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Hasan ibn Ali ibn Muhammad (c. 846 - 874) was the 11th Imam of Twelver Shia Islam, after his father Ali al-Hadi. He was also called Abu Muhammad and Ibn al-Ridha. Because Samarra, the city where he lived, was a garrison town, he is generally known as al-Askari (Askar is the word for military in Arabic). Al-Askari married Narjis Khatun and was kept under house arrest or in prison for most of his life, until, according to some Shia sources, he was poisoned at the age of 28 on the orders of the Abbasid caliph Al-Mu'tamid and was buried in Samarra.
Hasan al-Askari was born during a period when his father Ali al-Hadi, the tenth Imam, was suspected of being involved in a conspiracy against the Caliph Al-Mutawakkil. There is doubt as to whether al-Askari was born in Medina or Samarra. According to authentic shia hadith he was born in Medina on the 8th of Rabiul Akhar 232 Hijri (4 December 846 AD) and died in Samarrah Iraq on the 8th of Rabiul Awwal 260 Hijri (4 January 874) aged 28. The period of his imamate was 6 years. He was taken along with his family to Samarra in the year 230, 231 or 232 A.H., and was kept there under house arrest. In Samarra, al-Askari spent most of his time reading the Quran and the Sharia. According to Donaldson, al-Askari must also have studied languages, for in later years it was known that he could speak Hindi with the pilgrims from India, Turkish with the Turks, and Persian with the Persians. According to Shia accounts, however, it is part of the divine knowledge given to all Imams to be able to speak all human languages.  It is said that even as a child, al-Askari was endowed with divine knowledge. One day a man passed by him, and saw that he was crying. The man told him he would buy a toy that he might play with. "No!" said al-Askari, "We have not been created for play." The man was amazed at this answer and said, "Then, what for have we been created?" "For knowledge and worship." answered the child. The man said "Where have you got this from?" Al-Askari said, "From the saying of God, Did you then think that We had created you in vain." The man was confused, so he said, "What has happened to you while you are guiltless, little child?" al-Askari said, "Be away from me! I have seen my mother set fire to big pieces of firewood, but fire is not lit except with small pieces, and I fear that I shall be from the small pieces of the firewood of the Hell."  Al-Askari's mother, as in the case of the majority of The Twelve Imams, was a slave girl who was honoured after bearing children with the title Umm walad (mother of offspring). Her given name was Hadith, though some say she was called Susan, Ghazala, Salil, or Haribta. Al-Askari had other brothers, and among them was Ja'far who was also known as Ja'far al-Zaki or Jaffar-us-Sani. His other brother was Husayn, and together he and al-Askari were known as "as-Sibtayn", after their two grandfathers Hasan and Husayn, who were also called as-Sibtayn.
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Anything important or notable about his early life?

Answer:
Al-Askari's mother, as in the case of the majority of The Twelve Imams, was a slave girl who was honoured after bearing children with the title Umm walad


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Robert Arthur Talbot Gascoyne-Cecil, 3rd Marquess of Salisbury,  (3 February 1830 - 22 August 1903), styled Lord Robert Cecil before 1865 and Viscount Cranborne from June 1865 until April 1868, was a British statesman of the Conservative Party, serving as Prime Minister three times for a total of over thirteen years. He was the last Prime Minister to head his full administration from the House of Lords. Lord Robert Cecil was first elected to the House of Commons in 1854 and served as Secretary of State for India in Lord Derby's Conservative government from 1866 until his resignation in 1867 over its introduction of Benjamin Disraeli's Reform Bill that extended the suffrage to working-class men. In 1868 upon the death of his father, Cecil was elevated to the House of Lords.
He entered the House of Commons as a Conservative on 22 August 1853, as MP for Stamford in Lincolnshire. He retained this seat until entering the peerage and it was not contested during his time as its representative. In his election address he opposed secular education and "ultramontane" interference with the Church of England which was "at variance with the fundamental principles of our constitution". He would oppose "any such tampering with our representative system as shall disturb the reciprocal powers on which the stability of our constitution rests". In 1867, after his brother Eustace complained of being addressed by constituents in a hotel, Cecil responded: "A hotel infested by influential constituents is worse than one infested by bugs. It's a pity you can't carry around a powder insecticide to get rid of vermin of that kind".  In December 1856 Cecil began publishing articles for the Saturday Review, to which he contributed anonymously for the next nine years. From 1861 to 1864 he published 422 articles in it; in total the weekly published 608 of his articles. The Quarterly Review was the foremost intellectual journal of the age and of the twenty-six issues published between spring 1860 and summer 1866, Cecil had anonymous articles in all but three of them. He also wrote lead articles for the Tory daily newspaper the Standard. In 1859 Cecil was a founding co-editor of Bentley's Quarterly Review, with John Douglas Cook and Rev. William Scott; but it closed after four issues.  Salisbury criticised the foreign policy of Lord John Russell, claiming he was "always being willing to sacrifice anything for peace... colleagues, principles, pledges... a portentous mixture of bounce and baseness... dauntless to the weak, timid and cringing to the strong". The lessons to be learnt from Russell's foreign policy, Salisbury believed, were that he should not listen to the opposition or the press otherwise "we are to be governed... by a set of weathercocks, delicately poised, warranted to indicate with unnerving accuracy every variation in public feeling". Secondly: "No one dreams of conducting national affairs with the principles which are prescribed to individuals. The meek and poor-spirited among nations are not to be blessed, and the common sense of Christendom has always prescribed for national policy principles diametrically opposed to those that are laid down in the Sermon on the Mount". Thirdly: "The assemblies that meet in Westminster have no jurisdiction over the affairs of other nations. Neither they nor the Executive, except in plain defiance of international law, can interfere [in the internal affairs of other countries]... It is not a dignified position for a Great Power to occupy, to be pointed out as the busybody of Christendom". Finally, Britain should not threaten other countries unless prepared to back this up by force: "A willingness to fight is the point d'appui of diplomacy, just as much as a readiness to go to court is the starting point of a lawyer's letter. It is merely courting dishonour, and inviting humiliation for the men of peace to use the habitual language of the men of war".
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How was he able to keep his seat so long?

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