Hazrat Abdulazim Hasani (upon him be peace) is one of the great scholarly, practical, and jihad-oriented figures who has not yet been recognized as deservedly as he should be.
In the introduction to the Hikmat Nameh of Hazrat Abdulazim (upon him be peace), topics such as his family background, scholarly and practical characteristics, migration to the city of Rey, and his passing in this city have been examined.[1]
One: Lineage
The lineage of Hazrat Abdulazim (upon him be peace) reaches, through four intermediaries, to the elder grandson of the Prophet of God (peace be upon him and his progeny) and the household of revelation. Ahmad ibn Ali al-Najashi—who is one of the pillars of the science of rijal—writes about his lineage: When his body was prepared for ghusl and unclothed, a note was found in the pocket of his garment on which his lineage was written as follows: I am Abu al-Qasim, Abdulazim ibn Abdullah ibn Ali ibn Hasan ibn Zayd ibn Ali ibn Hasan ibn Ali ibn Abi Talib.[2] Based on this version from Rijal al-Najashi, there are five intermediaries between him and Imam Hasan (upon him be peace) in his lineage; however, in the reliable versions of this book[3], there is no other intermediary between "Zayd"—his third ancestor—and Imam Hasan (upon him be peace). Therefore, the ancestors of Hazrat Abdulazim (upon him be peace) are, in order:
1- Abdullah ibn Ali
The father of Hazrat Abdulazim (upon him be peace) was named "Abdullah," and his mother was "Fatimah," daughter of Uqbah ibn Qais.[4] Abdullah was born during the lifetime of his grandfather "Hasan ibn Zayd," and since his father "Ali" passed away in prison before his birth, his grandfather took on his guardianship.[5]
From Abdullah, according to one narration, five sons remained, and according to another, nine sons[6], one of whom was Hazrat Abdulazim (upon him be peace).
2- Ali ibn Hasan
The name of his first grandfather was "Ali," and his title was "Sadid."[7] He, along with his cousin Abdullah Mahd and a group of other Hasani Sayyids, rose up against the Abbasids during the caliphate of Mansur. Some of them, including him, were arrested and transferred to Baghdad. He passed away after some time in prison.[8]
3- Hasan ibn Zayd
The second grandfather of Hazrat Abdulazim (upon him be peace) was named "Hasan." He was the only son of Zayd and was considered one of the greats of his era. Among the Banu Hashim, he was renowned for generosity, nobility, magnanimity, and service to the deprived. He was appointed by Mansur Abbasid as the governor of Medina; however, after a while, he incurred his wrath and was imprisoned.[9] He passed away in the year 168 AH at the age of eighty.[10]
4- Zayd, son of Imam Hasan (upon him be peace)
The third grandfather of Hazrat Abdulazim (upon him be peace) was Zayd, the eldest son of Imam Hasan Mujtaba (upon him be peace). He was in charge of the endowments of the Prophet of God (peace be upon him and his progeny) and was described for his grandeur, innate nobility, self-respect, and abundance of good deeds. Poets praised him, and people from all sides turned to him to benefit from his grace.[11] He closed his eyes to the world at the age of one hundred[12] and was buried in a place called "Hajiz," a few stages from Medina.[13]
A brief look at the biographies of the ancestors and family of Hazrat Abdulazim (upon him be peace) shows that this family possessed two prominent characteristics:
First: Struggle and combat against the oppression and arrogant domination ruling the Islamic society, to the extent that the father of Hazrat Abdulazim (upon him be peace) passed away in prison, and he never saw his father, and his grandfather also spent some time in prison.
Second: Innate nobility, self-respect, and service to the deprived. The title of Hazrat Abdulazim as "al-Sayyid al-Karim" (the Noble Master) has its roots in this family characteristic of this great one.[14]
Two: Date of Birth and Passing
The exact date of birth and passing of Hazrat Abdulazim (upon him be peace) is not specified;[15] however, in some later sources, it is stated as follows:
Hazrat Shah Abdulazim, whose kunya was also Abu al-Qasim and Abu al-Fath, was born on Thursday, the fourth of Rabi' al-Thani in the year 173 AH, corresponding to July 25, 158 Yazdgirdi, during the time of Harun al-Rashid, in Medina in the house of his grandfather Hazrat Imam Hasan Mujtaba (upon him be peace)... and after a lifespan of 79 years, six months, and eleven days lunar, on Friday, the fifteenth of Shawwal al-Mukarram in the year 252 AH, corresponding to October 13, old style, 235 Yazdgirdi, during the time of al-Mu'tazz Billah Abbasid, he departed to the eternal abode.[16]
Also, in some later sources, quoting from the books Nazhat al-Abrar by Sayyid Musa Barzanji and Manaqib al-Itrah by Ahmad ibn Muhammad ibn Fahd al-Hilli and Tarikh Nur al-Din Muhammad al-Samhoodi, it is stated that the birth of Hazrat Abdulazim (upon him be peace) was on Thursday, the fourth of Rabi' al-Thani in 173 AH, in Medina, and his passing was on the fifteenth of Shawwal 252 AH.[17]
It should be noted that since the ancient and reliable sources do not mention the dates of his birth and passing, and the sources of the aforementioned reports are not known, these reports lack credibility; however, in the noble book al-Kafi, a narration is quoted from Hazrat Abdulazim (upon him be peace) from Hisham ibn Hakam.[18] The date of Hisham ibn Hakam's passing is 199 AH or before that.[19] It is presumed that Hazrat Abdulazim (upon him be peace) was not less than twenty years old at the time of narrating the hadith. Therefore, his birth must have been in 180 AH or before that.[20]
Also, based on a narration from Imam Hadi (upon him be peace) equating the reward of visiting the grave of Hazrat Abdulazim (upon him be peace) with that of Imam Husayn (upon him be peace), we must say that he passed away during the time of Imam Hadi (upon him be peace) and before his martyrdom, and since his imamate period was from 220 to 254 AH, the passing of Hazrat Abdulazim (upon him be peace) occurred before 254 AH.
Therefore, although based on the mentioned indications, the probability of Hazrat Abdulazim's birth in 173 AH and his passing in 252 AH is logical and reasonable, proving it requires a reliable source.
On the other hand, considering that for whatever reason, the fourth of Rabi' al-Thani has become famous as the date of birth of Hazrat Abdulazim (upon him be peace) and the fifteenth of Shawwal as the date of his passing, commemorating his memory and honoring his spiritual station on the mentioned days is commendable.[21]
It is noteworthy that in session 628 dated 26/5/1389 of the Supreme Council of the Cultural Revolution, the fourth of Rabi' al-Thani was approved as "the day of the birth of Hazrat Abdulazim (upon him be peace)" for inclusion in the official calendar of the country and was notified to the Holy Astan of that saint on 18/7/1389.
Three: In the Presence of the Imams
Based on what was mentioned regarding the date of birth and passing of Hazrat Abdulazim (upon him be peace), he lived during the lifetime of five Imams from the Ahl al-Bayt (upon them be peace)—namely Imam Kazim (upon him be peace) to Imam Askari—but this does not mean that he reached the presence of all of them or narrated from them.
What is certain and established is that he reached the presence of Imam Jawad (upon him be peace) and Imam Hadi (upon him be peace) and narrated many hadiths from them, some of which are included in this Hikmat Nameh. Also, if we trust the narration of the book al-Ikhtisas attributed to Shaykh Mufid, Hazrat Abdulazim (upon him be peace) also reached the presence of Imam Reza (upon him be peace) and narrated from him.[22]
It should be noted that according to some versions of Rijal al-Tusi, Hazrat Abdulazim (upon him be peace) is counted among the companions of Imam Askari[23], and in the book Shar'at al-Tasmiyah by Mirdamad, it is also stated that he reached the presence of Imam Askari (upon him be peace)[24]; however, no narration from that Imam through him has reached us.
Four: Scholarly Greatness
To prove the scholarly greatness of Hazrat Abdulazim (upon him be peace), it is sufficient to know that the infallible Imam referred people to him for solving their religious problems and finding answers to their doctrinal and practical questions.
Sahib ibn Abbad, in the treatise he wrote on the biography of Hazrat Abdulazim (upon him be peace),[25] in describing his scholarly aspect, has brought: Abu Turab al-Ruyani narrated that he heard Abu Hammad al-Razi saying: I entered upon Imam Hadi (upon him be peace) in Samarra and asked him about issues of halal and haram. The Imam answered my questions, and when I wanted to bid farewell to him, he said:
O Abu Hammad! If something from your religious affairs becomes difficult for you in your region, ask it from Abdulazim ibn Abdullah al-Hasani and convey my salam to him.[26]
This expression clearly shows that Hazrat Abdulazim (upon him be peace) was a capable mujtahid in his era who, based on the principles and rules he had from the Ahl al-Bayt (upon them be peace), could extract the pure Islamic views in various doctrinal and practical fields and answer people's questions.
Therefore, he was not merely a muhaddith and narrator of the hadiths of the Ahl al-Bayt (upon them be peace); rather, he was one of the great scholars of the household of prophethood who, after the infallibles, had the ability to respond to scholarly issues, and his scholarly capability was confirmed and certified by Imam Hadi (upon him be peace).[27]
Five: Authored Works
The late Najashi in his book Rijal—which is authored on the topic of "Shia Authors"—mentions Hazrat Abdulazim Hasani (upon him be peace) and attributes the book Khutab Amir al-Mu'minin (upon him be peace) to him.[28]
Perhaps Sayyid Razi (may God have mercy on him) used this book in compiling Nahj al-Balaghah, and this book is one of the main sources of Nahj al-Balaghah! Najashi, at the end of the biography of Hazrat Abdulazim (upon him be peace), traces his chain to the narrations of His Holiness through his teacher Ibn Nuh to Hazrat Abdulazim.[29]
Shaykh Tusi also mentions Hazrat Abdulazim in his book al-Fihrist—which is on introducing Shia authors and compilers—and says: "He has a book." Then he traces his chain to Ahmad ibn Abi Abdullah al-Barqi, who narrates hadith from Hazrat Abdulazim (upon him be peace).[30]
Sahib ibn Abbad also in the states of Hazrat Abdulazim (upon him be peace) has brought the phrase: "He has a book called the book of Day and Night."[31]
Six: Spiritual Greatness
The most important sign of the spiritual greatness and inner stations of Hazrat Abdulazim (upon him be peace) is the equality of the virtue of visiting his blessed grave with the virtue of visiting Sayyid al-Shuhada (upon him be peace).
The Chief of the Muhaddithin, al-Saduq, narrates from Muhammad ibn Yahya al-Attar—who is one of the people of Rey—that: I entered upon Imam Hadi (upon him be peace). He said: "Where were you?"
I said: I visited Husayn ibn Ali (upon him be peace). Imam Hadi (upon him be peace) said:
Know that if you visited the grave of Abdulazim among you, you would be like one who visited Husayn ibn Ali (upon him be peace).[32]
To explain this narration and elucidate the spiritual greatness of Hazrat Abdulazim (upon him be peace), the topics: the virtue of visiting Imam Husayn (upon him be peace), the intended meaning of equating the visit of Hazrat Abdulazim with the visit of Imam Husayn (upon him be peace), and its wisdom must be examined.
A - The Virtue of Visiting Imam Husayn (upon him be peace)
In the hadiths of the Ahl al-Bayt (upon them be peace), numerous virtues, effects, and blessings have been expressed for visiting Imam Husayn (upon him be peace), such as: forgiveness of sins, supplication of angels, supplication of the Ahl al-Bayt (upon them be peace), prolongation of life, increase in sustenance, removal of sorrow, joy of the heart, transformation of evils into goods, transformation of misery into happiness, and benefiting from the right of intercession.
Also, in some hadiths, the virtue of visiting Imam Husayn (upon him be peace) is greater than Hajj, and even according to some hadiths, its reward is more than a thousand Hajj and a thousand Umrah.[33]
B - The Intended Meaning of Equating the Visit of Abdulazim with the Visit of Sayyid al-Shuhada (upon him be peace)
The issue is that based on the mentioned hadith, can visiting Hazrat Abdulazim (upon him be peace) absolutely replace visiting Imam Husayn (upon him be peace), or in specific conditions does it possess such a virtue? In one sentence, is the equality of visiting Abdulazim (upon him be peace) and visiting Imam Husayn (upon him be peace) absolute or qualified?
Undoubtedly, the intention of Imam Hadi (upon him be peace) in the mentioned hadith is not to diminish the virtues of visiting Imam Husayn (upon him be peace) or to exaggerate in expressing the virtue of Hazrat Abdulazim (upon him be peace).
Therefore, in response to the raised question, it can be said: The equality of the virtue of visiting Abdulazim (upon him be peace) and Imam Husayn (upon him be peace) is qualified to the special political atmosphere in which the followers of the Ahl al-Bayt (upon them be peace) lived in that historical period, at a time when severe suffocation had engulfed the Islamic world, and the Shia society was enduring the hardest historical periods during the rule of individuals like Mutawakkil, Mu'tazz, and Mu'tamid Abbasid.
In such conditions, Imam Hadi (upon him be peace), to prevent the dangers that threatened the Shia from the ruling governments, equated the virtue of visiting Hazrat Abdulazim with visiting Imam Husayn (upon him be peace). In clearer terms, visiting Hazrat Abdulazim (upon him be peace) for those who were prepared to take risks for visiting Imam Husayn (upon him be peace) has a reward equivalent to visiting that saint, and the shrine of Hazrat Abdulazim (upon him be peace) is a branch of the shrine of Sayyid al-Shuhada (upon him be peace). And this itself is a great virtue and indicative of the high position of Abdulazim in the eyes of the Ahl al-Bayt (upon them be peace) and his spiritual greatness.
C - The Wisdom of Equating the Visit of Abdulazim (upon him be peace) with the Visit of Sayyid al-Shuhada
The equality of the virtue of visiting Hazrat Abdulazim with visiting the Leader of the Martyrs—even in special conditions—is undoubtedly not without wisdom. Perhaps one cannot grasp its wisdom; however, the secret and mystery of this great virtue must be sought in the scholarly, practical, and jihad-oriented personality of that great one.
Among the Imamzadehs, there are great personalities; but about none of them is it quoted—and at least it has not reached us—that visiting them equals visiting Sayyid al-Shuhada.
Therefore, Hazrat Abdulazim (upon him be peace) must possess characteristics and a station that from his blessed grave, the light of the Husayni shrine emanates, and the delightful fragrance of Sayyid al-Shuhada is inhaled from it.
It should be noted that other hadiths have also been narrated on the virtue of visiting Hazrat Abdulazim (upon him be peace), such as what is quoted from the Second Martyr in the marginal note of Khulasat al-Aqwal of Allamah Hilli from Imam Reza (upon him be peace) who said:
Whoever visits the grave of Abdulazim, it becomes incumbent upon God to enter him into Paradise.[34]
And in another hadith from that Imam, it is stated that he said:
Whoever cannot visit me, should visit my brother Abdulazim Hasani in Rey.[35]
However, these hadiths, in addition to being mursal and having weak chains, are also questionable historically; since Hazrat Abdulazim (upon him be peace) lived many years after the martyrdom of Imam Reza (upon him be peace), unless we say they are from the unseen news of Imam Reza (upon him be peace).
Seven: Narrations of Hazrat Abdulazim (upon him be peace)
A significant portion of the books authored on the biography of Hazrat Abdulazim (upon him be peace) is dedicated to narrations in whose chains he is placed, such as:
The book Jannat al-Na'im,[36] sixty narrations; Ruh wa Rayhan,[37] 57 narrations; al-Tadhkirah al-Azimiyyah,[38] forty narrations; Abdulazim al-Hasani Hayatahu wa Musnaduhu[39], 78 narrations; Musnad of Hazrat Abdulazim Hasani (upon him be peace)—which is printed in the collection of works of the Congress of Hazrat Abdulazim (upon him be peace)—, one hundred and twenty narrations.[40]
However, it must be noted that what was pointed out are not all the narrations of Hazrat Abdulazim (upon him be peace). Sahib ibn Abbad has described him as "kathir al-hadith wa al-riwayah" and in his short treatise, described him as follows:
He possessed piety and religion, a worshiper known for trustworthiness and truthfulness, knowledgeable in religious matters, believing in tawhid and adl, prolific in hadith and narration.[41]
As previously mentioned, the book Khutab Amir al-Mu'minin and the book Yawm wa Laylah are among his authored works, and based on this, it must be said: Many of the narrations of Hazrat Abdulazim (upon him be peace) have not reached us for various reasons.
Eight: Migration to Rey
The details of the issues related to the reasons for the migration of Hazrat Abdulazim (upon him be peace) to the city of Rey are not specified; however, it can be said that the fighting background of that great one's family on one hand, and the scholarly, jihad-oriented personality and very close connection of Hazrat Abdulazim (upon him be peace) with the Ahl al-Bayt (upon them be peace) on the other hand, caused him to be pursued by the ruling government in the final years of his life. Therefore, to continue activities and perhaps at the indication of Imam Hadi (upon him be peace), he chose a hidden life, and with the clothing of a courier and as an unknown traveler, left his original homeland and passed through various cities until he settled in the city of Rey in a place called "Sarban"[42] and resided in the house of one of the followers of the Ahl al-Bayt (upon them be peace) in a neighborhood called "Sikkat al-Mawali." He fasted during the days and worshiped at nights, and sometimes secretly left the house where he resided and went to visit a grave that is now opposite his shrine and said: This is the grave of a man from the children of Musa ibn Ja'far (upon him be peace).
It is not known how many years Hazrat Abdulazim (upon him be peace) resided in the city of Rey. Certainly, he was in this city long enough that most of the Shia of Rey gradually became familiar with him[43], and considering that he was severely pursued and connecting with him individually perhaps took months, it can be said: Probably he spent several years of the final years of his life in Rey. Also, more interactions with him indicate his cultural and political activities.
Nine: Cause of Passing
Based on the report of Najashi and Sahib ibn Abbad, Hazrat Abdulazim (upon him be peace) passed away due to illness and natural death.[44] When his noble body was unclothed for ghusl, a slip was found in his pocket on which his lineage up to Amir al-Mu'minin (upon him be peace) was written.[45]
However, in the book al-Shajarah al-Mubarakah regarding the cause of passing of Hazrat Abdulazim (upon him be peace), it is stated:
He was killed in Rey, and his shrine there is well-known and famous.[46]
Also, in the book al-Muntakhab by Turayhi, it is stated:
It is said: Among those buried alive from the Talibiyyun is Abdulazim al-Hasani in Rey.[47]
In another report attributed to the book Mashajjarat Ibn Mu'ayyah, it is stated that he was martyred with poison.[48]
Regarding the mentioned reports, several points are noteworthy:
1. The report of Sahib ibn Abbad and Najashi is reliable and dates back to the fourth and fifth centuries AH. Therefore, in conflict with later reports, it takes precedence over them.
2. The mentioned reports show that apparently until the fifth century AH, the issue of the martyrdom of Hazrat Abdulazim was not raised, otherwise it would have been mentioned in these reports.
3. If we can trust the report of the book al-Shajarah al-Mubarakah, reconciling this report with the report of Mashajjarat Ibn Mu'ayyah and also the report of the mentioned reliable sources is that he became ill due to poisoning and was martyred.
4. Considering the family background of Hazrat Abdulazim (upon him be peace) and the uprising of the Alawites in Tabaristan, if the corrupt rulers of Banu Abbas became aware of his hiding place in Rey, they would certainly have martyred him, and it is not unlikely that due to the abundance of interactions with him during his presence in Rey, they discovered this.
5. Likening the visit of Hazrat Abdulazim (upon him be peace) to the visit of Imam Husayn (upon him be peace) can be an indication of his martyrdom.
Therefore, although there is no decisive evidence for the martyrdom of Hazrat Abdulazim (upon him be peace), there is also no strong evidence to deny his martyrdom; rather, considering points three, four, and five, accepting the principle of martyrdom is not unlikely.
Ten: The Burial Place of Hazrat Abdulazim (upon him be peace) by the Indication of the Prophet (peace be upon him and his progeny)
Based on the report of Sahib ibn Abbad (326-385 AH)[49], on the night of the passing of Hazrat Abdulazim (upon him be peace), one of the Shia of Rey saw in a dream the Prophet of God (peace be upon him and his progeny) who said to him: "A man from my children will be brought tomorrow from Sikkat al-Mawali and buried in the garden of Abduljabbar ibn Abdulwahhab, next to the apple tree." That person went to the owner of the garden to buy that tree and its location. The owner of the garden said to him: What do you want this tree and its place for? He recounted his dream. The owner of the garden said: I also had such a dream, and for this reason, I have endowed the location of this tree and the entire garden for the Sayyids and Shia so that they bury their dead there.[50]
Based on this report, considering that the gardens of that era were usually very large, it can be guessed that up to a considerable radius around the blessed shrine of Hazrat Abdulazim (upon him be peace) was endowed for the burial of Sayyids and followers of the Ahl al-Bayt (upon them be peace).
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[1] It should be noted that to introduce the personality of Hazrat Abdulazim, on June 12, 2003, the Congress for Commemorating Hazrat Abdulazim was held in the Shaykh Saduq Hall of his Holy Astan, and the collection of works from this congress was published in 29 volumes.
[2] Rijal al-Najashi: Vol. 2, p. 67, No. 651
[3] See: Mu'jam Rijal al-Hadith: Vol. 10, p. 46, No. 6580
[4] Muntaqilat al-Talibiyyah: p. 157 quoted from: Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Published Articles: p. 72 (article "Familiarity with Hazrat Abdulazim (upon him be peace) and Sources of His Biography", Reza Ostadi), Migrants of Al Abi Talib: p. 235.
[5] See: Sirr al-Silsilah al-Alawiyyah: p. 24, Umdat al-Talib: p. 94, Collection of Articles from the Congress of Hazrat Abdulazim (upon him be peace): Vol. 3, p. 50 (article "General Examination of the Narrations of Hazrat Abdulazim Hasani (upon him be peace)", Muhammad Kazem Rahman Setayesh).
[6] See: Collection of Articles from the Congress of Hazrat Abdulazim (upon him be peace): Vol. 3, p. 50 (article "General Examination of the Narrations of Hazrat Abdulazim Hasani (upon him be peace)", Muhammad Kazem Rahman Setayesh).
[7] See: Umdat al-Talib: p. 93 and 70.
[8] Sirr al-Silsilah al-Alawiyyah: p. 22, Umdat al-Talib: p. 70 and 94.
[9] Tarikh al-Islam, Dhahabi: Vol. 13, p. 414.
[10] Sirr al-Silsilah al-Alawiyyah: p. 21, Umdat al-Talib: p. 70.
[11] See: al-Irshad: Vol. 2, p. 21.
[12] Sirr al-Silsilah al-Alawiyyah: p. 22, Umdat al-Talib: p. 70, the mention of 90 and 95 years old has also been said.
[13] Sirr al-Silsilah al-Alawiyyah: p. 20.
[14] It is quoted from Shaykh Rajab Ali Nakuguyan that he visited Hazrat Abdulazim in the realm of meaning and asked him: How did you reach this station? He replied: "Through benevolence to creation. I used to copy the Quran and place those copies at the disposal of people who desired them, and a meager wage would come to me which I would use for benevolence." (See: Kimiya-ye Mohabbat: p. 210; also see: ibid., Chapter Seven "Benevolence of the Awliya of God").
The author says: The nobility and benevolence of that great one continues in the world of barzakh as well; I have memories about this, some of which will come in the book The Most Instructive Memories. Insha'Allah.
[15] In the past, in the common parlance of people, the word "Shah" was used in many cases as a sign of honor and respect. To Amir al-Mu'minin Ali (upon him be peace), "Shah-e Mardan" and to Imam Husayn (upon him be peace), "Shah-e Shahid" or "Shah-e Shahidan" was said. Regarding Hazrat Abdulazim (upon him be peace), this word is seen in books of the thirteenth and fourteenth centuries AH (not books before that), and this word is not part of his name. (See: Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Published Articles: p. 73 (article "Familiarity with Hazrat Abdulazim (upon him be peace) and Sources of His Biography", Reza Ostadi).
[16] See: Collection of Articles from the Congress of Commemorating Hazrat Abdulazim (upon him be peace): Vol. 3, pp. 181-185 (treatise "Aradah al-Ikhwan: Travelogue of Mu'allim Habib Abadi to the Astan of Hazrat Abdulazim and the City of Rey", Muhammad Ali Mu'allim Habib Abadi.
[17] Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Manuscripts and Lithographs: p. 273 (treatise "al-Khasa'is al-Azimiyyah", Shaykh Jawad Shah Abdulazimi).
[18] al-Kafi: Vol. 1, p. 424, Hadith 63.
[19] See: Mu'jam Rijal al-Hadith: Vol. 19, p. 270, No. 13329.
[20] See: Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Published Articles: p. 67 (article "Familiarity with Hazrat Abdulazim (upon him be peace) and Sources of His Biography", Reza Ostadi).
[21] It is worth mentioning that by referring to hadith and historical sources, it becomes clear that regarding the date of birth and passing of many Islamic leaders, various reports exist, and their exact and definitive dates are not specified, and commemorating the days of birth or passing is based on choosing the famous opinion or selecting one of the reports.
[22] However, one cannot trust this narration (see: Mu'jam Rijal al-Hadith: Vol. 10, p. 49, No. 6580), and assuming acceptance, it is possible that the intended from "Abi al-Hasan" is Imam Hadi (upon him be peace), and the word "al-Rida" was added by the narrator or copyist.
[23] Rijal al-Tusi: p. 401, No. 5875
[24] Shar'at al-Tasmiyah: p. 45. It must be noted that based on the narration that has come from the Imam regarding the virtue of visiting Hazrat Abdulazim (upon him be peace), he passed away during the imamate of Imam Hadi (upon him be peace). Therefore, he cannot be from the companions of his son who is known as Askari during his imamate period. The probability that the title Askari was also used for Imam Hadi (upon him be peace) is noteworthy, as in the narration of Saduq in Thawab al-A'mal regarding the virtue of visiting Hazrat Abdulazim (upon him be peace), he is named with the title Askari, and this has caused the imagination that Hazrat Abdulazim (upon him be peace) was also from the companions of his son known as Askari.
[25] This treatise was written in 516 AH by the hand of one of the Banu Babawayh (see: Khatimah Mustadrak al-Wasa'il: Vol. 4, p. 404, No. 173).
[26] Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Manuscripts and Lithographs: p. 23 (treatise "Risalah fi Fadl Abdulazim (upon him be peace)", Sahib ibn Abbad)
[27] Here it is appropriate to mention a joke from Ayatollah Araki related to the scholarly personality of Hazrat Abdulazim (upon him be peace): On 4/4/1373 SH, along with Ayatollah Ali Akbar Mas'udi, the then custodian of the Astan of Hazrat Ma'sumah (upon her be peace), I had a meeting with my great teacher Hazrat Ayatollah Muhammad Ali Araki (may God have mercy on him). After greetings, Mr. Mas'udi introduced me as the custodian of the Astan of Hazrat Abdulazim. Ayatollah Araki said: "It is said: Three people were martyred in three things. Those three are: Hazrat Abdulazim (upon him be peace), Sayyid Murtada, and Haj Muhsin Iraqi!" And in continuation, he explained that: "Hazrat Abdulazim (upon him be peace), although he is one of the great muhaddithin, but his being an Imamzadeh has martyred his being a muhaddith. Usually, Hazrat Abdulazim is not known as a scholar and muhaddith; rather, he is considered one of the Imamzadehs. Sayyid Murtada, on the contrary, his being an Imamzadeh has been martyred by his fiqh. Although he, like Hazrat Abdulazim (upon him be peace), has no more than four intermediaries to the infallible Imam, no one knows him as an Imamzadeh!
And the third, Haj Muhsin Iraqi, although he was one of the great fuqaha and was at a level of knowledge that in a session in Najaf where Mr. Zia Iraqi was also present, he discussed with Akhoond Khorasani for half a day regarding the permissibility of the combination of command and prohibition, and neither had the power to convince the other; but because he was wealthy, wealth martyred his fiqh. People know him as a wealthy person and not a scholar and faqih!" He added in continuation: "The occasion of revelation of this story is its last part."
[28] Rijal al-Najashi: Vol. 2, p. 66, No. 651
[29] Rijal al-Najashi: Vol. 2, p. 67, No. 651
[30] al-Fihrist: p. 193, No. 548
[31] Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Manuscripts and Lithographs: p. 21 (treatise "Risalah fi Fadl Abdulazim (upon him be peace)", Sahib ibn Abbad)
[32] Thawab al-A'mal: p. 124, Hadith 1.
[33] For familiarity with the texts of the hadiths referred to, see: Danesh Nameh Imam Husayn (upon him be peace): Vol. 11 (third and fourth chapters from the thirteenth section) and for necessary explanations, see: ibid.: Vol. 11, pp. 101-111 (Research on the Value of Visiting Imam Husayn (upon him be peace))
[34] Marginal Note of the Second Martyr on Khulasat al-Aqwal: p. 191, No. 289, Collection of Articles from the Congress of Hazrat Abdulazim Hasani (upon him be peace): Vol. 3, p. 42 (article "Ziyarat of Hazrat Abdulazim Hasani (upon him be peace)", Reza Ostadi)
[35] Collection of Articles from the Congress of Hazrat Abdulazim Hasani (upon him be peace): Vol. 3, p. 43 (article "Ziyarat of Hazrat Abdulazim Hasani (upon him be peace)", Reza Ostadi)
[36] Authored by Mulla Ismail Fada'i Kazari (d. 1263 AH)
[37] Authored by Mulla Muhammad Baqir Kajuri (d. 1313 AH)
[38] Authored by Muhammad Ibrahim Kalbasi (d. 1362 AH)
[39] Authored by Azizullah Atardi (contemporary)
[40] See: Musnad of Hazrat Abdulazim Hasani (upon him be peace), p. 19
[41] Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Manuscripts and Lithographs: p. 21 (treatise "Risalah fi Fadl Abdulazim (upon him be peace)", Sahib ibn Abbad).
[42] It is reported that Sarban at that time was one of the most beautiful recreational areas in the world and a highway that divided the city of Rey into two parts, with a stream flowing in the middle. Along that stream, green trees intertwined, and among the trees, there were markets surrounded by trees (see: Mu'jam al-Buldan: Vol. 3, p. 205).
[43] This matter is mentioned in the report of Najashi and Sahib ibn Abbad.
[44] Rijal al-Najashi: Vol. 2, p. 67, No. 651, Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Manuscripts and Lithographs: p. 22 (treatise "Risalah fi Fadl Abdulazim (upon him be peace)", Sahib ibn Abbad).
[45] See: p. 11
[46] al-Shajarah al-Mubarakah, Fakhr Razi (d. 606 AH): p. 64 (from the publications of Ayatollah Mar'ashi Library). It should be noted that although some, based on Fakhr Razi not mentioning this book in the list of his works, doubt its attribution to him, the manuscript versions of the book explicitly attribute it to Fakhr Razi, and its text also shows that the author was a scholar fully aware of the genealogies of the household of prophethood, and for this reason, genealogists count it among the reliable sources of genealogy.
[47] al-Muntakhab, Turayhi: p. 7. It should be noted that many of the reports in this book are weak and incorrect, and therefore its unique reports are not reliable.
[48] Recognition Letter of Hazrat Abdulazim Hasani (upon him be peace) and the City of Rey / Collection of Books and Treatises: p. 141 ("The Life of Hazrat Abdulazim and Adjacent Imamzadehs", Muhammad Razi Sharif).
[49] It should be noted that this report, with slight differences, is also in Rijal al-Najashi (372-450 AH), and the present text is taken from both sources.
[50] Rijal al-Najashi: Vol. 2, pp. 66-67, No. 651; Recognition Letter of Hazrat Abdulazim (upon him be peace) and the City of Rey / Collection of Manuscripts and Lithographs: p. 22 (treatise "Risalah fi Fadl Abdulazim (upon him be peace)", Sahib ibn Abbad).
Taken from the book "Hikmat Nameh of Hazrat Abdulazim (upon him be peace)" by Ayatollah Muhammadi Reyshahr
