وفرقة في الجنة وستون فرقة من سائر الناس في النار. وقال شيخ الإسلام المجلسي رضي الله عنه في هذا الحديث: حسن

The report of the division also reached those who do not belong to the followers of the Imams (a.).

Abu Hurairah reported that Prophet Muhammad (s.) said: “The Jews split into 71 or 72 groups and so did the Nazarenes and my community will split into 73 groups.” And in the chapter it is reported by Sa’d, Abdullah Ibn Amr and Awf Ibn Malik. Abu Isa At-Tirmidhi writes: “A good authentic tradition (Hasan Sahih).” [Sunan At-Tirmidhi, Hadith 2640]

حدثنا الحسين بن حريث أبو عمار حدثنا الفضل بن موسى عن محمد بن عمرو عن أبي سلمة عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال تفرقت اليهود على إحدى وسبعين أو اثنتين وسبعين فرقة والنصارى مثل ذلك وتفترق أمتي على ثلاث وسبعين فرقة وفي الباب عن سعد وعبد الله بن عمرو وعوف بن مالك قال أبو عيسى حديث أبي هريرة حديث حسن صحيح

Isma’il Ibn Umar Ibn Kathir writes: “When the Messiah (a.) was raised by God to the heavenly world, his companions divided into groups after him. Among them were those who believed in what God had sent him with and that is that he is a servant of God, His messenger and the son of his mother and among them were those who exaggerated with him and made him the son of God and others said: “He is God.” And others said: “He is the third of three.” [Tafsir Ibn Kathir, Vol. 1 page 374]

قال إسماعيل بن عمر بن كثير: فإن المسيح عليه السلام لما رفعه الله إلى السماء تفرقت أصحابه شيعا بعده فمنهم من آمن بما بعثه الله به على أنه عبد الله ورسوله وابن أمته ومنهم من غلا فيه فجعله ابن الله وآخرون قالوا هو الله وآخرون قالوا هو ثالث ثلاثة

If the splitting into groups were a proof of the falseness of all groups, then all groups ascribing themselves to Islam would have to be false, but if one considers the teachings of the Messenger (s.), one comes to a different conclusion than what the innovators are longing for.

3rd question:

Are there scholars among the innovators who believe that Imam Al-Askari (a.) had a son?

Response:

Even if they deny it or attribute a mistake to their Imams, there is such an opinion among them.

Ibn Hajar Al-Haitami writes: “Al-Hasan Al-Askari left no descendant except Abu Al-Qasim, Muhammad, the proof and he was five years old at the death of his father. But God provided wisdom in it and he was called the Riser and the Awaited. It is said because he withdrew and hid himself in Medina. Therefore, no one knew where he had gone and it appeared as the twelfth sign. The rejecters (Rafidah) say about him that he is the Al-Mahdi and report happily that he is to return and therefore he is important.” [As-Sawa’iq-ul-Muhriqah, page 290]

قال ابن حجر الهيثمي: ولم يخلف غير ولده أبي القاسم محمد الحجة وعمره عند وفاة أبيه خمس سنين لكن آتاه الله فيها الحكمة ويسمى القائم المنتظر قيل لأنه ستر بالمدينة وغاب فلم يعرف أين ذهب ومر في الآية الثانية عشرة قول الرافضة فيه أن المهدي وأوردت ذلك مبسوطا فراجعه فإنه مهم

Fakhr-ud-Din Ar-Razi writes: “As for Al-Hasan Al-Askari, he has two sons and two daughters. As for his two sons, one of them is the ruler of the time, may God hasten his honorable return! The name of the other son is Musa, and he died during the lifetime of his father. As for his two daughters, Fatimah died during the lifetime of her father and Umm Musa also died during his lifetime.” [Ash-Shajarat-ul-Mubarakah Fi Al-Ansab At-Talibiyyah, page 78 – 89]

قال فخر الدين الرازي: أما الحسن العسكري الإمام فله ابنان وبنتان: اما الابنان، فأحدهما: صاحب الزمان عجل الله فرجه الشريف، والثاني موسى درج في حياة أبيه. وأما البنتان: ففاطمة درجت في حياة أبيها، وأم موسى درجت أيضاً