Alhassanain(p) Network for Heritage and Islamic Thought

ح، H

Habs حبس

confinement, imprisonment, detention, jail

Hadas حدس

conjucture, presumption, a sense of something

Hadd حد

penalty imposed by the Shari`a, border, adjoin, margin, frontier, barrier, ceiling, limit

Hadi هادي

Guide, one who shows the right path to others: It may be any ordinary person who guides others towards what is good, righteous, useful and beneficial. If the definite article "the " is added to it, it will have a special meaning, a much broader one: It will then refer to the Almighty Who guides His servants to His Right Path  , or it may be one of the Infallible Imams who, in turn, are guided by the Almighty and instructed to show the right way to people. Here are two examples for you:

Al-Hadi الهادي , the Almighty God, Allah,سبحانه و تعالى Praise and Exaltation belong to Him and only Him. The Most Glorified and Exalted One has said,and sufficient is your Lord as a Guide and a Helper (Qur'an, 25:31). “Al-Hadi” is an Attribute derived, linguistically, from hidaya, guidance, which means: to attract someone to something, such as attracting the heart of a believer to al-Hadi, to the One Who provides such guidance. Guidance means bringing the hearts closer to the Almighty. Guidance is the following of one's sound reason and common sense and the graceful way of bringing someone to the anticipated goal. He guides the elite from among His servants whom He has chosen to know His Essence, so much so that they see things through Him, and He guides the commoners among them to witness His creatures, so much so that they have seen them as signs of His being their Creator and Sustainer. He has guided everything He created to whatever means whereby it can satisfy its needs. He has guided the baby to suck the breast of its mother, the young birds to pick the seeds, and the bees to build their honey-combs in hexagonal shapes which are the best to suit the forms of their bodies, and such examples are quite lengthy indeed. Al-Hadi guides the guilty to repentance, and those blessed with knowledge to the facts regarding nearness to Him. Al-Hadi occupies the hearts by truthfulness and equity, the bodies by life and death. Al-Hadi has given everything He has created its shape and charac­teristics, and He guides whom He creates to the goals behind His creating them, to issues related to their life in this world and to those related to their creed, in addition to everything else related to them. He guides the hearts to know Him and the souls to obey Him; He guides the guilty to the path of repentance, the sincere ones to nearness to Him after being far from it. He keeps the hearts filled with love for equity and truth; He enables them to treat people justly. Al-Hadi is in all reality Allah. Al-Hadi has guided the elite from among His servants to wisdom and knowledge. Whenever the Messenger of Allah woke up during the night for prayers, he would supplicate to his Lord saying, “Lord! God of Gabriel, Michael and Israfil, Originator of the heavens and the earth, Knower of the unknown and the Witness! You judge between Your servants regarding that wherein they dispute! I plead to You to guide me to that wherein they have differed, by Your will, for You guide whomsoever You please to a straight path." We know that the Almighty is the source of all guidance, but we also know that He works through mediums, agents, servants of His who obey His commandments and guide others to His Path, the Path of happiness in this life and in the life to come. These guides can be ordinary men and they can be scholars of theology who dedicate years of their life to studying His Holy Book, the Qur'an, and His Prophet's Sunna. Below is information about one of His servants who dedicated his life to serving his Creator and the servants of this Creator; he is Infallible Imam Ali al-Hadi, peace be with him and with all Imams from among the Prophet's Progeny:

Imam al-Hadi ( ﻉ): His first name is Ali which is usually prefixed by one of his many titles the most famous of which are: al-Nasih, al-Muftah, al-Najib, al-Murtada, al-Hadi, al-Naqi, al-Alim, al-Faqih, al-Amin, al-Mu'taman, al-Tayyib, al-Mutawakkil, a title which he avoided very much during the Abbasid ruler who also was called "al-Mutawakkil", and the "AskariFaqih ". Because both Imams Ali ibn Abu Talib, al-Murtada, and Ali al-Rida, peace be with both of them, were called "Abul-Hassan" each, Imam Ali al-Hadi ( ﻉ) is referred to as "Abul-Hassan III". His mother’s name is Sumana Khatun. He was born in Saria, a suburb of Medina, now "Saudi Arabia", on Rajab 5, 214 A.H./September 8, 829 A.D. He enjoyed the love of his father, Imam al-Taqi and also al-Jawad ( ﻉ), for only six years because his father had to leave for Baghdad where he was martyred on the 29th of Thu al-Qi`da 220 A.H./November 24, 835 A.D. and the responsibilities of Imamate devolved on his young son’s shoulders. Providence was the only tutor and instructor that reared and raised him to the extreme zenith of learning.

Imam Ali Al-Hadi (ﻉ) enjoyed a peaceful childhood in Medina under his parents’ care and among other Saria area farmers where the beauty of nature prompted him to ponder on the greatness of the Creator. However, those quiet days did not last long as the Abbasid ruler "al-Mu'tasim Billah". The latter is "Abu (father of) Ishaq" Abbas son of Haroun (794 – January 5 , 842), was an Abbasid caliph who ruled from 833 – 842 after having succeeded his half-brother al-Ma'mun in this post. Al-Mu'tasim summoned the Imam's father, Muhammed al-Jawad (ﻉ) to Baghdad. Leaving his wife and son, Imam al-Jawad (ﻉ) was martyred and buried in what was called at the timeمقابر قريش Quraysh's burial grounds located in al-Kadhimiyya, Baghdad, near the resting place of his grandfather Imam al-Kadhim (ﻉ). Prior to embarking upon his journey, the purpose of which he realized fully well, Imam al-Jawad (ﻉ) had to entrust the imamate to his son six-year old son, Ali al-Hadi. If you wonder how a six-year old boy can become an Imam obedience to whom is incumbent upon all others during his lifetime, remember that prophet Yahya, John the Baptist, was a child when he was chosen by the Almighty to be a prophet.

The Abbasid caliph al-Mu'tasim ordered one of his trusted agents to shift the thinking of young al-Hadi against Ahlul-Bayt (ﻉ) and to lead him closer to the Abbasid line of thinking. The tutor tried to teach him to obey the Abbasid rulers and to recognize the "legitimacy" of their governments, but he was confronted by the young Imam’s bright intellect and profound knowledge which he had innately inherited from the Prophet (ﺹ). Despite all the tutor’s efforts to teach the Imam according to the Abbasid way of thinking, the tutor was stunned when one day he asked the Imam to repeat what he had learned from him. The Imam immediately said, “Do ask me about any Qur'anic verses, and I will recite it for you by heart.”

Despite the strict surveillance over all his movements imposed by the government of the time, the Imam (ﻉ) performed the duties of his imamate quietly and faithfully. When he was twenty years old, he was quite famous among the Muslims masses at home and abroad with everyone trying to contact him for religious information or to solve daily life's problems.

During his Imamate, al-Hadi (ﻉ) witnessed the regimes of these Abbasid rulers: al-Mu'tasim, al-Wathiq, al-Mutawakkil, al-Muntasir, al-Musta'een, al-Mu'tazz and finally al-Mu'tamid who poisoned him. These men ruled the Islamic world from 833 – 892 A.D.

Al-Mu'tasim died and Haroun son of Muhammed, known as "al-Wathiq Billah", succeeded him. Al-Wathiq was a playboy and did not care about the duties of his office, so his minister, Muhammed ibn Abdullah al-Zayyat (seller ofzait , cooking oil) had a free hand to act according to his own whims and desires. Ibn al-Zayyat was a cruel man who opened the prisons' doors wide for the caliph’s opponents. He tortured and killed detainees. He invented a wide iron furnace with sharp nails on its edge directed towards its interior in which he was torturing prisoners. If the tortured person moves inside the furnace (because of its heat), the iron nails would pierce his body, which would cause extreme pain to him. It is said that those who live by the sword die by it, too: When al-Mutawakkil arrested his minister, Ibn al-Zayyat, he ordered that he be tortured in the furnace for forty days. Indeed, whoever sows evil will harvest evil.

Imam Ali al-Hadi (ﻉ) was still young when the Abbasid ruler "al-Mu`tasim Billah" died and was succeeded by "al-Wathiq Billah" who died in 236 A.H./850 A.D. Al-Mutawakkil, the most cruel and deadly enemy of Ahlul-Bayt (ﻉ), ascended the throne in the same year then died in 250 A.H./864 A.D. and was succeeded by "al-Muntasir Billah" who ruled for only six months. On his death, al-Musta`in was installed on the throne of the Abbasids in Baghdad. The latter had to part with his crown, as well as with his head, in 253 A.H./867 A.D. and was succeeded by al-Mu`tazz Billah during whose regime, which lasted only two years from 866 – 868, Imam Ali al-Hadi (ﻉ) died.

Al-Mu`tasim remained preoccupied with war against the Byzantines and had to deal with the troubles created by the Abbasid tribesmen in Baghdad. He did not harass the young Imam who carried out his responsibilities peacefully. After him, al-Wathiq Billah, too, treated Imam Ali al-Hadi (ﻉ) fairly. But when he was succeeded by his brother al-Mutawakkil son of al-Mu`tasim, the period of persecution and misfortune began on a full scale. This ruler exceeded all his predecessors in bearing animosity towards Ahlul-Bayt (ﻉ).

As soon as Al-Mutawakkil got hold of affairs, he demonstrated hostility towards the Prophet’s progeny (ﻉ). He hated them more than his predecessors as his actions proved, ordering the demolition of Imam Hussain’s shrine in Kerbala then flooded the area in order to remove all traces of the holy shrine. He killed many of its pilgrims, the devotees of the martyred Imam. He knew that such visits incited people to revolt against injustice and oppression.

Despite all sorts of hardship and oppression, the sacred shrine was traced and is still visited by millions of devotees from all over the world every year. The holy Qur'an says,يُرِيدُونَ أَن يُطْفِؤُواْ نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ They desire to put out the light of Allah with their mouths, and Allah will not consent, save to perfect His light, though the infidels are averse (Qur'an, 9:32).

Al-Mutawakkil was informed of the Imam’s popularity among the masses, which caused him a great deal of concern. It enraged him to see people gather round Imam al-Hadi (ﻉ) with such devotion and respect. Yet he could not find an excuse to put an end to him or even to accuse him of some guilt. He followed the old means of the previous rulers: He summoned the Imam to Baghdad on the pretext he loved to see him near him and to benefit from his knowledge. He wrote a letter full of flattery and hypocrisy. It said, “... The caliph longs to see you. If you visit him and settle with your family near him, at your ease and comfort, you will thereafter be free to leave whenever you wish. Seek Allah’s guidance and come to see the caliph who offers you the highest regards and considers your status to be better than that of all of his sons and near ones.”

Al-Mutawakkil ordered one of his ministers, namely Yahya ibn Al-Jawad to carry his letter to the Imam. He also ordered him to search the Imam’s house as he was informed of the Imam collecting weapons and money in order to stage a revolt against him.

When Ibn Harthamah entered Medina, people sensed his evil intentions. They were concerned about the Imam’s safety because they were aware of al-Mutawakkil’s hostility towards the Prophet’s offspring. However, Ibn Harthamah put them at ease by saying that he was not ordered to do him any harm, only to search his house. He searched the Imam's house, finding nothing other than copies of the holy Qur'an and some books of religious sciences.

The Imam was aware of al-Mutawakkil’s evil intentions and was not deceived by the letter of hypocrisy. He knew how much al-Mutawakkil hated Ali (ﻉ) and his offspring, and whoever was related to him. He knew that he would not be left to lead a peaceful life in his grandfather’s town, but he had no choice but to make his way to Baghdad escorted by al-Mutawakkil’s men.

Ibn Harthamah says, “When we reached Baghdad (which was called "Darul-Salam", the home of peace), people came out to welcome the Imam. At their head was the governor of Baghdad, Ishaq ibn Ibrahim al-Tahiri, who said to me, ‘O Yahya! This man is the Prophet’s grandson. You know that al-Mutawakkil hates him! If you incite al-Mutawakkil to kill him, the Messenger of Allah (ﺹ) will later call on you to account for it.’ I said, ‘By Allah, I saw nothing wrong in his actions'. When we reached Samarra, I met Wasif, the Turk, a government official, who said to me, ‘If one hair of this man is harmed, only I will be called to account.’ I was surprised at their similar opinions. When I met al-Mutawakkil, he asked me about him. I told him of his good conduct, piety and God-fearing attitude. I told him I found no weapons in his house but found copies of the holy Qur'an and books of theology. I told him also how the people of Medina were concerned about his safety and how I swore to them that no evil was intended for him.”

Al-Mutawakkil honored the Imam and accommodated him well. However, it is related prior to that, on reaching Samarra, the Imam (ﻉ) was kept at a humble inn for the homeless for one night which was seen as being disrespectful to the great status of the Imam (ﻉ).

During the Imam’s stay in Samarra, al-Mutawakkil made a show of respect to him. He bestowed on him generously but placed him under strict surveillance. Most of the Imam's followers stayed in touch with him through letters. Al-Mutawakkil often summoned him to his presence while dispatching his hoodlums to search his house for weapons. The Imam sometimes would help them search his house. One of al-Mutawakkil’s agents, al-Bathani, greatly hated the Imam and incited al-Mutawakkil against him. Instigated by al-Bathani, al-Mutawakkil called his special guard, Sa'eed, ordering him to assault the Imam’s house at night and search it. Sa'eed and his men climbed up a ladder to the roof, but it was dark and they could not find their way down, so the Imam shouted at them saying" “O Sa'eed! Wait until someone brings you a candle!” They gave him a candle, so they came down and noticed that the Imam was wearing his humble garment and headwear standing for the prayers. He said to them, “You have the rooms; go and search.”

They searched the house and, as usual, they found no weapons or money but some books. They apologized to him for being ordered to search his house, but he only said to them, “The unjust ones will surely be punished.”

During the 16 years of his Imamate, Imam Ali al-Hadi (ﻉ) had become famous throughout the Islamic world. Those who loved to learn the teachings of Ahlul-Bayt (ﻉ) always flocked around him. In the 4th year of al-Mutawakkil’s reign, the governor of  Medina, Abdullah ibn Hakim, started harassing the Imam. After persecuting him personally, he sent hostile reports against him to Baghdad. He wrote the central government there saying that the Imam was assembling apparatuses of kingdom, and that his followers were in such numbers that he could rise against the government whenever he wished.

Imam Ali al-Hadi (ﻉ) became aware of such antagonism in sufficient time. In order to counteract, he, too, wrote a letter to al-Mutawakkil explaining the personal enmity the lying governor had borne against him. As a political step, al-Mutawakkil was quick to dismiss the governor. At the same time, he sent a regiment under the command of Yahya ibn Harthamahh to explain to the Imam in a friendly way that the caliph wished him to stay in the capital for a few days before going back to Medina.

The Imam knew very well the motives behind this request. He knew that the polite invitation actually meant his banishment from his ancestral city. But to refuse was useless, as it would involve a forcible departure later. Leaving the sacred city was as painful to him as it had been for his respected forefathers,viz. Imam Hussain (ﻉ), Imam Mousa al-Kazim (ﻉ), Imam Ali al-Rida (ﻉ) and Muhammed al-Taqi (ﻉ). This type of harassment had almost become a legacy. Al-Mutawakkil’s letter to the Imam was full of respect and terms of endearment. The military detachment sent to escort him as retinue or bodyguards was actually a deceitful ploy. So when the Imam reached Samarra’ (Surra man Ra’a), and al-Mutawakkil was informed, he neither arranged for his reception nor for his stay. He ordered to accommodate him in a wilderness where the city’s beggars usually dwelt. Although the Prophet’s descendants gladly associated with the poor and the destitute, and they did not covet luxurious living, al-Mutawakkil meant to thus insult the Imam who stayed there for three days; thereafter, al-Mutawakkil placed him under the custody of his secretary Razzaqi, banning his meetings with others. s been seen that during the imprisonment of Imam Musa al-Kazim (ﻉ), the Imam’s moral charm had softened the guards’ stone hearts. Likewise, Razzaqi was impressed by the greatness of Imam Ali al-Hadi (ﻉ) and began to provide for his comfort. This leniency could not remain hidden from al-Mutawakkil who transferred the Imam (ﻉ) to the custody of Sa`ad, a cruel and ruthless man in whose jail Imam Ali al-Hadi (ﻉ) spent twelve long years. In spite of all the hardships he had to suffer there, he spent his time worshipping his Maker, fasting during the day and praying during the night. Although confined within the four walls of a dark dungeon cell, his fame was on the wing. He was known in every house of Samarra’, rather throughout all of Iraq. Millions hated the cruel ruler who had put such a man of noble character in prison.

Al-Fadl ibn Khaqan, who loved the Prophet’s Progeny, had risen to the post of minister in al-Mutawakkil’s cabinet solely by virtue of his intellectual and administrative merits. On his recommendation, al-Mutawakkil ordered the Imam’s imprisonment to be changed to house arrest, granting him a piece of land and allowing him to build his house on it to live therein. But Imam Ali al-Hadi (ﻉ) was forbidden from leaving Samarra’. Sa`ad was ordered to keep a tight surveillance on the Imam’s movements, contacts and correspondence.

During this period, too, Imam Ali al-Hadi (ﻉ) set an admirable example of trust in Allah, ignoring all worldly gains. In spite of permanent residence in the capital, he neither made a protest to the caliph, nor did he ever ask him for a favor. He continued the same worshipping and hermit-like life that he had led during his imprisonment. The tyrant had changed his behavior but the saint had maintained his own. Even during such circumstances, Imam Ali al-Hadi (ﻉ) was not allowed to live peacefully. He was not harassed physically but psychologically. His house was periodically searched for arms or dissenting correspondence undermining the position of the government. Such an act is certainly painful for a man of an innocent and noble character. To top all this, the Imam was once summoned to the royal palace where the cups of wine were in rotation. Surrounded by his courtiers, al-Mutawakkil was very much given to merry-making, so much so that in the excess of vanity and lewdness, the arrogant and shameless ruler handed the cup of wine to the Imam and asked him to drink. This order was surely more painful than a thousand strokes of the sword, but the guardian of faith said with unruffled dignity: “Spare me this order, for the flesh and blood of my forefathers and my own have never mixed with wine.” Had there been a slight sense of faith in al-Mutawakkil, he would have been impressed by the dignity of this saintly reply. But he was dead to such a feeling; he, therefore, said, “Well, if you do not like it, then sing a song for us.” The Imam replied: “I do not know that art, either.” At last the haughty monarch said, “You shall have to recite a few verses of poetry, then, in any tone you like.” This crude and ridiculous behavior would have infuriated any ordinary person, but the dignified Imam remained undisturbed and sought to do what he was compelled to. He turned the ruler’s order for recitation of poetry into an opportunity for preaching, and he recited the following poetic verses:

The poetic verses were as follows:

باتوا على قلل الأجبال تحرسهم

غلب  الرجال،  فلم  تنفعهم  القلل

واستنزلوا  بعد  عز من معاقلهم

          و  اسكنوا حفرا،  يا بئسما  نزلوا

ناداهم  صارخ  من  بعد  دفنهم:

             أين الأساور  و التيجان و الحلل؟

أين الوجوه  التي  كانت  منعمة؟

من دونها تضرب الأستار والكلل

فافصح القبر عنهم حين ساءلهم:

تلك   الوجوه عليها  الدود  تقتتل

قد طال ما أكلوا دهرا وقد شربوا

واصبحوا اليوم بعد الأكل قد أكلوا             

The glories of our blood and state

Are shadows, not substantial things.

There is no armor against fate,

       Death lays its icy hand on kings.

                   Scepter and crown

                   Must tumble down.

       And in the earth be equal made

       To the laborer's scythe and spade.

No fortress on the mountain peak

Could save the kings from the jaws of death.

       Their pomp and power proved too weak:

       They lie in graves deprived of breath.

The cold earth asks them in contempt:

       "Where is the robe, the crown, and the throne?!

       "Did cruel Death your beauty exempt?!

       "Did it respect your royal blood and bone?!"

The grave replies

With sorrowful sighs:

"Those beautiful forms

"Are now food for the worms!"

Having heard these lines recited by the Imam so profoundly, the king and those gathered around him became spell-bound. The drunkards making merry just a moment ago now burst into tears. Even the proud and arrogant king began to weep and wail. As soon as he recovered a bit, he ordered to give the Imam (ﻉ) four thousand dinars, allowing him to return home.

There is another very interesting incident showing the extent of al-Mutawakkil's arrogance and hatred towards the Prophet's Ahlul-Bayt (ﻉ) which I would like to narrate to you. Itsisnad is traced by Ibn Qawlawayh, and it is stated on pp. 254-5, Vol. 12 of the most recent edition ofBihar al-Anwar dated 1427 A.H./2006 A.D. as follows:

A young man who descended from Muhammed ibn al-Hanafiyyah met al-Mutawakkil once at a place called Manbij. But before we go any further, we need to tell you who this "Ibn al-Hanafiyyah", Muhammed, is. He is one of the sons of the Commander of the Faithful Ali ibn Abu Talib (ﻉ), and his mother is Khawla daughter of Ja'far, a lady known as "al-Hanafiyya" because neither she nor any of her ancestry adored idols but followed the "Haneef" creed of Prophet Ibrahim (Abraham), so Muhammed was always referred to as "Ibn (son of) al-Hanafiyya" in order to distinguish him from his other older brothers, al-Hassan and al-Hussain, peace be with them both. His nickname is "Abul-Qasim", and he was born during the government of Omer ibn al-Khattab in the year 21 A.H./642 A.D. He was one of the warriors known for his valor on the battlefield while outside it he was known for his piety and knowledge. Moreover, he is known as a trusted authority in narrating traditionsأحاديث some of which are recorded in theSahih صحيح books of both Muslim and Bukhari. He was commander of troops in battles waged by his father, Commander of the Faithful Ali ibn Abu Talib (ﻉ), such as thos of the Camel and Siffin where he was the standard bearer. His father used to rely greatly on him in those wars despite his young age. He was born in Medina in the month of Muharram in the year 81 A.H./700 A.D. at the age of 60 and was buried at the Baqee' cemetery; his funeral prayer was performed by Othman ibn Aban, one of the most highly respected scholars of his time and one of those who narrated the famous "Shaqshaqi sermonالخطبة الشقشقية " by Imam Ali (ﻉ), one of the most brilliant pieces of classic Arabic Islamic literature. If you are Shiite and not familiar with it, shame on you, but if you are Sunni, you are excused while being strongly advised to read this precious jewel of classic Arabic and Islamic literature which you can find inNahjul-Balagha نهج البلاغة . Alhamdu-Lillah, the Almighty enabled me to edit this great book just as He had enabled me before that to edit His Book, the Holy Qur'an, and these are some of His numerous favors on me, the unworthy servant of His that I am. This great book is now available in English and eight other world languages, including Chinese and Russian, everywhere. Search for it via the Internet and see how many book sellers are marketing it. Every Muslim home ought to have a copy of it. It is a very sad fact that most of our present day Muslim communities do a lot of talking but read very, very little and some hardly anything, which is a sign of backwardness!

The young descendant of Ibn al-Hanafiyya, who attracted attention there and then for the beauty of his eyes and neatness of his outfits, was brought before al-Mutawakkil who cast a glance at him then ignored him. After a while, the youth respectfully said to al-Mutawakkil, "O commander of the faithful! If you have ordered me brought here so you may discipline me, you have not done a good job [by thus ignoring me]. And if you have had me brought here so the hoodlums in your company may get to know that you have taken my family lightly, they have already come to know it."

Al-Mutawakkil said to Ibn al-Hanafiyya, "O Hanafi! Had I not been prevented by our kinship and my clemency, I would have pulled your tongue out with my own hand and separated your head from your body even if your father, Muhammed, had been in your place." Then he turned to al-Fath ibn Khaqan, his minister, and said, "Do you not see what we suffer at the hands of the offspring of Abu Talib? We see either an offspring of [Imam] al-Hassan who attracts to himself a crown of honor which Allah transferred to us before him, or an offspring of [Imam] al-Hussain who tries to abrogate what Allah had descended down for us before him, or an offspring of Ibn al-Hanafiyya who, on account of his ignorance, leads our swords to shedding his blood."

The young man answered al-Mutawakkil with these words: "What clemency has been left for you by wines, addiction, musical instruments and their players? And since when have you shown kindness to my family while you have extorted Fadak from their inheritance from the Messenger of Allah (ﺹ), so the father of Harmalah inherited it instead? As your reference to my father, Muhammed son of al-Hanafiyya, you have kept belittling the glory to which Allah and His Messenger lifted him, trying to reach an honor which is too lofty for you to reach, and you will never reach. You are just as a poet had said:

فغض الطرف انك من نمير

فلا كعبا بلغت و لا كلابا

So lower your gaze: You belong to Nameer; you have neither reached the heights of Ka'b, nor those of Kilab.

"Then here you are complaining to your henchman what you suffer from the descendants of al-Hassan, al-Hussain and Ibn al-Hanafiyya; so, [then he recited this verse of the Holy Qur'an:]لَبِئْسَ الْمَوْلَى وَلَبِئْسَ الْعَشِيرُ  Evil, indeed, is the patron, and evil is the companion! (Qur'an, 22:13)."

Then the young man stretched his feet to al-Mutawakkil and said, "Here are my feet for your chains, and here is my neck for your sword. Go ahead and bear my sin and carry my burden of oppression, for this is not the first hateful action which you and your predecessor have committed against people about whom Allah Almighty says:قُل: لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلاَّ الْمَوَدَّةَ فِي الْقُرْبَى Say (O Muhammed!): “I ask no reward of you for this (guidance to the religion of Islam) except affection for those of my near in kin” (Qur'an, 42:23). By Allah do I swear that you have not positively responded to what the Messenger of Allah seeks (as indicated in this verse), nor have you demonstrated affection towards anyone except those who are not his kinsfolk. Shortly you will arrive at the Pool (of Kawtharحوض الكوثر ) and my father will keep you away from it and my grandfather (the Prophet (ﺹ)) will prevent you from reaching it, may Allah bless both of them."

Having heard such bold statements and verses from the Qur'an which testify to their truth, al-Mutawakkil could not help bursting in tears. He stood up, entered his mansion where his concubines were. The next day, al-Mutawakkil again ordered the same youth to be brought to him again, but this time he was kind to him, gave him a present and let him go.

A third incident disturbed Imam Ali al-Hadi (ﻉ) a great deal: Al-Mutawakkil issued an unfair and unjustified order forbidding the public from visiting the holy shrines in Kerbala and Najaf. Throughout his territories ran the order that people should not go to visit the tombs of Imam Ali (ﻉ) and Imam Hussain (ﻉ). Anybody who disobeyed this order would do so at the risk of losing his life. He further ordered that the shrines in Najaf and KIerbala be leveled to the ground and the land around Imam Hussain's tomb be ploughed. It was not, however, possible to stop those who loved Ahlul-Bayt (ﻉ) from visiting those holy shrines. They disobeyed, and thousands of them were put to death indiscriminately. Undoubtedly, the Imam was as sorry for each of them as he would have been on the death of a near relative of his. Due to this oppressive environment, he could not even preach or convey to the faithful the necessary instructions relevant to their Islamic creed which was by then distorted to a great extent just as it is being distorted in our time when Wahhabi Takfiri clerics paid by petro-dollars justify the Muslims slitting each other's throats as the rest of the world community looks on and feels disgusted, not knowing that these clerics have sold their souls to the devil for pittance, that they really do not know the truly pristine and most tolerant Islamic creed.

At al-Mutawakkil's court, Imam Ali ibn Abu Talib (ﻉ) was mimicked and mocked by the buffoons as al-Mutawakkil and his courtiers burst laughing. It was such an insulting scene that once al-Mutawakkil's son could not help protesting thus: "It was somewhat tolerable if you spoke ill of Imam Ali (ﻉ) yourself, but since you yourself say that he is linked to you through blood kinship, how do you allow these wretched buffoons to mock him like that?" Instead of feeling sorry, al-Mutawakkil jested with his son and composed two couplets abusive of his mother [wife of al-Mutawakkil] which the latter instructed the singers to sing. They used to always sing those couplets as al-Mutawakkil laughed heartily. This pathetic situation lasted till al-Mutawakkil's death in 247 A.H./861 A.D.

The Abbasids were not better than the Umayyads who preceded them in ruling the Muslims and distorting the Sunnah of the Messenger of Allah (ﺹ), a persistent effort which was started in Damascus by the founder of that ruling dynasty in Damascus, namely Mu'awiyah ibn Abu Sufyan who ordered the cursing of the Commander of the Faithful, Imam Ali ibn Abu Talib, the Prophet's son-in-law and cousin and always his right hand, peace be with him and his progeny, following the Friday sermons for more than eighty years, mandating on each imam of congregational prayers to curse Ali (ﻉ) from the pulpit before getting down. This foul tradition was called "sunna". This sacrilegious and anti-Islamic behavior started in the Hijri year 35 (655 A.D.) when caliph Othman ibn Affan was killed by Muslim mobs who were very angry with him for two reasons: 1) his distribution of the State treasury (bayt al-malبيت المال ) to his family members and relatives, thus living in legendary luxury while depriving the rest of the nation; 2) his appointment of his young, erratic and extravagant cousin, Marwan ibn al-Hakam, as his secretary and bearer of his seal, thus giving him a free hand to appoint officials or fire them at will, even without the caliph's knowledge. If you are interested in knowing more about how, why, where and when this third caliph was killed, consult the word "Fitna " in this Glossary or get a copy of the book titledالفتنة الكبرى The Greater Sedition by Dr. Taha Hussein of Egypt, one of the greatest intellectuals of our time and one of few who really do not compromise when it comes to telling the truth though many people - according to the Holy Qur'an most people - hate the truth. This most heinous "sunna" went on for full 62 years (655 – 717) and was stopped when Omer ibn Abdul-Aziz, the only righteous caliph among all Umayyad hoodlums, a caliph who was fair and just to everyone, including to the Prophet's Ahlul-Bayt (ﻉ). He came to power in the year 717 A.D., but this "sunna" was resumed after his death in 720 A.D. In that year, Yazid II succeeded him as the caliph, and this dynasty continued ruling the Islamic world till the year 1031 A.D. when the last of its rulers, namely Hisham III, namely "al-Mu'tadd Billah" Hisham son of Muhammed III, ruler of Andalusia, who started his reign in 1027 and was defeated by Christian forces in 1031. He was forced to flee Cordoba in that year and later died in Lerida, Spain, in 1036. It was due to this cursing of a man who was next only to the Holy Prophet of Islam (ﺹ) in everything that the Shiites introduced the optional testimony in their prayers ofأشهد أن عليا ولي الله : I testify that Ali is a servant/slave of Allah, without making it mandatory. They feared their children might be contaminated and would grow up cursing Ali, too,Astaghifirullah . This testimony is purely optional in both the athanأذان and iqamaاقامة and without it the prayer isInsha-Allah acceptable.

A new branch of the Umayyad dynasty had as early as the year 756 A.D. started a new caliphate in contemporary Spain. In that year, Umayyad caliph Abdul-Rahman I (called "al-Dakhil", the one who entered or conquered Spain) set up a new government for the Umayyads with Cordoba as his capital. He remained in power till his death in 788 A.D. when his son Hisham I succeeded him. Successive Umayyad rulers continued to rule from Cordoba and to expand their regions till the year 1031 A.D. when the last Umayyad caliph in Spain died. So, if you deduct 720 from 1031, you will get the number 311. During those 311 years, the cursing of the Imam (ﻉ) may have continued for only God knows how long. But most scholars suggest the total period of the cursing must not have exceeded 80 years. If this suggestion is accurate, it would suggest that this "sunna" died down in the 18 years that followed the demise of caliph Omer ibn Abdul-Aziz. The ruling "caliph" during that year (720 + 18 = 738) was Hisham ibn Abdul-Malik who ruled from 724 – 743. It is very highly unlikely that this Hisham permitted the demise of such a "great sunna" of his rotten ancestors, so an in-depth research into his life and the circumstances of the time needs to be conducted in order to determine if, how and when this damn "sunna" was finally laid to rest.

Hadith or Hadeeth حديث

A report on a statement or tradition (action) of Prophet Muhammed (ص) or what he witnessed and approved of is calledhadith (sing.; plural:ahadith ). These are the explanations, interpretations and living examples of the Prophet (ص) as he taught the nation and/or explained the teachings of the Qur'an. Other meanings of this word include: modern, new, talk, speech, conversation, fresh, novel

Hadith Qudsi حديثقدسي

These areahadith in which the Prophet cites the Almighty. The meaning of theseahadith indicates revelations to the Prophet which the Prophet (ص) put in his own words, unlike the Qur'an which is the word of Allah Almighty as conveyed to the Prophet (ص) exactly,verbatim .

Hafi حافض

one who has learned the entire text of the Holy Qur'an by heart; pluralhuffaz

Hajib حاجب

doorkeeper, usher

Hajiz حاجز

barrier, curtain, separator, obstruction, check or control post

Hajj or Haj حج

Hajj is an Arabic word which means: the performance of the Islamic pilgrimage to Mecca in Hijaz, northern Saudi Arabia. It is one of the five pillars of Islam. A Muslim is to performhajj at least once in his/her life, if he has the means (of health and financial ability) to do so. There are rules and regulations as well as specific outfits related to the performance of this rite. The Islamic pilgrimage takes place during the last month of the Islamic lunar calendar, namely the month of Thul-Hijja.

Hajz حجز

seizure, sequestration, garnishment, confinement, impounding

Halal حلال

something which is lawful, permissible, in Islam, the opposite ofharam

Halif or Haleef حليف

ally, one who enjoys the protection of a tribe but does not belong to it

Hakim حاكم

ruler, governor, judge, magistrate

Halaqa حلقة

ring, circle, cycle, a group of students involved in the study of Islam

Hamid or Hameed حميد

praiseworthy, commendable, laudable

Hamim or Hameem حميم

intimate, very close (friend)

Hamiya حاميه

garrison, protection force

Hamil حامل

bearer, carrier, conveyor, , holder, expectant, pregnant

Hanan حنان

affection, tenderness, sympathy, compassion

Hanif or Haneef حنيف

Haneefs are people who, during the pre-Islamic period of jahiliyya , rejected the worship of idols. These people were in search for the true religion of Prophet Abraham.

Hanith حانث

perjurer, guilty of perjury

Hannata (v.) حنط

embalmed, (n.) embalmingحنوط. A word of caution here: Do not confuse what the Muslims do to corpses of their dead with that of non-Muslims, mostly the Christians who embalm their dead by draining them of blood then injecting a liquid in them. This is not permissible in Islam. Instead, Muslims anoint/oil the corpse with a special mixture of herbs which preserve the freshness of the corpse for some time. The best who excelled in this art are the Pharaohs of ancient Egypt. The hardest period that follows death (which, in Islam, means: the separation of the eternal and indestructible soul from the temporal and decaying body) is the first three days of our own counting. Researching true life, eternal life, that is, life after death, is from my viewpoint a most fascinating research. For those who wish to research this subject, the best reference I have come across is Sheikh (mentor) Abbas al-Qummi'sManazil al-Akhira which was originally written in Farsi then translated into Arabic by Dr. Abdul-Mahdi Yargari who, by the way, did an outstanding job. The edition I read was published in 1990 by the Balagh Foundation of Beirut, Lebanon. It falls only in 124 pages, yet it draws a road map for you and explains what you should expect, and how to be prepared for, as the stages on the very long and rough road to eternity succeed each other. To my deep dismay, not a single Publisher has till now asked me to translate this precious book, and I do not know if I will live long enough to see this great book translated into English…

Haqq حق

the truth, what is right

Haram حرام

a thing or action which is forbidden, prohibited, made unlawful by Islam

Haram حرم

sanctuary, a sacred territory. Mecca has been aharam since time immemorial. All things within the limits/boundaries of theharam are protected and considered inviolable; non-Muslims are not supposed to enter them. Medina was also declared aharam by the Prophet (ص).

Hasana or Hasaanah حصانه

immunity, privilege, exemption, liberty

Hashd حشد

crowd (of people, etc.), throng, multitude (of persons, etc.), riotous assembly

Hashr حشر

crowding, grouping, gathering together, assemblingيوم الحشر (such as for the Day of Judgment). Speaking of the Day of Judgment, here is the picture I have drawn in my imagination for the Gathering on that Day: First of all, the place where I believe the Judgment will take place will be on our Planet Earth since we all are earthlings. The globe will change its form considerably: The mountains will be crushed and made to look like cotton being worked by a cotton carder (نداف) as we are told in 101:5 (Chapter 101, Verse 5) of the Holy Qur'an and the oxygen will be separated from the hydrogen in water and the oxygen is set ablaze, so much so that you will see oceans set on fire as we are told in verses such as 81:6 and 52:6, till the entire earth is flattened like a computer's storage CD. This completely circular disk will be split into at least 128,000 triangles, this number corresponding to the number of prophets whom the Almighty sent to various nations of the human species. If you place many triangles side by side, you will come up with a circle. On tip of each pyramid will be the prophet who will face the nation to whom he was sent as those closest to him will be the nearest followed those who emulated them, and so on and so forth. For example, immediately facing the prophet will be hiswasis الأوصياء (successors to prophets), then thewalis الأولياء, then the martyrs الشهداء, then the scholars العلماء, that is, the people of knowledge who did not profit by their knowledge, who did not sell their religion, who did not become wealthy or politically powerful (or who gained both wealth and power while losing all their balance with God), those who did not write for fame or reputation but to benefit the public and hopefully earn the Almighty's Pleasure and rewards. Another tough condition for these scholars is that they should have acted upon what they had taught the people, a condition which not many of them can meet, and this includes the writer of this book who, therefore, needs your prayers and supplications, perhaps these prayers and supplications will benefit him on the Day of Gatheringيوم الحشر . These will be followed by others and others who disseminated knowledge or who in some way benefited the people especially in assisting them in getting closer to know and to worship their Maker rather than worship their ego, whims and desires. Within each triangle, there will be numerous groups. Each group will share one or more characteristic. People, we are told by a number ofahadith (traditions), will be gathered in the company of those whom they love the most, and "love" here does not mean only emotional but in actuality, in practicality, in reality, in degree of emulation and following. So, it is now up to you to give your heart to whomsoever you please: the movie stars, the singers, the dancers and their likes, or those who sacrificed their lives for the sake of humanity, setting immortal models for self-denial and self-sacrifice, rather than self-worship, such as the prophets and messengers of God who we, Muslims, respect and revere without making distinctions, as we are instructed to do in the Holy Qur'an. Now, and only now, you have an option. When the Day of Gathering comes, there will be no options left. The angels will know exactly where to place you for judgment; they are the judgment angels, for each angel has a function for which the Almighty creates him, and "him" here is used loosely since angels in Islam have no gender nor will have the souls. After the judgment is done and the accounts are settled (make sure you do not die while owing people some money or a past due apology!), the fortunate ones will be transported, in groups or individually, to the gardens of blissجنات النعيم , which I think will occupy the vast cosmos at that time - and only God knows if that cosmos will be similar to this cosmos, and most likely it will not - whereas those doomed will remain on earth. At that time, the earth will take another shape, becoming an inferno with numerous methods and chambers of torture described vividly in the Holy Qur'an for our admonishment. This is just an imagined picture, that is all, and you can say that I have a "wild imagination"! If you have a better idea, let us hear it! Surely Allah knows best.

Hasra or Hasrah حسره

regret, sorrow, remorse

Hawza حوزه

place of acquisition (of higher learning), religious seminary; among the world's most famoushawzas are located in Najaf, Iraq, and Qum, Iran.

Haya' حياء

timidity, shyness, feeling of decorum or propriety, modesty

Hayawan حيوان

animal. It also means "eternal life", everlasting life, eternity, as we read in Ch. 29 (Al-Ankabut, Spider), Verse 64. Most Arabic words have more than one meaning.

Hayawi حيوي

vital, full if vitality and energy, of utmost importance, essential

Hayawiyya حيويه

vitality, energy

Hayta حيطه

precaution, safeguard

Hazan (or Huzn) حزن

grief, agony, sorrow

Hazim حازم

strict, stringent, stern

Hifz حفظ

preservation, protection from loss, memorization (usually of the Holy Qur'an). Anyone who memorizes the entire text of the Holy Qur'an is calledhafiz .

Hila or Heelah حيله

trick, cunning, ruse, artifice, stratagem, ingenuity, contrivance

Hijab حجاب

veil, curtain, barrier

Hijama or Hijaamahحجامه

cupping

Hikma حكمه

wisdom, sagacity, prudence

Hilal هلال

crescent, singular ofahilla

Hilf حلف

alliance, confederation

Hijra هجره

migration. Thehijrah refers to the Prophet's migration from Mecca to Madinah. This journey took place in the 13th year of his mission (which coincided at the time with the month of September of 622 A.D. ). This is the beginning of the Muslim calendar. The word"hijra " means: leaving a place in order to seek sanctuary or freedom from persecution or to go where there is freedom of religion, or for any other purpose.Hijra can also mean to leave a bad way of life for a good or more righteous way, or to leave the company of bad folks and choose that of good folks.

Hiqd حقد

grudge, animosity, intense hatred, hostility, malice. (Do not let any of these diseases eat your heart up. Instead, pray for the wrongdoers to see the light of the Right Path so they may return to their senses, amend their ways and spare people their mischief. Do not harbor such negative feelings towards any human being, animal, plant or even stone, for all these are servants of the Almighty. Direct such sentiments towards bad actions caused through the insinuations of the Devil, arch-enemy Satan, Lucifer, and those of his tribe. Direct your contempt towards the deed rather than the doer for the doer may not be aware of what he does or why he does it. Empty your heart of hatred and fill it with love for everyone and everything, and this love will return back to you multiplied many times. Those who sow good seeds will reap a good harvest. Try it!)

Hisab حساب

accounting, accounting (or right and wrong, etc.), arithmetic, computation

Hisar حصار

siege, boycott, blockade, embargo

Hiwar حوار

dialogue, conversation (usually between two persons or groups)

Hizb حزب

literally, it means party (plurala zab ); another meaning is each 60th portion of the text of the Holy Qur'an

Hisn حصن

fortress, fortified place, chateau, citadel, protection against or a protective place or measure, security against, immunity

Hudud or Hudood حدود

limits ordained by Allah. This includes the punishment for crimes.

Hujja حجة

proof, argument, evidence, authority

Huri حوري

heavenly wives with large lovely eyes married to the male residents of Paradise

Hurr حر

free, liberal, open-minded