Imam al-Hadi in Samarra’
point
Imam ‘Ali al-Hadi (a. s. ) lived most of his life in Surra Man Ra’a (Samarra’). The Abbasid government imposed on him house arrest. He was like a prisoner. The policemen and investigators of the Abbasids surrounded his house watching all his movements and everyone associating with him or carrying money to him.
He suffered the severest political pressure during the reign of al-Mutawakkil, the Abbasid tyrant, who saved no effort in oppressing the Alawids. During his dark rule, the Alawids faced different kinds of misfortunes and disasters. We shall talk about that in details through the book.
Anyhow, we talk in brief about the Imam (a. s. ) when he was in Yathrib (Medina) and the reasons that forced him to leave it to Surra Man Ra’a and what happened to him with al-Mutawakkil.
In Yathrib
Imam al-Hadi (a. s. ) lived in Yathrib, his birthplace and the country of his fathers. He spent his time in spreading knowledge and morals and in educating people the Islamic principles. He took the Prophet’s Mosque as school for that. Ulama’, jurisprudents, and narrators surrounded him taking from the springs of his knowledge that he acquired from his fathers who had illuminated the life of man with the light of knowledge and faith.
As he was a fertile source for the intellectual, scientific life in Yathrib, he was the only source
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that provided students with money and material means besides providing the poor and needy with what they needed. Imam al-Hadi (a. s. ) did not only help or pay charity to the people of Yathrib, but his kindness included all sides of their lives. He comforted them in sorrow and in joy. He visited the sick, participated in funerals, showed kindness to the young and old, and cared for widows and orphans. He spared no good and favor unless he did to them. In return, they were very loyal to him. They surrounded him with their hearts and feelings and made him dwell in the deep of their souls.
Betraying the Imam
Some irreligious persons, who envied people of noble birth, bore grudge against Imam Abul Hasan (a. s. ). The virtues and high position Imam al-Hadi (a. s. ) had among people displeased those persons. From the bitterest enemies of Imam al-Hadi (a. s. ) was Abdullah bin Muhammad who had been appointed by al-Mutawakkil as the wali over Yathrib. This man often intended to harm and trouble Imam al- Hadi (a. s. ). He informed al-Mutawakkil against the Imam.
He told the caliph that the gathering of the public around Imam al-Hadi (a. s. ) caused the state dangers, and that great monies came to him from the different countries of the Islamic nation that weapons might be bought with those monies to stand against the Abbasid state, and there was a possibility of a revolt to overthrow the Abbasid government.
He asked al-Mutawakkil to arrest Imam al-Hadi (a. s. ) lest he would be powerful enough that
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the government would not be able to resist him. Al-Mutawakkil was upset and worried and he informed his viziers of the matter.
Frustrating the plot
When Imam al-Hadi (a. s. ) knew about the plot of this villain, he feared that al-Mutawakkil might face him with severe procedures for he knew that al-Mutawakkil was one of the bitterest enemies to the Ahlul Bayt (a. s. ).
Imam al-Hadi (a. s. ) wrote a letter to al-Mutawakkil complaining at the grudge and the bad treatment of his wali against him (Imam al- Hadi) and informed him of the falseness of his talebearing. Imam al-Hadi (a. s. ) assured al-Mutawakkil that he did not intend any harm against him and did never think of revolting against his rule.
Al-Mutawakkil was certain of the truthfulness of Imam al-Hadi (a. s. ) and his innocence of all that which was imputed to him.
The letter of al-Mutawakkil to Imam al-Hadi
Al-Mutawakkil sent a letter to Imam al-Hadi (a. s. ) replying to his letter and he deposed his official the villain wali of Yathrib. He invited the Imam to come to Surra Man Ra’a to be under house arrest so that he would be under his watch. Here is the text of the letter:
“Amir’ul- Mu’minin (al-Mutawakkil) knows your position, regards your kinship, considers what you and your family need to manage your affairs, fix your glory and their glory, and assure safety for you and for them. He just wants, out of that, the contentment of Allah and to carry out his duty towards you and towards them.
Therefore, Amir’ul- Mu’minin thought to depose Abdullah bin Muhammad from his post
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in the city of the messenger of Allah (SwT) for what you have mentioned that he ignored your right, slighted your high position, and ascribed to you that which Amir’ul- Mu’minin is certain you are innocent of and he believes your good will. Amir’ul- Mu’minin appointed Muhammad bin al-Fadhl and ordered him to respect and glorify you, and to follow your orders and opinions, to be close to Allah and to Amir’ul- Mu’minin through that. Amir’ul- Mu’minin longs to you, and likes to meet and look at you. Would you please hurry to visit and reside with him as you like?
You are free to bring from your family, followers, and servants whom you like. You travel when you want, come when you want, and move however you want. And if you like that Yahya bin Harthama the mawla of Amir’ul- Mu’minin and the soldiers with him to accompany you in your travel, and it is up to you.
We have ordered him to obey you. Ask Allah to choose what is best for you until you will come to Amir’ul- Mu’minin. None of his (Amir’ul- Mu’minin al-Mutawakkil’s) brothers, his children, family, and close companions is more preferred to you near him, or of closer position to him than you, and he is not kinder, more loyal, or more faithful towards any of them than towards you. The peace, mercy, and blessings of Allah be on you. ’ [1]
The worry of the people of Medina
Al-Mutawakkil ordered Yahya bin Harthama to travel to Yathrib to bring Imam al-Hadi (a. s. ) to
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Surra Man Ra’a and to investigate the accusation claiming that Imam al-Hadi (a. s. ) had intended to resist the rule and revolt against the government. Al-Mutawakkil gave the letter, which he had written to Imam al-Hadi (a. s. ) , to Yahya.
Yahya traveled to Yathrib. When the people of Yathrib knew about his task, they worried and feared too much for Imam al-Hadi (a. s. ) from the violence of the tyrant against him. They loved Imam al-Hadi (a. s. ) so much, for he kept to the mosque of the Prophet (S) feeding their ulama’ with his knowledge, giving charities to their poor, and he had no any tendency towards the worldly life. [1] Yahya began calming down people’s worry and fear and swore to them that he had not been ordered to do the Imam any wrong. They believed him and calmed down.
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[1]: Al-Irshad, p. 375-376
[1]: Mir’at az-Zaman, vol. 9 p. 553
Searching the Imam’s house
Yahya and his men searched the house of Imam al-Hadi (a. s. ) thoroughly but did not find anything save copies of the Holy Qur'an and books of du’a. it appeared that what was imputed to the Imam (that his house was full of weapons and money) was false. [2]
Sending the Imam to Surra Man Ra’a
Imam al-Hadi (a. s. ) was forced to leave Yathrib to Samarra’. His family accompanied him in the travel. Yahya, who admired the guidance and piety of Imam al-Hadi (a. s. ) , himself served the Imam during the travel. The caravan covered the desert until it arrived in Baghdad.
Al-Ya’qubi said that when Imam al-Hadi (a. s. ) arrived in al-Yasiriyya, Isaaq bin Ibrahim received him and saw how people were eager to meet and sit
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with the Imam. So he was taken to Baghdad in the night. [1]
Yahya went to visit the governor of Baghdad Isaaq bin Ibrahim adh-Dhahiri and informed him of the matter. Isaaq said to him, ‘This man (Imam al-Hadi) is the son of the messenger of Allah (SwT) and you know that al-Mutawakkil is deviant. If you inform al-Mutawakkil of a word against the Imam, he will kill him, and then the Prophet (S) will be your opponent on the Day of Resurrection. ’
Yahya said, ‘By Allah, I did not know from him (Imam al-Hadi) what I deny, and did not see from him except good. ’
They left Baghdad towards Samarra’. When they arrived in Samarra’, Yahya visited Waseef at-Turki who was from the prominent statesmen. He informed him of the arrival of the Imam. Waseef warned him from saying to al-Mutawakkil anything that might harm the Imam. He said to him, ‘O Yahya, by Allah, if one hair falls from him (Imam al-Hadi) , no one will be responsible for it except you. ’
Yahya was astonished at the agreement of Isaaq and Waseef on recommending him of keeping the Imam safe. [2]
In Khan as-Sa’alik
Al-Mutawakkil ordered his men to put Imam al-Hadi (a. s. ) up in Khan as-Sa’alik [3] to dishonor and degrade him before the public. Salih bin Sa’eed visited him in the khan and became uneasy for seeing him in that place. He said to the Imam, ‘May I die for you! They wanted to put out your light and to degrade you, so they put you
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up in this worst khan (caravansary) ; Khan as-Sa’alik. ’
Imam al-Hadi (a. s. ) looked at him with kindness and sympathy. He thanked him for his feelings, comforted his pain and uneasiness, and showed him from the miracles that Allah had provided His prophets and guardians with, [1] and so Salih calmed down and became satisfied.
The meeting between the Imam and al-Mutawakkil
Yahya told al-Mutawakkil about the good conducts, asceticism, and piety of Imam al-Hadi (a. s. ). He told him that he searched his house but did not find in it save copies of the Qur'an and books of du’a and that he was innocent of all that which was imputed to him. These words removed the rage and anger of al-Mutawakkil against the Imam.
Al-Mutawakkil ordered his men to allow Imam al-Hadi (a. s. ) to come in to him. When Imam al-Hadi (a. s. ) came in, al-Mutawakkil welcomed him with much respect and gave him good presents. [2]
He obliged him to remain in Surra Man Ra’a to be under watch. When al-Mutawakkil house-arrested Imam al-Hadi (a. s. ) , the Imam bought a house from Dalil bin Ya’qub an-Nasrani and lived with his family in it. He lived in this house until he died and was buried in it. [3]
Al-Mutawakkil refers to the Imam’s fatwas
Al-Mutawakkil found it inevitable to refer to Imam al-Hadi (a. s. ) in the questions he faced. He preferred his fatwas to the fatwas of all the jurisprudents of his age. Here are some of the questions that al-Mutawakkil referred to Imam al-Hadi (a. s. ) for their answers:
1. Al-Mutawakkil had a Christian clerk who was preferable by him. Because he loved him
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too much he surnamed him as Abu Noah. Some other clerks denied that and said that it was not permissible to surname an unbeliever. Al-Mutawakkil asked the jurisprudents to give him a fatwa on that but they did not agree on one fatwa. Some of them said it was permissible and others said it was not. He sent the question to Imam al-Hadi (a. s. ) who wrote to him with this answer,
Perdition overtake both hands of Abu Lahab, and he will perish. [1]
This answer was the most wonderful answer in the field of fatwas. Imam al-Hadi (a. s. ) quoted this Qur’anic verse that declared the permissibility of surnaming the unbelievers. Al-Mutawakkil followed this fatwa of Imam al-Hadi (a. s. ). [2]
2. Once, al-Mutawakkil became ill and he vowed that if Allah healed him, he would pay many dinars as charity. When he restored to health, he gathered the jurisprudents and asked them about the amount of the money he should pay as charity to fulfill his vow, but they disagreed on that.
Then, he asked Imam al-Hadi (a. s. ) about that. Imam al-Hadi (a. s. ) said that al-Mutawakkil had to pay eighty-three dinars. The jurisprudents were astonished at that and asked al-Mutawakkil, ‘Where from did he get this answer? ’ Al-Mutawakkil wrote to Imam al- Hadi (a. s. ) asking him about the source of his answer, and Imam al-Hadi (a. s. ) replied, ‘Allah the Almighty says,
Allah has given you victory in many battlefields. [3]
All our ancestors narrated that the battlefields were eighty-three. ’ [4] He said in the end of the answer, ‘Whatever more good
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Amir’ul- Mu’minin does shall be more useful and rewardable to him in this life and in the afterlife. ’ [1]
3. One day, a Christian man, who had committed adultery with a Muslim woman, was brought before al-Mutawakkil. When al- Mutawakkil wanted to execute the legal penalty on the Christian, he turned Muslim. Yahya bin Aktham said, ‘His faith (in Islam) cancelled his polytheism and sin. ’ Another jurisprudent said, ‘He is subjected to three punishments (by the whip). ’ Other jurisprudents said different things. Al-Mutawakkil asked his men to take a fatwa from Imam al-Hadi (a. s. ) about this matter.
Imam al-Hadi (a. s. ) replied, ‘He should be whipped until he dies. ’ Yahya and the other jurisprudents denied this fatwa of Imam al-Hadi (a. s. ) and said that he took this fatwa neither from the Book nor from the Sunna. Al-Mutawakkil wrote to Imam al-Hadi (a. s. ) saying, ‘The jurisprudents of Muslims denied this fatwa and said that neither the Book nor the Sunna had said so. Would you please show us why you have imposed on him the whipping until he would die? ’
Imam al-Hadi (a. s. ) replied by quoting this Qur’anic verse,
But when they saw Our punishment, they said: We believe in Allah alone and we deny what we used to associate with Him. But their belief was not going to profit them when they had seen Our punishment. [2] ’
Al-Mutawakkil took the fatwa of Imam al-Hadi (a. s. ) and ordered the man to be whipped until he died. ’ [3]
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[2]: Muruj ath-Thahab, vol. 4 p. 113
[1]: Tareekh al-Ya’qubi, vol. 3 p. 209
[2]: Mir’at az-Zaman, vol. 9 p. 553, Tathkirat al-Khawas, p. 359, Muruj ath-Thahab, vol. 4 p. 114
[3]: It was a caravansary of paupers
[1]: Al-Irshad, p. 376
[2]: Mir’at az-Zaman, vol. 9 p. 553
[3]: Tareekh Baghdad, vol. 12 p. 57
[1]: Qur'an, 111: 1
[2]: Bihar al-Anwar, vol. 4
[3]: Qur'an, 9: 25
[4]: Tareekh al-Islam by ath-Thahabi chap. The men of the twenty-sixth class, Tathkirat al-Khawas, p. 360.
[1]: Al-Muntadham, vol. 12 p. 26-27
[2]: Qur'an, 49: 84-85
[3]: Sharh Shafiyat Abu Firas, vol. 2 p. 167.
Al-Mutawakkil and poets
Once, al-Mutawakkil asked ‘Ali bin al-Jahm (the poet) about the best of poets and he
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mentioned to him some poets of the pre-Islamic and the Islamic ages, but al-Mutawakkil paid no attention and turned to Imam al-Hadi (a. s. ) asking him about the best of poets. Imam al-Hadi (a. s. ) said, ‘Al-Humani where he says:
“A group from Quraysh vied in glory with us.
When we disputed,
the call of cells judged to us against them with what we liked.
You find us silent while the witness of our preference to them
is of orotund voice in every mosque.
Ahmad, the messenger of Allah is our grandfather,
And we are his sons like shining stars. ”
Al-Mutawakkil turned to Imam al-Hadi (a. s. ) and asked him, ‘O Abul Hasan, what is the call of cells? ’
Imam al-Hadi (a. s. ) said, ‘It is: “I witness that there is no god but Allah, and witness that Muhammad is the messenger of Allah”. [1] Is Muhammad my grandfather or yours? ’
Al-Mutawakkil became angry and he said with a trembling tone, ‘He is your grandfather and we do not deny that. ’ [2]
Imam al-Hadi (a. s. ) left and left sorrow eroding the heart of the tyrant who found no way to answer the Imam.
Al-Mutawakkil invites ibn as-Sikkit to try the Imam
Al-Mutawakkil asked the prominent scholar Ya’qub bin Isaaq known as ibn as-Sikkit to ask Imam al-Hadi (a. s. ) about a complicated, ambiguous question that he (the Imam) might not find an answer and then al-Mutawakkil would have an excuse to defame and degrade him. Ibn as-Sikkit prepared a question to try Imam al-Hadi (a. s. ).
A scientific conference was held in the Abbasid Palace where prominent ulama’, jurisprudents, and theologians attended. At the head of the conference
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was al-Mutawakkil. Ibn as-Sikkit advanced and asked Imam al-Hadi (a. s. ) , “Why Allah sent Moses with the rod and white hand, sent Jesus with the healing of the blind and leprous and giving life to the dead, and sent Muhammad with the Qur'an and sword? ’
Imam al-Hadi (a. s. ) showed the percept behind all that by saying, ‘Allah sent Moses with the rod and white hand in a time where the predominant thing among people was magic. Therefore, Moses came to them with that and defeated their magic, dazed them, and proved authority over them. And Allah sent Jesus Christ with the healing of the blind and leprous and the giving of life to the dead by the will of Allah in a time where the predominant thing among people was medicine.
Therefore, Jesus Christ came to them with that and defeated and dazed them. And Allah sent Muhammad with the Qur'an and sword in a time where the predominant things among people were sword and poetry. Therefore, Muhammad came to them with the Qur'an and sword and dazed their poetry, defeated their sword, and proved authority over them. ’
Allah the Almighty has assisted his prophets with clear signs and dazing miracles that human beings were unable to make like them. Those signs and miracles fitted the ages when the prophets were deputed. Allah had given His messenger Moses the rod that changed into a huge adder eating the ropes and rods which the magicians of the Pharaoh changed to snakes.
The magicians of
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that age, who had reached the top of magic, could not invalidate the miracle of Moses or do even a little like it. Allah had also given him the white hand that was like the sun in its light and brightness. The magicians were unable to do something like this miracle which was the evidence on the truthfulness of Moses.
Allah had given His messenger Jesus the son of Mary the miracle of healing the blind and leprous and giving life to the dead in the time where medicine had reached the top of progress and development; nevertheless, people could not do anything like this miracle which dazed minds. Allah had given Jesus this miracle to be a sign on his truthfulness.
Allah had deputed Muhammad to be the last of His prophets and assisted him by the Qur'an which falsehood would not come to it from before it nor from behind it and which was the supreme miracle in its eloquence, rhetoric, excellent style, and wonderful expression in the time when the Arabs had reached the top of eloquence and rhetoric; but nevertheless, they were unable to keep pace with it or compose something like it or like a little of it. Therefore, the Qur'an was the sign that proved the prophethood of Prophet Muhammad (peace be upon him and upon his progeny.
Allah the Almighty had assisted the Prophet (S) with the defeating sword that was the sword of Amir’ul- Mu’minin ‘Ali (a. s. ) which harvested the heads of polytheists and unbelievers.
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The brave of Arabs were coward before this sword and they said that fleeing from battle is shame except from the sword of ‘Ali. The sword of ‘Ali (a. s. ) was like a thunderbolt that annihilated the masses of polytheists, separated the parties of unbelievers, gave the victory to Islam, and made Muslims mighty.
After this answer of Imam al-Hadi (a. s. ) , ibn as-Sikkit said to him, ‘What is the argument then? ’
Imam al-Hadi (a. s. ) said, ‘Reason! By it one, who fabricates lies against Allah, is known and denied. ’
Reason is the judge that distinguishes the truthful from liars, and its judgment is the final decision.
When ibn as-Sikkit failed to go on with the Imam, he said, ‘What does ibn as-Sikkit have in arguing with him (with the Imam)? He (ibn as-Sikkit) is but a man of grammar, poetry, and linguistics! ’
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[1]: The call of cells is the azan in the mosques
[2]: Al-Manaqib
The questions of Yahya bin Aktham
Yahya bin Aktham offered some questions, which he had prepared and written down before, to Imam al-Hadi (a. s. ) in order to try him. Here are the questions with their answers not literally mentioned:
1. Allah says in His Book:
One who had the knowledge of the Book said: I will bring it to you in the twinkling of an eye. [1]
The asker was Prophet Solomon and the asked one was Asif. Was Solomon, who was a prophet, in need of the knowledge of Asif?
The answer: Prophet Solomon (a. s. ) was not unable to know what Asif knew, but he wanted to make his nation of the jinn and mankind know that the authority after him would be Asif. It
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was from the knowledge of Solomon (a. s. ) that he had taught to Asif lest his nation would disagree on his Imamate and guardianship after him, and to confirm the proof before people.
2. Allah says:
And he raised his parents upon the throne and they fell down in prostration before him. [1]
How did Ya’qub (Prophet Jacob) and his sons prostrate themselves before Yusuf (Prophet Joseph) while they were prophets?
The answer: the prostration of Ya’qub before his son Yusuf was not for Yusuf, but all that from Ya’qub and his sons was obedience to Allah the Almighty and as greeting to Yusuf, as the prostration of the angels before Adam was not for Adam. Ya’qub and his sons, and Yusuf with them, prostrated themselves to thank Allah the Almighty for their reuniting. Do you not see that he said when thanking Allah at that time,
My Lord! Thou hast given me of the kingdom… [2]
3. Allah says:
But if you are in doubt as to what We have revealed to you, ask those who read the Book. [3]
If the addressee was the Prophet (S) , then he was in doubt, but if the addressee was other than the Prophet (S) , then to whom the Book had been revealed?
The answer: the addressee was the Prophet (S) and he was not in doubt about what Allah had revealed but the ignorant said: why did Allah not deputed a prophet from the angels? Why did He not differentiate between him (the Prophet) and the rest of people in eating, drinking, and walking
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in markets? So Allah revealed to his Prophet,
And We have not sent before you any messengers but they most surely ate food and went about in the markets. [1]
He said to the Prophet (S): ask, in the presence of the ignorant, those who recite the Book: has Allah sent a prophet before you that he did not eat food and walk in the markets? O Muhammad, they are examples for you. Allah said, (if you are in doubt…) though there was no doubt but just for showing the truth as He said,
But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and ourselves and yourselves, then let us be earnest in prayer, and pray for the curse of Allah on the liars. [2]
If he said: “Come so that we make the curse of Allah on you”, they would not respond. Allah knew that His Prophet would carry out His mission and knew that he was truthful and not a liar but He wanted to confirm the situation when saying
if you are in doubt….
4. Allah says:
And if all the trees in the earth were pens, and the sea, with seven more seas to help it, (were ink) , the words of Allah could not be exhausted. [3]
What are these seas and where are they?
The answer: Yes, it is so. If all the trees of the world were pens and the seas were
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ink supplied with other seven seas until the earth would explode into springs as it exploded in the flood, the words of Allah would not come to an end. The seas are: Ayn al-Kibrit, Ayn al-Yemen, Ayn Barhut, Ayn Tabariya, geyser of Masidan called Lisan, an African geser called Saylan, and Ayn Bahuran. And we (the Ahlul Bayt) are the words that our virtues cannot be perceived or counted.
5. Allah says:
And therein is all that souls desire and eyes find sweet. [1]
The soul of Adam desired to eat from the wheat and he ate. Then, why was he punished?
The answer: in the Paradise there are all kinds of foods, drinks, and entertainments that souls desire and eyes delight in and Allah has permitted all that for Adam. But the tree that Allah has forbidden Adam and his wife from eating from its fruit was the tree of envy. Allah asked them both not to look at those whom Allah has preferred to them and at His creatures with the eye of envy, but Adam forgot and could not help himself before that tree.
6. How is the witness of one woman permitted whereas Allah says:
And call to witness two just men among you [2]
The answer: the woman whose witness is permitted though alone is a midwife but with satisfaction; otherwise no less than two women who stand instead of one man. If the woman was alone, her witness is accepted with her taking an oath.
7. ‘Ali (a. s. ) judged that a hermaphrodite was
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to be looked at its organ of urination to see if its urination was like that of man, then a hermaphrodite was to be considered as a man and if the urination was like that of woman then the hermaphrodite was to be considered as a woman.
Who can look at the hermaphrodite? For if the looker was a man, the hermaphrodite might be a woman, and if the looker was a woman, the hermaphrodite might be a man which would be not permissible. And what about the inheritance of a hermaphrodite?
The answer: The case of a hermaphrodite is as ‘Ali said. A hermaphrodite inherits due to its organ of urination. Some fair and just men hold mirrors in their hands and a hermaphrodite stands naked behind them. The men look in the mirrors and judge whether the hermaphrodite is a man or a woman.
8. The owner of a herd of sheep saw the shepherd copulate with a ewe. When the shepherd saw the owner, he released the ewe to go in the middle of the herd. How can that ewe be known to be slaughtered? Is it permissible to eat its meat or not?
The answer: if the owner, who saw the shepherd commit that sin, knew that ewe, he should slaughter and burn it, and if not, he should divide the sheep into two divisions and cast lots between the two divisions. If the lots fell on one division, the other division should be excluded, and so on until
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two sheep would remain. The lots would be cast between the two sheep and the one, which the lots fell on, should be slaughtered (and burned) and the rest of sheep would be preserved. [1]
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[1]: Qur'an, 27: 40
[1]: Qur'an, 12: 100
[2]: Qur'an, 12: 101
[3]: Qur'an, 10: 94
[1]: Qur'an, 25: 20
[2]: Qur'an, 3: 61
[3]: Qur'an, 31: 27
[1]: Qur'an, 43: 71
[2]: Qur'an, 65: 2
[1]: Tuhaf al-Uqul, al-Manaqib
10. Why, in the Fajr (dawn) Prayer, the suras are recited loudly though it is from the prayers of day whereas it is the prayers of night that are recited loudly?
The answer: as for the Fajr Prayer, it is recited loudly because the Prophet (S) offered it in the darkness of (the end of) night, and so it is recited in the night.
11. (Imam) ‘Ali said to ibn Jarmuz, ‘Tell the killer of the son of Safiyyah that he shall be in the Fire. ’ [2] Why did he (Imam ‘Ali) not kill him (ibn Jarmuz) though he was the Imam?
The answer: ‘Ali said that after the saying of the messenger of Allah. Amir’ul- Mu’minin did not kill him in Basra (on the day of the Camel) because he knew that he would be killed in the battle of an-Nahrawan.
12. Tell me why ‘Ali killed the people of (the battle of) Siffin and ordered his men to kill them whether they were attacking or fleeing and he finished off the wounded, but on the day of al-Jamal (the camel) he did not kill a fleer or a wounded one and did not order his men to do that. Rather, he said, ‘Whoever keeps to his house will be safe. ’ Why did he do that? If the first decision was
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right, so the second would be wrong.
The answer: The Imam (leader) of the people of the Camel was killed and they had no leader to refer to. They went back to their homes without fighting, deceiving, or spying. They were satisfied (after the defeat) not to be fought. But the people of Siffin belonged to a prepared company with a leader supplying them with spears, armors, and swords, caring for them, giving them good gifts, preparing great monies for them, visiting their sick, curing their wounded, giving sumpters to their footers, helping their needy, and returning them to the fight.
The matter with the people of Basra (who fought in the battle of al-Jamal) was to stop fighting them when they laid down their arms, but the matter with the people of Siffin was to follow after their fleers and finish off their wounded. Without Amir’ul- Mu’minin and his judgments towards the people of Siffin and the people of al-Jamal, the judgment towards the disobedient of monotheists would not be known. Whoever denied that would be subjected to the sword.
13. If a man confesses, against himself, that he has committed sodomy, shall he be punished or pardoned?
The answer: if a man confesses against himself by himself with no evidence discovered by others against him, the Imam, who has been appointed by Allah, has the right to punish in behalf of Allah, and he also has the right to pardon in behalf of Allah. Have you not heard the saying of Allah,
This
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is Our free gift, therefore give freely or withhold, without reckoning. [1]
Allah began with the giving first and then the withholding.
We answered all what you asked us about. Know that! ’
Yahya was astonished at the answers of Imam al-Hadi (a. s. ) to these ambiguous questions and he turned to al-Mutawakkil and advised him saying, ‘We do not like you to ask this man about anything after my questions to him…In showing his knowledge there will be strengthening to ar-Rafidha (the Shi’a). ’ [2]
Imam al-Hadi (a. s. ) was one of the great men of knowledge in Islam. He was the heir of the knowledge and sciences of his fathers who were the leaders of the intellectual life in Islam.
Imam al-Hadi (a. s. ) replied to the ambiguous questions of ibn as-Sikkit immediately and as soon as he looked at them. This showed the great scientific ability which was one of the eminent aspects of the great personality of the Imam (a. s. ).
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[2]: The son of Safiyyah was az-Zubayr bin al-Awwam who was killed by ibn Jarmuz on the day of al-Jamal.
[1]: Qur'an, 38: 39
[2]: Al-Manaqib by ibn Shahrashub, vol. 4 p. 403-406, Tuhaf al-Uqul, p. 477-481
His visiting to the tomb of Amir’ul- Mu’minin
In the first year when Imam al-Hadi (a. s. ) came to Surra Man Ra’a, he visited the tomb of his grandfather Amir’ul- Mu’minin ‘Ali (a. s. ). His visit fell on the day of Eid al-Ghadir. Two ziyaras to his grandfather Amir’ul- Mu’minin were transmitted from him. Here are they:
1. “Peace be on you, the guardian of Allah. I witness that you are the first who were wronged and your right was extorted, but you were patient and you expected until certainty came to you. I witness that you met Allah and you were a martyr.
May Allah torture your killers with all
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kinds of torment and repeat punishment for them. I came to you acknowledging your right, knowing your position, and opposing your enemies and opposing whoever wronged you. I shall meet my Lord on that insha’Allah… O guardian of Allah, I have many faults; please intercede for me with your Lord, O my master for you have a high position near Allah, great rank, and intercession. Allah has said,
They do not intercede except for him whom He approves. [1] ” [2]
2. There is another ziyara that was narrated from Imam al-Hadi (a. s. ) to his grandfather Amir’ul- Mu’minin ‘Ali (a. s. ). It is one of the most wonderful ziyaras of the infallible Imams (a. s. ) in its high meanings and in mentioning some events that took place in the First Islamic Age. Here we mention a little part of this ziyara:
“I witness that there is no god but Allah the Only with no partner, as He has witnessed for Himself, and the angels, and people of understanding from His creation have witnessed. There is no god but He, the Mighty, the Wise. And I witness that Muhammad is His slave and pleased messenger whom He sent with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse.
O Allah, make the best and most perfect of Your blessings, the most growing and prevailing of Your favors, and the purest of Your compliments be on our master Muhammad Your slave, messenger, confidant, guardian, pleased, best friend,
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the choice of Your creation, Your pure, trustee, the witness to You, the guide to You, the revealer of Your mission, the loyal to You, the struggler in Your way, the defender of Your religion, the declarer of Your proofs, the guided to Your obedience, the guider to Your pleasedness, the container of Your revelation, the keeper of Your covenant, the achiever of Your charge, the assisted with the illuminating light, the directed by the pleased errand, the infallible against every error and slip, the exalted above every error, the sent with the best of religions and beliefs…
O Allah, bless Your guardian, the guard of Your religion, the executor of justice after Your Prophet, ‘Ali bin Abu Talib the commander of the believers, the Imam of the pious, the master of guardians…the successor of Your Prophet over the whole people, his guardian in life and religion, the great truthful, the distinguisher between the halal and the haram, the supporter of Islam, the destroyer of idles, the assistant and defender of religion, the protector and satisfier of the Prophet…
O Allah, show us the right path so that we follow it, and the way of guidance so that we walk in it, and change our faults into right, and make not our hearts to deviate after You have guided us aright, and grant us from You mercy O You Who are called out of Your generosity al-Wahhab (the Giver) , and grant us good in this world and good in the hereafter, and
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save us from the chastisement of the Fire if we deserve it, O You the Most Merciful of the Merciful! ’ [1]
Invoking the shrine of Imam Husayn
Imam al-Hadi (a. s. ) became ill and he saw that the best cure for him was to invoke the tomb of the master of the youth of Paradise and one of the two grandsons of mercy (the Prophet) ; Imam Husayn (a. s. ) whom no one resorted to his tomb unless Allah relieved him from the pains and misfortunes of this world.
Abu Hashim al-Ja’fari narrated the resorting of Imam al-Hadi (a. s. ) in many narrations. Here we mention them:
1. Abu Hashim al-Ja’fari said, ‘Muhammad bin Abu Hamza and I visited Abul Hasan (al-Hadi) when he was ill. He said to us, ‘Send some men to al-Ha’ir (Kerbala; where Imam al-Husayn (a. s. ) was buried) at my expense! ’ When we left him, Muhammad bin Hamza said to me, ‘Does he send us to al-Ha’ir while he himself has the same position of the one (Imam Husayn) who is in a-Ha’ir?! ’
Imam al-Hadi (a. s. ) had the same position his grandfather Imam Husayn (a. s. ) had. He was an infallible Imam like him that Allah had kept away the uncleanness from him and purified him a thorough purifying. Abu Hashim was affected by the saying of Muhammad bin Hamza and so he went to Imam al-Hadi (a. s. ) and told him that. Imam al-Hadi (a. s. ) said to him, ‘It is not so. Allah has some places that He likes to be worshipped in, and al-Ha’ir of al-Husayn is one of those places. ’ [2]
2.
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Abu Hashim Said, “I visited Abul Hasan ‘Ali bin Muhammad when he was ill. He said to me, ‘O Abu Hashim, send a man from our mawali to al-Ha’ir to pray Allah for me! ’
When Abu Hashim left, he met ‘Ali bin Bilal in the street. He told him about the Imam and asked him to travel to Kerbala to pray for the Imam. ‘Ali was astonished and he said, ‘I hear and obey! But I say: he is better than al-Ha’ir. [1] He has the same position of that one (Imam al-Husayn) in al-Ha’ir, and his praying for himself is better than my praying for him. ’
Abu Hashim went and told Imam al-Hadi (a. s. ) what ‘Ali bin Bilal said. Imam al-Hadi (a. s. ) said, ‘The messenger of Allah (SwT) was better than the House (the Kaaba) and the (black) Rock, but he circumambulated the House and kissed the Rock. Allah the Almighty has places that He likes to be worshipped in, and He responds to whoever prays Him there. Al-Ha’ir is one of those places…’ [2]
In another tradition Imam al-Hadi (a. s. ) said, ‘Allah the Almighty has assigned from His earth some places called al-Marhumat (mercified). He likes to be invoked in them and He responds. ’ [3]
3. Abu Hashim said, ‘Abul Hasan (a. s. ) , when he was ill, sent for me and for Muhammad bin Hamza, who preceded me to him. He told me that Imam al-Hadi (a. s. ) still said, ‘Send (someone) to al-Ha’ir! ’ I said to Muhammad, ‘Did you not say to him that I would
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go to al-Ha’ir? ’ I said to the Imam, ‘May I die for you, I go to al-Ha’ir. ’ He said, ‘Think of that! ’ Then he said, ‘Muhammad has no secret from Zayd bin ‘Ali (he does not believe in the doctrine of Zayd) and I do not want him to hear that. ’
I mentioned that to ‘Ali bin Bilal and he said, ‘What shall he do with al-Ha’ir whereas he himself is al-Ha’ir? ’ I went to al-Askar (Samarra’) and visited him (Imam al-Hadi). When I wanted to leave, he asked me to sit down. When I saw him feel at ease with me, I remembered the saying of ‘Ali bin Bilal and mentioned it to him.
He said to me, ‘You might say to him that the messenger of Allah (SwT) circumambulated the House and kissed the Rock, and the sanctity of the Prophet (S) and the believers is greater than the sanctity of the House. Allah ordered him (the Prophet) to stop at Arafa which is but a place that Allah likes to be mentioned in. So I like to be prayed for me where Allah likes to be called on. And al-Ha’ir is one of those places. ’ [1]
Imam al-Husayn (a. s. ) is dear and beloved to Allah. He defended the religion of Allah by his life and blood and offered his children, family, and companions as pure sacrifices for the sake of Allah. He faced misfortunes and disasters that no reformer in the earth had ever faced.
Allah had endowed Imam Husayn (a. s. )
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[1]: Qur'an, 12: 28
[2]: Kamil az-Ziyarat, Mazar al-Bihar
[1]: Mazar al-Bihar.
[2]: Kamil az-Ziyarat, p. 273, Mazar al-Bihar, p. 141.
[1]: He meant the holy place where Imam al-Husayn (a. s) was buried
[2]: Kamil az-Ziyarat, p. 274, Mazar al-Bihar p. 141
[3]: Wassa’il ash-Shi’a, vol. 3 p. 570.
[1]: Kamil az-Ziyarat, Furu’ (branches of) al-Kafi, vol. 4 p. 567
with charismata that He had not endowed anyone of His guardians with except his grandfather (the Prophet) and father (Imam ‘Ali). In this world Allah has given him dignity and honor that no man has ever been given. Allah has made his holy shrine as a resort for the yearning, and a shelter for the distressed, and honored the shrine by responding to the prayer under its dome, and in the afterworld he shall be an obeyed intercessor and Allah will endowed him with dignity and honor that no eye has ever seen and no ear has ever heard like it.
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Breaking into the Imam’s house
Some villains went to al-Mutawakkil and informed him against Imam al-Hadi (a. s. ) claiming that he had books, arms, and monies and that he might revolt against the government of al-Mutawakkil, who became worried and terrified when hearing that. Al-Mutawakkil ordered some of his Turk policemen to attack the house of Imam al-Hadi (a. s. ) in the night and arrest him. They attacked Imam al-Hadi (a. s. ) unexpectedly and found him in a simple house wearing a garment of wool and there was nothing between him and the ground save a carpet of sand and pebbles while facing the qibla and reciting this saying of Allah,
Nay! do those who have wrought evil deeds think that We will make them like those who believe and do good that their life and their death shall be equal? Bad it is that they judge. [1]
They took him to al-Mutawakkil while he was in that state [2] that
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represented the asceticism of prophets and spirituality of apostles. Al-Mutawakkil was drunk at the table of wine. When he saw Imam al-Hadi (a. s. ) , he offered him a glass of wine, but Imam al-Hadi (a. s. ) shouted at him, ‘By Allah, it has never mixed with my blood and flesh at all. ’
Al-Mutawakkil asked the Imam, ‘Recite me some poetry! ’
Imam al-Hadi (a. s. ) said, ‘I seldom recite poetry. ’
Al-Mutawakkil insisted on him saying, ‘You must recite me some poetry! ’
Imam al-Hadi (a. s. ) found himself obliged to recite some poetry, and so he recited the following verses that changed the ecstasy of al- Mutawakkil into sorrow and weeping,
“They were on the tops of mountains,
Guarded by strong, brave men, but those tops sufficed them not.
After glory, they were taken down from their positions,
and put into holes. How bad abode they dwelt in!
A crier called them after been buried:
Where are the thrones, crowns, and treasures?
Where are the faces that were at ease and luxury,
that curtains and screens were put before them?
The grave showed those faces where worms were fighting on them.
How long they ate and drank!
But after that long eating, they were eaten! ”
Al-Mutawakkil was shaken and intoxication flew from his head. He began terribly crying. The attendants in the meeting feared for Imam al-Hadi (a. s. ) that al-Mutawakkil might assault him and they thought that al-Mutawakkil would revenge on him.
Al-Mutawakkil ordered his men to take the glasses of wine away from the meeting. He turned to the pure Imam (a. s. ) and said to him reverently, ‘O Abul Hasan, are you
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in debt? ’
Imam al-Hadi (a. s. ) said, ‘Yes, four thousand dinars. ’
Al-Mutawakkil ordered four thousand dinars to be given to Imam al-Hadi (a. s. ) and returned him back to his house with respect and honor. This event showed the jihad of Imam al-Hadi (a. s. ) and his fixed situation towards that tyrant. He did not care for his rule and power. He preached him and warned him from the punishment of Allah and said to him (through poetry) that he would die and neither his armies nor his authority would save him from death, and that his delicate body would be food for worms in the grave. Certainly al- Mutawakkil had never heard such preaches before. Instead, he filled his ears with the voices of songsters and songstresses. And finally death came to him while he was between musicians and cups of wine, and the mention of Allah did not come to his mind throughout his life.
Al-Bathawi informs against the Imam
Historians said that one day al-Mutawakkil was afflicted with abscesses and he was about to die from that. Al-Fath bin Khaqan counseled him to send a messenger to Imam al-Hadi (a. s. ) to tell him about his case that he might have some remedy. Al-Mutawakkil sent a messenger to Imam al-Hadi (a. s. ) , who prescribed a remedy for him. After using the remedy al-Mutawakkil was restored to health. When his mother was informed that he recovered, she sent Imam al-Hadi (a. s. ) a pouch of ten thousand dinars and she sealed it with her seal. Muhammad bin al-Qassim al-Bathawi went to al-Mutawakkil and
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told him that money and arms were carried to the Imam.
Al-Mutawakkil was terrified and ordered Sa’eed the custodian to break into the house of Imam al-Hadi (a. s. ) in the night and fetch all weapons and monies he might find there. Sa’eed went to the house of Imam al-Hadi (a. s. ). He put a ladder and went up to the roof. It got too dark and Sa’eed did not know how to get to the yard of the house. While he was confused, he heard Imam al-Hadi (a. s. ) saying to him, ‘O Sa’eed, stay as you are until we bring you a candle! ’
He was given a candle and then he came down to the yard. He found Imam al-Hadi (a. s. ) wearing a wool-garment and a wool cap, and saw a prayer-carpet on a mat. He searched the house but found nothing except that pouch and ten thousand dinars. He lifted the prayer- carpet of the Imam and found a sword. He took all that to al-Mutawakkil. When al-Mutawakkil saw the seal of his mother on the pouch, he sent for her and asked her about matter. She said to him that she had vowed to give a gift to Imam al-Hadi (a. s. ) when al-Mutawakkil would recover from his illness, and said that when al-Mutawakkil recovered, she carried out her vow.
Al-Mutawakkil felt shy and added another pouch of money to that pouch of his mother and ordered Sa’eed to take them to the Imam. He took them to the Imam and apologized to him.
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Imam al-Hadi (a. s. ) replied to him by reciting this Qur’anic verse,
Those who do wrong will come to know by what a (great) reverse they will be overturned. [1]
The blockade against the Imam
Al-Mutawakkil imposed a serious economical blockade on Imam al-Hadi (a. s. ) and imposed severe penalties on whoever sent legal dues or gifts to him. During the reign of al-Mutawakkil Imam al-Hadi (a. s. ) was in serious hardship and difficulties. The believers refrained from giving him the legal dues as they refrained from visiting and having the honor of serving him for fear of the oppressive government.
Imprisoning the Imam
The tyrant ordered to arrest Imam al-Hadi (a. s. ) and put him in prison. After some days in prison, Saqr bin Abu Dulaf came to visit him. The chamberlain, who knew him and knew that he was a Shi’a, received and asked him, ‘What do you want and what for you have come? - Page224 - The Life of Imam Ali Al - Hadi: Study And Analysis
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[1]: Qur'an, 45: 21
[2]: Rawdhat al-A’yan, manuscript
[1]: Qur'an, 26: 227
He said, ‘I have come for good. ’
The chamberlain said, ‘You might have come to ask about your master! ’
He said, ‘My master is Amir’ul- Mu’minin (he meant al-Mutawakkil). ’
The chamberlain smiled and said, ‘Be silent! Your master is the truth (he meant Imam al-Hadi). Do not fear me! I am on your belief. ’
Saqr said, ‘Praise be to Allah! ’
The chamberlain said, ‘Do you want to see him? ’
Saqr said, ‘Yes, I do. ’
The chamberlain said, ‘Sit down here until the mailman comes out. ’
When the mailman went out, the chamberlain said to his attendant, ‘Take Saqr to the room where the Alawid is imprisoned and leave them alone! ’ When Saqr went into the cell, he saw
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Imam al-Hadi (a. s. ) sit on a mat and before him there was a dug grave. Al-Mutawakkil had ordered this grave to be dug in order to frighten the Imam. Imam al-Hadi (a. s. ) said to Saqr kindly and friendly, ‘O Saqr, what made you come? ’
Saqr said, ‘I came to know your news. ’ Saqr began crying feeling pity and fear for the Imam. The Imam said to him, ‘O Saqr, do not worry. They cannot harm us. ’
Saqr calmed down and thanked Allah for that. Then he asked the Imam about some religious questions and the Imam answered his questions. Then he said farewell to the Imam and left. [1] It was no long after that when the Imam was set free.
A vain attempt to assassinate the Imam
Al-Mutawakkil was unable to bear Imam al-Hadi (a. s. ) any more. It bothered him that people talked about the virtues, vast knowledge, piety, and asceticism of Imam al-Hadi (a. s. ) and that the Shi’a believed in his Imamate and believed that he was worthier of the caliphate than him (al-Mutawakkil). Therefore, he tried to assassinate the Imam and get rid of him but however he failed to achieve his aim.
Al-Fadhl bin Ahmad al-Katib (the clerk) narrated that his father, who was the clerk of al-Mu’tazz, said, ‘We were with al-Mu’tazz when one day we went to al-Mutawakkil who was sitting on his throne but very angry looking askance at his vizier al-Fath bin Khaqan and shouting, ‘This is whom you said about what you said! ’
Al-Fath tried to calm him
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down. He said to him, ‘O Amir’ul- Mu’minin, [1] it was fabricated against him. ’
Al-Mutawakkil paid him no attention and said, ‘By Allah, I will kill this…who fabricates and defame my rule. ’ He brought four men from the Khazar, who understood nothing, gave them arms and ordered them to kill Imam al-Hadi (a. s. ) when he would come to him. He said angrily, ‘By Allah, I will burn his body in fire after killing him. ’
Imam al-Hadi (a. s. ) came surrounded by the guards of the palace who glorified him by saying loudly “la ilaha illallah; there is no god but Allah” and “Allahu akbar; Allah is great”. They said, ‘This is the son of ar-Ridha. ’
When al-Mutawakkil caught sight of him, he was affected by his solemnity and Allah cast terror into his heart. He jumped from his throne, received the Imam warmly, kissed him on the forehead, and said to him reverently, ‘O my master, son of the messenger of Allah, the best of whom Allah has created, my cousin, my lord Abul Hasan…’
Imam al-Hadi (a. s. ) advised and warned him of the punishment of Allah.
Al-Mutawakkil asked him, ‘My master, why did you come at such a time? ’
Imam al-Hadi (a. s. ) said, ‘Your messenger came to me saying; al-Mutawakkil sends for you. ’
Al-Mutawakkil said, ‘The son of…lied. My master, go back to where you have come from! ’ Al-Mutawakkil turned towards his viziers and sons and said, ‘Fath, Abdullah, Mu’tazz, escort your master! ’
Imam al-Hadi (a. s. ) left surrounded by a halo of reverence and glorification and the Khazars refrained
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from killing him when they saw his solemnity, the honoring of the guards, and the glorification of al-Mutawakkil towards him. [1] And thus the attempt of al-Mutawakkil failed.
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[1]: Bihar al-Anwar
[1]: It refers to al-Mutawakkil
[1]: Al-Kharayij by ar-Rawandi
Al-Mutawakkil despises the Imam
Envy filled the heart of al-Mutawakkil who followed all ways to degrade Imam al-Hadi (a. s. ) and belittle his position that was exalted among the public. He wanted to belittle the Imam by making him go on foot before him so that people might disregard him, but his vizier counseled him to give up because that would make the public blame and criticize him.
Al-Mutawakkil paid no attention to his vizier who counseled him again that he could order the officials and notables including the Imam to go on foot so that no one would think that the Imam alone was intended. Al-Mutawakkil responded to his vizier and ordered people to go on foot before him and they did. It was a very hot summer day. Imam al-Hadi (a. s. ) oozed sweat. Zuraqa the chamberlain of al- Mutawakkil saw the Imam in that state. He came to him, seated him in a vestibule there, took out a handkerchief and began wiping the sweat of the Imam. He said to the Imam trying to comfort his pains,
‘Your cousin (al-Mutawakkil) did not intend you particularly. ’
Imam al-Hadi (a. s. ) looked at him and said, ‘Stop that! ’ And then he recited this Qur’anic verse,
Enjoy yourselves in your abode for three days, that is a promise not to be belied. [2]
Zuraqa said, ‘I had a teacher who was a Shi’a. I often joked with him.
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When I went home, I sent for him. When he came to me, I told him about what I heard from the Imam (a. s. ). He changed color and said to me, ‘Be careful and store all what you have! Al-Mutawakkil shall die or be killed after three days. ’ He understood that from the Qur’anic verse that Imam al-Hadi (a. s. ) recited.
I was affected by his speech and asked him to leave. Then I thought with myself and said that it would not harm me to take precautions. If something like that happened, I would have taken my precaution, and if not, I would lose nothing. I went to the house of al-Mutawakkil and took all my money. I deposited them with one of my acquaintances. After three days al-Mutawakkil died. This sign was the cause of my guidance and believing in Imamate. ’ [1]
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[2]: Qur'an, 11: 65
[1]: Bihar al-Anwar, vol. 12 p. 134, al-Kharayij
The Imam’s prayer against al-Mutawakkil
Imam Abul Hasan al-Hadi (a. s. ) resorted to Allah and prayed Him with this holy du’a (known as the du’a of the wronged against the unjust) which was one of the treasures of the Ahlul Bayt (a. s. ) ;
“O Allah, I and so-and-so (he meant al-Mutawakkil) are two slaves from your slaves. Our forelocks (heads) are in your hand. You know our residence and depository, and know our resort and abode, and our inwards and outwards, and know our intentions, and encompass our consciences. Your knowing of what we show is as your knowing of what we conceal, and your knowing of what we hide is as your knowing of what we announce.
Nothing
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of our concerns is hidden from you, and no state of ours is kept secret before you. We have no shelter protecting us from you, and no refuge keeping us away from you. No escaper from us can escape from you, and no oppressor can protect himself by his power from you, nor his soldiers can defend him against you.
No defeater can defeat You by his might, and no mighty one can stand against You by his abundance. You overcome him wherever he goes, and subject him to wherever he resorts. The wronged come to your door, and the oppressed from us rely on you and turn to you.
They ask you for help when helpers fail them, and cry for Your support when supporters turn backs to them. They resort to You when shelters disappoint them, and knock Your door when doors are closed before them, and get to You when inadvertent kings hide from them. You are aware of them before they complain to You, and know what benefits them before they ask You for it. Praise be to You, the Hearing, the Seeing, the Kind, the mighty.
O Allah, it has been in Your eternal knowledge, clear judgment, running fate, irrefutable decision, and inevitable will in all Your creations; the happy one of them and the wretched, the good one and the bad, that if You have given to so-and-so (he meant al- Mutawakkil) a power over me and he wronged me by it, oppressed me, overcame me by
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the power You have given to him, and became haughty towards me by the position You have made to him, and Your gifts to him seduced him, Your patience with him made him be tyrannical, and so he did me a distress that I could not bear, and intended me with evil that I failed to tolerate.
I could not defend myself against him for my weakness, and could not take my right from him for my humbleness. So I left him to You and relied on You concerning him. I threatened him with Your punishment, warned him of Your domination, and frightened him of Your revenge, but he thought that Your patience with him was out of weakness, and Your giving him time was out inability.
Nothing prevented him and so he went far in his oppression, and exaggerated in his enmity, and exceeded in his tyranny daring before You my Lord, and exposing himself to Your wrath which You do not repel from the unjust, and ignoring Your punishment which You do not withhold from the oppressive.
O my Lord, here I am disabled before him, subjected under his rule, subjugated by his reins, defeated, oppressed, distressed, afraid, terrified, suppressed. I lost my patience, and remained helpless. Doors were closed before me except Yours, and directions were blocked before me except Yours. My affairs were confused to resist his hardships to me. My thoughts failed to remove his oppression. Whoever of Your people I asked for help disappointed me, and
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whoever of Your creation I relied on betrayed me.
I counseled with my advice and it told me to resort to You, and inquired my guide and it did not guide me save to You, so I turned to You my Lord humbly, servilely, submissively, knowing that there was no deliverance except near You, and no rescue except by You. Carry out Your promise of supporting me and responding to my supplication for You have said and Your saying is the truth that is not annulled or changed,
(and he who retaliates with the like of that with which he has been afflicted and he has been oppressed, Allah will most certainly aid him) , [1] and, glory be to You and sanctified are Your names, You said, (call upon Me, I will answer you) , [2]
and so I do as You have ordered me not as a favor from me on You; how is that while it is You Who have guided me to that? My Lord, bless Muhammad and the progeny of Muhammad and respond to me as You have promised me, O You Who do not fail the promise.
My Lord, I do know that You have a day on which you avenge on the unjust for the wronged, and I am certain that You have a time at which You take from the oppressor to the oppressed because none of resisters can resist You, and none of opponents can run off Your hold, and You fear none that may escape You, but my
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fear and intolerance fail me before Your patience, and the expectance of Your insight.
Your power over me, my Lord, is over all powers, and Your authority defeats all authorities. The return of everyone is to You even if You give him time, and the coming back of every oppressor is to You even if You respite him.
Your patience with so-and-so (he meant al-Mutawakkil) and Your respiting him harmed me, and despair was about to overcome me except for the trust I had in You and the certainty in Your promise. If it is in Your fate and eternal power that he will repent of oppressing me or refrain from harming me or change from what he has committed against me…
O Allah, bless Muhammad and the progeny of Muhammad and put that in his heart at this very moment before removing Your blessings that You have endowed me with…and if it is in Your knowledge other than this that he will keep on oppressing me, then I ask You O the Helper of the wronged and oppressed to respond to my call.
Bless Muhammad and the progeny of Muhammad and snatch him (al-Mutawakkil) from his shelter with the snatch of the Mighty, the Powerful, and surprise him in his inadvertence with the surprise of the Overcoming King! Deprive him of his ease and authority! Scatter his gathers and assistants from around him!
Tear his kingdom thoroughly, and separate his supporters with every separation! Divest him of Your blessing which he does
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not thank, and take the dress of Your glory off him which he does not reward with goodness! Crush him O You the Crusher of tyrants, and perish him O You Who had perished the ancient nations!
Trounce him O You the Trouncer of the unjust nations, and disappoint him O You the Disappointer of the transgressive parties! Overwhelm his old, destroy his kingdom, omit his trace, remove his mention, put out his fire, darken his day, cover his sun, destroy his life, increase his distress, degrade him, suppress him, hasten his death.
Do not let a rank to him unless You disgrace it, and no pillar unless You tear it down, and no unity unless You separate it, and no highness unless You demean it! …and show us his supporters, soldiers, beloveds, and relatives scattered everywhere, and separated after their unity, and masked after their power over the nation! Relieve the fearful and eager hearts with the disappearance of his rule and delight the confused nation and the lost people!
Remove by his disappearance the annulled laws, ignored verdicts, forgotten heritage, distorted traditions, deserted schools, averted mihrabs, and destroyed mosques! …Afflict him with a night that has no like, and an hour that there is no remedy from, and a disaster that there is relief from! …Expose his honor, and disturb his ease! Show him Your great assault, utmost revenge, Your power that is over all powers, and Your sovereignty that is mightier than his sovereignty!
Defeat him for me by Your strong power, abort his
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[1]: Qur'an, 22: 60
[2]: Qur'an, 40: 60
cunning by Your cunning, rout his will by Your will, sicken his body, orphan his children, decrease his life, disappoint his hope, remove his kingdom, increase his misfortunes, make him busy with his body, do not relieve him from his sorrow, take him into deviation, make his end into vain, make his blessing disappear, and his good luck to lowness, and his sovereignty to declination, and his end to the miserable end!
Make him die with his rage when You want to make him die, and let him live with his sorrow if You want to let him live! Keep me safe from his evil, slandering, backbiting, domination, and enmity! Look at him with a glance that destroys him, for You are stronger in might and stronger in inflicting punishment! And praise be to Allah the Lord of the worlds. ”
This du’a is from the treasures of the Ahlul Bayt (a. s) which they resorted to whenever an oppressor poured his spite on them, and Allah responded to them and brought down His wrath on their enemies.
This du’a shows the extent of the distresses and disasters Imam al-Hadi (a. s) suffered during the reign of al-Mutawakkil the Abbasid tyrant who saved no effort in oppressing the Alawids and their followers.
The death of al-Mutawakkil
Allah responded to the prayer of Imam al-Hadi (a. s. ) and revenged on his enemy severely. After this prayer al-Mutawakkil lived no more than three days.
A plot was arranged to assassinate al-Mutawakkil and to do away with him. The terms of the plot
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were made perfect and kept very secret and finally it succeeded and the plotters lost no one of them. The plotters were al-Muntasir, Waseef at-Turki (the Turk) , and Bugha at-Turki.
Al-Muntasir
Al-Muntasir (son of al-Mutawakkil) had spite and malice towards his father and the reason, as we think, belonged to two points;
The first, al-Mutawakkil despised his son al-Muntasir and exaggerated in that until he swelled his nose. Al-Muntasir was full of spite against his father. A day before his death, al-Mutawakkil brought al-Muntasir to his meeting and abused him one time and made him drink over his capacity another. He said to his vizier al-Fath bin Khaqan, ‘I shall be free from Allah and from my kinship to the messenger of Allah if you do not slap him (al-Muntasir). ’
Al-Fath got up and slapped al-Muntasir twice. Al-Mutawakkil said to the attendants of his meeting, ‘Witness on me you all that I have deposed al-Muntasir (from the position of heir apparent). ’ He said to al-Muntasir, ‘I have named you al-Muntasir and people named you al-Muntadhir for your foolishness, and now you are al-Musta’jil (reckless). ’
Al-Muntasir said to his father, ‘If you ordered to behead me, it would be better for me than what you did to me. ’ Then he left while being full of spite against his father and thinking of revenge. After that he carried out the plot of assassination.
The second, al-Mutawakkil was full of spite and hatred towards Imam ‘Ali (a. s. ) whereas al-Muntasir was contrary to him. He had a great love to
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Imam ‘Ali (a. s. ) and his progeny of the Alawids and this was the reason, as historians said, behind the killing of his father.
These three persons were the most important members in this plot. They held secret meetings and discussed the best ways to carry out their plan. They agreed on the following points:
1. To carry out the plot under the darkness of night
2. Closing the gates of the palace except the gate that led to the Tigris for fear of that supplies might come to al-Mutawakkil from the guards of the palace or from a unit of the army
3. Killing the prime minister al-Fath bin Khaqan
4. Rumoring among the public that al-Fath led a failed military coup and killed the caliph al-Mutawakkil but al-Muntasir suppressed the coup and killed al-Fath as revenge for the killing of his father. These were some steps of the plan that the leaders of the coup (the plotters) agreed on.
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Executing the Plot
The Turks, holding unsheathed swords and headed by Baghir at-Turki, attacked al-Mutawakkil on the night of Wednesday the fourth of Shawwal [1] in 247AH. [2] Al-Mutawakkil was drunk. Al-Fath bin Khaqan became astonished and cried out, ‘Woo unto you! He is Amir’ul- Mu’minin! ’ They paid him no attention.
He threw himself on al-Mutawakkil to be the scapegoat but he saved neither his master nor himself. The Turks tore them both to pieces that the flesh of each of them could not be distinguished from the others. They were buried together. Thus the days of al-Mutawakkil, who was
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the bitterest enemy to the Ahlul Bayt (a. s. ) , came to an end.
The Turks left the palace and went to al-Muntasir who was waiting for them. They saluted him with the title of the caliphate. Al- Muntasir rumored among people that al-Fath bin Khaqan killed his father and he revenged and killed him. Then he took allegiance for himself from the Abbasid family and all units of the army.
The Alawids and their followers the Shi’a received the news of al-Mutawakkil’s death with delight and joy, because the tyrant, who turned their lives to unbearable distresses, perished. He was killed between the cups of wine and musicals.
His body did not suffer illnesses or pains except a little when the swords harvested his life. Anyhow, that terrible nightmare disappeared from the life of the Alawids and their followers. Imam al-Hadi (a. s. ) was delighted because Allah responded to his prayer and perished the bitterest of his enemies and opponents.
The rule of al-Muntasir
Al-Muntasir assumed the rule after the coup against the government of his father. All classes of people felt delight and joy because the oppression and tyranny of al-Mutawakkil disappeared.
With The Alawids
Al-Muntasir followed a rightly, fair policy towards the Alawids and the Shi’a. From the good achievements he did to the Alawids were that he returned Fadak [1] to the Alawids, cancelled the interdict on the entails of the Alawids and gave them back to them, deposed the wali of Yathrib Salih bin ‘Ali, who treated the Alawids badly, and appointed ‘Ali bin al-Hasan instead of him and ordered
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him to treat the Alawids kindly and do them good. [1]
Poets praised al-Muntasir in their poems too much for the many favors he did to the Alawids. He repaired what his father and grandfathers spoiled towards the Alawids who were their kin. He comforted and treated them very kindly after they suffered distresses, hardships, and deprivation from the previous governments.
The Permission of Visiting the Tomb of Imam ‘Ali
Al-Mutawakkil had officially forbidden the visit to the tomb of Amir’ul- Mu’minin ‘Ali (a. s. ) , but when al-Muntasir became the caliph, he permitted people to visit the tomb.
Annulling the Interdict of Visiting the Tomb of Imam Husayn
Al-Muntasir permitted Muslims to visit the tomb of Imam al-Husayn (a. s. ) after al-Mutawakkil had forbidden that and decreed severe penalties against whoever visited that holy tomb.
These favors of al-Muntasir were and will be mentioned throughout history with high praise and gratefulness. He proved his nobility, honesty, and high personality and proved that he did not slip in the abyss which his father al-Mutawakkil had slipped in and brought himself disgrace in this life and eternal punishment in the afterlife.
His Death
This noble man, who refreshed the hearts of the Alawids, did not live long. Death came over him in the beginning of his rule. Most of historians said he did not die a natural death but he was poisoned. The Turks assassinated him fearing that he might kill them and do away with their influence and domination over the Islamic nation.
The Turks bribed his physician ibn Tayfur by giving him thirty thousand dinars to assassinate him. Al-Muntasir was ill and the physician advised to bleed him. He bled
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him with a poisoned blade and he died soon. [1] He died on Saturday, the fourth of Rabee’ ath-Thani, [2] 248 AH and was buried in al- Jawsaq. [3] By his death people lost much. It was he who destroyed his father’s throne which was based on oppression and tyranny.
Anyhow, the books of history at hand did not mention any meeting or event that took place between Imam al-Hadi (a. s. ) and al- Muntasir. The certain thing is that Imam al-Hadi (a. s. ) was delighted for al-Muntasir’s procedures towards the Alawids that returned to them safety and settlement which they missed during the reign of al-Mutawakkil.
The reign of al-Musta’een
After the death of al-Muntasir al-Musta’een assumed the rule on Sunday, the fifth of Rabee’ ath-Thani in the year 248 AH. He was as a tool run by the Turks. He had no political influence over the body of his government. One of the poets said on that,
“A caliph in a cage between Waseef and Bugha,
he repeated what they both said to him as a parrot does. ” [4]
The caliph was like a parrot in a cage repeating unconsciously and unwittingly what his viziers said to him. The rule was run by Waseef, Bugha, and other Turks. Neither al-Musta’een nor his family had influence or authority.
His Wasting and Lavishness
Al-Musta’een wasted and spent money lavishly. He spent all what the previous caliphs had spared in their treasuries of monies, jewels, furniture, weapons, war equipments, and other things. Bugha at-Turki denied that and said to him, ‘O Amir’ul- Mu’minin, these treasuries are the capital of Muslims. The caliphs before
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you have gathered for a day when Islam and Muslims may face an unexpected misfortune or disaster. ’ But the caliph paid no attention and went on wasting the monies of the state.
An example on his wasting was that he had a gallery in which he had put precious jewelries, and splendid tools and utensils besides gold sculptures of animals, beasts, birds and humans. These sculptures were inlaid with most precious stones. He ordered to made vessels of gold to be filled with musk and ambergris. Villages of gold were made for him in which he put statues of cows, buffaloes, sheep, dogs, plants, and fruits. And all that were made of gold.
This is an example on the absurdities of the Abbasid governments which overcame the wealth of Muslims and spent it on their lusts and wishes
--------------------
[1]: The tenth month of the Muslim lunar year
[2]: Tareekh ibn Kathir, vol. 10 p. 349, Rawdhat al-A’yan, p. 108
[1]: Fadak was a very vast, fertile village that the Prophet (s) had donated to his daughter Fatima (s). It was rich of date-palms and other fruitful trees.
[1]: Tareekh ibn al-Athir, vol. 5 p. 311
[1]: Tareekh al-Khulafa’ by as-Sayooti, p. 357
[2]: It is the fourth month in the Islamic lunar calendar
[3]: Al-Anba’ fee Tareekh al-Khulafa’
[4]: Al-Anba’ fee Tareekh al-Khulafa’
The Deposition of Al-Musta’een
The Turks snubbed al-Musta’een and feared him. One day, he set out towards Baghdad. The Turks sent for him asking him to return to Samarra’. He refused and went on to Baghdad. They deposed him and took al-Mu’tazz out of prison and paid him homage as the caliph. They prepared a great army to occupy Baghdad. The two armies met and both sides suffered great losses but the war continued. At last, they agreed on that al-Musta’een should announce the deposition of himself and give the caliphate to al-Mu’tazz on some conditions that they agreed on.
Al-Musta’een gave the caliphate to al-Mu’tazz who did not observe the conditions required from him and he put al-Musta’een in
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the prison of Wasit. He remained for nine months in that prison. The Turks felt fear of al-Musta’een although he was in prison. They took him out of prison and brought him to Samarra’. Al-Mu’tazz asked his chamberlain Sa’eed to kill him and he did. [1]
The author of al-Fakhri said he was weak in mind, reason, and administration, and that many seditions happened during his reign and his state was full of troubles and confusion. [2] We shall talk about the rule of al-Mu’tazz in a coming chapter because Imam al-Hadi (a. s. ) was martyred in that period.
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[1]: Tareekh al-Khulafa’, p. 358-359
[2]: Al-Fakhri, p. 222
The Age of the Imam
point
It may be very useful or necessary to study the age of Imam al-Hadi (a. s. ) and shed lights on the political, social, religious, cultural, and other sides of that age. Studying an age is one of the methodical researches that is too necessary in the modern studies because it uncovers important sides of the external influences on man and shows his intellectual and all psychological tendencies that arise from his age and environments as psychologists says.
Political life
The political life in the time of Imam al-Hadi (a. s. ) was very bad. There was no security in all countries of the Islamic world. Anarchy was everywhere because the Abbasid government lost its authority and influence and no longer had its terrible power it had during the reigns of al-Mansur, ar-Rasid, and al-Ma’mun. The reasons behind that were:
The Prevailing of the Turks on the Rule
The Turks controlled the reins of power and prevailed on all the bodies of the state to a degree that the Abbasid
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caliph had no authority or influence. The decisions were in the hands of the Turks. They appointed and deposed whoever they liked of caliphs, viziers, and officials. One of poets described the state of al-Musta’een by saying,
“A caliph in a cage between Waseef and Bugha,
he repeated what they both said to him as a parrot does. ”
The Abbasid caliphs in that period were like parrots. They had nothing from the caliphate. The Turks did everything whereas the caliph was in name only with no will or option.
The caliphate declined and lost its solemnity and superiority, and the caliphs had no significance. It was mentioned that when al-Mu’tazz assumed the caliphate, some of his companions sent for a diviner and asked him how long the caliph would sit on the throne and how long he would live. A humorous man from among the attendants said, ‘I know that. ’ They asked him to tell them and he said, ‘The matter is in the hands of the Turks. They decide how long he rules and how long he lives. ’ The all burst into laughter. [1]
Al-Mu’tasim, the Abbasid caliph, appointed Ashnas the Turk as the wali and gave him the right to appoint walis. It was prayed for Ashnas on the minbars [2] whereas praying was limited to the caliphs before.
During his reign, al-Wathiq appointed Ashnas as the wali on Baghdad and expanded his authority until over Morocco. He gave him the right to run the affairs of all those countries and to appoint whoever he
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liked without referring to the caliph. The caliph entrusted Ashnas with all the affairs of the state and dressed him with two sashes of jewels. [1]
Ignorance of the Turks
The Turks had no any expertness in the affairs of rule and administration or in the political and economical affairs. They were like nomads in all their behaviors.
Al-Jahidh said about them, ‘The Turks are people of tents, inhabitants of deserts, and owners of cattle. They are the nomads of the non- Arabs. Crafts, trade, medicine, agriculture, engineering, building, digging rivers, and yielding did not attract their attention. Their interest was in invasions, raids, hunting, riding, fighting against heroes, searching for booties, and subjugating countries.
Their determination towards all that was well known and all meanings and means were subjected to that. They mastered these matters and were skilled in them. It is these things that are their crafts, trades, pleasure, pride, discourse, and night chat. ’
The affairs of the state were in the hands of these rudes who knew nothing about civilization or development. Therefore, the nation faced dangerous crises, terrible problems, and too many misfortunes and bloody events.
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[1]: Al-Fakhri, p. 181
[2]: An-Nujum az-Zahirah, vol. 2 p. 229
[1]: Tareekh al-Ya’qubi, vol. 3 p. 205
Corruption of the Rule
From the direct results of the domination of the Turks over the rule was the corruption of the rule and inadvertency. Bribe was widespread among the officials of the state. The viziers, walis, and clerks embezzled the monies of land taxes and other taxes and the yields that came to the state from different countries.
In 229 AH, al-Wathiq, the Abbasid caliph, confiscated from the clerks of the divans about two
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million dinars, [1] and al-Mutawakkil confiscated ibn az-Zayyat’s money which he had embezzled and the wealth of his clerk Umar bin al-Faraj ar-Rakhji. It was said that al-Mutawakkil took from him about one hundred and twenty thousand dinars and from his brother about one hundred and fifty thousand dinars. [2] He also took from the chief of judges Yahya bin Aktham seventy-five thousand dinars. [3]
Shawqi Dhayf comments on this by saying, ‘This means that the viziers, clerks, and walis embezzled the wealth of the state and nation. One thinks that there was no senior official in the state unless he committed abominable crime. The walis bribed the vizier in order to stay in their posts. Sometimes bribe was about two hundred thousand dinars besides gems and other gifts. [4]
Even the muhtasibs [5] took bribes and embezzled money through their watching traders and merchants and the movement of buying and selling in the markets. It was narrated that Ahmad bin at-Tayyib bin Marwan ar-Rakhsi, the philosopher, breached the trust when he was the chief of the muhtasibs in Baghdad. He took, by this way, about one hundred and fifty dinars besides other gifts and presents. [6] We do not exaggerate if we say that most officials of the state were involved in that embezzlement and bribes. ’ [7]
The spread of bribe in this manner was a clear evidence on the corruption of the senior officials in the Abbasid government and that most of the officials embezzled the wealth of Muslims unjustly.
The Walis of the Islamic Districts
The walis over the Islamic countries often bought
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their jobs and posts from the viziers. The vizier al-Khaqani sold the post of the wali over Kufa to nineteen walis in one day and took from each of them bribe.
Most walis went too far in wronging people and extorting their money unjustly which made most people complain of their injustice and oppression. At the days of al-Wathiq, his vizier Muhammad bin Abdul Melik composed a poem and ascribed it to one of the soldiers and gave it to the caliph.
He mentioned a flow of grievances and distresses that the walis poured over the nation. In his poem he expressed the misfortunes of the nation and the endless sufferings people received during the days of those walis whom al-Wathiq set up on the Islamic districts and entrusted with all the affairs of Muslims. They were excessive in oppression. They embezzled the treasury and threw the innocent into dark prisons and cells of torture.
The Hatred towards the Abbasid Rule
Muslims of all trends and tendencies hated the Abbasid rule and wished it to disappear a moment after another because of the bad, devious policies of the Abbasid rulers which were different from the laws of the Islamic Sharia in most cases, where the wicked became masters and the free were subdued. The corruption of the Abbasid governments brought Muslims disasters and misfortunes and threw them into great dangers.
The Abbasid rulers and their officials extorted the wealth of the nation and killed the great and reformers. They killed many people like the great martyr Zayd the son
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of Imam ‘Ali bin al-Husayn who were martyred in the way of justice during the reign of the Umayyads. They killed a big group of the Alawids like Yahya bin Amr bin al-Husayn and others who resisted injustice and oppression. Anyhow, Muslims hated the Abbasid governments and disapproved their oppression and despotism against people.
Oppressing the Alawids
From the worst faces of the clumsy politics the Abbasid followed was the oppression against the Alawids who were the heralds of the social justice in Islam. The Alawids were tried very severely and they suffered distresses that no one had ever suffered in the world of Islam and especially during the reign of al-Mutawakkil who spared no effort in oppressing and punishing them. He poured on them a flow of misfortunes and distresses. Historians said that his vizier Ubaydillah bin Yahya bin Khaqan encouraged him to oppress them. [1]
Economical Blockade
Al-Mutawakkil imposed an economical blockade on the Alawids and officially forbade people from helping or doing any good to them. Whenever he was informed that someone did them good even a bit he subjected him to severe punishments. [2] Therefore, people refrained from helping them with any kind of help or giving them any of the legal dues for fear of the revenge and punishment of the tyrant.
The economical blockade harmed the Alawids and exhausted them to a degree that one dress was used by some women of them. One of them wore it and offered the prayer and then another one and so on. They always patched it.
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They sat at their spindle semi naked with unveiled heads, [1] whereas the tyrant al-Mutawakkil spent on his red nights millions of dinars and gifted, without measure, thousands to singers, drinking companions, and effeminates, but prevented the progeny of the messenger of Allah (SwT) from receiving their rights and legal dues until he made them poor and wretched.
One day, al-Fath bin Khaqan the vizier gave al-Mutawakkil a very beautiful maid as a present. She came to him carrying a gold cup and a vat of crystal full of wine. He spent his nights with singers, female dancers, and wine whereas the progeny of the Prophet (S) suffered poverty, hunger, and all kinds of distresses.
The Abbasid women and the singers and dancers around them strutted in silk and brocade while the daughters of the messenger of Allah (SwT) had no clothes to cover themselves with. Those dark days passed and al-Mutawakkil recorded in his history black pages full of sins and crimes against the progeny of the Prophet (a. s. ).
Gifting Monies to Disparage The Alawids
Al-Mutawakkil gifted great monies to mercenary poets who criticized the Ahlul Bayt (a. s. ) in their poetry. He gave abundant money and gold to Marwan bin Abu al-Janub and appointed him as wali on Yemen and Bahrain just for his hatred and criticism in his poems against the Alawids. So did he with other insipid poets who sold their consciences and distorted the truth just for some transient pleasures of this world.
Jailing the Alawids
From the hard and severe distresses the Alawids suffered during the reign of al-Mutawakkil was
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[1]: Tareekh at-Tabari, vol. 9 p. 125
[2]: Muruj ath-Thahab, vol. 4 p. 19
[3]: Tareekh at-Tabari, vol. 9 p. 197
[4]: Al-Fakhri, p. 178
[5]: A muhtasib was the official who controlled prices, weights, and measures in the market
[6]: Muruj ath-Thahab, vol. 4 p. 170
[7]: Al-Asr al-Abbasi ath-Thani (the second Abbasid age) , p. 120-121
[1]: Maqatil at-Talibiyin, p. 597
[2]: Ibid. , p. 599
[1]: Maqatil at-Talibiyin, p. 599
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imprisonment. Al-Mutawakkil arrested and threw many of them into dark prisons for no guilt but just because they called for the rights of the nation and they adopted its aims and wishes.
From among the prominent Alawids, who were imprisoned by al-Mutawakkil at that time, was Muhammad bin Salih the great-grandson of Imam al-Hasan (a. s. ) , [1] and Muhammad bin Muhammad bin Ja’far al-Husayni who was arrested by Abdullah bin Tahir, who was one of al-Mutawakkil’s governors, and imprisoned in Naysabour. He remained in prison until he died. [2]
Some other Alawids ran away and lived disguisedly in far towns and villages for fear of the Abbasid government like Ahmad bin Eesa bin Zayd bin ‘Ali bin al-Husayn, who died in loneliness, [3] and Abdullah bin Musa bin al-Hasan who was from the eminent Alawids and well-known heroes. He hid himself for fear of the Abbasids, [4] besides many others as mentioned by Abul Faraj al-Isfahani and other historians.
The Revolt of Martyr Yahya
Yahya bin Umar bin al-Husayn bin Zayd revolted against the Abbasid government calling for the rights of the oppressed and persecuted people and inviting to establish the rule of Allah in the earth. He was a brave knight far away from the recklessness of the youth. He was not accused of any defect. [5] People loved him and were loyal to him because he began his rising by refraining from shedding blood or taking anything from people’s properties. He treated the all with justice and fairness.
The cause of his revolt was for an isolation and misfortune he and others suffered
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from the Turks during the reign of al-Mutawakkil. [1] Groups from the people of Kufa followed him and he revolted with them during the reign of al-Musta’een. The caliph assigned Muhammad bin Tahir to fight Yahya. He marched towards him with a big army. After violent fighting Yahya was martyred and a page from the bright pages of jihad in Islam was folded.
After the martyrdom of Yahya, Muhammad bin Tahir sat in a public meeting to receive congratulations for killing the progeny of the messenger of Allah (SwT). Villains and flatterers showed him joys and delight and congratulated him for the victory of killing the grandson of the messenger of Allah.
Abu Hashim al-Ja’fari went to Muhammad bin Tahir and said to him, ‘O emir, you are delighted for killing a man, who if the messenger of Allah was alive he would be consoled for his death. ’
Muhammad bin Tahir became silent and terrible silence prevailed over the meeting.
The captives from Yahya’s companions were taken to Baghdad after receiving too severe harms and torture. Historians says that they were drawn barefoot and whoever of them was late would be killed until the book of al-Musta’een arrived ordering them to be set free and they were set free. [2]
People became sad for the death of Yahya and wept for him too much. No one was elegized more than him. Many well-known poets elegized him and criticized the Abbasids.
Anyhow, the killing of Yahya was one of the great, shocking events in that age, for by killing
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him the sanctity of the Prophet (S) was violated whereas Allah, in the Holy Qur'an, had made the love for the Prophet’s progeny as the reward for the Prophet’s efforts in carrying out the mission of Allah.
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[1]: Maqatil at-Talibiyin, p. 600
[2]: Ibid. , p. 615
[3]: Ibid. , p. 619-627
[4]: Ibid. , p. 628
[5]: Maqatil at-Talibiyin, p. 639
[1]: Muruj ath-Thahab, vol. 4 p. 93
[2]: Maqatil at-Talibiyin, p. p. 644
Destroying the Tomb of Imam Husayn
Al-Mutawakkil destroyed the tomb of Imam al-Husayn (a. s. ) and this was one of many other terrible misfortunes Muslims were afflicted with at that time. Al-Mutawakkil was full of rage whenever he heard or saw crowds of people visit the shrine of Imam al- Husayn (a. s. ) the master of the youth of Paradise, whereas the graves of his (al-Mutawakkil’s) fathers and their cousins the Umayyads turned into dunghills in dark, dreary places which were resorts for beasts. Those graves, with their misery and gloominess, told the oppression and violence of their inhabitants against Muslims.
The direct reason that made al-Mutawakkil destroy the holy shrine was that some songstress sent him her maids before he assumed the rule to sing for him when he drank, and when he became the caliph, he sent for her to send him a songstress but she was not there. It was said to him that she had gone to visit the holy tomb of Imam al-Husayn (a. s. ).
She was informed of that while she was in Kerbala. She hurried back to Baghdad and sent al-Mutawakkil one of her maids. He asked the maid where they were and she said, ‘My lady went to perform the hajj (pilgrimage) and took us with her. ’ It was the month of Sha’ban. Al-Mutawakkil was astonished
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and said to her, ‘Where did you perform the hajj in Sha’ban? ’ She said, ‘To the tomb of al-Husayn. ’
The tyrant was alarmed and angry when he heard that the pilgrimage was to the holy tomb of Imam al-Husayn (a. s. ). He arrested the lady of the maid and confiscated all her wealth, and ordered his officials to destroy the tomb. They refused insistently to destroy the tomb of the grandson of their Prophet. Then, al-Mutawakkil asked some Jews, headed by ad-Dayzaj, to destroy the tomb.
They responded to him and destroyed the holy tomb in 237 AH, [1] and destroyed all buildings around the tomb. They plowed the land around the tomb and made water flow over the land [2] but water turned around the tomb without reaching to it; therefore, it was called al-Ha’ir. A pleHasant smell was emitted from the tomb that people had never smelt like it. [3]
A nomad from bani Asad got the honor of visiting the holy tomb after it had been destroyed. He began smelling the earth so that it might guide him to the holy tomb. When he took a handful of earth, smelt it, and found it emitting a very pleHasant smell. He cried and addressed Imam al-Husayn (a. s. ) saying, ‘May my father and mother die for you! How fine you are! How fine your tomb is, and how fine your earth is! ’ Then he recited the following verse,
“They wanted to hide his tomb from his companion,
but the fine smell of the tomb’s earth guided
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to the tomb. ” [1]
Al-Mutawakkil wanted to remove the tomb of Imam Husayn (a. s. ) , the master of the youth of Paradise, and to remove any trace leading to it but all his efforts were in vain. The holy shrine of Imam Husayn (a. s. ) remained high throughout history. It was and is still the holiest place that all human beings of different trends and beliefs sanctified and still sanctify. Millions of people visit this holy shrine every year.
Professor Abbas Mahmud al-Aqqad says, ‘It is today a sanctuary that Muslims, agreeing or disagreeing, circumambulate, and it deserved to be circumambulated by every man. It is an eternal symbol of that which this alive human gives among all creatures. The dome of the heaven has never shaded a place of a martyr at all more honorable than those domes with the meaning of martyrdom and the memorandum of martyrs…’ [2]
Forbidding Muslims from Visiting Al-Husayn
Al-Mutawakkil forbade Muslims officially from visiting the holy shrine of Imam Husayn (a. s. ). He established military checkpoints and distributed spies everywhere to watch and chase the visitors and punish them severely with killing, crucifying, cutting the hands, and other kinds of punishment. In spite of all those severe punishments, Muslims did not refrain from visiting the grandson of their holy Prophet (S). They crowded around the holy shrine.
When al-Mutawakkil knew about that, he sent one of his leaders with an army to prevent people from visiting the shrine. People resisted and said to the leader, ‘If you kill us all, we will not refrain from visiting him
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(Imam Husayn). ’ He wrote to al-Mutawakkil about the situation and al-Mutawakkil ordered him to give up.
In 247AH al-Mutawakkil was informed that people in great masses came to visit the holy shrine. He sent them a big army and ordered the caller to call out that al-Mutawakkil would be free from whoever visited al-Husayn. [1] He killed, imprisoned, and imposed big taxes on people but he failed to stop them from visiting the holy shrine of Imam al-Husayn (a. s. ). People offered their lives and wealth generously for the sake of visiting Imam al-Husayn (a. s. ).
Complaint of Muslims
Muslims complained of al-Mutawakkil and abused him in their societies and meetings. They wrote the cursing against him on mosques and walls, in the streets of Baghdad and other towns. The following verses, which were composed by a poet who concealed his name for fear of the government though it was ascribed to ibn as-Sikkit or al-Bastami, [2] were memorized by people and spread among all classes of society:
“By Allah, if the Umayyads had killed the son [3] of the Prophet unjustly,
his cousins [4] did the same; here is his tomb destroyed!
They felt sorry that they did not participate in killing him,
So they chased him in the grave. ’ [5]
The Abbasids exceeded what the Umayyads did in oppressing and distressing the Alawids. In fact, in spite of all severity and malice the Umayyad treated the Alawids with, they were better and nobler much more than most of the Abbasid kings. Some Umayyad rulers had had virtues that the founder of the
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Abbasid state al-Mansur ad-Dawaniqi had not any as Imam as-Sadiq (a. s. ) said.
Economical life
The economical life in the age of Imam al-Hadi (a. s. ) was absolutely confused. There was no scientific, economical system that the state depended on. The state sank under economical confusion that was governed by neither the Islamic economical system nor others. The caliph, the Turks, the viziers, and the officials robbed the economy of the nation and extorted its wealth, and then accumulated great capitals in their private treasuries at the time when poverty and wretchedness were widespread everywhere in the nation.
The majority of people moaned under the pressure of poverty. They could not have the slightest necessities of living whereas al- Mutawakkil and other Abbasid caliphs, who were contemporary with Imam al-Hadi (a. s. ) , excessively wasted the wealth of Muslims.
The Waste of Al-Mutawakkil
Al-Mutawakkil spent the wealth of Muslims on his lusts and pleasures over the limit. The treasury was as his own property and he spent from it as he liked. Al-Mas’oudi says, ‘Expenditures did not reach at any time what it reached at the time of al-Mutawakkil. ’ [1] The wealth was spent on singers, the maids of the palace who were about four thousands, clowns, and the poets who disparaged the Ahlul - Page254 - The Life of Imam Ali Al - Hadi: Study And Analysis
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[1]: Akhbar ad-Duwal, p. 359
[2]: Maqatil at-Talibiyin, p. 598
[3]: Ibid
[1]: Sharh Shafiyyat Abu Firas, vol. 2 p. 144
[2]: Abu ash-Shuhada, by Abbas Mahmud al-Aqqad
[1]: Sharh Shafiyyat Abu Firas, p. 144
[2]: Fawat al-Wafiyyat, vol. 1 p. 203
[3]: Imam Husayn (a. s).
[4]: The Abbasids who were the cousins of the Prophet (a. s) and of Imam Husayn (a. s).
[5]: Akhbar ad-Duwal, p. 159, Tareekh al-Khulafa’, p. 347
[1]: Muruj ath-Thahab, vol. 4 p. 159
Bayt (a. s. ) and this class were given great amounts. The wealth of Muslims was spent excessively in this way while it was supposed to be spent on Muslims to better their lives and conditions.
When one of his sons was circumcised, al-Mutawakkil held a festival and spent uncountable money. Al-Imrani reported
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that event by saying, ‘A tablecloth was spread at the bank of the Tigris and people of all classes had food. Then cups of wine were served and people drank. Al-Mutawakkil ordered woolsacks full of dinars and dirhams mixed together to be brought. Heaps of money were made before people. A caller called out that whoever drank a cup of drink could take three handfuls of that money.
Every one took three handfuls and it was so on until the sunset. Al-Mutawakkil also ordered dinars and dirhams to be poured in the middle of the meeting. The money was poured and was so much that it prevented people from seeing each other. A caller called out that Amir’ul- Mu’minin (al-Mutawakkil) allowed the attendants to loot from those monies. People threw themselves on those heaps of money and carried them off. When night came, candles of ambergris were lit. Some of those candles were like date-palm trees which were set up at the bank of the Tigris where one at the other bank could read a book with the light of those candles. ’ [1]
Celebrating the Homage to his Sons
Al-Mutawakkil spent great monies on the celebration he held on the occasion of taking homage to his sons Muhammad al-Muntasir, az- Zubayr al-Mu’tazz, and Ibrahim al-Mu’ayyad on Monday, the first of Muharram in 236AH. He invited all classes of people and spent astonishing amounts in that celebration. A tablecloth of about four farsakhs [2] was spread in the garden which he had established in Samarra’ and built his palace known as al-Ja’fari
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in.
The palace was seven farsakhs long and one farsakh wide. It was filled with people. Statues of ambergris, camphor, and vessels of musk were put before people. Whoever drank a cup of drink, took some musk, smelt it, and put it into his pocket or gave it to his servant. The vessels were refilled continuously. It was so since the sunrise until the sunset. Al-Mutawakkil sat on a throne of gold studded with jewels and the heirs apparent were standing before him wearing crowns studded with jewels. People of different classes were sitting or standing. The sunrays reflected on gold vessels spread in the meeting, gold belts, and gilded swords and shields.
These abundant monies, which were spent on such celebrations and festivals, were the wealth of Muslims that must, according to Islam, be spent to improve the conditions of Muslims, grow their powers, and increase their incomes, but unfortunately nothing of that happened under the shadow of those corrupted regimes.
Bondmaids
The palaces of the Abbasids were crowded of bondmaids who were brought from different countries of the world. Al-Mutawakkil had about four thousand bondmaids and he slept with all of them. [1]
Of course, millions of dinars from the treasury of Muslims were spent on these bondmaids, and because of these bad behaviors the general economy of the nation was paralysed.
Palaces
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[1]: Al-Anba’ fee Tareekh al-Khulafa
[2]: Farsang: a unit of distance equal to 6km
[1]: Siyer A’lam an-Nubala’, vol. 8 p. 153, Tareekh al-Khulafa’, p. 349, Akhbar ad-Duwal, p. 116.
point
Al-Mutawakkil and other Abbasid caliphs built huge and unequaled palaces where no one had ever seen like them. One of al- Mutawakkil’s palaces was built on a ship. Millions of dinars were spent on
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those palaces.
Ash-Shabasti said that the palaces cost al-Mutawakkil two hundred and seventy-four million dirhams and five hundred and thirteen million and twenty-five thousand dinars. [1] An-Nuwayri said that al-Mutawakkil spent on building his palaces about one hundred and fifty million dinars and two hundred and fifty-eight million and five hundred thousand dirhams. [2] Here we talk about some palaces of al-Mutawakkil:
1. Al-Ja’fari
It was the most important palace of al-Mutawakkil. The building of this palace cost him about two million dinars. [3] When the palace was completed, al-Mutawakkil sent for clowns and jesters, and when they performed some comic scenes, he gave them two million dirhams. [4] But time attacked al-Ja’fari and turned it into ruins that even beasts rejected it because it told the oppression and cruelty of al-Mutawakkil.
2. Al-Burj
It was a very beautiful palace. He spent on the building of this palace about one million and seven hundred thousand dinars. [5] Ash- Shabasti described it by saying, ‘Al-Burj was the most beautiful building of al-Mutawakkil. He made in it big statutes of gold and silver and a wide pool with plates of gold and silver.
Beside the pool there was a tree of gold with birds that whistled. It was adorned with jewels. He called the place Tuba as the name of the Paradise. A big throne of gold, with two big lions and a drawer having pictures of beasts and eagles, was made for him there with other things as the throne of Prophet Solomon (a. s. ) had been described. The walls were covered from inside and outside
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with mosaic and gilded marble. ’ [1]
3. Al-Maleeh
It was a wonderful palace. He spent on it five million dirhams. [2]
4. Ash-Shabandaz
It was one of his wonderful palaces that cost ten million dirhams. [3]
5. Al-Mukhtar
It was a very wonderful palace that cost five million dirhams. [4] It had wonderful pictures, one of which was a picture of a church with monks. [5] This showed that he was influenced by Christianity.
6. Al-Gharw
It was a very beautiful palace that cost one million dirhams. [6]
7. Barkwar
It was the most beautiful and most wonderful of al-Mutawakkil’s palaces. He spent on it twenty million dirhams. [7] It was in this palace that al-Mutawakkil had held his excessive banquet on the occasion of circumcising his son al-Mu’tazz as we have mentioned before.
8. Al-Hayr
It was a beautiful palace that cost four million dirhams. [8]
Al-Mutawakkil and other Abbasid caliphs adorned their palaces with wonderful pools surrounded by wonderful pictures and statutes. They adorned some pools with plates of gold and silver and furniture stud with jewels and gems. [9]
Those pools were a place of amusement for the Abbasid caliphs and their mock at people. One day, al-Mutawakkil ordered Ibadah the effeminate to be thrown into one of those pools in the winter while it was very cold. Ibadah was about to die and then al-Mutawakkil ordered him to be taken out of water and to be given new clothes to put on. He approached and asked him, ‘How are you now? ’
Ibadah said, ‘I have just come from the afterlife? ’
Al-Mutawakkil laughed and asked him, ‘How was my brother al-Wathiq there? ’
Ibadah said, ‘I did not
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visit the Hell. ’
Al-Mutawakkil laughed and gifted him. [1]
He shot ibn al-Abrah the foolish poet by the mangonel and when he went high in the air, al-Mutawakkil said, ‘Clear the way! The mangonel is coming to you. ’ The poet fell into the pool. Nets were thrown over him and he was caught like fish. [2]
It was required from al-Mutawakkil to spend his time and efforts to serve the Islamic nation and work for its development in the economical, cultural, social, and other fields, but he did nothing of that. Instead, he spent his time and the wealth of Muslims on vanities, amusements, and lusts. His palaces were places for singing, drinking, and other vices.
Gifts To The Poets
Al-Mutawakkil and other Abbasid caliphs gifted great monies to mercenary poets who formed the most important part of the media at that time. The poets, who criticized the Alawids in their poems, got too much money because they fixed the position of the Abbasids and made people think that they were closer to the Prophet (S) and worthier of his position than the Alawids.
Once, Ibrahim bin al-Mudbir recited a poem praising al-Mutawakkil who was pleased with it and gave the poet fifty thousand dirhams and asked his vizier Ubaydillah bin Yahya to find him a good job.
He gave Abul Shibl al-Barjami thirty thousand dirhams after reciting him a poem of thirty verses, [3] and gave as-Sawli one hundred thousand dirhams, and so did his son. [4]
When Marwan bin Abul Janub praised him in a poem, he gave him two hundred thousand dirhams
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and new clothes. For another poem he gave him one hundred and twenty thousand dirhams, fifty garments, a mule, a horse, and a donkey. [1] The poet praised al-Mutawakkil on another occasion and got from him one hundred and twenty thousand dirhams and some clothes, [2] and fifty thousand dirhams on another occasion. [3]
As for ‘Ali bin al-Jahm the poet, al-Mutawakkil made him so wealthy because he dedicated his poetry to praise the caliph particularly. The excessive gifts of al-Mutawakkil were not limited to poets only, but they included singers, clowns, and drinking companions. Al- - Page260 - The Life of Imam Ali Al - Hadi: Study And Analysis
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[1]: Ad-Diyarat, p. 102
[2]: Nihayat al-Arab, vol. 1 p. 406
[3]: Mu’jam al-Buldan, vol. 2 p. 143
[4]: Tareekh at-Tabari, vol. 9 p. 212
[5]: Tareekh al-Ya’qubi, vol. 3 p. 222, ad-Diyarat, p. 103
[1]: Ad-Diyarat, p. 103
[2]: Mu’jam al-Buldan, vol. 3 p. 175
[3]: Ibid. , p. 319
[4]: Mu’jam al-Buldan
[5]: Ibid. , vol. 5 p. 70
[6]: Ibid. , vol. 4 p. 192
[7]: Ibid. , vol. 2 p. 328
[8]: Mu’jam al-Buldan
[9]: Nihayat al-Arab, vol. 1 p. 406
[1]: Al-Iqd al-Fareed, vol. 6 p. 430
[2]: Fawat al-Wafiyyat by al-Kutubi, vol. 2 p. 356
[3]: Al-Aghani by Abul Faraj al-Isfahani, vol. 14 p. 193
[4]: Ibid. , vol. 10 p. 64
[1]: Al-aghani
[2]: Tareekh al-Khulafa’, p. 349
[3]: Al-Aghani
Mas’oudi says, ‘No one in his (al-Mutawakkil’s) state was expert in serious or love poetry unless he got a good share of money. ’ [4]
The wealth of the nation and its economical abilities were dispelled on vanities, amusements, and pleasures. Nothing was spent on the public welfare. Shawqi Dhayf says,
“…In this way millions of dinars and dirhams were spent, without consideration or control, on the parties of the palace; those parties which supplied the stories of “A thousand and one nights” with all what might come to one’s imagination of luxury and lavish spending. That wealth, which was supposed to be spent on preparing armies to resist the Turks and the Byzantines, was wasted foolishly while people strove and worked hard, but suffered poverty and wretchedness. At the same time, al-Mutawakkil and other than al-Mutawakkil played with the people’s wealth.
Millions after millions were spent on building high palaces which were places for singing, dancing, and drinking, and heaps of gold
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and silver were scattered here and there. It was narrated that one day al-Mutawakkil was drunken in his palace called al-Barkwar. He said to his drinking companions where it was not the season of flowers, ‘What do you think if we hold a festival of flowers? ’
They said to him, ‘These days are not of flowers. ’ He sent for Ubaydillah bin Yahya, who was one of his viziers, and asked him to coin five million dirhams each of two weights of silver. When the dirhams were coined, he ordered his vizier to dye some of the dirhams red, some yellow, some black, and to leave some as they were.
The vizier did as he was ordered. Then al-Mutawakkil ordered his seven hundred servants and retinue to prepare a new garment and cap different in color from each other and they did. Al-Mutawakkil waited until a windy day came and he ordered a large tent of forty doors to be erected.
He came into the tent surrounded by his drinking companions and his servants wearing their new dresses. He ordered the dirhams to be scattered a group after another like flowers. They were scattered successively and the wind carried them for they were light. They flew in the air like flowers did. [1]
It was a result of idleness, and excessive luxury. The caliphs enjoyed life to the extent of foolishness and mania, whereas classes of people behind them lived in straits and pressing poverty. ’ [2] 685
The general economical life
The general economical life in the Islamic nation was absolutely
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bad. Poverty bit most of people who were in terrible neediness. The general wealth was accumulated near singers, clowns, the retinue and agents of rulers especially the Turks who were so wealthy that they did not know how to spend that wealth. They spent great monies on every kind of pleasure and lust.
Whenever they became bored with a pleasure they turned to another one. Thus, their lives passed between singing, amusement, and meetings of drinking that were held in the great palaces which were built with the money of the poor, the deprived, and the miserable.
Anyhow, the economical life in most of the Islamic countries was paralyzed or confused, and that made reformers to rise in armed revolts against the Abbasid rule.
Land Tax
The collection of the land tax was an important side in the economical life. The Abbasid governments entrusted this job to a group of severe and harsh men. They collected taxes that Islam had not legislated. They collected those taxes with all severe and violent means, and people suffered too much during those dark periods.
General Misery
The majority of the Islamic peoples suffered misery, poverty, and deprivation during the Abbasid ages. Ulama’, men of letters, and thinkers often and always complained of their difficult lives. Poverty attacked most people that they hardly found a bite to satisfy their hunger or a rag to cover their semi-naked bodies against the cold of winter. Some well-known scholars, poets, and authors lived lives of misery.
Many times they could not find a bit of bread
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to eat or to give to their families and children. Studying and seeking knowledge at that time led scholars to poverty and deprivation. As an example, al-Jahidh, who was one of the best and most eminent scholars, authors, and men of letters and intellect, suffered pressing neediness and misery, whereas singers, dancers, and clowns lived at absolute ease. Many poets of that age invited in their poetry towards asceticism and Sufism because of the poverty and deprivation they underwent.
The religious life
The religious life in the age of Imam al-Hadi (a. s. ) was confused and turbid. Many suspicions and illusions were raised against the Islamic belief by the powers that had spites and enmities against Islam. Muslim ulama’, and at the head was Imam al-Hadi (a. s. ) , confronted those suspicions and spurious arguments and they refuted them.
Heresies and Errors
A wicked group of atheists and apostates slipped among the Shi’a and spread some heresies and errors. Muslims were tried too much by these polytheists because of the falsehood they spread by which they misled simple and naïve people. The heads of those heretics were ‘Ali bin Hasakah al-Qummi, al-Qassim al-Yaqtini, al-Hasan bin Muhammad bin Baba al-Qummi, and Muhammad bin Nusayr.
The Heresies of Ibn Hasakah
Ibn Hasakah said that Imam Abul Hasan al-Hadi (a. s. ) was the God, the creator, and the manager of the universe. He claimed that he (ibn Hasakah) was a prophet sent by Imam al-Hadi (a. s. ) to guide people. He annulled the Islamic obligations such as zakat, the hajj, and fasting, for whoever believed in his belief. Simple people of no
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understanding believed him and inclined to his heresies.
One of Imam al-Hadi’s companions wrote a letter to the Imam saying,
“May I die for you my sire! ‘Ali bin Hasakah claims that he is from your guardians and that you are the First and the Old. He claims that he is your bab and your prophet, and that you yourself have ordered him to invite for that. He claims that prayer, zakat, hajj, and fasting are the knowing of you and the knowing of one who is like ibn Hasakah who is the bab and the prophet.
He says that whoever believes in this is a perfect faithful and therefore prayer, fasting, hajj, and other obligations are not required from him. Many people inclined to him. Would you please favor your followers with an answer to save them from perishment? ’ [1]
The Imam Disavows Him
Imam al-Hadi (a. s. ) disavowed ibn Hasakah and invited people to reject him and reject his followers and kill them. He wrote a letter as a - Page264 - The Life of Imam Ali Al - Hadi: Study And Analysis
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[4]: Tareekh al-Khulafa’, p. 349
[1]: Ad-Diyarat, p. 160
[2]: The Second Abbasid Age, p. 68-69
[1]: Rijal al-Kashshi
reply to the previous letter saying,
“Ibn Hasakah tells lies. The curse of Allah be on him! He is not one of my guardians. May Allah curse him. By Allah, Allah did not send Muhammad and the prophets before him except with prayer, zakat, fasting, hajj, and guardianship. Muhammad did not invite except to Allah alone with no partner. So do we, the guardians from his progeny.
We are slaves of Allah not associating with Him anything. If we obey Him, He will have mercy on us and if we disobey
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Him, He will torture us. We do not have any authority on Allah but Allah has the authority on us and on all His creatures. I, before Allah, disavow whoever says that and I resort to Allah from this saying. Desert them! May Allah curse them. Block them up into narrow passages and if you find any of them, split his head with stone! ’ [1]
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[1]: Rijal al-Kashshi
The Heresies of Al-Fihri
Muhammad bin Nusayr al-Fihri an-Namiri was from the heads of atheists and the chiefs of unbelievers. He spread among people that Imam al-Hadi (a. s. ) was the Creator and God. He permitted the marriage with one’s mahrams (close relatives that it is unlawful to get married to) like one’s mother, sister, daughter, and the like. He permitted sodomy and considered it as one of the good pleasures that Allah had not forbidden and that it was a means of being humble before Allah.
He believed in transmigration (of souls at or after death into another body).
By these heresies he tried to fight Islam and distort the reality of the infallible Imams (a. s. ).
Interpreting the Obligations
These deviant atheists interpreted the Islamic obligations according to their own corrupted tendencies. They said that the prayer, which Allah had ordered to be performed, was not that known kind of worship but it was a particular man. They also said that the zakat was not the tax that Allah had imposed, but it was a particular man. They also interpreted the sins that Allah had prohibited according to their own tendencies.
Ibrahim bin Shaybah wrote a letter
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to Imam al-Hadi (a. s. ) saying,
“May I die for you! There is a group of people among us disagreeing on acknowledging your virtues and position by different sayings that hearts are disgusted of and chests cannot bear. They narrate traditions on that that we cannot accept because they say terrible things and we cannot refute or deny if they are ascribed to your fathers. We are suspicious about these sayings. They interpret the meaning of the sayings of Allah,
…surely prayer keeps (one) away from indecency and evil, [1]
and
And keep up prayer and pay the zakat [2]
and say that prayer means a man and neither bowing nor prostration. They also say that zakat is a man and not the paying of money. They interpret other obligations in the same way and even sins. Would you please favor your followers with that which has their safety and rescue from the sayings (beliefs) that take them to perishment? From among those who claim they are guardians and invite people to follow them are ‘Ali bin Hasakah and al-Qassim al-Yaqtini. What do you say about them? ”
Imam al-Hadi (a. s. ) replied, ‘This is not from our religion and you have to reject it. ’ [3] Imam al-Hadi (a. s. ) was tried seriously by those deviants who disbelieved in Allah and denied his signs.
The Imam warns against them
Imam al-Hadi (a. s. ) warned his followers and the rest of Muslims from associating with those excessive atheists. He wrote to ‘Ali bin Muhammad bin Eesa, ‘May Allah curse al-Qassim al-Yaqtini and ‘Ali bin Hasakah al-Qummi. Satan has appeared
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to him and so he inspires falsehood to deceive others. ’ [1]
He also wrote to al-Ubaydi warning him from the heresies of those excessive atheists and inviting him to disavow them. He said in the letter, “I disavow, before Allah, al-Fihri and al-Hasan bin Muhammad bin Baba al-Qummi and you have to disavow them. I warn you and all my followers from them, and I curse them. The curse of Allah be on them.
They eat the monies of people in the name of us. They are seditious and harmful. May Allah harm them, throw them into curse, and plunge them into mischief. Ibn Baba claims that I have sent him (as an apostle) and that he is a bab. The curse of Allah be on him. Satan has mocked and seduced him. Allah may curse whoever accepts from him. O Muhammad, if you can split his head with stone, do! He has harmed me. May Allah harm him in this life and in the afterlife. ” [2]
Imam al-Hadi (a. s. ) asked his followers (the Shi’a) to kill the head of the extremists Faris bin Hatim. He said, ‘Faris claims that he acts in the name of me. He is seditious calling for heresies. His blood is to be shed by whoever can kill him. Who will relieve me from him by killing him and I will assure Paradise for him by the will of Allah? ’ [3]
One of the faithful responded to the Imam and killed Faris and relieved Muslims from him.
Imam al-Hadi (a. s. ) permitted the
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killing of the extremists. He wrote to one of his companions, ‘…if you can overcome any of them, break his head with a stone! ’ [1]
Once, as-Sariy bin Salamah sent a letter to Imam al-Hadi (a. s. ) asking him about the extremists and what they called for. The Imam replied to him, ‘May Allah keep you safe from their extremism. It suffices that the guardians of Allah have disavowed them. May Allah fix you on what you are in…in this life and in the afterlife and make you not go astray after He has guided you. ’ [2]
Causes of Extremism
The causes that led such people to say that Imam al-Hadi (a. s. ) was the god and the creator of the universe were-as we think- as the following:
1. The charismata and miracles that Allah had endowed Imam al-Hadi (a. s. ) and his fathers with, which the deviants and those who had spite towards the Imam advantaged of to fabricate heresies in order to attack Islam and do away with it.
2. The disengagement from the Islamic values and principles; and so they permitted all what Islam had prohibited.
3. The greed for people’s wealth; therefore, they took it wrongly and extorted the legal dues that the Shi’a paid to their Imams (a. s. ).
With the Waqifites
After the death of Imam Musa bin Ja’far al-Kadhim (a. s. ) , a sect from the Shi’a called the Waqifites appeared on the stage of the Islamic life. They denied the death of Imam Musa al-Kadhim (a. s. ) and claimed that he was raised to the Heavens as Jesus Christ (a. s. ) was. The
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chiefs of this sect claimed so because there were great monies of the legal dues of Imam Musa al-Kadhim (a. s. ) with them.
They embezzled these monies and did not deliver them to Imam ar-Ridha (a. s. ) after the death of Imam al-Kadhim (a. s. ). This sect kept on resisting the Twelver Shi’a until the Shi’a called them as al-Mamturah (dirty dogs that were wetted by rain and they became (ritually) impure and consequently they would impurify whoever they might touch).
One of the Shi’a wrote to Imam al-Hadi (a. s. ) asking him if it was permissible for him to curse those al-Mamturah in prayer, and the Imam replied to him that it was permissible. [1]
The Creation of The Qur'an
From the terrible problems Muslims were tried with in their religious life was the problem of “the creation of the Qur'an” which the Abbasid rulers contrived and spread to do away with their opponents. Many people were killed because of this heresy and spites and - Page269 - The Life of Imam Ali Al - Hadi: Study And Analysis
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[1]: Qur'an, 29: 45
[2]: Qur'an, 2: 43 and other verses
[3]: Rijal al-Kashshi
[1]: Rijal al-Kashshi
[2]: Rijal al-Kashshi
[3]: Ibid
[1]: Wassa’il ash-Shi’a, vol. 18 p. 554
[2]: Ad-Durr an-Nadhim
[1]: Rijal al-Kashshi
hostilities spread among Muslims.
Imam al-Hadi (a. s. ) wrote a letter to Ahmad bin Isma’il bin Yaqtin in 227AH saying to him, “May Allah safeguard us and you from the sedition! If He does, it shall be a great blessing and if not, it shall be the perishment. We see that disputing on the Qur'an is a heresy that both the asker and the answerer participate in; the asker deals with what is not his and the answerer burdens himself with what it is not his duty.
The creator is but Allah the Almighty and whatsoever else is created,
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and the Qur'an is the speech of Allah. Do not make for Him a name from yourself so that you shall be from the deviants. May Allah make us and you from among those who fear their Lord in secret and they are fearful of the hour (of doom). ’ [1]
The life of amusement
The Abbasid kings, who ruled at the time of Imam al-Hadi (a. s. ) , indulged in pleasures, amusement, singing, and all lusts. Their red nights were full of drinking, singing, and dancing, but with no seriousness or any remembrance of Allah. Not only had the caliphs behaved so, but also their viziers, clerks, walis, officials, and in fact the rest of people. They pounced upon pleasures and amusements and turned away from the pure life that Islam had determined for them.
Wining
Drinking wine was widespread in that age. Al-Mutawakkil the caliph, his viziers, and his retinue drank wine often and it was something common for them. They were indifferent to the prohibition and the severe penalty that Islam had legislated for drinking wine. The bottles of wine were from the most precious presents for the Abbasids.
Abdullah bin Ahmad bin Hamdun narrated that his father said, ‘We went with al-Ma’mun and with al-Mu’tasim to fight the Romans. Muhammad bin Abdul Melik az-Zayyat gifted us with matured Iraqi drinks and wrote with them some verses of poetry. ’
Al-Mutawakkil was the fondest of wine among the Abbasid kings, and all bodies of his government were like him. He spent most of his life between the cups of wine,
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and he was killed while he was drunk.
Debauchery
Debauchery and corruption spread widely during the reigns of the Abbasid kings. It was an outstanding phenomenon not only near the kings, but also near the rest of people. The general conduct of people at that time was colored with debauchery, dissoluteness, and vices. It was the kings themselves, who pounced upon amusement, desires, and all unlawful pleasures, that encouraged the rest of people to follow these ways. The spiritual life had influence neither inside their palaces nor on their conducts in the outside.
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[1]: At-Tawhid, p. 224
To the Paradise
point
Imam al-Hadi (a. s. ) suffered pressing misfortunes and distresses from the Abbasid tyrants. They spared no effort in oppressing and harming him. Al-Mutawakkil was the most spiteful towards Imam al-Hadi (a. s. ) from among all the Abbasid caliphs. He oppressed him too much. He moved the Imam from Yathrib to Samarra’ and imposed on him house arrest, and surrounded his house with policemen who watched even his breaths.
Al-Mutawakkil prevented ulama’, jurisprudents, and narrators from meeting him, taking from his knowledge and narrating his fatwas and opinions. Doing this, al-Mutawakkil committed a terrible crime against knowledge. He imposed economical blockade against the Imam and prevented people from taking the legal dues, which came from the different Islamic countries, to him. He left the Imam in a pressing neediness. He ordered his men to search the house of the Imam from time to time that they might find arms or books objecting to the Abbasid rule so that al-Mutawakkil might find an
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excuse to kill the Imam but nothing was found.
Sometimes, he ordered his men to bring him the Imam in whatever state he was. Once, the Imam was brought while al-Mutawakkil was drunk and before him there were vessels and cups of wine and he was surrounded by groups of male and female singers.
But the Imam was sharp with him and began advising him, reminding him of the afterlife, and scolding him for the corruption he was in. When al-Mutawakkil saw the Imam insist on keeping away from him, refuse to associate with him, and devote himself to Allah, he ordered his men to arrest and put him into prison.
Narrators said that some man heard Imam al-Hadi (a. s. ) saying from inside the prison, ‘I am more exalted near Allah than the she-camel of (Prophet) Salih. ’ Then he recited this Qur’anic verse,
Enjoy yourselves in your abode for three days that is a promise not to be belied. [1]
After three days, the tyrant was killed by his son al-Muntasir. [2]
After the death of al-Mutawakkil, the distress of Imam al-Hadi (a. s. ) did not end. The Abbasid government kept on watching him and plotting day and night to do away with him. The Abbasids bore malice towards him because he was highly regarded and sanctified by all the nation, whereas the Abbasids got no respect or regard like that.
Besides that there was a big part of the nation believing in the Imamate of Imam al-Hadi (a. s. ) and believing that he was worthier of the
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Islamic caliphate than the Abbasids who indulged in pleasures and lusts and governed the nation, like the Umayyads, with violence, oppression, and haughtiness.
The assassination
Imam al-Hadi (a. s. ) became a heavy burden on al-Mu’tamid the Abbasid caliph after he saw people talk about the virtues, knowledge, asceticism, and piety of the Imam and prefer him to all other Muslim ulama’. He became angry, envious, and spiteful against the Imam His ill will led him to commit the worst crime in Islam.
He inserted fatal poison to the Imam, who, after having the poison, kept to bed. The poison reacted in all his body and he suffered intolerable pains. The Shi’a and the notables of the state visited him, and the all were covered with deep sorrow.
The next Imam
Imam al-Hadi (a. s. ) appointed his son Abu Muhammad al-Hasan (al-Askari) as the Imam after him and set him as the general authority for the Shi’a after his death. He insinuated to his close companions about the Imamate of his son Abu Muhammad (a. s. ) before. Imam al- Hadi (a. s. ) entrusted his son Imam al-Hasan al-Askari (a. s. ) with the procedures of funerals, prayer, and burial after his death, and recommended him of other recommendations concerning his affairs.
To Paradise
The poison reacted inside the body of Imam al-Hadi (a. s. ). Violent pains attacked him and death approached him quickly. When he felt the inevitable death, he turned towards the qibla and began reciting some suras of the Qur'an. He breathed his last while the mention of Allah was still on his lips.
His great, pure
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soul ascended to its Creator surrounded by the angels. The earthly world turned dark while the Heavens shone bright to receive his coming. People lost much good by his death because it was the leader, guide, and defender of the rights of the weak and the oppressed that died.
Imam Abu Muhammad al-Hasan al-Askari (a. s. ) washed the pure body of his father, enshrouded it, and offered the prayer of the dead on it while his heart was full of pain, sorrow, and regret.
Processions of escort
Samarra’ was shocked by the great disaster. People of all classes hurried to get the honor of escorting the pure body of the great Imam who was the remainder of prophethood and Imamate. State offices and shops were closed.
Viziers, ulama, judges, prominent leaders of the army, and the eminent members of the Abbasid family walked before the bier feeling the big disaster, and mentioning the virtues and favors of the Imam, and expressing the great loss that afflicted the Islamic nation. Splendid funerals were held that Samarra’ had never seen like before.
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[1]: Qur'an, 11: 65
[2]: A’lam al-Wara, p. 363
In the last abode
The pure corpse was carried under a halo of takbir and glorification to the last abode of the Imam (a. s. ) that was his house which he had assigned to be a graveyard for him and his family. Imam al-Hasan al-Askari (a. s. ) put the pure corpse of his father into the tomb, while his tears were flowing over his cheeks. He buried his father and buried with him the values of knowledge, patience, piety, and probity.
After the burial,
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the masses of people came to Imam al-Hasan al-Askari (a. s. ) and comforted him, while he was standing with his family to thank the comforters.
The date of his death
Imam al-Hadi (a. s. ) died on Monday, the twenty-fifth of Jumadi al-Akhirah [1] in 254AH when he was forty years old. [2] Other than this date is also mentioned in some sourcebooks.
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[1]: The sixth month in the Islamic calendar
[2]: Noor al-Absar, p. 150, Kashf al-Ghummah, vol. 3 p. 174
The Ziyarah of Imam ‘Ali al-Hadi (a. s)
السّلامُ عَلَیْکَ یَا أَبَا الْحَسَنِ عَلِیّ بن مُحَمّدٍ الزّکِیّ الرَّاشِدَ
Peace be upon you, O Abu’l-Hasan, `’Ali son of Muhammad, O the pious guide
النّورَ الثَّاقِبَ وَرَحْمَةُ اللّهِ وَبَرَکَاتُهُ،
O the bright light; and also mercy and blessings of Allah be upon you!
السّلامُ عَلَیْکَ یَا صَفِیّ اللّهِ،
Peace be upon you, O the sincerely attached friend of Allah!
السّلامُ عَلَیْکَ یَا سِرّ اللّهِ،
Peace be upon you, O the confidant of Allah!
السّلامُ عَلَیْکَ یَا حَبْلَ اللّهِ،
Peace be upon you, O the rope of Allah!
السّلامُ عَلَیْکَ یَا آل اللّهِ،
Peace be upon you, O he who belongs to the family chosen by Allah exclusively for Himself!
السّلامُ عَلَیْکَ یَا خِیَرَةَ اللّهِ،
Peace be upon you, O the select of Allah!
السّلامُ عَلَیْکَ یَا صَفْوَةَ اللّهِ،
Peace be upon you, O the choice of Allah!
السّلامُ عَلَیْکَ یَا أَمِینَ اللّهِ،
Peace be upon you, O the trustee of Allah!
السّلامُ عَلَیْکَ یَا حَقّ اللّهِ،
Peace be upon you, O the proof of Allah!
السّلامُ عَلَیْکَ یَا حَبِیبَ اللّهِ،
Peace be upon you, O the most-beloved by Allah!
السّلامُ عَلَیْکَ یَا نُورَ الانْوَارِ،
Peace be upon you, O the light of the lights!
السّلامُ عَلَیْکَ یَا زَیْنَ الابْرَارِ،
Peace be upon you, O the pride of the virtuous ones!
السّلامُ عَلَیْکَ یَا سَلِیلَ الاخْیَارِ،
Peace be upon you, O the descendant of the
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upright ones!
السّلامُ عَلَیْکَ یَاعُنْصُرَ الاطْهَارِ،
Peace be upon you, O the essence of the purified ones!
السّلامُ عَلَیْکَ یَا حُجّةَ الرّحْمنِ،
Peace be upon you, O the argument of the All-beneficent God!
السّلامُ عَلَیْکَ یَا رُکْنَ الایمَانِ،
Peace be upon you, O the essential of the true faith!
السّلامُ عَلَیْکَ یَا مَوْلَى الْمُؤْمِنِینَ،
Peace be upon you, O the master of the believers!
السّلامُ عَلَیْکَ یَا وَلِیّ الصَّالِحِینَ،
Peace be upon you, O the guardian of the righteous ones!
السّلامُ عَلَیْکَ یَا عَلَمَ الْهُدَى،
Peace be upon you, O the symbol of true guidance!
السّلامُ عَلَیْکَ یَا حَلِیفَ التّقَى،
Peace be upon you, O the ally of piety!
السّلامُ عَلَیْکَ یَا عَمُودَ الدّینِ،
Peace be upon you, O the mainstay of the religion!
السّلامُ عَلَیْکَ یَا بْنَ خَاتَمِ النّبِیّینَ،
Peace be upon you, O the son of the seal of the Prophets!
السّلامُ عَلَیْکَ یَا بْنَ سَیّدِ الْوَصِیّینَ،
Peace be upon you, O the son of the chief of the Prophets’ Successors!
السّلامُ عَلَیْکَ یَا بْنَ فَاطِمَةَ الزّهْرَاءِ سَیّدَةِ نِسَاءِ الْعَالَمِینَ،
Peace be upon you, O the son of Fatimah, the Luminous, the prime leader of the women of the world!
السّلامُ عَلَیْکَ أَیّهَا الامِینُ الْوَفِیّ،
Peace be upon you, O the faithful trustee!
السّلامُ عَلَیْکَ أَیّهَا الْعَلَمُ الرّضِیّ،
Peace be upon you, O the favorite epitome!
السّلامُ عَلَیْکَ أَیّهَا الزَّاهِدُ التّقِیّ،
Peace be upon you, O the ascetic, the pious!
السّلامُ عَلَیْکَ أَیّهَا الْحُجّةُ عَلَى الْخَلْقِ أَجْمَعِینَ،
Peace be upon you, O the decisive argument over all people of every age and clime!
السّلامُ عَلَیْکَ أَیّهَا التَّالِی لِلْقُرْآنِ،
Peace be upon you, O he who studied and interpreted the Holy Qur'an!
السّلامُ عَلَیْکَ أَیّهَا الْمُبَیّنُ لِلْحَلالِ مِنَ الْحَرَامِ،
Peace be upon you,
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O he who taught to distinguish between the lawful and the unlawful!
السّلامُ عَلَیْکَ أَیّهَا الْوَلِیّ النَّاصِحُ،
Peace be upon you, O the guardian who always gave sincere advice!
السّلامُ عَلَیْکَ أَیّهَا الطّرِیقُ الْوَاضِحُ،
Peace be upon you, O the evident example!
السّلامُ عَلَیْکَ أَیّهَا النّجْمُ اللائِحُ،
Peace be upon you, O the bright star!
أَشْهَدُ یَا مَوْلایَ یَا أَبَا الْحَسَنِ أَنّکَ حُجّةُ اللّهِ عَلَى خَلْقِهِ،
I bear witness, O master, Abu’l-Hasan, that you are verily the decisive argument of Allah over His creatures,
وَخَلِیفَتُهُ فِی بَرِیّتِهِ،
His representative among His created beings,
وَأَمِینُهُ فِی بِلادِهِ،
His trusted administrator in His lands,
وَشَاهِدُهُ عَلَى عِبَادِهِ،
His witness over His servants,
وَأَشْهَدُ أَنّکَ کَلِمَةُ التّقْوَى،
I bear witness that, verily, you are the words of piety,
وَبَابُ الْهُدَى،
The door to true guidance
وَالْعُرْوَةُ الْوُثْقَى،
and the Firmest Handle,
وَالْحُجّةُ عَلَى مَنْ فَوْقَ الارْضِ وَمَنْ تَحْتَ الثّرَى،
And you are the evident proof against those who are on the earth and those who are lay down the layers of the soil
وَأَشْهَدُ أَنّکَ الْمُطَهّرُ مِنَ الذّنُوبِ،
I bear witness that you are purified from sins
الْمُبَرّأُ مِنَ الْعُیُوبِ،
And you are infallible against defects
وَالْمُخْتَصّ بِکَرَامَةِ اللّهِ،
And you are bestowed exclusively with the honor of Allah
وَالْمَحْبُوّ بِحُجّةِ اللّهِ،
And you are the preferred choice of Allah to demonstrate His proofs,
وَالْمَوْهُوبُ لَهُ کَلِمَةُ اللّهِ،
And you are the spokesman of Allah,
وَالرّکْنُ الّذِی یَلْجَأُ إِلَیْهِ الْعِبَادُ،
And you are the essential principle who protects the people,
وَتُحْیَى بِهِ الْبِلادُ،
and on account of whom the social life sustains itself and grows;
وَأَشْهَدُ یَا مَوْلایَ أَنّی بِکَ وَبِآبَائِکَ وَأَبْنَائِکَ مُوقِنٌ مُقِرّ،
I say under oath, O master, that I have faith in and I submit to (the
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divinely commissioned leadership of) you, your forefathers and your sons,
وَلَکُمْ تَابِعٌ فِی ذَاتِ نَفْسِی، وَشَرَایِعِ دِینِی،
I follow all of you in my personal affairs, in my religious performance,
وَخَاتِمَةِ عَمَلِی وَمُنْقَلَبِی وَمَثْوَایَ،
And in my day-to-day conduct; and in my return and in my final place.
وَأَنّی وَلِیّ لِمَنْ وَالاکُمْ، وَعَدُوّ لِمَنْ عَادَاکُمْ،
I make friends with those who befriend you, I strive against those who oppose you;
مُؤْمِنٌ بِسِرّکُمْ وَعَلانِیَتِکُمْ، وَأَوّلِکُمْ وَآخِرِکُمْ،
I believe in all of you, whether invisible or visible, in those of you who came first; in those of you who came last.
بِأَبِی أَنْتَ وَأُمّی، وَالسّلامُ عَلَیْکَ وَرَحْمَةُ اللّهِ وَبَرَکَاتُهُ.
May Allah accept my father and mother as ransoms for you. Peace and Allah’s mercy and blessings be upon you.
اللّهُمّ صَلّ عَلَى مُحَمّدٍ وَآلِ مُحَمّدٍ،
O Allah: (please do) send blessings on Muhammad and on the Household of Muhammad,
وَصَلّ عَلَى حُجّتِکَ الْوَفِیّ،
and send blessings on Your faithful demonstrator,
وَوَلِیّکَ الزّکِیّ،
Your sagacious representative,
وَأَمِینِکَ الْمُرْتَضَى،
Your well-pleased trustee,
وَصَفِیّکَ الْهَادِی،
Your sincerely attached guide,
وَصِرَاطِکَ الْمُسْتَقِیمِ،
Your Right Path,
وَالْجَادّةِ الْعُظْمَى،
the most important approach,
وَالطّرِیقَةِ الْوُسْطَى،
the just and equitable course,
نُورِ قُلُوبِ الْمُؤْمِنِینَ،
the light of the faithful believers’ hearts,
وَوَلِیّ الْمُتّقِینَ،
the friend of the pious ones,
وَصَاحِبِ الْمُخْلِصِینَ.
the comrade of the sincere.
اللّهُمّ صَلّ عَلَى سَیّدِنَا مُحَمّدٍ وَأَهْلِ بَیْتِهِ،
O Allah: (please do) send blessings on our Master, Muhammad and on his Household,
وَصَلّ عَلَى عَلِیّ بْنِ مُحَمّدٍ
and send blessings on `’Ali son of Muhammad,
الرَّاشِدِ الْمَعْصُومِ مِنَ الزّلَلِ،
the infallible guide,
وَالطَّاهِرِ مِنَ الْخَلَلِ،
The free from errors and faults;
وَالْمُنْقَطِعِ إِلَیْکَ بِالامَلِ،
And he who kept himself aloof from temptations and served You,
الْمَبْلُوّ بِالْفِتَنِ،
And who was tried (by You) through seditious matters
وَالْمُخْتَبَرِ بِالْمِحَنِ،
And
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who was tested (by You) through tribulations
وَالْمُمْتَحَنِ بِحُسْنِ الْبَلْوَى،
And who was examined (by You) through his reactions towards misfortunes
وَصَبْرِ الشّکْوَى،
And through his steadfastness against complaining
مُرْشِدِ عِبَادِکَ،
He is the spiritual guide of Your servants,
وَبَرَکَةِ بِلادِکَ،
the blessing for the human civilization,
وَمَحَلّ رَحْمَتِکَ،
the destination of Your mercy,
وَمُسْتَوْدَعِ حِکْمَتِکَ،
You entrusted him with Your wisdom,
وَالْقَائِدِ إِلَى جَنّتِکَ،
And he led unto Your Paradise,
الْعَالِمِ فِی بَرِیّتِکَ،
He is the all-knowledgeable among Your created beings
وَالْهَادِی فِی خَلِیقَتِکَ
The true guide of Your creatures
الّذِی ارْتَضَیْتَهُ وَانْتَجَبْتَهُ
whom You chose and preferred
وَاخْتَرْتَهُ لِمَقَامِ رَسُولِکَ فِی أُمّتِهِ،
and elected to take the place of Your Prophet among his people,
وَأَلْزَمْتَهُ حِفْظَ شَرِیعَتِهِ،
and gave him the responsibility of keeping intact the prescript of his religion.
فَاسْتَقَلّ بِأَعْبَاءِ الْوَصِیّةِ
So, he accomplished the onerous task of representation (of the Prophet) ,
نَاهِضًا بِهَا وَمُضْطَلِعًا بِحَمْلِهَا،
With full and perfect confidence
لَمْ یَعْثُرْ فِی مُشْکِلٍ،
difficulties did not confuse him,
وَلا هَفَا فِی مُعْضِلٍ،
complications did not obscure his judgment,
بَلْ کَشَفَ الْغُمّةَ،
Rather he relieved intricate issues,
وَسَدّ الْفُرْجَةَ،
And he sealed the loopholes,
وَأَدَّى الْمُفْتَرَضَ.
And he fulfilled the mission
اللّهُمّ فَکَمَا أَقْرَرْتَ نَاظِرَ نَبِیّکَ بِهِ فَرَقّهِ دَرَجَتَهُ،
O Allah just as You made him a source of delight for Your Prophet, raise him to the most elevated position,
وَأَجْزِلْ لَدَیْکَ مَثُوبَتَهُ،
And give him the most fitting reward that suits him,
وَصَلّ عَلَیْهِ وَبَلّغْهُ مِنَّا تَحِیّةً وَسَلامًا،
And bless him and convey our greetings and salutations to him.
وَآتِنَا مِنْ لَدُنْکَ فِی مُوَالاتِهِ فَضْلاً وَإِحْسَانًا
and give us, on account of our love for him, Your bounties and favors,
وَمَغْفِرَةً وَرِضْوَانًا
And amnesty and approval,
إِنّکَ ذُو الْفَضْلِ الْعَظِیمِ.
Verily, You art the owner of superabundant benefits and bounties.
After accomplishing the
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two-Rak`ah Ziyarah Prayer, the following supplication may be, advisably, said:
یَا ذَا الْقُدْرَةِ الْجَامِعَةِ،
O Lord of omnipotent power!
وَالرّحْمَةِ الْوَاسِعَةِ،
O Lord of all-inclusive mercy!
وَالْمِنَنِ الْمُتَتَابِعَةِ
O Lord of successive favors!
وَالآلاءِ الْمُتَوَاتِرَةِ،
O Lord of uninterrupted bounties!
وَالایَادِی الْجَلِیلَةِ،
O Lord of magnificent bestowals!
وَالْمَوَاهِبِ الْجَزِیلَةِ،
O Lord of abundant conferrals!
صَلّ عَلَى مُحَمّدٍ وَآلِ مُحَمّدٍ الصَّادِقِینَ،
(Please do) send blessings upon Muhammad and the Household of Muhammad—the veracious ones,
وَأَعْطِنِی سُؤْلِی،
And grant me that which I ask from You
وَاجْمَعْ شَمْلِی،
And re-unify me (with my family) ,
وَلُمّ شَعَثِی،
And unite me (with my family)
وَزَکّ عَمَلِی،
And purify my deeds
وَلا تُزِغْ قَلْبِی بَعْدَ إِذْ هَدَیْتَنِی،
And cause not my heart to stray after You have guided me,
وَلا تُزِلْ قَدَمِی،
And cause not my footstep to slip
وَلا تَکِلْنِی إِلَى نَفْسِی طَرْفَةَ عَیْنٍ أَبَدًا،
And never refer me to myself even for a time as short as a wink of an eye
وَلا تُخَیّبْ طَمَعِی،
And disappoint not my desire
وَلا تُبْدِ عَوْرَتِی،
And expose not my private parts
وَلا تَهْتِکْ سِتْرِی،
And disclose not my covering
وَلا تُوحِشْنِی، وَلاتُؤْیِسْنِی،
And cause me not to feel lonely, and despair me not,
وَکُنْ بِی رَؤُوفًا رَحِیمًا،
And be to me kind and merciful
وَاهْدِنِی وَزَکّنِی وَطَهّرْنِی
And guide me (to the right path) , and purify me, and make me get rid of impurities,
وَصَفّنِی وَاصْطَفِنِی وَخَلّصْنِی وَاسْتَخْلِصْنِی،
And cleanse me, and include me with the chosen, the select, and the choicest ones
وَاصْنَعْنِی وَاصْطَنِعْنِی،
And dedicate me to You and render me suitable
وَقَرّبْنِی إِلَیْکَ وَلا تُبَاعِدْنِی مِنْکَ،
And draw me near You and take me not far away from You
وَالْطُفْ بِی وَلاتَجْفُنِی،
And be kind to me and do not turn away from me
وَأَکْرِمْنِی وَلا تُهِنّی،
And honor me and
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do not humiliate me
وَمَا أَسْأَلُکَ فَلا تَحْرِمْنِی،
And do not deprive me of all that which I ask from You
وَمَا لاأَسْأَلُکَ فَاجْمَعْهُ لِی،
And also give me that which I have not asked from You
بِرَحْمَتِکَ یَا أَرْحَمَ الرَّاحِمِینَ،
(please do that) on account of Your mercy, O the most Merciful of all those who show mercy.
وَأَسْأَلُکَ بِحُرْمَةِ وَجْهِکَ الْکَرِیمِ،
I also beseech You in the name of Your Honorable Face
وَبِحُرْمَةِ نَبِیّکَ مُحَمّدٍ صَلَوَاتُکَ عَلَیْهِ وَآلِهِ،
And in the name of the sanctity of Your Prophet, Muhammad, may Your blessings be upon him and upon his Household
وَبِحُرْمَةِ أَهْلِ بَیْتِ رَسُولِکَ
And in the name of the sanctity of Your Prophet’s Household
أَمِیرِ الْمُؤْمِنِینَ عَلِیّ وَالْحَسَنِ وَالْحُسَیْنِ
Namely, `’Ali the Commander of the Believers, and al-Hasan, and al-Husayn
وَعَلِیّ وَمُحَمّدٍ وَجَعْفَرٍ
And `’Ali, and Muhammad, and Ja`far,
وَمُوسَى وَعَلِیّ وَمُحَمّدٍ
And Musa, and `’Ali, and Muhammad,
وَعَلِیّ وَالْحَسَنِ وَالْخَلَفِ الْبَاقِی
And `’Ali, and al-Hasan, and the Alive Successor,
صَلَوَاتُکَ وَبَرَکَاتُکَ عَلَیْهِمْ
May Your benedictions and blessings be upon them
أَنْ تُصَلّیَ عَلَیْهِمْ أَجْمَعِینَ،
(I beseech You in the name of them) that You send blessings upon all of them,
وَتُعَجّلَ فَرَجَ قَائِمِهِمْ بِأَمْرِکَ،
And hasten the Relief of their Riser by Your permission
وَتَنْصُرَهُ وَتَنْتَصِرَ بِهِ لِدِینِکَ،
And support him and betake him as the means of victory of Your religion,
وَتَجْعَلَنِی فِی جُمْلَةِ النَّاجِینَ بِهِ،
And include me with those who shall be redeemed through him,
وَالْمُخْلِصِینَ فِی طَاعَتِهِ،
And those who act sincerely in obedience to him,
وَأَسْأَلُکَ بِحَقّهِمْ لَمَّا اسْتَجَبْتَ لِی دَعْوَتِی،
And I beseech You in the name of their right that You respond to my prayer
وَقَضَیْتَ لِی حَاجَتِی،
And settle my needs
وَأَعْطَیْتَنِی سُؤْلِی،
And answer my
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requests
وَکَفَیْتَنِی مَا أَهَمّنِی مِنْ أَمْرِ دُنْیَایَ وَآخِرَتِی،
And save me from whatever aggrieves me from the affairs of this world as well as the world to come,
یَا أَرْحَمَ الرَّاحِمِینَ،
O the most Merciful of all those who show mercy
یَا نُورُ یَا بُرْهَانُ
O Light, O Evident,
یَا مُنِیرُ یَا مُبِینُ
O Granter of light, O Granter of evidence
یَا رَبّ اکْفِنِی شَرّ الشّرُورِ،
O Lord: (please do) save me from all evils,
وَآفَاتِ الدّهُورِ،
And from vicissitudes of time
وَأَسْأَلُکَ النّجَاةَ یَوْمَ یُنْفَخُ فِی الصّورِ.
And I beseech You for redemption the Day when the Trumpet is blown.
You may then mention your needs, and you may then repeat the following as much as possible:
یَا عُدّتِی عِنْدَ الْعُدَدِ،
O my means when I lack means
وَیَا رَجَائِی وَالْمُعْتَمَدَ،
O my hope and my trust
وَیَا کَهْفِی وَالسّنَدَ،
O my haven and my support
یَا وَاحِدُ یَا أَحَدُ،
O the One; O the One and Only
وَیَا قُلْ هُوَ اللّهُ أَحَدٌ،
O (the described in) “Say: He is Allah, the One. ”
أَسْأَلُکَ اللّهُمّ بِحَقّ مَنْ خَلَقْتَ مِنْ خَلْقِکَ،
I beseech You in the name of those whom You created from among Your creations
وَلَمْ تَجْعَلْ فِی خَلْقِکَ مِثْلَهُمْ أَحَدًا
But You have not made anyone like them at all,
صَلّ عَلَى جَمَاعَتِهِمْ،
(please do) send blessings upon them all,
وَافْعَلْ بِی کَذَا وَکَذَا
And…
You may here mention your needs.
The Common Ziyarah Of Imam Al-Hadi And Imam Al-Askari
السّلامُ عَلَیْکُمَا یَا وَلِیّیِ اللّهِ،
Peace be upon you (both) ; O the representatives of Allah!
السّلامُ عَلَیْکُمَا یَا حُجّتَیِ اللّهِ،
Peace be upon you (both) ; O the Arguments of Allah (against His created beings)!
السّلامُ عَلَیْکُمَا یَا نُورَیِ اللّهِ فِی ظُلُمَاتِ الارْضِ،
Peace be upon you (both) ; O the Light of Allah in the
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murk of the earth!
السّلامُ عَلَیْکُمَا یَا مَنْ بَدَا لِلّهِ فِی شَأْنِکُمَا،
Peace be upon you (both) ; O the two whom Allah has decided on you!
أَتَیْتُکُمَا زَائِرًا، عَارِفًا بِحَقّکُمَا،
I have come to you visiting your tombs and recognizing your right,
مُعَادِیًا لأَعْدَائِکُمَا، مُوَالِیًا لأَوْلِیَائِکُمَا،
And incurring the hostility of those who antagonize you and declaring my friendliness to those who adhere to you,
مُؤْمِنًا بِمَا آمَنْتُمَا بِهِ، کَافِرًا بِمَا کَفَرْتُمَا بِهِ،
And believing in whatever you believed in and disbelieving in whatever you disbelieved,
مُحَقّقًا لِمَا حَقّقْتُمَا، مُبْطِلا لِمَا أَبْطَلْتُمَا،
And deeming right all that which you deemed right and deeming wrong all that which you deemed wrong.
أَسْأَلُ اللّهَ رَبّی وَرَبّکُمَا أَنْ یَجْعَلَ حَظّی مِنْ زِیَارَتِکُمَا الصّلاةَ عَلَى مُحَمّدٍ وَآلِهِ،
I thus beseech Allah, my and your Lord, that He may decide that the rewards of my visit to you to be His sending blessings upon Muhammad and his Household
وَأَنْ یَرْزُقَنِی مُرَافَقَتَکُمَا فِی الْجِنَانِ مَعَ آبَائِکُمَا الصَّالِحِینَ،
And that He may grant me the favor of accompanying you both in the gardens of Paradise with your righteous fathers,
وَأَسْأَلُهُ أَنْ یُعْتِقَ رَقَبَتِی مِنَ النَّارِ،
And I beseech Him that He may save me from Hellfire,
وَیَرْزُقَنِی شَفَاعَتَکُمَا وَمُصَاحَبَتَکُمَا،
And that He may grant me your intercession and your company,
وَیُعَرّفَ بَیْنِی وَبَیْنَکُمَا،
And that He may introduce me to you
وَلا یَسْلُبَنِی حُبّکُمَا وَحُبّ آبَائِکُمَا الصَّالِحِینَ،
And that He may never take out my love for you and my love for your righteous fathers from my heart
وَأَنْ لا یَجْعَلَهُ آخِرَ الْعَهْدِ مِنْ زِیَارَتِکُمَا،
And that He may not make this time the last of my visits to you,
وَیَحْشُرَنِی مَعَکُمَا
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فِی الْجَنّةِ بِرَحْمَتِهِ.
And that He may include me with your group in Paradise, out of His mercy.
اللّهُمّ ارْزُقْنِی حُبّهُمَا، وَتَوَفّنِی عَلَى مِلّتِهِمَا.
O Allah: (please do) grant me love for them, and make me die following their course.
اللّهُمّ الْعَنْ ظَالِمِی آلِ مُحَمّدٍ حَقّهُمْ وَانْتَقِمْ مِنْهُمْ،
O Allah: (please do) curse and punish those who usurped the right of the Family of Muhammad.
اللّهُمّ الْعَنِ الاوّلِینَ مِنْهُمْ وَالآخِرِینَ
O Allah: (please do) curse the past and the coming generations of those people
وَضَاعِفْ عَلَیْهِمُ الْعَذَابَ
And apply to them two folds of torture,
وَابْلُغْ بِهِمْ وَبِأَشْیَاعِهِمْ وَمُحِبّیهِمْ وَمُتّبِعِیهِمْ أَسْفَلَ دَرَکٍ مِنَ الْجَحِیمِ
And send them, as well as their fans, their adherents, and the followers, to the deepest area of Hellfire.
إِنّکَ عَلَى کُلّ شَیْءٍ قَدِیرٌ.
Verily, You have power over all things.
اللّهُمّ عَجّلْ فَرَجَ وَلِیّکَ وَابْنِ وَلِیّکَ
O Allah: (please do) hasten the Relief of Your representative and the son of Your representative,
وَاجْعَلْ فَرَجَنَا مَعَ فَرَجِهِ یَا أَرْحَمَ الرَّاحِمِینَ.
And cause our relief to accompany his relief; O the most Merciful of all those who show mercy.