Alhassanain(p) Network for Heritage and Islamic Thought

Dedication

To the pioneer of wisdom and social justice in the earth,

To the intellectual mind of humanity,

To the guardian of the Messenger of Allah (peace and blessing be upon him), his companion and friend Amir ul-Mu’mineen, peace be on him, I offer, with all pride and faith, this humble effort, one for which I have had the honor of studying the life of his grandson Imam ‘Ali al-Hadi (peace be upon him), the renovator of Islam, hoping it will be accepted to be a provision for me on the day when I shall meet my Lord.

The Author

Introduction

    بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the name of God the Most Gracious, the Dispenser of Grace

We are before an Imam of the Ahlul Bayt (peace be upon them) who filled the world with their virtues and sciences, devoted their lives to Allah, and were loyal to the truth in the full sense of loyalty. He is the tenth Imam; ‘Ali al-Hadi (a.s.) whose name is the same as his grandfather’s: Amir ul-Mu’mineen (a.s.), the pioneer of wisdom and social justice in the earth. Imam al-Hadi (a.s.) was similar to his grandfather in asceticism and in renouncing material pleasures.

It was never said about him that he had followed any fancy or submitted to any desire that was away from the truth. He had preferred the obedience of Allah to everything else. He was so fond of his Lord that he spent his nights worshipping, supplicating, and invoking Allah the Almighty.

His faith in Allah permeated his innermost essence until it was one of his most prominent qualities and constituents. Many exalted supplications, wise invocations, and wonderful maxims of monotheism were related from him, showing that he was one of the first leaders who raised the torch of guidance and faith on Earth.

Allah had endowed the Imams of the Ahlul Bayt (a.s.) with knowledge, wisdom, and virtues to an extent which He never endowed anyone else of His creation. The great knowledge and sciences that were transmitted from them are a source of pride. The young and old of the infallible Imams (a.s.) have been distinguished with this phenomenon.

Imam al-Jawad (a.s.) assumed the religious leadership and the general authority of the nation since his early years. He was just seven years and some months old. He was asked about the most complicated philosophical, theological, and jurisprudential questions and he answered them all as if he was an expert scholar though he was a child yet.

Of course, there is no explanation for this except that which the Twelver Shi’a believe, that Allah has endowed the infallible Imams (a.s.) with extraordinary powers of knowledge and sciences, just as He had endowed His Arch-Prophets.

As Imam al-Jawad (a.s.) was the wonder of the world with his talents and intellectual abilities, and so was his son Imam ‘Ali al-Hadi (a.s.). Imam al-Hadi (a.s.) was yet too young when he was afflicted with the death of his father. The ulama’ (scholars) and jurisprudents of the Shi’a, who were so cautious in the matter of Imamate, referred to him and researched as far as they could and with utmost accuracy on the matter of Imamate.

When they found the definite proofs on his Imamate, they believed in him. They did not let themselves be carried away by passions or fancies in that, but they saw that they were responsible for that before Allah since Imamate for them is one of the foundations (or “usul”) of religion.

Anyhow, the ulama’ and jurisprudents of the Shi’a asked Imam al-Hadi (a.s.), while he was yet very young, about different branches of knowledge and he answered them with answers of an expert, which made them believe in his Imamate. This made them more faithful and certain of what they

believed that an Imam must be the most knowledgeable one of his time regardless of whether he is young or old.

The knowledge, virtue, and delving into the sciences of the Qur’an and the Sunna of Imam al-Hadi (a.s.) astonished the minds and sparked meetings and gatherings in all parts of the Muslim world as they were busy discussing his unlimited scientific treasures.

A great number of Muslims believed in the Imamate of Imam al-Hadi (a.s.) and found it obligatory on them to follow and obey him. Great monies of legal dues that must be given to the Imam were carried to him, besides the presents and donations which Muslims offered to him. Investigators and policemen reported this influx in detail to al-Mutawakkil, the Abbasid caliph, who was the most bitter enemy of the Alawis and their followers-the Shi’a. The caliph became very angry at this special respect and begrudged it. He ordered Imam al-Hadi (a.s.) to be relocated to “Surra Man Ra’a”.1

He imposed house-arrest on him there to monitor all his activities, pinpoint his followers, and prevent monies from coming to him. He prevented scholars and narrators from associating with him. Imam al-Hadi (a.s.) suffered a lot during the reign of al-Mutawakkil who ordered his men from time to time to search the house of Imam al-Hadi (a.s.) and bring the Imam (a.s.) to him, however he may be.

Once, Imam al-Hadi (a.s.) was brought to the meeting of al-Mutawakkil while glasses of wine were scattered about, songsters and songstresses sang with their musical instruments and al-Mutawakkil, the caliph, was drunken and surrounded by groups of singers and dalliers. Imam al-Hadi (a.s.) neither respected him nor feared his authority but began advising and reminding him of the afterlife and criticizing the state of dalliance, amusement, and pleasure he was in. We shall discuss this in detail later on, insha’Allah.

Imam al-Hadi (a.s.) was the only representative of the front of opposition to the Abbasid rule, and one of the prominent leaders of the nation who struggled against tyranny and oppression. He took a brave and unwavering position against the kings of his age. He did not associate with any one of them; rather he preferred to stay away from them. Therefore, they held grudges and enmity against him and inflicted him with severity and violence.

If Imam al-Hadi (a.s.) had humored or flattered the kings of his age, they would not have imposed house-arrest on him in Surra Men Ra’a, or the economical blockade that had led him to critical insolvency, or prevented him from meeting his followers. Imam al-Hadi (a.s.) preferred the content (Ridha) of Allah and the best interest of the nation to everything else; therefore he turned away from those kings who imposed their authorities by force and oppression.

In this book, we shall draw a clear picture on their policies and lives, as quoted by the most reliable sources of history.Not only was Imam al-Hadi (a.s.) afflicted with the Abbasid kings of his time, in fact all Muslims were afflicted with them. The Abbasids played with the principles of religion to the point that not even a shadow of Islam remained as it used to be during their reigns.

They exploited the economy of the nation to satisfy their pleasures. They spent the wealth of Muslims wastefully on singers and dalliers. Their red nights in Baghdad and Samarra’ were full of all that which Allah had prohibited. They absolutely turned their backs to the Islamic principles and indulged in pleasures and lusts.

The study of an age is one of the systematic researches in studying the life of one who lives in that age, because it uncovers the important sides of the intellectual, social, and political life of that age. In light of this fact, we have to study the age and time of Imam al-Hadi (a.s.) and cover all its aspects because it had influence on the life of Imam al-Hadi (a.s.).

The age of Imam al-Hadi (a.s.) was rife with terrible events, the most prominent one of which was the dominance of the Turks over all the affairs of the state and their possession of the general economy to a degree that the Abbasid kings had no influence and were away from all the interior and foreign affairs of the state.

When the Turks were pleased with the Abbasid caliph, they kept him in his position and when they were not, they deposed or killed him. Because of that, the nation faced dangerous crisis as the Turks were not well-qualified to rule and run the political affairs of the state since they were nomads with no civilization or administration.

The book mentions the companions of Imam al-Hadi (a.s.), his disciples, and the narrators of his traditions. I think I am the only one who has studied the lives of the infallible Imams (a.s.) in this way, because the modern studies have paid no attention to this aspect at all or simply ignored it. I believe that studying this aspect completes the study of the life of the Imam because it shows the aspects of his intellectual and cultural life and the extent of his relation with people and the people’s relationship with him.

At the same time, there is important information about the Imam that has not been mentioned in the books of biographies that have analyzed his life, but is mentioned in the biographies of his companions.This book is not the first that has been written on the life of Imam al-Hadi (a.s.). Allama Sheikh Dhabeehullah has written about him in detail. He has assigned the third volume of his encyclopedia “Ma’athir al-Kubara” on Imam al-Hadi (a.s.) when talking about the city of Samarra’.

Also Professor Abdurrazak Shakir al-Badri ash-Shafi’iy has written a book called “The life of the tenth Imam ‘Ali al-Hadi”. I think that so far what has been written on this great Imam, including this book, does not cover all his virtues, works, and concerns, but it sheds lights upon the aspects of his great personality, which was the continuity of the lives of his fathers who possessed all the virtues and nobilities of the world.

I find it my duty, at the end of this introduction, to acknowledge the favor and record my great appreciation to His Eminence, my brother, grand Allama Sheikh Hadi Sharif al-Qurashi (may Allah bless him) for his sincere help in writing this book. He reviewed many sources including some encyclopedias such as “Wassa’il ash-Shi’a” and others, and offered me much information on the life of Imam Abul Hasan al-Hadi az-Zakiy (a.s.). I pray Allah to reward him with the best as a sincere prayer from a brother for his brother.

Holy Najaf

Baqir Sharif al-Qurashi

Note

1. Samarra’, the capital of the Abbasid State at that time

His Birth and Upbringing

Imam al-Hadi (a.s.) was a pure branch from the tree of prophethood, and a shiny bough from the tree of Imamate. By him and his fathers Allah has consolidated Islam and exalted monotheism. Before talking about the aspects of his great personality, we will discuss his pure origin, birth, and upbringing.

The Origin and The Birth

His Father

The father of Imam al-Hadi (a.s.) was Imam Muhammad al-Jawad bin1 ‘Ali bin Musa bin Ja’far bin Muhammad bin ‘Ali bin al-Husayn bin ‘Ali bin Abu Talib (peace be upon them). It is the most exalted lineage in Islam. Humankind, throughout all its ages, has never had a lineage more honorable and more exalted than this lineage that has lit the world with the essence of Islam and faith.

To this great, honorable family Imam al-Hadi (a.s.) was born. His father, Imam al-Jawad (a.s.), was the wonder of the world through his talents and intellectual abilities. After the death of his father, Imam ar-Ridha (a.s.), he assumed the general religious authority and leadership of the nation while he was only seven years and some months old.

The Abbasid government seized this opportunity and charged Yahya bin Aktham, who was one of the great ulama’ at that time, to test Imam al-Jawad (a.s.) and deny his status, so that the fact that the Imam was the most knowledgeable one of his age, which was and is one of the basic elements in the Shiite doctrine, would be proven wrong.

Yahya asked Imam al-Jawad (a.s.) before a large crowd of scholars, viziers and officials of the Abbasid government about a jurisprudential question and Imam al-Jawad (a.s.) ramified the question into many branches. Yahya was astonished and he felt a failure and acknowledged the exceptional scientific abilities of Imam al-Jawad (a.s.). The news of this event and of others circulated in the meetings of Baghdad and everywhere.

His Mother

Before we talk about the mother of Imam al-Hadi (a.s.) we would like to say, as we have said many times before, that Islam has adopted the unity of society and struggled against all the means that might lead to disagreement or break that unity. The Imams of the Ahlul Bayt (a.s.) always acted in light of this fact. They did not differentiate between the White and the Black.

They got married to bondmaids in order to do away with all kinds of racial segregation. Imam ‘Ali bin al-Husayn Zaynul Aabidin (as-Sajjad) (a.s.) married a bondmaid who gave birth to Zayd the eternal martyr, and Imam Muhammad al-Jawad (a.s.) got married to a bondmaid who gave birth to Imam ‘Ali al-Hadi (a.s.).

Imam al-Jawad (a.s.) bought this bondmaid and he himself educated her. She lived in the house of Imamate with the Alawi women and the daughters of the messenger of Allah (SwT), who were the example of honor, chastity, and purity. She was affected by their conducts and devoted herself to the

worship of Allah. She spent her nights worshipping and reciting the Book of Allah.2

It sufficed her that she had given birth to a master from the masters of Muslims and an Imam from the Ahlul Bayt (a.s.) whom Allah has sent for the safety and deliverance of the people.

Historians disagreed on her name. Here are some of the names as mentioned by historians:

1. Sumana al-Maghribiyya3 and known as Lady Ummul Fadhl4

2. Mariya al-Qubtiyya5

3. Yadash6

4. Haweet7

There are other sayings but the details of this particular point is not so important to the subject.

Great Newborn Baby

‘Ali al-Hadi (a.s.) was born in Siriya8 in Yathrib (Medina)9 and by this birth the world was delighted. No one had ever been born in that age more pious, more devoted, or more knowledgeable than him. He inherited all qualities of good, honor, and nobility.

Ceremonies of the Birth

Imam al-Jawad (a.s.) performed the special rituals for his blessed newborn son. He performed Azan in his right ear and Iqama in the left, circumcised him on the seventh day after the birth, cut the hair of his head, gave silver, as much as the weight of the hair, to the poor, and slaughtered a ram as aqiqa10 , as it was the norm for the Imams of the Ahlul Bayt (a.s.) to do with their children when they were born.

Birth Date

Most of historians agreed that Imam al-Hadi (a.s.) was born in 212 AH11 , and it was also said that he was born in 214 AH12 , but they disagreed on the month and day of his birth. Here are some of their sayings:

1. He was born on the twenty-seventh of Thul Hijja.13

2. He was born on the thirteenth of Rajab.14

3. He was born on Monday, the third of Rajab.

4. Some sources mentioned that he was born in Rajab but without mentioning the day. It has been mentioned in some du’as (supplications) that, “O Allah, I ask you by the ones born in Rajab, Muhammad bin ‘Ali the second and ‘Ali bin Muhammad al-Muntajab”.

Some historians did not mention the month and the day of his birth but said he was born in Medina.15

His Name

His father Imam al-Jawad (a.s.) named him ‘Ali like the blessed name of his two great grandfathers Amir’ul- Mu’minin Imam ‘Ali (a.s.) and Imam ‘Ali bin al-Husayn Zaynul Aabidin (a.s.). He resembled his grandfather Imam ‘Ali (a.s.) in eloquence and rhetoric, and his grandfather Imam Zaynul Aabidin in piety, worship, and asceticism.

His Surname

Giving a surname to a child was a way of honoring the child which helped his personality grow well towards perfection. The infallible Imams (a.s.) paid attention to this important fact and therefore, they surnamed their children in their early childhood. The Arabs were proud of their surnames.

Imam al-Jawad (a.s.) surnamed his son, Imam al-Hadi (a.s.), as Abul Hasan, which was the same as the surnames of his two grandfathers Imam Musa al-Kadhim (a.s.) and Imam ar-Ridha (a.s.). Narrators differentiated between these three Imams in this surname by saying Abul Hasan the First (Imam Musa al-Kadhim), Abul Hasan the Second (Imam ar-Ridha), and Abul Hasan the Third (Imam ‘Ali al-Hadi).

His Epithets

His epithets expressed the high qualities he possessed. His epithets are as follows:

1. An-Nasih (loyal); he was called so because he was the sincerest advisor to the nation.

2. Al-Mutawakkil (reliant on Allah); he disliked this epithet and ordered his companions not to call him with it. I think he hated this epithet because it was the epithet of the Abbasid caliph Ja’far al-Mutawakkil who held a bitter grudge and enmity, and was spiteful, towards the Ahlul Bayt (a.s.).

3. At-Taqiy (pious, devout); he was called so because he feared Allah and turned to Him. Al-Mutawakkil, the tyrant Abbasid caliph, tried his best to attract Imam al-Hadi (a.s.) to the fields of amusement and debauchery but he failed.

4. Al-Murtadha (being pleased with Allah); it was his most famous epithet.

5. Al-Faqeeh (jurisprudent); he was the most informed person of his age in jurisprudence, and was the authority that jurisprudents and scholars turned to.

6. Al-Aalim (knowledgeable); he was the most knowledgeable one among the people of his time, not only in the Islamic laws, but all branches of knowledge and sciences.

7. Al-Ameen (trustee on religion and life)

8. At-Tayyib (generous, kind-hearted, good-natured)

9. Al-Askari (military); he was called so because he resided in Surra Men Ra’a (Samarra’) which was called al-Askar.16

10. Al-Muwadhih (explainer of the verdicts of the Holy Book and the Sunnah)

11. Ar-Rasheed (wise, prudent); he was called so because he was the wisest and most prudent of his time.

12. Ash-Shaheed (the martyr) because he was martyred at the hands of the enemies of Allah.

13. Al-Wafiy (loyal); he was the most loyal of his people, and loyalty was a key element of his personality.

14. Al-Khalis (pure from every defect and bad)

His Lineaments

He was brown17 like his father Imam al-Jawad and grandfather Imam ar-Ridha (peace be upon them). Narrators described that he was black-eyed,

with thick hands, wide chest, hooked nose, pretty face, and good body odor. He was stout in body like his grandfather Imam Abu Ja’far al-Baqir (a.s.), neither short nor tall, with wide shoulders, big organs18 …straight stature.19

His Charm

Imam al-Jawad (a.s.) resorted to Allah the Almighty to protect his son Imam al-Hadi (a.s.) from the troubles and adversities of time and from every evil. Every day he charmed him with this du’a that showed his devotedness to Allah:

“In the name of Allah, the Beneficent, the Merciful, there is no power save in Allah, the Exalted, the Great. O Allah, the Lord of angels and Gabriel, prophets and messengers, the Omnipotent over the inhabitants of the heavens and the earth, and the Creator and Possessor of everything, protect me from the harm of our enemies, and whoever wants to do us wrong from the jinn and human beings.

O Allah, blind their eyes and hearts and make between us and them a screen, guard, and defender. You are our Lord and there is no power and might save in Allah. On Him we have relied and to Him we have turned and He is the Mighty, the Wise. O our Lord, save us from every evil, and from the evil of every living creature you have control on, and from the evil of every thing that calms down on the day and the night, and from every harmful thing, and from the evil of every evildoer.

O Lord of the worlds and the Lord of messengers, send blessings on Muhammad and all his progeny and favor Muhammad and his progeny with the best of everything, and there is no power save in Allah, the High, the Great. In the name of Allah, and in Allah I believe, and from Allah I seek protection, and to Allah I resort, and with Allah I seek refuge.

And by the glory and might of Allah I seek protection from the devils of the humans and the jinn, and from their footing, knighting, and running, and from their cunning and evil, and from the evil of what they do under night and under day, from far and from near, and from the evil of the present and the absent, and of the witness and the visitor, alive or dead…and from the evil of people far away, and people close by, and from the evil of my self in its obsession, and from the evil of the devils, and the sense, touch, and dubiousness, and from the envy of the jinn and the humans.

And by the name, which the throne of Bilqees20 shook for, I protect my religion and self, and all those under my care from the evil of every figure or imagination, whiteness or blackness, statue or appearance, ally or not ally of whatever dwells in the air, cloud, darkness, light, shadow, hot, cold, seas, plains, badlands, ruins, building, hills, marshes, moors, churches, graveyards (of Christians), deserts and cemeteries.

From the emanations of those who appear in the night and disappear on day, evening and morning, afternoon and sunset. and from the suspicious and accusers, and the talebearers in the night, the devils, the Pharaohs, Satan, and from their soldiers, wives, tribes, and clans, and from their backbiting, slandering, speech, maligning, magic, beating, playing, deceit, and from the evil of every wicked one of magicians, the jinn, their wind, and all that they generate.

And from the evil of every wicked coming or going, accidental or intentional, calm or moving, and the beating of a vein, and headache and fever…and from the evil of every living creature you have power on, you are on the Right Path. O Allah, have blessing on Muhammad and the progeny of Muhammad and much peace…’

Imam al-Jawad (a.s.) prayed upon his great newborn son with this du’a so that he would live with confidence that the power which ran and managed this universe was none but Allah the Almighty, the Creator of everything and the Maker of life, and anyone other than Him had no power. Imam al-Jawad (a.s.) planted in his son the absolute faith in the powers of Allah, and taught him that resorting must be only to Allah Who saved from all misfortunes and distresses.

His Upbringing

Imam al-Hadi (a.s.) grew up in a family different from all families in its noble conducts, high morals, and lofty virtues. Their young revered the old and the old respected the young. Historians mentioned wonderful anecdotes of the high conduct of the members of this great family. They relate that Imam al-Husayn (a.s.) never spoke before his brother Imam al-Hasan (a.s.) as a kind of reverence.

They said that Imam Zaynul Aabidin (a.s.) did not eat with his mother or nursemaid for fear that he might eat something that his mother or nursemaid had looked at to pick and then he might be undutiful to her. These morals were like the morals of the prophets that were, and are not found, in any other than this great family.

Imam al-Hadi (a.s.) grew up under the wing of his father Imam al-Jawad (a.s.) who was the most wonderful example of virtues and high morals. Imam al-Jawad (a.s.) shed light from his soul on his son and planted his virtues into him. He always praised his son and showed his admiration of his talents and intellectual abilities.

Historians said that when Imam al-Jawad (a.s.) wanted to go to Iraq, he seated Imam al-Hadi (a.s.), who was six years then, in his lap and said to him, ‘What do you like as present from the masterpieces of Iraq?’

Imam al-Hadi (a.s.) smiled and said, ‘A sword like a flame.’

Imam al-Jawad (a.s.) turned to his son Musa and said to him, ‘And you! What do you like?’

Musa said, ‘Some mats.’

Imam al-Jawad (a.s.) did not hide his admiration and he said to his son al-Hadi (a.s.), ‘Abul Hasan (al-Hadi) is like me…!’ He was delighted because this showed courage and valor that were from his and his fathers’ qualities.

His Early Genius

The intelligence, intellectual abilities, and talents which Imam al-Hadi (a.s.) had in his childhood astonished the minds and amazed the intellect. He had a strong memory, excessive intelligence, and sharp wit. Historians have mentioned many examples of his intelligence.

They mentioned that al-Mu’tasim, the Abbasid caliph, after having assassinated Imam Muhammad al-Jawad (a.s.), charged Umar bin al-Faraj to

go to Yathrib (Medina) in order to choose a teacher for Imam al-Hadi (a.s.) who was six years and some months old then. He asked him to choose a teacher that must be one of the enemies of the Ahlul Bayt (a.s.) so that he (the teacher) would feed him hatred towards the Ahlul Bayt (a.s.).

When Umar arrived in Yathrib, he met the wali there and informed him of his task. The wali and some others directed him to al-Junaydi who had intense ill will towards the Alawids. Umar sent for al-Junaydi who accepted the task. A monthly salary was assigned to al-Junaydi and he was charged to prevent the Shi’a from visiting or contacting Imam al-Hadi (a.s.). Al-Junaydi began teaching Imam al-Hadi (a.s.) but he was astonished at his sharp wit and acute intelligence. One day, Muhammad bin Ja’far met al-Junaydi and asked him,

‘What about this boy (Imam al-Hadi) whom you teach?’

Al-Junaydi said to him angrily, ‘Do you say “this boy” and not “this sheikh”? I ask you by Allah; do you know anyone in Medina more aware in knowledge and literature than me?’

Muhammad bin Ja’far said, ‘No!’

Al-Junaydi said, ‘I mention some matters of literature and think that I have elaborated upon them, but he (Imam al-Hadi) opens sections of literature where I myself learn from him. People think that I teach him, but, by Allah, I learn from him…’

After some time Muhammad bin Ja’far met al-Junaydi again and asked him, ‘What about the boy?’

Al-Junaydi said to him, ‘Let you not say so! By Allah, he is the best of the inhabitants of the earth and the best of the creatures of Allah. Many a time, when he wants to enter his room, I say to him, ‘You do not enter the room until you recite a surah.’ He says, ‘Which surah you want me to recite?’

I ask him to recite long surahs and he recites them in a way that I have heard no recitation better than his. He recites the surahs with a voice nicer than the pipes of Prophet David (a.s.). He has memorized the Qur'an from its beginning until its end and he knows its revelation and interpretation…’ Al-Junaydi added, ‘This young boy grew up in Medina between black walls. How did he obtain this immense knowledge? Glory be to Allah!’

Al-Junaydi gave up his enmity towards the Ahlul Bayt (a.s.) and believed in them and in their Imamate.’21

Of course, there is no explanation of this phenomenon except that which the Shi’a believe, that Allah has endowed the infallible Imams of the Ahlul Bayt (a.s.), whether young or old, with knowledge, wisdom, and virtue in a manner that He has not endowed anyone else of His people.

His Solemnity and Dignity

He inherited solemnity and dignity from his fathers. The mien of prophets and brightness of guardians appeared on him, and no one of his enemies or followers met him unless he revered and respected him highly.

Muhammad bin al-Hasan al-Ashtar al-Alawi said, ‘One day, I was with my father at the door of al-Mutawkkil (the Abbasid caliph) among a crowd of people. While we were waiting there, Abul Hasan (al-Hadi) came and all the people dismounted revering and honoring him until he entered the

palace. Someone denied this reverence towards Imam al-Hadi (a.s.) and said, ‘Why do we dismount to this boy? By Allah, he is neither the noblest nor the eldest of us. By Allah, we do not dismount to him when he comes out.’

Abu Hashim al-Ja’fari replied to him, ‘By Allah, you shall dismount to him with meanness and lowness.’

When Imam al-Hadi (a.s.) came out, people began crying out with takbir and tahlil22 and all of them stood up glorifying him. Abu Hashim turned to people and said, ‘Did you not claim that you would not dismount to him?’

They said, ‘By Allah, we could not control ourselves until we dismounted.’23

Hearts revered and honored him, and this reverence did not come out of his authority or rulership, but it resulted from his devotedness to Allah, asceticism in the worldly life, and utmost piety. He left the meanness of disobedience of Allah and came to the honor of obedience. From the evidences of the great reverence that people held for him, was the fact that whenever he came to al-Mutawakkil in his palace, everyone in the palace hastened to serve him. They competed to raise the curtains, open the doors, etc., and they did not ask him to do anything by himself.24

The Alawids’ Reverence Towards him

All the Alawids agreed on revering and honoring Imam al-Hadi (a.s.) and acknowledging his leadership and virtue. Among them was the uncle of his father, Zayd, the son of Imam Musa al-Kadhim, (a.s.) who was a respectable old man. One day, Zayd asked Umar bin al-Faraj, who was the doorkeeper of Imam al-Hadi (a.s.), to ask permission for him to enter.

He was permitted to come in to have the honor of meeting Imam al-Hadi (a.s.). Zayd came in to Imam al-Hadi (a.s.), who was at the front of the meeting area. He sat before Imam al-Hadi (a.s.) in a manner of honoring, glorifying, and believing in his Imamate. The next day, Zayd came to the meeting of Imam al-Hadi (a.s.) who was not present yet. Zayd sat at the front of the meeting area. When Imam al-Hadi (a.s.) came, Zayd jumped up and seated Imam al-Hadi (a.s.) in his place, although Imam al-Hadi (a.s.) was too young then and Zayd was very old.25

Relation of the People of the Book to him

The reverence towards Imam al-Hadi (a.s.) was not limited to Muslims only. Even the People of the Book besides Muslims believed in his high position near Allah. When they faced a misfortune, they carried gifts to Imam al-Hadi (a.s.) and took him as means to relieve their misfortunes.

Hibatullah bin Abu Mansur al-Musily said that Yusuf bin Ya’qub the Christian was acquainted with his father. Once, he came to his father as guest and his father asked him why he had come to Baghdad. He said, ‘I was sent for to meet al-Mutawakkil and I did not know what for, but I brought with myself one hundred dinars that I gave to ‘Ali bin Muhammad bin ar-Ridha (Imam al-Hadi).’ Hibatullah added, ‘My father congratulated him, and then he left Baghdad towards Surra Man Ra’a.26

He stayed there for some days and then came back delightedly. My father asked him about his travel and he replied, ‘I arrived in Surra Man Ra’a,

which I had not visited before. I wanted to take the one hundred dinars to the son of ar-Ridha (Imam al-Hadi) before going to meet al-Mutawakkil. I asked about him and it was said to me that al-Mutawakkil had prevented him from going out and that he kept to his house. I feared to visit him and refrained from asking about him. It came to my mind that I would ride on my stumper and go to the town so that I might find out more about him without asking conspicuously.

Walking in the streets and markets, I reached a house when it struck me that it might be the house of Imam al-Hadi (a.s.). I asked my servant to see whose house it was. The servant asked and it was said to him that it was the house of the son of ar-Ridha. My servant knocked the door and a black servant came out towards me and said, ‘Are you Yusuf bin Ya’qub?’ ‘Yes!’ I replied.

He said, ‘Dismount!’ I dismounted from my sumpter and he took me into a vestibule. He went in and then came out asking me, ‘Where are the one hundred dinars?’ I gave them to him and he took them to the Imam. After a while, he came and permitted me to come in. I came in. Imam al-Hadi (a.s.) was alone. He looked at me kindly and compassionately and said, ‘Is it not yet enough for you? (He meant, has he not seen enough to be guided).’

I said, ‘O my master, a sufficient proof has appeared to me!’

Imam al-Hadi (a.s.) said, ‘How far! You will not be Muslim, but your son will, and he will be from our Shi’a. O Yusuf, there are some people claiming that our guardianship does not benefit ones like you. Go to what you have come to! You shall see what you like.’

Yusuf was astonished at the miracle he saw from Imam al-Hadi (a.s.). He went to al-Mutawakkil and got all that he wanted.

Hibatullah said, ‘Yusuf died and I met his son who was a good Muslim following the Ahlul Bayt (a.s.). He told me that his father was still Christian when he died, and that he (the son) became a Muslim after the death of his father. He often said, ‘I am the good tiding of my master’.27

The people of the Book believed in Imam al-Hadi (a.s.) and found in his life a continuity to the lives of prophets and saints.

What authors say about him

All those, who wrote about the life of Imam al-Hadi (a.s.), saw honor, dignity, knowledge, piety, and charisma in his great personality and showed their admiration and high regard for him. Here are some sayings of historians and scholars about him:

1. Abul Falah al-Hanbali

Abdul Hayy Abul Falah al-Hanbali says, ‘Abul Hasan bin ‘Ali al-Jawad bin ar-Ridha bin Musa al-Kadhim bin Ja’far as-Sadiq al-Alawi al-Husayni, who is known as al-Hadi, was a jurisprudent, worshipping Imam. He was one of the Imams whom the Shiite exaggerators believe to be infallible like prophets…’28

2. Al-Yafi’iy

Al-Yafi’iy says, ‘Imam al-Hadi (a.s.) was worshipful, jurisprudent, Imam…’29

3. Abul Fida’

He says, ‘‘Ali at-Taqiy (pious) is one of the twelve Imams of the Shi’a. He is ‘Ali az-Zakiy bin Muhammad al-Jawad…’30

4. Ibn as-Sabbagh al-Maliki

He says, “Someone of scholars said, ‘The virtue of Abul Hasan has established its domes on the galaxy, and stretched its ropes on the stars. No excellence is counted, unless with him is its conclusion, and no nobility is mentioned, unless with him are its details and totality, and no high quality is regarded, unless his proofs appear on it.

He deserved all that due to the essence of liberal qualities that he alone had, and glory that governed his lofty nature which was purified from any blemish, and so his nature and morals were pleHasant, his conduct was fair, and his qualities were virtuous. His gravity, calmness, certainty, chastity, honesty, and wit were like the Prophet’s and ‘Ali’s. He had a pure soul and high determination such that no one among men resembled him (in this respect), and he lived a coarse life of asceticism such that no human participated with him in it or looked forward to it.’31

5. Ibn Shahrashub

He says, ‘He (Imam al-Hadi) was the best and most truthful of people. He was the cleverest from near and the most perfect from far. When he kept silent, dignity was observed on him, and when he spoke, splendor was observed on him. He was from the house of prophethood and Imamate, and the abode of guardianship and caliphate. A branch from the lofty tree of prophethood was he, and a fruit from the tree of the mission was he…’32

6. Al-Qutb ar-Rawandi

He says, ‘As for ‘Ali bin Muhammad al-Hadi, all qualities of Imamate have gathered in him. His virtue, knowledge, and good merits have been perfected. All his morals were extraordinary like the morals of his fathers. He spent the night worshipping, facing the Qibla, wearing a wool garment and sitting on a mat. If we mention his high qualities, the book shall be prolonged with them.’33

7. Ath-Thahabi

He says, ‘‘Ali bin Muhammad bin ‘Ali bin Musa bin Ja’far bin Muhammad bin Zaynol Aabidin bin as-Sayyid ash-Sharif al-Alawi al-Husayni was jurisprudent and one of the twelve Imams. The Twelver Shi’a call him al-Manari.’34

8. Ibn Hajar

He says, ‘‘Ali al-Hadi was the heir of his father’s knowledge and generosity.’35

9. Ibn Anbasah

He says, ‘‘Ali al-Hadi is surnamed as al-Askari because he lived in Surra Man Ra’a which was called al-Askar. His mother was Umm Walad (bondmaid) who was absolutely virtuous and noble…’36

10. Muhammad bin Talha

Muhammad bin Talha ash-Shafi’iy says, ‘As for the qualities of ‘Ali al-Hadi, ears never received praise more pleHasant than them (the qualities) such that they surrounded him, as precious pearls in their shells. What is witnessed in Abul Hasan ‘Ali al-Hadi was that his soul was described with invaluable descriptions, and that it was in the position of prophethood in its honor of ranks and honor of roots…’37

11. Aagha Buzurg at-Tahrani

This great researcher says, ‘Imam al-Hadi (a.s.) was the best of his brothers. He inherited the knowledge and generosity of his fathers. The Imamate transferred, and was limited to him from among his brothers because he had fulfilled all the conditions of Imamate. The conditions of Imamate are knowledge, justice, qualifications, soundness of senses and organs that does not affect one’s determination and action, being Arab from Quraysh, besides being from the Hashemites…’38

12. Khayruddeen az-Zarkali

He says, ‘‘Ali al-Hadi bin Muhammad al-Jawad bin ‘Ali ar-Radhiy bin Musa bin Ja’far al-Husayni at-Talibi was the tenth of the twelve Imams for the Shi’a and one of the pious virtuous ones…’39

These were some words said by scholars and ulama’ showing their admiration towards Imam al-Hadi (a.s.) and some of his high qualities for he was the highest religious authority in the Islamic world.

Notes

1. Bin means “son of” and bint means “daughter of”.

2. Refer to Uyoon al-Mu’jizat

3. Tathkiratul Khawas, p.39.

4. Bihar al-Anwar, vol.13 p.126, ad-Durr an-Nadheem.

5. Bahr al-Ansab, p.35.

6. Mir’at az-Zaman, vol.9 p.553 (manuscript).

7. Tareekh al-A’imma, p.16.

8. A village established by Imam Musa al-Kadhim (s) about three miles from Medina.

9. Al-Ittihaf bihubil Ashraf, p.67, Jawharatul Kalam fee Madh as-Sadah al-A’lam, p.151.

10. Aqiqa is the name of the sacrifice on the seven day after the birth of a child.

11. Usul al-Kafi, vol.1 p.497, al-Irshad, p.368, A’yan ash-Shi’a, vol.4 p.252.

12. Al-Ittihaf bihubil Ashraf, p.67, Jawharat al-Kalam, p.151, Mir’at al-Janan, vol.2 p.159, Tareekh al-Khamees, vol.2 p.321.

13. A’yan ash-Shi’a, vol.4 p.252.

14. Tareekh al-Khamees, vol.2 p.321, Mir’at al-Janan, vol.2 p.159.

15. Al-Ittihaf Bihubil Ashraf, p.67.

16. It is mentioned in Umdat at-Talib, p.188 and Ilal ash-Sharayi’, p.241, that the quarter where Imam al-Hadi (s) lived was called Askar and therefore he was called al-Askari.

17. Noor al-Absar, p.164, Bihar al-Anwar, vol.13 p.127, Jawharat al-Kalam, p.151.

18. Ma’athir al-Kubara’ Fee Tareekh Samarra’, vol.3 p.20.

19. Jawharat al-Kalam, p.151.

20. She was a sovereign on Yemen.

21. Ma’athir al-Kubara’ fee Tareekh Samarra’, vol.3 p.95-96.

22. Takbir is the saying “Allahu Akbar-Allah is great” and tahlil is the saying “la illaha illallah-there is no god but Allah”.

23. Bihar al-Anwar, vol. 13, p.131, A’yan ash-Shi’a, vol.4 p.274-275.

24. Bihar al-Anwar, vol.13 p.129.

25. Ma’athir al-Kubara’, vol.3 p.94.

26. Samarra’, the capital of al-Mutawakkil the Abbasid caliph.

27. Bihar al-Anwar, vol.13 p.133.

28. Shadharat ath-Thahab, vol.2 p.128-129.

29. Mir’at al-Janan, vol.2 p.160.

30. Tareekh Abul Fida’, vol.2 p.47.

31. Al-Fusul al-Muhimmah, p.268.

32. Al-Manaqib, vol.4 p.401.

33. Al-Kharayij.

34. Tareekh al-Islam, vol.5.

35. As-Sawa’iq al-Muhriqah.

36. Umdat at-Talib fee Ansab Aal Abi Talib, p.188.

37. Matalib as-Sa’ool.

38. Shajarat as-Sibtayn, (manuscript).

39. Al-A’lam, vol.5 p.140.

Aspects of his Personality

The qualities of Imam al-Hadi (a.s.) were like the qualities of his fathers who were distinguished by them over all people. All elements of honor and dignity met together in him. He possessed all virtues and excellences. It sufficed for him that he was one of the infallible Imams of the Ahlul Bayt (a.s.) whom Allah had purified and kept uncleanness away from them. Here we shall talk in brief about some attributes of his honorable personality:

Imamate

Imamate is a kindness from Allah to His people which He does not give to anyone but His loyal slaves, whom He has tried by faith, and purified from all kinds of injustices and defects. In our books on the lives of the infallible Imams we have discussed “Imamate” in details in some of them and in brief in others. In this book we talk in brief about Imamate and refer to some of its aspects.

The Need for Imamate

Imamate is an affair from the affairs of the Islamic life. Without Imamate Islamic life does not function properly; not only because it controls religious life, but also because it runs the economical, political, and social life, and leads to the nation’s independency and freedom and secures safety, ease, and peace.

Perhaps, the most important reason behind the need for Imamate is to make spiritual powers dominate and to spread virtue and good between people and resist bad tendencies of selfishness, haughtiness, greed, envy and other kinds of deviation. All good powers in the world are based on the faith in Allah, because this is the only path that protects the world from destruction and disasters of wars. The faith in Allah is the strongest weapon in the earth that keeps the world safe from misfortunes.

The infallible Imams cared much for this side. They raised the banner of faith high, and struggled in the way of Allah very diligently. They left luminous works in the way of inviting to Allah. Nahjol Balagha of Amir ul-Mu’mineen (Imam ‘Ali) is full of the fragrances of true faith. It invites people to ponder on the creation of everything in the world, which inevitably leads to faith.

It also invites people to good morals and high qualities and warns of evil tendencies that lead to backwardness and deterioration. We also find spiritual nourishment in as-Sahifah as-Sajjadiyya of Imam as-Sajjad (a.s.) which is considered the Bible of the Ahlul Bayt (a.s.), and it is a fertile source of faith. In all supplications transmitted from the infallible Imams (a.s.) we find this spiritual nourishment that purifies the soul from the dregs of ignorance and pride.

In the books of argumentation you find irrefutable evidences which the infallible Imams offered regarding monotheism that confuted the enemies of Islam who denied the Creator. Imam al-Hadi (a.s.) praised the jihad of his fathers in the fields of faith and the invitation to Allah in his Ziyarah called “al-Jami’ah”. He said,

“Peace be on the propagandists of Allah, the guides to the contentment with Allah, the residents in the command of Allah, the absorbed in the love

of Allah, the loyal in monotheism, those who manifest of the mission of Allah…’

He added, ‘You honored His glory, exalted His standing, glorified His generosity, kept His remembrance, confirmed His covenant, confirmed His obedience, were sincere to Him secretly and openly, called unto His way with wisdom and good exhortation, sacrificed your selves to please Him, were patient with what afflicted you for Him, offered prayers, gave zakat, enjoined the good, forbade the wrong, struggled truly in the way of Allah until you announced His mission, declared His obligations, spread His laws, fixed His verdicts, and became by that in the eye of His contentment, submitted to His fate, and believed in His past prophets…’

These wonderful lines expressed the struggle that the infallible Imams undertook to raise the word of monotheism and defend the values of Islam and faith. They offered their lives as pure sacrifice to Allah looking forward just to His reward.

Infallibility of the Imams

The infallibility of the twelve Imams (a.s.) is an important element in the Shiite doctrine. Some people deny this concept claiming that it cannot be realized. In our studies on the lives of the infallible Imams (a.s.) we have confuted the deniers of this concept and proved the reality and possibility of infallibility. He who reads the lives of the infallible Imams does not doubt their infallibility at all. They never committed any kind of sin or disobedience whether intentionally or unintentionally.

None of them ever deviated from the right path or sound conduct. All of them were absolutely pious. Al-Mutawakkil, the Abbasid tyrant, tried his best with all the means available to him to deceive Imam al-Hadi (a.s.) in order to get him to walk in his own deviated ways and engage in the traditions of amusement and debauchery, but Imam al-Hadi (a.s.) abstained from all that and at last al-Mutawakkil failed in his plans to tempt him. With his great status, Imam al-Hadi (a.s.) proved his infallibility as well as his pure fathers’ that the Twelver Shi’a believe in.

The Knowledge of the Imams

The knowledge of the infallible Imams was like the knowledge of the prophets with no difference between them. As the knowledge of the prophets and messengers of Allah was inspirational such that Allah had endowed them with to be the authority on His people, so was the knowledge of the infallible Imams (a.s.).

Imam as-Sadiq (a.s.) spoke about the great treasures of knowledge the infallible Imams (a.s.) had and how they obtained that knowledge when saying, ‘Our knowledge is ancient, primordial, beating in hearts, and knocking in ears. We have the red jafr, the white jafr, the book of Fatima (peace be upon her), and al-Jami’ah (compilation), in which there are all what people need…’

He was asked to explain what he had said and he replied, ‘The ancient knowledge is the knowledge of what shall happen, and the primordial knowledge is the knowledge of what had happened. The beating in hearts is inspiration and the knocking in ears is the talk of angels that we hear their

speech but we do not see their figures. As for the red jafr, it is a container having the weapon of the messenger of Allah (peace be upon him and his progeny) and it shall not appear until Imam al-Mahdi (a.s.) reappears.

The white jafr is a container having the Torah of Moses, the Bible of Jesus, the Book of Psalms of David, and the first Books of Allah. The Book of Fatima (peace be upon her) has accounts of all events and names of those who rule in the world until the Day of Resurrection. As for the jami’ah, it is a book of seventy cubits long having the dictation of the messenger of Allah (peace be upon him and his progeny) written down by ‘Ali bin Abu Talib (a.s.). By Allah, it has all that which people need until the Day of Resurrection even the amount of blood money of a scratch, a whip, half a whip…’1

What further proves this claim is the different kinds of knowledge and sciences transmitted from the infallible Imams of the Ahlul Bayt (a.s.). As an example, Imam ‘Ali (a.s.) the gate of the Prophet’s city of knowledge, had opened many sections of knowledge and sciences, which numbered about thirty-two sciences according to al-Aqqad.2

It was he who had informed people about the technological progress and scientific development that would appear on the stage of life. He said, ‘A time will come where the people in the East can see the people of the West, and the people in the West can see the people in the East.’ He also said, ‘A time will come where the people in the East can hear the people of the West, and the people in the West can hear the people of the East.’

This saying came true by inventing the TV and the Radio. He also said, ‘A time will come to people where iron will move.’ It came true by inventing trains, cars, and other means of transportation. There are many other examples like these that Imam ‘Ali (a.s.) had informed of.3 It was he who had said, ‘Ask me about the Book of Allah! By Allah, there is no verse, unless I know whether it has been revealed in the night or day, in a plain or a mountain.’4

From the Imams of the Ahlul Bayt (a.s.), who had spouted springs of knowledge and wisdom in the earth, was the miracle of knowledge and intellect in the world Imam as-Sadiq (a.s.).

He foretold about the pollution in space and seas and its bad effects on man. He also told about the existence of life on some planets. It was he, who had established the bases of anatomy and peculiarities of man’s organs and the wonders in them. All that was mentioned in the book Tawhid al-Mufadhdhal. He was the first founder of physics and chemistry. He established their bases through his disciple Jabir bin Hayyan the pride of the East and the pioneer of the human development in the earth.

Imam al-Hadi (a.s.) was not more than seven years old when his father Imam al-Jawad (a.s.) died. Still in his early years yet, Imam al-Hadi (a.s.) had knowledge that astonished others’ minds. Great scholars tried him by most difficult and complicated questions in jurisprudence, philosophy, and theology but he answered them all as if he was an expert jurisprudent. Therefore, ulama’ and scholars believed in his Imamate, and thus it was clear evidence that Allah had endowed the infallible Imams of the Ahlul

Bayt (a.s.) with such knowledge, wisdom, and virtue that He had never endowed others with.

Announcing his Imamate

The Shi’a paid much attention to the matter of Imamate because it is one of the bases of Islam. They often asked the present Imam about the Imam after him so that they would refer to him in their religious and worldly affairs, obey and follow him. Many reliable Muslims narrated the assigning of ‘Ali al-Hadi (a.s.) as the Imam by his father Imam Muhammad al-Jawad (a.s.). Here are some of them:

1. Isma’il bin Mihran

When Imam al-Jawad (a.s.) went to Baghdad in his first travel, Isma’il bin Mihran visited him and said to him, ‘May I die for you! I fear for you in this travel (from the Abbasids). Who is the Imam after you?’

Imam al-Jawad (a.s.) smiled at him and said, ‘It is not as you thought. It is not in this year.’

When al-Mu’tasim (the Abbasid caliph) sent for Imam al-Jawad (a.s.), Isma’il went to the Imam to know the Imam after him. He said to Imam al-Jawad (a.s.), ‘You are going. To whom will the matter (Imamate) be after you?’

Imam al-Jawad (a.s.) cried and was anxious in his travel and thought that he would not go back again to Yathrib. Therefore, he appointed his son ‘Ali al-Hadi as the Imam after him. He said, ‘Now, it is to fear for me. The matter (Imamate) after me is to my son ‘Ali…’5

What Imam al-Jawad (a.s.) predicted came true. Al-Mu’tasim, the Abbasid caliph, assassinated him while he was still in the bloom of his youth.

2. Al-Khayrani

He was one of the narrators who narrated the appointment of Imam al-Hadi (a.s.) as the Imam after his father. We shall mention that in a coming chapter.

3. As-Saqr bin Abu Dalf

As-Saqr narrated, ‘I heard Abu Ja’far Muhammad bin ‘Ali ar-Ridha (Imam al-Jawad) saying, ‘The Imam after me is my son ‘Ali. His Command is my command, his saying is my saying, and his obedience is my obedience. Imamate after him is to his son al-Hasan…’6

4. Some of the Shi’a

When Imam al-Jawad (a.s.) traveled to Baghdad, he said to some of his followers, ‘I am going7 and the matter (Imamate) will be to my son ‘Ali. He will have rights on you after me as I had on you after my father.’8

5. Ahmad bin Abu Khalid

Ahmad narrated that Abu Ja’far (Imam al-Jawad) had recommended his son, ‘Ali al-Hadi (a.s.), to be the Imam after him. We shall mention the terms of this will later on.9

These are some of the narrators who narrated that Imam al-Jawad (a.s.) had appointed his son ‘Ali al-Hadi (a.s.) as the Imam after him. The texts on

this matter were successive. The Shi’a believe that the appointing of Imams was not out of passions or tendencies, but it was according to the command of Allah Who chose and appointed them through the Prophet (S) who carried out what he was ordered by his Lord. The Prophet (S) announced that the caliphs (successors) after him would be twelve ones, whom Imam al-Hadi (a.s.) was one of. The texts on this matter are successive and true.10

His Generosity

One of the prominent qualities of Imam al-Hadi (a.s.) was his generosity. He was the most liberal and generous person of his time. He was like his fathers, who gave food out of love for Him to the poor, the orphan, and the captive. They gave food to others until no food remained for their families and themselves, and gave clothes to others until no clothes remained for them. Imam as-Sadiq (a.s.) gave food and clothes to people until nothing remained for his family.11

Historians mentioned many examples on the generosity and charity of Imam al-Hadi (a.s.) to the poor and needy. We mention some of them here:

1. Once, Abu Amr Uthman bin Sa’eed, Ahmad bin Isaaq al-Ash’ari, and ‘Ali bin Ja'far al-Hamadani went to Imam al-Hadi (a.s.). Ahmad bin Isaaq complained of a debt of his. Imam al-Hadi (a.s.) turned to his agent Amr and said to him, ‘Give him thirty thousand dinars and to ‘Ali bin Ja’far thirty thousand dinars.’

He also gave a sum like that to his agent. Ibn Shahrashub commented on this noble trait by saying, ‘This is a miracle that no one can perform except kings. We have not heard of such a gift.’12 Doing this, Imam al-Hadi (a.s.) secured comfortable living to these notable persons and saved them from the distress of neediness.

2. Isaaq al-Jallab said, ‘On the Day of Tarwiya13 I bought many heads of sheep to Abul Hasan al-Hadi (peace be upon him) and he distributed them among his relatives.’14

3. Historians mentioned that one day Imam al-Hadi (a.s.) went from Samarra’ to a village he possessed. A nomad man came to him but did not find him in his house. His family told the nomad that Imam al-Hadi (a.s.) had gone to his garden. The nomad went and found Imam al-Hadi (a.s.) there. He said to him with faint voice, ‘O son of the messenger of Allah, I am from the nomads of Kufa who believe in the guardianship of your grandfather ‘Ali bin Abu Talib. There is a heavy debt on me and I have no one to go to except you…’

Imam al-Hadi (a.s.) had pity on him but he himself was in lack of money and did not have anything to help this nomad with. He wrote on a piece of paper with his handwriting that he was in debt to the nomad and he mentioned a certain amount. He said to the nomad, ‘Keep this paper with you. When I go to Surra Man Ra’a (Samarra’) and when some people come to my meeting, you come and ask me to pay back your debt. You are to insist upon this from me and mention that I have not paid you your debt. Do exactly as I say to you!’

When Imam al-Hadi (a.s.) went to Surra Man Ra’a and a group of people, among whom were some officials and secret policemen, attended his meeting, the nomad came, showed the piece of paper, and asked Imam al-

Hadi (a.s.) to pay back the debt mentioned in the paper. Imam al-Hadi (a.s.) apologized that he could not pay back the debt and the nomad insisted. When people left the meeting, the policemen went to al-Mutawakkil and told him about this matter. Al-Mutawakkil ordered his men to send thirty thousand dirhams to Imam al-Hadi (a.s.) and they did. When the nomad came, Imam al-Hadi (a.s.) said to him, ‘Take this money and pay back your debt and spend the rest on your family!’

The nomad found that great and said to Imam al-Hadi (a.s.), ‘My debt is less than the third of this amount…but Allah is more aware where He reveals His mission.’15 The nomad left for his family delightedly while praying Allah for Imam al-Hadi (a.s.) who had saved him from poverty and neediness.

4. Historians mentioned that once Abu Hashim al-Ja’fary underwent a severe state of neediness and he resorted to Imam al-Hadi (a.s.). When Imam al-Hadi (a.s.) saw his wretchedness, he wanted to comfort him. He said to him, ‘O Abu Hashim, which blessing of Allah you want to be grateful for? Allah has endowed you with faith that saves your body from fire, endowed you with soundness that helps you in obedience, and endowed you with satisfaction that keeps you away from degradation.’ Imam al-Hadi (a.s.) gave him one hundred dinars.16

His Asceticism

Imam al-Hadi (a.s.) turned his back on all pleasures of this worldly life and lived absolutely an ascetic life. He kept to worship, piety, and asceticism. He paid no attention to worldly pleasures and preferred the obedience of Allah to everything else. His house in Yathrib and his house in Surra Man Ra’a had no furniture. Once, the policemen of al-Mutawakkil broke into his house and searched it but found nothing of worldly furniture. They also searched his House in Surra Man Ra’a and found him wearing a wool garment and sitting on sand and pebbles. Nothing was between him and the ground.

As-Sibt bin al-Jawzi said, ‘‘Ali al-Hadi had no interest in this worldly life. He kept to the mosque. When they searched his house, they did not find in it save copies of the Holy Qur'an, books of du’a, and scientific books.’

He lived in the light of the noble life his fathers had lived; in asceticism and turning away from the material pleasures of this life except that which concerned the truth. His grandfather Amir’ul- Mu’minin (a.s.) was one of the most ascetic men in this life. During his rule as the caliph of Muslims his shoes were from the fibers of palm tree and he himself mended them with his hands.

His belt also was from fibers of palm tree. He suffered hunger out of asceticism and in order to comfort the poor. His wife the head of the women of the world Fatima az-Zahra’ (a.s.) also turned away from the worldly life and lived in a small house with no furniture and her hands were hardened by the quern. In this path did all the infallible Imams walk. They divorced this life and turned their backs on its pleasures. They turned to Allah devotedly and did all that which took them nearer to Allah.

Working in his Farm

Imam al-Hadi (a.s.) was free of every material tendency. He was free from any kind of selfishness and he did not submit to any pleasure or fancy. Historians say that he worked in his farm to secure the living of his family. ‘Ali bin Hamza said, “Once, I saw Abul Hasan the third (Imam al-Hadi) work in a farm while his feet were soaked with sweat. I said to him, ‘May I die for you! Where are the men?’

He said, ‘O ‘Ali, one, who was better than me and my father, worked with a spade in his farm.’

I said, ‘Who was he?’

He said, ‘The messenger of Allah (SwT), Amir’ul- Mu’minin, and all my fathers worked with their hands. It was the work of prophets, apostles, and good saints…”17

Work was the sign of prophets. Every prophet worked in some field. We have quoted this holy tradition in our book “Work and the rights of workers in Islam” to prove the importance and honor of work and that it was from the conducts of the holy prophets.Work was the sign of prophets. Every prophet worked in some field. We have quoted this holy tradition in our book “Work and the rights of workers in Islam” to prove the importance and honor of work and that it was from the conducts of the holy prophets.

Guiding the Deviant

Imam al-Hadi (a.s.) cared much for guiding the deviants who digressed from the truth. From among those, whom Imam al-Hadi (a.s.) had guided, was al-Hasan al-Basri known as al-Mallah who was a waqifite.18 Once, Imam al-Hadi (a.s.) met him and said to him, ‘Until when is this slumber? Is it not yet time for you to awake?’

These words affected him deeply and so he turned back to the truth and guidance.19

Forbidding from associating with Sufis

Imam al-Hadi (a.s.) warned his companions and all Muslims from associating and mixing with Sufis because they were a source of error and deviation to people. They affected asceticism to seduce simple and naïve people.

Al-Husayn bin Abul Khattab said, ‘One day, I was with Abul Hasan al-Hadi (a.s.) in the mosque of the Prophet (S) when some of his companions, among whom was Abu Hashim al-Ja’fari, came to him. Abu Hashim was an eloquent man and had a high position near Imam al-Hadi (a.s.). While we were standing, a group of Sufis came into the mosque. They sat in a corner of the mosque and began saying “la ilaha illallah; there is no god but Allah”.

Imam al-Hadi (a.s.) turned towards his companions and said to them, ‘Do not pay attention to these deceivers for they are allies of the Devils and destroyers of the bases of religion. They become ascetic to relieve their bodies and watch to hunt cattle…they do not practice rites except to deceive people, and do not decrease food except to…cheat the foolish…their worship is but dancing and clapping, and their praises are but singing.

No one follows them except the stupid, and no one believes in them except the foolish. Whoever went to visit any of them alive or dead, it’s as if he went to visit Satan and idolaters, and whoever supported any of them, as if he supported, Mo’awiya, Yazid, and Abu Sufyan…’

One of the companions said, ‘Even if he acknowledges your rights?’

Imam al-Hadi (a.s.) scolded him and shouted, ‘Do not say that! He, who acknowledges our rights, does not disobey us. Do you not know that they are the worst group of Sufis, though all Sufis are dissentient to us and their way is contrary to ours? They are but Christians and magi of this nation. They do their best to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse…’

Honoring the Ulama’

Imam al-Hadi (a.s.) honored people of intellect and knowledge, welcomed and preferred them to the rest of people because they were the source of light in the earth. Once, Imam al-Hadi (a.s.) was informed that one of the Shiite ulama’ had argued with an opponent of the Ahlul Bayt (a.s.) and confuted him. He was delighted by that.

When that scholar came to Imam al-Hadi (a.s.), he welcomed him warmly in his meeting which was full of Alawids and Abbasids. He seated him on a sofa and began talking with him eagerly and respectfully. The Hashemites in the meeting became angry and said to Imam al-Hadi (a.s.), ‘Why do you prefer him to the masters of Bani20 Hashem?’

Imam al-Hadi (a.s.) said to them ‘Beware to be from those whom Allah has said about,

Have you not considered those (Jews) who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a part of them turn back and they withdraw .21

Do you accept the Book of Allah as a judge?’

They all said, ‘O son of the messenger of Allah, we do.’

He began proving his opinion by saying, ‘Has Allah not said,

O you who believe! when it is said to you, Make room in (your) assemblies, then make ample room, Allah will give you ample, and when it is said: Rise up, then rise up. Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is Aware of what you do? 22

Allah does not accept for a knowledgeable believer but to be preferred to an unknowledgeable believer, just as He wants a believer to be preferred to an unbeliever. Allah has said,

Allah will exalt those of you who believe and those who are given knowledge, in high degrees.

Has He said, ‘Allah will exalt those, who are given honor of lineage, in high degrees’? Allah has said,

Are those who know and those who do not know alike? 23

Then, how do you deny my honoring him for what Allah has honored him?

His defeating that opponent of the Ahlul Bayt (a.s.) with the proofs that Allah has taught him is more honorable than every honor of lineage.’

The attendants kept silent after this reply, but one of the Abbasids said, ‘O son of the messenger of Allah, you have preferred this man to us and degraded us lower than one who has no lineage like ours, while since the

beginning of Islam until now those better in lineage are preferred to those lower than them.’

This is a nonsensical argument since Islam focuses only on right values which that Abbasid man did not understand. Imam al-Hadi (a.s.) replied to him saying,

‘Glory be to Allah! Had al-Abbas (the Prophet’s uncle) not paid homage to Abu Bakr who was from Taym24 while al-Abbas was a Hashemite? Did Abdullah bin Abbas not serve Umar bin al-Khattab who was from Adiy while Abdullah bin Abbas was a Hashemite and the father of the (Abbasid) caliphs?

And why did Umar appoint people far in lineage in the shura and did not appoint al-Abbas? If preferring a non-Hashemite to a Hashemite is denied, then you have to deny the homage of al-Abbas to Abu Bakr and the service of Abdullah bin Abbas to Umar. If that was permissible, this is permissible too.’

The Abbasid man was confuted.25 When he did not understand the proofs derived from the Holy Qur'an, Imam al-Hadi (a.s.) argued with him by the homage of al-Abbas to Abu Bakr and the service of Abdullah bin Abbas to Umar though these two caliphs (Abu Bakr and Umar) were not equal in lineage to al-Abbas and Abdullah bin Abbas.

His Worship

When you read the lives of the infallible Imams of the Ahlul Bayt (a.s.), you find that the prominent aspect of their lives was their devotedness to Allah and their spending the night in worshipping, hymning, and recitation of the Qur'an.

Abu Firas al-Hamadani, the poet, compares the Ahlul Bayt (a.s.) to the Abbasids by saying,

“Recitation (of the Qur'an) is heard in their houses until dawn,and in your houses music and singing.”

At that age, people did not see a worshipper, devout and pious person like Imam al-Hadi (a.s.). He offered all recommended worships (nafila). In the third rak’a of the nafila of Maghrib (sunset) he recited the sura of al-Hamd (1) and the beginning of the sura of al-Hadid (57) until the end of the six verse, and in the fourth rak’a he recited the sura of al-Hamd and the sura of al-Hujurat (49).26 Another nafila of two rak’as was reported in which he recited in the first rak’a the sura of al-Hamd and the sura of Yasin (36), and in the second rak’a he recited the sura of al-Hamd and the sura of ar-Rahman (55).27

His Supplications in Qunut

Many supplications were transmitted from Imam al-Hadi (a.s.) which he recited in the qunut28 of his prayers, showing the extent of his devotedness and submissiveness to Allah. Here are some of them.

1. “O Allah, the founts of Your gifts are brimful, the doors of Your supplications for one who hopes in You are wide-open, and Your merciful looks on one who resorts to You are not cut. Caution is bridled, need is urgent, and people of patience are unable to wait. O Allah, You are in watch over all places, and you do not ignore but (provide) respite. Whoever takes

refuge with you will be secure, and whoever resorts to you will succeed and get to your door safe.

O Allah, overtake those who persist on oppression and continue in their ignorance to the end of disbelief. Your patience with them has made them covetous of doing as they desire. They harm your guardians with their evils, and hurt them with their vices, and take their harm to them in their habitation. O Allah, dispel torment from the believers and send it openly on the unjust!

O Allah, drive torment away from reliers and pour it on the haughty! O Allah, assist the followers of the truth, and surprise the assistants of injustice with snap! O Allah, make us delighted with gratefulness, give us victory, and keep us safe from the bad bada’,29 bad end, and danger!’30

The supplications of the infallible Imams were not limited to the spiritual side, but they included all sides of life. This supplication pictured the political life and the oppression that people suffered during the reigns of those kings who were excessive in oppressing people and forcing them to do what they were unwilling to do. I think that, in this supplication, Imam al-Hadi (a.s.) invoked Allah against al-Mutawakkil who excessively oppressed the Alawids.

2. “O You, Who are unique in deity, and alone in oneness, O You, by Whose name the day glows, and lights shine, by Whose command night darkens, and by Whose gift rain comes down, O You, Whom the distressed call upon and You respond, the frightened resort to and You rescue them, obedient worship and You thanked them, and the grateful praise and You reward them. How exalted You are! How high your authority is! How executable your commands are! You are the Creator (who creates) without effort and the Judge (who judges) without injustice.

Your excuse is irrefutable, and Your words are undeniable. To You I have resorted and sought protection from the blows on knots (magic), and the watches of the atheists who deny Your attributes, harm Your guardians, support the killing of Your prophets and chosen ones, intend to put out Your light, deny Your messengers, resist Your signs, take guardians other than You and Your guardians, and worship their idols instead of You.

But You favor Your guardians with Your great blessings, generously give them Your bounties, endow them with the best of Your reward to save them from opposing the prophets and from the ways of deviation, and respond to them when they carry out the covenants, and so the turning hearts submit to You with agreements.

O Allah, I ask You by Your name which the heavens and the earth have submitted to, and by which You enliven the dead among things, make living beings die, gather every separated thing, separate every gathered thing, perfect the words, show great signs, assist the repentant, and delay the acts of the corruptive and make their deeds vain…to have blessings on Muhammad and the progeny of Muhammad and make my Shi’a (followers) from those who have been charged and they believed, and been interrogated and they spoke while safe and trusted.

O Allah, I ask You for them the success of the people of guidance, the deeds of the people of certainty, the loyalty of the people of repentance, the

determination of the people of insight, the God-fearingness of the people of piety, the concealment of the truthful until they, O my Lord, fear You with fear that prevents them from Your disobediences so that they obey You to obtain Your dignity, and until they become loyal to You and for You for fear of You, and until they become sincere to You in repentance so that You give them Your love which You have necessitated for the repentant, and until they rely on You in all their affairs out of their good will towards You, and until they entrust their affairs to You out of their trust in You.

O Allah, Your obedience is not obtained except through Your reconciliation, and no degree from the degrees of goodness is obtained except by You. O Allah, the Master of the Day of Judgment, the Aware of the secrets hidden in the chests of people, purify the earth from the impurity of the people of polytheism, and silence the liars from fabricating lies against Your messenger!

O Allah, eradicate tyrants, snap slanderers, and destroy fabricators who, when the verses of the Beneficent are recited before them, say: fables of the ancients. O Allah, fulfill Your promise to me, and hasten the deliverance of every suppliant seeker; You are ever watchful! I seek Your protection from every dubiosity, and from every heart that is locked up away from knowing You, and from a soul that disbelieves if it is distressed, and from one who speaks about justice while his deeds are opposite to justice, and from one who seeks the truth while he is far away from true qualities, and from one who gains fame while he is lowered in his fame, and from a face which, in spite of successive blessings, is gloomy. I seek Your protection from all that and everything like it, You are Knowing, Wise.”

His supplication after Fajr Prayer

“O You, the greater than every great one, Who has no partner and no vizier, O You, the Creator of the sun and the lighting moon, the shelter to the resorting fearful, the Liberator of tied captives, the nourisher of young babies, the setter of broken bones, the Merciful to the old, the light of light, the Manager of affairs, the Resurrector of those in graves, the Healer of chests, the Maker of shade and heat, the Aware of all that is in breasts, the Revealer of the Book, light, the great Qur'an, and the Book of Psalms,

O You, Whom angels glorify in the morning and night,

O You, the Permanent and Eternal, the Bringer forth of plants in the early morning and afternoon, the Enlivener of the dead, the Resurrector of decayed bones, the Hearer of sounds, the Everlasting, the Dresser of bones that decay after death!

O You, Whom nothing distracts from any other thing, Who do not change from a state to another, Who do not need to move or advance, Whom no affair prevents from any other affair, Who cancel because of the charity and supplication (of believers) what has been determined and affirmed in the Heaven of the unfavorable judgment (that is their due), Whom no place can include or encompass, Who place remedy in what You like among things, Who keep alive from serious disease with the least of nourishment, Who remove by the least of remedy the worst of diseases,

O You, Who, if promise, fulfill, if threaten, pardon,

O You, Who possess the needs of requesters, who know what is there inside the consciences of the silent,

O You, the Most Magnificent, the Generous in pardoning,

O You, Who have a face that never becomes old, Who have unlimited sovereignty, Who have inextinguishable light, Whose throne is over everything, Whose authority is over the land and the sea, Whose wrath is in the Hell, Whose mercy is in Paradise, Whose promises are true, Whose favors are uncountable, Whose mercy is wide,

O You, the Helper of the callers for help, the Responder to the call of the compelled,

O You, Who are in the high regard and Your creation is in low regard,

O You, the Lord of the mortal souls, the Lord of the worn bodies, the most perceptive of seers, the most hearing of hearers, the promptest of accounters, the wisest of judges, the Most Merciful of the merciful, the Giver of gifts, the Releaser of captives, the Lord of glory, the One of piety and forgiveness,

O You, Whose limit cannot be perceived, whose number cannot be counted, Whose aid does not cease,

I bear witness, and the witness to me is honor and supply, and from me obedience and submission, and by which I hope deliverance on the day of sigh and regret, that You are Allah; there is no god but You alone with no partner, and that Muhammad is Your slave and messenger,

Your blessing be on him and on his progeny, and that he has informed and carried out on behalf of You what was his duty to You, and that You always create, provide with livelihood, give, deny, exalt, humble, enrich, impoverish, disappoint, help, pardon, show mercy, forgive, overlook what You know, do not wrong, straiten, enlarge, omit, fix, initiate, reproduce, enliven and make die; have mercy on Muhammad and the progeny of Muhammad and guide me from You, give me of Your favor, spread on me of Your mercy, and send down upon me of Your blessings, for You often have accustomed me to good and favor, given me too much, and uncovered my ugly deeds.

O Allah, have blessings on Muhammad and the progeny of Muhammad and hasten my deliverance, forgive my slips, take pity my loneliness, take me to the best of Your worships, gift me with health from my illness, plenty of my supplies, inclusive soundness in my body, insight in my religion, and help me to ask you for forgiveness before death comes and hope ends, and help me bear death and its distress, the grave and its loneliness, the scales and their lightness, the sirat31 and its slipping, the Day of Resurrection and its terror.

I ask you for the acceptance of deeds before death, and ask You for strength in my hearing and sight for the doing of the best of that You have taught and made me understand. You are the lofty Lord and I am the humble slave, and how great a difference there is between us. O You, Compassionate, Benefactor, of Glory and Honor, have blessings on Muhammad and the progeny of Muhammad the good, the pure!”32

His Supplication after the Asr’ Prayer

“O You, Who have raised high and been great, overcome and been mighty, been mighty and overcome,

O You, Who have been mighty and so been great in His might,

O You, Who have spread shade over his creation, who have endowed His people with favor, I ask You, O You Mighty of retribution, Who avenges with His might on people of atheism,

I ask You by the right of Your guardian ‘Ali bin Abu Talib and I make him the means between You and my needs, to have mercy on Muhammad and the progeny of Muhammad and to help me satisfy my needs, perform my nafilas (supererogatory prayers) and obligations and be pious to my brothers, and (make me) perfect in Your obedience, O You, the Most Merciful of the merciful.’33

The Response to his Supplications

One of the charismata of Imam al-Hadi (a.s.) was the swift response of Allah to his supplications because of the high position he and his fathers had near Allah. Historians have mentioned many examples regarding this matter.

1. Al-Mansur narrated that his father’s uncle said, “Once, I went to Imam ‘Ali al-Hadi and said to him, ‘O my master, this man (he meant al-Mutawakkil, the Abbasid caliph) has turned his back to me and stopped my salary, and this is because he knows I have kept to you.’”

He asked Imam al-Hadi (a.s.) to intercede for him with al-Mutawakkil. Imam al-Hadi (a.s.) said to him, ‘You shall be satisfied insha’Allah.’ During the night, the messengers of al-Mutawakkil came to the man and he hastened with them to the caliph. When he got to the palace, al-Fatah the doorkeeper scolded him for his delay and allowed him to go in to al-Mutawakkil.

The caliph received him with smiles saying to him, ‘O Abu Musa, what made you busy and forget about us? Do you need anything from me?’

The man asked for what he needed and for his salary that was stopped. Al-Mutawakkil ordered him to be given more than what he wanted. The man left delightedly. He saw al-Fatah at the door and said to him, ‘Did ‘Ali bin Muhammad (Imam al-Hadi) come here?’

Al-Fatah said, ‘No.’

The man said, ‘Did he send a letter?’

The doorkeeper said, ‘No.’

The man left and al-Fatah followed him saying, ‘I have no doubt that you have asked him (the Imam) to pray for you. Please, ask him to pray for me!’

The man went to Imam al-Hadi (a.s.), and when he had the honor of being before him, Imam al-Hadi (a.s.) said to him, ‘O Abu Musa, I see satisfaction on your face.’

The man said submissively, ‘It is by your blessing, my master. But, it was said to me that you neither went to him (to al-Mutawakkil) nor did you ask him for anything.’

Imam al-Hadi (a.s.) smiled and said, ‘Allah the Almighty has known from us that we do not resort in serious matters except to Him, and do not rely in misfortunes except on Him. He has accustomed us to His response

whenever we ask Him for something, and we fear that if we change, He also will change with us…’

The man understood that Imam al-Hadi (a.s.) had prayed to Allah for him in loneliness. He said to Imam al-Hadi (a.s.), ‘O my master, al-Fatah asks you to pray for him.’

Imam al-Hadi (a.s.) did not respond and said, ‘Al-Fatah believes in us outwardly and avoids us inwardly. We pray for him if he is loyal to Allah, believes in the messenger of Allah (peace be on him and on his progeny), and acknowledges our rights, we the Ahlul Bayt (a.s.).’

The infallible Imams (a.s.) prayed Allah for pure persons who believed in Allah, His messenger, and the right of the Ahlul Bayt (a.s.). They did not pray for those who do not believe.

The man asked Imam al-Hadi (a.s.) to teach him a supplication (du’a) that would benefit him and Imam al-Hadi (a.s.) guided him to the following du’a:

“O You, my supply, my hope and reliance, my resort and support, O You One and Unique, O You, Who “say: He, Allah, is One”, O Allah, I ask You by those whom You have not created like them in Your creation, to have blessing on them…and then you ask for your need.”34

2. There was a man in Isfahan (in Iran) called Abdur-Rahman who had embraced Shi’ism and believed in the Imamate of Imam al-Hadi (a.s.). Abdur-Rahman was asked about the reason behind that decision, and he said, ‘I was poor, but brave and eloquent. I, with a group from the people of my town, went to al-Mutawakkil to complain.

When we arrived in Surra Man Ra’a, we went to his palace. While we were waiting at the door of al-Mutawakkil, an order was issued from the palace to bring ‘Ali bin Muhammad bin ar-Ridha (a.s.). I asked about him and it was said to me that he was an Alawid man, whom the Rafidha (the Shi’a) believed in as their Imam.

It was said that al-Mutawakkil might order him to be killed. I said to myself, ‘I will not leave my place until I see him.’ I waited not long when Imam al-Hadi (a.s.) came riding a sumpter. People stood up glorifying and honoring him. When I saw him, I loved him.

I began praying Allah to keep him safe from the plotting of al-Mutawakkil. Imam al-Hadi (a.s.) caught sight of me. He came towards me, and said, ‘Allah has responded to your prayer. He will prolong your age and increase your wealth and children.’

I trembled because he knew what was in my mind and what I intended. We came in to al-Mutawakkil, carried out our affairs and then I left for Isfahan. Allah endowed me with great wealth that I had not even dreamed of. Now I have one million dirhams in my house besides the wealth I have outside the house. I have ten sons and I am now more than seventy years old.35 All of that was a result of the blessing of the du’a of Imam al-Hadi (a.s.).

3. ‘Ali bin Ja’far was one of the deputies of Imam al-Hadi (a.s.). One day, he was betrayed near al-Mutawakkil who threw him in prison. He remained in prison for a long time and eventually he could not bear this any

longer. Therefore, he asked an agent of the Abbasid government to intercede for him to be set free and he would give him three thousand dinars for that.

The agent went to Ubaydillah, who had a good position near al-Mutawakkil, and asked him to intercede with al-Mutawakkil for ‘Ali bin Ja’far. Ubaydillah responded to him and interceded with al-Mutawakkil to set ‘Ali bin Ja’far free, but al-Mutawakkil refused and said to him, ‘If I doubted you, I would say you are a Rafidhi (Shi’a). This is a deputy of Abul Hasan al-Hadi and I am determined to kill him.’

Ubaydillah regretted his intercession and told his friend (the agent) that al-Mutawakkil was determined to kill ‘Ali bin Ja’far and there was no chance for setting him free. ‘Ali bin Ja’far became so distressed and wrote a letter to Imam al-Hadi (a.s.) saying to him, ‘O my master, please do something for me! I fear I may lose my faith.’ Imam al-Hadi (a.s.) replied to him, ‘Since the matter has reached this point with you, I will pray Allah for you.’

Al-Mutawakkil became seriously ill and his fever increased, and so he ordered his men to set free all prisoners and gave a special order to set ‘Ali bin Ja’far free. Al-Mutawakkil ordered Ubaydillah to set ‘Ali free and to beg him to forgive him (al-Mutawakkil) for what he had done to him. ‘Ali was set free and went to live in Mecca as Imam al-Hadi (a.s.) had ordered him.36

4. Ahmad bin al-Khasib hated Imam al-Hadi (a.s.). He insisted that the Imam should give him his house without paying a price. Imam al-Hadi (a.s.) became very angry and said to him, ‘I will pray to Allah that nothing of yours shall remain.’

It was not long after that when the wrath of Allah afflicted Ahmad and he perished.37

These are some examples historians have mentioned of Allah’s responding to the prayers of Imam al-Hadi (a.s.). It is definite that the response to prayers is not man’s doing but it is by the will of Allah Who responds to the prayer of whomever He likes of His people. There is no doubt that the infallible Imams of the Ahlul Bayt (a.s.) had a very high position near Allah because they devoted themselves to Him as far as loyalty had meaning, and obeyed Him in the full sense of obedience, and, therefore, Allah responded to their prayers immediately and made their holy shrines from among the places where prayers are responded to.