تويت
Sayyid Muhammad (peace be upon him) lived with his father, Imam Ali al-Hadi (peace be upon him), in Medina until the second year of the reign of the Abbasid caliph Al-Mutawakkil (234 AH / 848 CE). Al-Mutawakkil summoned Imam al-Hadi (peace be upon him) to Samarra, leaving Sayyid Muhammad, who was six years old at the time, in Medina.
Sayyid Muhammad (peace be upon him) witnessed the reigns of several Abbasid caliphs: Al-Wathiq, Al-Mutawakkil, Al-Muntasir, Al-Musta'in, and Al-Mu'tazz. This article focuses on his relationship with his father, Imam al-Hadi (peace be upon him), and his brother, Imam Hasan al-Askari (peace be upon him), as well as their interactions with the Abbasid caliphate.
This relationship is particularly evident in the sudden death of Sayyid Muhammad (peace be upon him), who passed away near the village of Balad in the late Jumada al-Akhirah of 252 AH / 867 CE. Al-Buthakhti recorded that Sayyid Muhammad (peace be upon him) died about two years before his father, Imam al-Hadi (peace be upon him), and eight years before his brother, Imam Hasan al-Askari (peace be upon him).
Accounts differ regarding how Sayyid Muhammad (peace be upon him) left Samarra and arrived in Balad. One narration suggests that he was returning to his grandfather’s city, Medina, after visiting his father and family. When he reached the outskirts of Balad, he fell ill and passed away. His father and family came, washed his body, and buried him at the site of his death.
Another narration states that he went to Dujail to fulfill certain obligations on behalf of his father, Imam al-Hadi (peace be upon him). He fell gravely ill and passed away there. This version is considered more credible for several reasons:
The story of Sayyid Muhammad (peace be upon him) returning to Medina and passing through Balad seems weak upon scrutiny. It does not align with the turbulent events affecting Imam al-Hadi (peace be upon him) and his family, including imprisonment, pursuit, and assassination attempts.
The sudden illness and rapid death of Sayyid Muhammad (peace be upon him) were unusual for a healthy young man of 24 years. This raises suspicions of poisoning by the Abbasids.
Evidence of Abbasid involvement in his death includes the mourning ceremony held by Imam al-Hadi (peace be upon him) in his home in Samarra for his son Abu Ja'far. It is unlikely that Imam al-Hadi (peace be upon him) would have buried his son and returned to Samarra under Abbasid surveillance without permission, suggesting the Abbasids allowed the mourning to cover their actions. Imam al-Hadi (peace be upon him) expanded the mourning ceremony to include over 400 members of the Hashemite, Alawite, and Abbasid families.
Another significant indication of foul play is the deep grief expressed by Imam al-Hadi (peace be upon him) and Imam Hasan al-Askari (peace be upon him) upon the death of Sayyid Muhammad (peace be upon him). If his death had been natural, the grief might not have been as profound, and there would have been greater acceptance of God’s decree. A group of Hashemites present at the death of Sayyid Muhammad (peace be upon him) in Imam al-Hadi’s house reported seeing Hasan ibn Ali (peace be upon him) arrive with his garment torn in mourning. Imam al-Hadi (peace be upon him) said to him, “Thank God, for He has decreed something for you.” This moment, according to the Hashemites, marked the recognition of Hasan al-Askari (peace be upon him) as the next Imam.
This suggests that Imam al-Hadi (peace be upon him) deliberately concealed the Imamate of his son, Imam Hasan al-Askari (peace be upon him), from both Hashemites and Abbasids out of fear for his safety. The death of Sayyid Muhammad (peace be upon him) uncovered the veil on Imam Hasan al-Askari’s (peace be upon him) Imamate. At the same time, Imam al-Hadi’s (peace be upon him) consolation of his son reflects the high status of Sayyid Muhammad (peace be upon him). However, the designation of Imam Hasan al-Askari (peace be upon him) as the Imam had been established by Prophet Muhammad (peace and blessings be upon him and his family) and confirmed by the pure Imams throughout history.
المصادر
([1]) Abu al-Hasan Ali ibn Ali ibn Abi al-Fath al-Arbili, Kashf al-Ghumma fi Ma'rifat al-A'imma (Beirut: Dar al-Adwa’, n.d.), vol. 3, p. 197; Ibn Shahr Ashub, Manaqib Aal Abi Talib (Najaf: al-Haydariyya Press, 1956), vol. 3, p. 506; Muhammad Husayn al-Isfahani, al-Anwar al-Qudsiyya, ed. Ali al-Nahawandi (Qom: Danesh Press, 1985), p. 178.
([2]) Shams al-Din Abu al-Muzaffar ibn Farghani Sibt Ibn al-Jawzi, Tadhkirat al-Khawas (Beirut: Dar al-Ulum, 2004), p. 360.
([3]) Iyad Eidhan al-Baldaawi, Balad Qadiman wa-Hadithan (Baghdad: al-Baldaawi Foundation, 2010), p. 19.
([4]) Muhammad ibn Muhammad ibn al-Nu'man al-'Ukbari al-Baghdadi (al-Mufid), al-Irshad fi Ma'rifat Hujaj Allah 'ala al-'Ibad (Qom: Sarour Press, 1993), p. 494; Hasan al-Amin, Mustadrakat A'yan al-Shi'a (Beirut: Dar al-Ta'aruf, 1997), vol. 1, p. 213.
([5]) Dhibih Allah al-Muhallati, Ma'athir al-Kubra' fi Tarikh Samarra' (Qom: Shari’a Press, 2006), vol. 2, p. 351.
([6]) Ibn Shahr Ashub, previously cited source, vol. 3, p. 524.
([7]) Muhammad ibn Muhammad ibn al-Nu'man al-'Ukbari al-Baghdadi (al-Mufid), previously cited source, p. 498; Abu Mansur Ahmad ibn Ali al-Tabarsi, A'lam al-Wara (Qom: Sitara Press, 1990), vol. 2, p. 135; Ibn Shahr Ashub, previously cited source, vol. 3, p. 524.